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diff --git a/43800-8.txt b/43800-8.txt deleted file mode 100644 index 622f1d7..0000000 --- a/43800-8.txt +++ /dev/null @@ -1,19140 +0,0 @@ -Project Gutenberg's A Christian Directory (Part 2 of 4), by Richard Baxter - -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/license - - -Title: A Christian Directory (Part 2 of 4) - Christian Economics - -Author: Richard Baxter - -Release Date: September 25, 2013 [EBook #43800] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY, PART 2 *** - - - - -Produced by Colin Bell, Chris Pinfield, CCEL and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - -Transcriber's Note: - -The text of Part II of A Christian Directory (or, a sum of Practical -Theology and Cases of Conscience) has been transcribed from pages 394 -to 547 of Volume I of Baxter's Practical Works, as lithographed from -the 1846 edition. Part II addresses family duties. A table of contents -has been inserted to assist the reader. - -Small capitals have been rendered in full capitals, and ligatures in -ordinary font. Italics are indicated by _underscores_ and -transliterated Greek by =equal signs=. Sidenotes refer to the -following paragraph. - -Inconsistencies in hyphenation, and apparent typographical errors -(both English and Greek), have been corrected. The anchor for -footnote 34, in chapter XIII, has been inserted after consulting -another edition of the text. - -The table in Chapter XXIII, that presents the structure of the -Lord's Prayer, contains numerous braces that extend over several lines -and cannot be reproduced here. Instead horizontal lines have been -inserted to clarify its structure. - - - - -PART II. - -CHRISTIAN ECONOMICS: - -OR, - -THE FAMILY DIRECTORY, CONTAINING DIRECTIONS FOR THE TRUE PRACTICE OF -ALL DUTIES BELONGING TO FAMILY RELATIONS, WITH THE APPURTENANCES. - - - - -Table of Contents - - - Page - - I. Directions about marriage; for choice and contract. 394 - II. Directions for the right choice of servants and masters. 407 - III. A disputation, or arguments to prove the necessity of - family worship and holiness, or directions against the - cavils of the profane, and some sectaries, who deny it - to be a thing required by God. 409 - IV. General directions for the holy government of families. 422 - V. Special motives to persuade men to the holy governing of - their families. 424 - VI. More special motives for a holy and careful education of - children. 427 - VII. The mutual duties of husbands and wives towards each other. 431 - VIII. The special duties of husbands to their wives. 438 - IX. The special duties of wives to husbands. 440 - X. The duties of parents for their children. 449 - XI. The special duties of children towards their parents. 454 - XII. The special duties of children and youth towards God. 457 - XIII. The duties of servants to their masters. 458 - XIV. The duties of masters towards their servants. 460 - XV. The duties of children and fellow-servants to one another. 463 - XVI. Directions for holy conference of fellow-servants or - others. 464 - XVII. Directions for each particular member of the family how to - spend every ordinary day of the week. 466 - XVIII. Directions for the order of holy duties. 470 - XIX. Directions for profitable hearing the word preached. 473 - XX. Directions for profitable reading the holy scriptures. 477 - XXI. Directions for reading other books. 478 - XXII. Directions for the right teaching of children and servants, - so as may be most likely to have success. 479 - XXIII. Directions for prayer. 483 - XXIV. Brief directions for families, about the sacrament of - the body and blood of Christ. 493 - XXV. Directions for fearful, troubled christians, that - are perplexed with doubts of their sincerity and - justification. 502 - XXVI. Directions for declining or backsliding christians: - and about perseverance. 505 - XXVII. Directions for the poor. 514 - XXVIII. Directions for the rich. 517 - XXIX. Directions for the aged (and weak). 519 - XXX. Directions for the sick. 522 - XXXI. Directions to the friends of the sick, that are about them. 534 - - - - -CHAPTER I. - -DIRECTIONS ABOUT MARRIAGE; FOR CHOICE AND CONTRACT. - - -AS the persons of christians in their privatest capacities are holy, -as being dedicated and separated unto God, so also must their families -be: HOLINESS TO THE LORD must be as it were written on their doors, -and on their relations, their possessions, and affairs. To which it is -requisite, 1. That there be a holy constitution of their families. 2. -And a holy government of them, and discharge of the several duties of -the members of the family. To the right constituting of a family, -belongeth, (1.) The right contracting of marriage, and, (2.) The -right choice and contract betwixt masters and their servants. For the -first, - -_Direct._ I. Take heed that neither lust nor rashness do thrust -you into a married condition, before you see such reasons to invite -you to it, as may assure you of the call and approbation of God. For, -1. It is God that you must serve in your married state, and therefore -it is meet that you take his counsel before you rush upon it; for he -knoweth best himself what belongeth to his service. 2. And it is God -that you must still depend upon, for the blessing and comforts of your -relation: and therefore there is very great reason that you take his -advice and consent, as the chief things requisite to the match: if the -consent of parents be necessary, much more is the consent of God. - -_Quest._ But how shall a man know whether God call him to -marriage, or consent unto it? Hath he not here left all men to their -liberties, as in a thing indifferent? - -[Sidenote: Whether marriage be indifferent.] - -_Answ._ God hath not made any universal law commanding or -forbidding marriage; but in this regard hath left it indifferent to -mankind: yet not allowing all to marry (for undoubtedly to some it is -unlawful). But he hath by other general laws or rules directed men to -know, in what cases it is lawful, and in what cases it is a sin. As -every man is bound to choose that condition in which he may serve God -with the best advantages, and which tendeth most to his spiritual -welfare, and increase in holiness. Now there is nothing in marriage -itself which maketh it commonly inconsistent with these benefits, and -the fulfilling of these laws: and therefore it is said, that "he that -marrieth doth well,"[1] that is, he doth that which of itself is not -unlawful, and which to some is the most eligible state of life. But -there is something in a single life which maketh it, especially to -preachers and persecuted christians, to be more usually the most -advantageous state of life, to these ends of christianity; and -therefore it is said, that "he that marrieth not, doth better." And -yet to individual persons, it is hard to imagine how it can choose but -be either a duty or a sin; at least except in some unusual cases. For -it is a thing of so great moment as to the ordering of our hearts and -lives, that it is hard to imagine that it should ever be indifferent -as a means to our main end, but must either be a very great help or -hinderance. But yet if there be any persons whose case may be so -equally poised with accidents on both sides, that to the most -judicious man it is not discernible, whether a single or married state -of life is like to conduce more to their personal holiness or public -usefulness, or the good of others, to such persons marriage in the -individual circumstantiated act is a thing indifferent. - -[Sidenote: Who are called to marry.] - -By these conditions following you may know, what persons have a call -from God to marry, and who have not his call or approbation. 1. If -there be the peremptory will or command of parents to children that -are under their power and government, and no greater matter on the -contrary to hinder it, the command of parents signifieth the command -of God: but if parents do but persuade and not command, though their -desires must not be causelessly refused, yet a smaller impediment may -preponderate than in case of a peremptory command. 2. They are called -to marry who have not the gift of continence, and cannot by the use -of lawful means attain it, and have no impediment which maketh it -unlawful to them to marry. "But if they cannot contain, let them -marry; for it is better to marry than to burn," 1 Cor. vii. 9. But -here the divers degrees of the urgent and the hindering causes must be -compared, and the weightiest must prevail. For some that have very -strong lusts may yet have stronger impediments: and though they cannot -keep that chastity in their thoughts as they desire, yet in such a -case they must abstain. And there is no man but may keep his body in -chastity if he will do his part: yea, and thoughts themselves, may be -commonly, and for the most part, kept pure, and wanton imaginations -quickly checked, if men be godly, and will do what they can. But on -the other side, there are some that have a more tameable measure of -concupiscence, and yet have no considerable hinderance, whose duty it -may be to marry, as the most certain and successful means against that -small degree, as long as there is nothing to forbid it. 3. Another -cause that warranteth marriage is, when upon a wise casting up of all -accounts, it is apparently most probable that in a married state, one -may be most serviceable to God and the public good: that there will be -in it greater helps and fewer hinderances to the great ends of our -lives; the glorifying of God, and the saving of ourselves and others. -And whereas it must be expected that every condition should be more -helpful to us in one respect, and hinder us more in another respect; -and that in one we have most helps for a contemplative life, and in -another we are better furnished for an active, serviceable life, the -great skill therefore in the discerning of our duties, lieth in the -prudent pondering and comparing of the commodities and discommodities, -without the seduction of fantasy, lust, or passion, and in a true -discerning which side it is that hath the greatest weight.[2] - -[Sidenote: Observations.] - -Here it must be carefully observed, 1. That the two first reasons for -marriage, (concupiscence and the will of parents,) or any such like, -have their strength but in subordination to the third (the final -cause, or interest of God and our salvation). And that this last -reason (from the end) is of itself sufficient without any of the -other, but none of the other are sufficient without this. If it be -clear that in a married state you have better advantages for the -service of God, and doing good to others, and saving your own souls, -than you can have in a single state of life, then it is undoubtedly -your duty to marry; for our obligation to seek our ultimate end is the -most constant, indispensable obligation. Though parents command it -not, though you have no corporal necessity, yet it is a duty if it -certainly make most for your ultimate end. 2. But yet observe also, -that no pretence of your ultimate end itself will warrant you to -marry, when any other accident hath first made it a thing unlawful, -while that accident continueth. For we must not do evil that good may -come by it. Our salvation is not furthered by sin; and though we saw a -probability that we might do more good to others, if we did but commit -such a sin to accomplish it, yet it is not to be done. For our lives -and mercies being all in the hand of God, and the successes and -acceptance of all our endeavours depending wholly upon him, it can -never be a rational way to attain them, by wilful offending him by our -sin! It is a likely means to public good for able and good men to be -magistrates and ministers; and yet he that would lie, or be perjured, -or commit any known sin that he may be a magistrate, or that he may -preach the gospel, might better expect a curse on himself and his -endeavours, than God's acceptance, or his blessing and success; so he -that would sin to change his state for the better, would find that he -changed it for the worse: or if it do good to others, he may expect no -good but ruin to himself, if repentance prevent it not. 3. Observe -also, that if the question be only which state of life it is (married -or single) which best conduceth to this ultimate end, then any one of -the subordinate reasons will prove that we have a call, if there be -not greater reasons on the contrary side. As in case you have no -corporal necessity, the will of parents alone may oblige you, if there -be no greater thing against it: or if parents oblige you not, yet -corporal necessity alone may do it: or if neither of these invite you, -yet a clear probability of the attaining of such an estate or -opportunity, as may make you more fit to relieve many others, or be -serviceable to the church, or the blessing of children who may be -devoted to God, may warrant your marriage, if no greater reasons lie -against it; for when the scales are equal, any one of these may turn -them. - -[Sidenote: Who may not marry.] - -By this also you may perceive who they be that have no call to marry, -and to whom it is a sin. As, 1. No man hath a call to marry, who -laying all the commodities and discommodities together, may clearly -discern that a married state is like to be a greater hinderance of his -salvation, or to his serving or honouring God in the world, and so to -disadvantage him as to his ultimate end. - -_Quest._ But what if parents do command it? or will set against -me if I disobey? - -_Answ._ Parents have no authority to command you any thing -against God or your salvation, or your ultimate end. Therefore here -you owe them no formal obedience: but yet the will of parents, with -all the consequents, must be put into the scales with all other -considerations, and if they make the discommodities of a single life -to become the greater, as to your end, then they may bring you under a -duty or obligation to marry; not _necessitate præcepti_, as -obedience to their command; but _necessitate medii_, as a means -to your ultimate end, and in obedience to that general command of God, -which requireth you to "seek first" your ultimate end, even "the -kingdom of God, and his righteousness," Matt. vi. 33. - -_Quest._ But what if I have a corporal necessity, and yet I can -foresee that marriage will greatly disadvantage me as to the service -of God and my salvation? - -_Answ._ 1. You must understand that no corporal necessity is -absolute: for there is no man so lustful but may possibly bridle his -lust by other lawful means; by diet, labour, sober company, diverting -business, solitude, watching the thoughts and senses, or at least by -the physician's help; so that the necessity is but _secundum -quid_, or an urgency rather than a simple necessity. And then, 2. -This measure of necessity must be itself laid in the balance with the -other accidents; and if this necessity will turn the scales by making -a single life more disadvantageous to your ultimate end, your lust -being a greater impediment to you than all the inconveniencies of -marriage will be, then the case is resolved, "it is better to marry -than to burn." But if the hinderances in a married state are like to -be greater, than the hinderances of your concupiscence, then you must -set yourself to the curbing and curing of that concupiscence; and in -the use of God's means expect his blessing. - -[Sidenote: Of parents' wills.] - -2. Children are not, ordinarily, called of God to marry, when their -parents do absolutely and peremptorily forbid it. For though parents' -commands cannot make it a duty, when we are sure it would hinder the -interest of God our ultimate end; yet parents' prohibitions may make -it a sin, when there is a clear probability that it would most conduce -to our ultimate end, were it not prohibited. Because, (1.) -Affirmatives bind not _semper et ad semper_, as negatives or -prohibitions do. (2.) Because the sin of disobedience to parents will -cross the tendency of it unto good, and do more against our ultimate -end, than all the advantages of marriage can do for it. A duty is then -to us no duty, when it cannot be performed without a chosen, wilful -sin. In many cases we are bound to forbear what a governor forbiddeth, -when we are not bound to do the contrary if he command it. It is -easier to make a duty to be no duty, than to make a sin to be no sin. -One bad ingredient may turn a duty into a sin, when one good -ingredient will not turn a sin into a duty, or into no sin. - -_Quest._ But may not a governor's prohibition be overweighed by -some great degrees of incommodity? It is better to marry than to burn. -1. What if parents forbid children to marry absolutely until death, -and so deprive them of the lawful remedy against lust? 2. And if they -do not so, yet if they forbid it them when it is to them most -seasonable and necessary, it seemeth little better. 3. Or if they -forbid them to marry where their affections are so engaged, as that -they cannot be taken off without their mutual ruin? May not children -marry in such cases of necessity as these, without and against the -will of their parents? - -_Answ._ I cannot deny but some cases may be imagined or fall out, -in which it is lawful to do what a governor forbiddeth, and to marry -against the will of parents: for they have their power to edification, -and not unto destruction. As if a son be qualified with eminent gifts -for the work of the ministry, in a time and place that needeth much -help; if a malignant parent, in hatred of that sacred office, should -never so peremptorily forbid him, yet may the son devote himself to -the blessed work of saving souls: even as a son may not forbear to -relieve the poor (with that which is his own) though his parents -should forbid him; nor forbear to put himself into a capacity to -relieve them for the future; nor forbear his own necessary food and -raiment though he be forbidden: as Daniel would not forbear praying -openly in his house, when he was forbidden by the king and law. When -any inseparable accident doth make a thing, of itself indifferent, -become a duty, a governor's prohibition will not discharge us from -that duty, unless the accident be smaller than the accident of the -ruler's prohibition, and then it may be overweighed by it; but to -determine what accidents are greater or less is a difficult task. - -And as to the particular questions, to the first I answer, If parents -forbid their children to marry while they live, it is convenient and -safe to obey them until death, if no greater obligation to the -contrary forbid it: but it is necessary to obey them during the time -that the children live under the government of their parents, as in -their houses, in their younger years (except in some few extraordinary -cases). But when parents are dead, (though they leave commands in -their wills,) or when age or former marriage hath removed children -from under their government, a smaller matter will serve to justify -their disobedience here, than when the children in minority are less -fit to govern themselves. For though we owe parents a limited -obedience still, yet at full age the child is more at his own disposal -than he was before. Nature hath given us a hint of her intention in -the instinct of brutes, who are all taught to protect, and lead, and -provide for their young ones, while the young are insufficient for -themselves; but when they are grown to self-sufficiency, they drive -them away or neglect them. If a wise son that hath a wife and many -children, and great affairs to manage in the world, should he bound to -as absolute obedience to his aged parents, as he was in his childhood, -it would ruin their affairs, and parents' government would pull down -that in their old age, which they built up in their middle age. - -And to the second question I answer, that, 1. Children that pretend to -unconquerable lust or love, must do all they can to subdue such -inordinate affections, and bring their lusts to stoop to reason and -their parents' wills. And if they do their best, there are either -none, or not one of many hundreds, but may maintain their chastity -together with their obedience. 2. And if any say, I have done my best, -and yet am under a necessity of marriage; and am I not then bound to -marry though my parents forbid me? I answer, it is not to be believed: -either you have not done your best, or else you are not under a -necessity. And your urgency being your own fault, (seeing you should -subdue it,) God still obligeth you both to subdue your vice, and to -obey your parents. 3. But if there should be any one that hath such an -(incredible) necessity of marriage, he is to procure some others to -solicit his parents for their consent, and if he cannot obtain it, -some say, it is his duty to marry without it: I should rather say that -it is _minus malum_, the lesser evil: and that having cast -himself into some necessity of sinning, it is still his duty to avoid -both, and to choose neither; but it is the smaller sin to choose to -disobey his parents, rather than to live in the flames of lust and the -filth of unchastity. And some divines say, that in such a case a son -should appeal to the magistrate, as a superior authority above the -father. But others think, 1. That this leaveth it as difficult to -resolve what he shall do, if the magistrate also consent not: and, 2. -That it doth but resolve one difficulty by a greater; it being very -doubtful whether in domestic cases the authority of the parent or the -magistrate be the greater. - -3. The same answer serveth as to the third question, when parents -forbid you to marry the persons that you are most fond of. For such -fondness (whether you call it lust or love) as will not stoop to -reason and your parents' wills, is inordinate and sinful. And -therefore the thing that God bindeth you to, is by his appointed means -to subdue it, and to obey: but if you cannot, the accidents and -probable consequents must tell you which is the lesser evil. - -_Quest._ But what if the child have promised marriage, and the -parents be against it? _Answ._ If the child was under the -parents' government, and short of years of discretion also, the -promise is void for want of capacity. And if the child was at age, yet -the promise was a sinful promise, as to the promising act, and also as -to the thing promised during the parents' dissent. If the _actus -promittendi_ only had been sinful, (the promise making,) the -promise might nevertheless oblige (unless it were null as well as -sinful). But the _materia promissa_ being sinful, (the matter -promised,) to marry while parents do dissent, such a child is bound to -forbear the fulfilling of that promise till the parents do consent or -die. And yet he is bound from marrying any other, (unless he be -disobliged by the person that he hath made the promise to,) because he -knoweth not but his parents may consent hereafter; and whenever they -consent or die, the promise then is obligatory, and must be performed. - -The third chapter of Numbers enableth parents to disoblige a daughter -that is in their house, from a vow made to God, so be it they disallow -it at the first hearing. Hence there are two doubts arise: 1. Whether -this power extend not to the disobliging of a promise or contract of -matrimony. 2. Whether it extend not to a son as well as a daughter. -And most expositors are for the affirmative of both cases. But I have -showed you before that it is upon uncertain grounds: 1. It is -uncertain whether God, who would thus give up his own right in case of -vowing, will also give away the right of others, without their -consent, in case of promises or contracts. And, 2. It is uncertain -whether this be not an indulgence only of the weaker sex, seeing many -words in the text seem plainly to intimate so much. And it is -dangerous upon our own presumptions, to stretch God's laws to every -thing we imagine there is the same reason for; seeing our imaginations -may so easily be deceived; and God could have expressed such -particulars if he would. And therefore (when there is not clear ground -for our inferences in the text) it is but to say, Thus and thus should -God have said, when we cannot say, Thus he hath said. We must not make -laws under the pretence of expounding them: whatsoever God commandeth -thee, take heed that thou do it: thou shalt add nothing thereto, nor -take ought therefrom, Deut. xii. 32. - -_Quest._ If the question therefore be not of the sinfulness, but -the nullity of such promises of children, because of the dissent of -parents, for my part I am not able to prove any such nullity. It is -said, that they are not _sui juris_, their own, and therefore -their promises are null: but if they have attained to years and use of -discretion, they are naturally so far _sui juris_ as to be -capable of disposing even of their souls, and therefore of their -fidelity. They can oblige themselves to God or man; though they are -not so far _sui juris_ as to be ungoverned: for so, no child, no -subject, no man is _sui juris_; seeing all are under the -government of God. And yet if a man promise to do a thing sinful, it -is not a nullity, but a sin; not no promise, but a sinful promise. A -nullity is, when the _actus promittendi_ is reputative _nullus -vel non actus_. And when no promise is made, then none can be -broken. - -_Quest._ But if the question be only how far such promises must -be kept, I answer by summing up what I have said: 1. If the child had -not the use of reason, the want of natural capacity proveth the -promise null: here _ignorantis non est consensus_. 2. If he was -at age and use of reason, then, 1. If the promising act only was -sinful, (as before I said of vows,) the promise must be both repented -of and kept. It must be repented of because it was a sin; it must be -kept because it was a real promise, and the matter lawful. 2. If the -promising act was not only a sin but a nullity (by any other reason) -then it is no obligation. 3. If not only the promising act be sin, but -also the matter promised, (as is marrying without parents' consent,) -then it must be repented of, and not performed till it become lawful; -because an oath or promise cannot bind a man to violate the laws of -God. - -_Quest._ But what if the parties be actually married without the -parents' consent? must they live together, or be separated? _Answ._ 1. -If marriage be consummated _per carnalem concubitum_, by the carnal -knowledge of each other, I see no reason to imagine that parents can -dissolve it, or prohibit their cohabitation: for the marriage (for -aught I ever saw) is not proved a nullity, but only a sin, and their -_concubitus_ is not fornication; and parents cannot forbid husband and -wife to live together: and in marriage they do (really though -sinfully) forsake father and mother and cleave to each other, and so -are now from under their government (though not disobliged from all -obedience). 2. But if marriage be only by verbal conjunction, divines -are disagreed what is to be done. Some think that it is no perfect -marriage _ante concubitum_, and also that their conjunction hath but -the nature of a promise (to be faithful to each other as husband and -wife): and therefore the matter promised is unlawful till parents -consent, and so not to be done. But I rather think (as most do) that -it hath all that is essential to marriage _ante concubitum_; and that -this marriage is more than a promise of fidelity _de futuro_, even an -actual delivery of themselves to one another _de præsenti_ also; and -that the thing promised in marriage is lawful. For though it be a sin -to marry without parents' consent, yet when that is past, it is lawful -for married persons to come together though parents consent not; and -therefore that such marriage is valid, and to be continued, though it -was sinfully made. - -[Sidenote: Of vows of chastity.] - -3. A third sort that are not called of God to marry, are they that -have absolutely vowed not to marry. Such may not marry, unless -Providence disoblige them, by making it become an indispensable duty. -And I can remember but two ways by which this may be done. 1. In case -there be any of so strong lust, as no other lawful means but marriage -can suffice to maintain their chastity. To such marriage is as great a -duty, as to eat or drink, or cover one's nakedness, or to hinder -another from uncleanness, or lying, or stealing, or the like. And if -you should make a vow that you will never eat or drink, or that you -will go naked, or that you will never hinder any one from uncleanness, -lying, or stealing, it is unlawful to fulfil this vow. But all the -doubt is, whether there be any such persons that cannot overcome or -restrain their lust by any other lawful means. I suppose it is -possible there may be such; but I believe it is not one of a hundred. -If they will but practise the directions before given, part i. chap. -viii. part v. tit. 1 and 2, I suppose their lust may be restrained: -and if that prevail not, the help of a physician may: and if that -prevail not, some think the help of a surgeon may be lawful, to keep a -vow, in case it be not an apparent hazard of life. For Christ seemeth -to allow of it, in mentioning it without reproof, Matt. xix. 12, if -that text be to be understood of castration: but most expositors think -it is meant only of a confirmed resolution of chastity: and ordinarily -other means may make this needless: and if it be either needless or -perilous, it is unlawful without doubt. - -2. The second way by which God may dispense with a vow of chastity is, -by making the marriage of a person become of apparent necessity to the -public safety. And I am able to discern but one instance that will -reach the case; and that is, if a king have vowed chastity, and in -case he marry not, his next heir being a professed enemy of -christianity, the religion, safety, and happiness of the whole nation, -is apparently in danger to be overthrown. I think the case of such a -king is like the case of a father that had vowed never to provide food -or raiment for his children: or as if Ahab had vowed that no well -should be digged in the land; and when the drought cometh, it is -become necessary to the saving of the people's lives: or as if the -ship-master should vow that the ship shall not be pumped; which when -it leaketh doth become necessary to save their lives. In these cases -God disobligeth you from your vow by a mutation of the matter; and a -pastor may dispense with it declaratively. But for the pope or any -mortal man to pretend to more, is impiety and deceit. - -_Quest._ May the aged marry, that are frigid, impotent, and -uncapable of procreation? _Answ._ Yes, God hath not forbidden -them: and there are other lawful ends of marriage, as mutual help and -comfort, &c. which may make it lawful.[3] - -_Direct._ II. To restrain your inordinate forwardness to -marriage, keep the ordinary inconveniencies of it in memory. Rush not -into a state of life, the inconveniencies of which you never thought -on. If you have a call to it, the knowledge of the difficulties and -duties will be necessary to your preparation, and faithful undergoing -them; if you have no call, this knowledge is necessary to keep you -off. I shall first name the inconveniencies common to all, and then -some that are proper to the ministers of the gospel, which have a -greater reason to avoid a married life than other men have. - -1. Marriage ordinarily plungeth men into excess of worldly cares; it -multiplieth their business, and usually their wants. There are many -things to mind and do; there are many to provide for. And many persons -you will have to do with, who have all of them a selfish disposition -and interest, and will judge of you but according as you fit their -ends. And among many persons and businesses, some things will -frequently fall cross: you must look for many rubs and disappointments. -And your natures are not so strong, content, and patient, as to bear -all these without molestation. - -2. Your wants in a married state are hardlier supplied, than in a -single life. You will want so many things which before you never -wanted, and have so many to provide for and content, that all will -seem little enough, if you had never so much. Then you will be often -at your wit's end, taking thought for the future, what you shall eat, -and what you shall drink, and wherewith shall you and yours be clothed. - -3. Your wants in a married state are far hardlier borne than in a -single state. It is far easier to bear personal wants ourselves, than -to see the wants of wife and children: affection will make their -sufferings pinch you. And ingenuity will make it a trouble to your -mind, to need the help of servants, and to want that which is fit for -servants to expect. But especially the discontent and impatience of -your family will more discontent you than all their wants. You cannot -help your wife, and children, and servants to contented minds. Oh what -a heart-cutting trial is it to hear them repining, murmuring, and -complaining! to hear them call for that which you have not for them, -and grieve at their condition, and exclaim of you, or of the -providence of God, because they have it not! And think not that riches -will free you from these discontents; for as the rich are but few, so -they that have much have much to do with it. A great foot must have a -great shoe. When poor men want some small supplies, rich men may want -great sums, or larger provisions, which the poor can easily be -without. And their condition lifting them up to greater pride, doth -torment them with greater discontents. How few in all the world that -have families, are content with their estates! - -4. Hereupon a married life containeth far more temptations to -worldliness or covetousness, than a single state doth. For when you -think you need more, you will desire more: and when you find all too -little to satisfy those that you provide for, you will measure your -estate by their desires, and be apt to think that you have never -enough. Birds and beasts that have young ones to provide for, are most -hungry and rapacious. You have so many now to scrape for, that you -will think you are still in want: it is not only till death that you -must now lay up; but you must provide for children that survive you. -And while you take them to be as yourselves, you have two generations -now to make provisions for: and most men are as covetous for their -posterity, as if it were for themselves. - -5. And hereupon you are hindered from works of charity to others: wife -and children are the devouring gulf that swalloweth all. If you had -but yourselves to provide for, a little would serve; and you could -deny your own desires of unnecessary things; and so might have -plentiful provision for good works. But by that time wife and children -are provided for, and all their importunate desires satisfied, there -is nothing considerable left for pious or charitable uses. Lamentable -experience proclaimeth this. - -6. And hereby it appeareth how much a married state doth ordinarily -hinder men from honouring their profession. It is their vows of single -life that hath occasioned the papists to do so many works of public -charity, as is boasted of for the honour of their sect. For when they -have no children to bequeath it to, and cannot keep it themselves, it -is easy to them to leave it to such uses as will pacify their -consciences most, and advance their names. And if it should prove as -good a work and as acceptable to God, to educate your own children -piously for his service, as to relieve the children of the poor, yet -it is not so much regarded in the world, nor bringeth so much honour -to religion. One hundred pounds given to the poor shall more advance -the reputation of your liberality and virtue, than a thousand pounds -given to your own children, though it be with as pious an end, to -train them up for the service of the church. And though this is -inconsiderable as your own honour is concerned in it, yet it is -considerable as the honour of religion and the good of souls are -concerned in it. - -7. And it is no small patience which the natural imbecility of the -female sex requireth you to prepare. Except it be very few that are -patient and manlike, women are commonly of potent fantasies, and -tender, passionate, impatient spirits, easily cast into anger, or -jealousy, or discontent; and of weak understandings, and therefore -unable to reform themselves. They are betwixt a man and a child: some -few have more of the man, and many have more of the child; but most -are but in a middle state. Weakness naturally inclineth persons to be -froward and hard to please; as we see in children, old people, and -sick persons. They are like a sore, distempered body; you can scarce -touch them but you hurt them. With too many you can scarce tell how to -speak or look but you displease them. If you should be very well -versed in the art of pleasing, and set yourselves to it with all your -care, as if you made it your very business and had little else to do, -yet it would put you hard to it, to please some weak, impatient -persons, if not quite surpass your ability and skill. And the more you -love them, the more grievous it will be, to see them still in -discontents, weary of their condition, and to hear the clamorous -expressions of their disquiet minds. Nay, the very multitude of words -that very many are addicted to, doth make some men's lives a continual -burden to them. Mark what the Scripture saith: Prov. xxi. 9, "It is -better to dwell in a corner of the housetop, than with a brawling -woman in a wide house." Ver. 19, "It is better to dwell in the -wilderness, than with a contentious and angry woman." So chap. xxv. 24, -and xxvii. 15, "A continual dropping in a very rainy day and a -contentious woman are alike." Eccles. vii. 28, "One man among a -thousand have I found; but a woman among all those have I not found." - -8. And there is such a meeting of faults and imperfections on both -sides, that maketh it much the harder to bear the infirmities of -others aright. If one party only were froward and impatient, the -stedfastness of the other might make it the more tolerable; but we are -all sick, in some measure, of the same disease. And when weakness -meeteth with weakness, and pride with pride, and passion with passion, -it exasperateth the disease and doubleth the suffering. And our -corruption is such, that though our intent be to help one another in -our duties, yet we are apter far to stir up one another's distempers. - -9. The business, care, and trouble of a married life, is a great -temptation to call down our thoughts from God, and to divert them from -the "one thing necessary," Luke x. 42; and to distract the mind, and -make it undisposed to holy duty, and to serve God with a divided -heart, as if we served him not. How hard is it to pray or meditate -with any serious fervency, when you come out of a crowd of cares and -business! Hear what Saint Paul saith, 1 Cor. vii. 7, 8, "For I would -that all men were as I myself.--I say to the unmarried and the widows, -It is good for them if they abide even as I." Ver. 26-28, "I suppose -therefore that this is good for the present distress, that it is good -for a man so to be:--such shall have trouble in the flesh." Ver. 32, 33, -"But I would have you without carefulness. He that is unmarried careth -for the things of the Lord, how he may please the Lord: but he that is -married careth for the things of the world, how he may please his -wife." Ver. 34, 35, "The unmarried woman careth for the things of the -Lord, that she may be holy in body and in spirit: but she that is -married careth for the things of the world, how she may please her -husband. And this I speak for your own profit; not that I may cast a -snare upon you, but for that which is comely, and that ye may attend -upon the Lord without distraction." Ver. 37, 38, "He that standeth -stedfast in his heart, having no necessity, but hath power over his -own will, and hath so decreed in his heart that he will keep his -virgin, doth well. So then he that marrieth doth well, but he that -marrieth not doth better." And mark Christ's own words, Matt. xix. 11, -"His disciples say unto him, If the case of a man be so with his wife, -it is not good to marry. But he said unto them, All men cannot receive -this saying, save they to whom it is given--He that is able to receive -it, let him receive it." - -10. The business of a married state doth commonly devour almost all -your time, so that little is left for holy contemplations, or serious -thoughts of the life to come. All God's service is contracted and -thrust into a corner, and done as it were on the by: the world will -scarce allow you time to meditate, or pray, or read the Scripture; you -think yourselves (as Martha) under a greater necessity of despatching -your business, than of sitting at Christ's feet to hear his word. Oh -that single persons knew (for the most part) the preciousness of their -leisure, and how free they are to attend the service of God, and learn -his word, in comparison of the married! - -11. There is so great a diversity of temperaments and degrees of -understanding, that there are scarce any two persons in the world, but -there is some unsuitableness between them. Like stones that have some -unevenness, that maketh them lie crooked in the building; some -crossness there will be of opinion, or disposition, or interest, or -will, by nature, or by custom and education, which will stir up -frequent discontents. - -12. There is a great deal of duty which husband and wife do owe to one -another; as to instruct, admonish, pray, watch over one another, and -to be continual helpers to each other in order to their everlasting -happiness; and patiently to bear with the infirmities of each other: -and to the weak and backward heart of man, the addition of so much -duty doth add to their weariness, how good soever the work be in -itself: and men should feel their strength, before they undertake more -work. - -13. And the more they love each other, the more they participate in -each other's griefs; and one or other will be frequently under some -sort of suffering. If one be sick, or lame, or pained, or defamed, or -wronged, or disquieted in mind, or by temptation fall into any -wounding sin, the other beareth part of the distress. Therefore before -you undertake to bear all the burdens of another, and suffer in all -another's hurts, it concerneth you to observe your strength, how much -more you have than your own burdens do require. - -14. And if you should marry one that proveth ungodly, how exceeding -great would the affliction be! If you loved them, your souls would be -in continual danger by them; they would be the powerfulest instruments -in the world to pervert your judgments, to deaden your hearts, to take -you off from a holy life, to kill your prayers, to corrupt your lives, -and to damn your souls. And if you should have the grace to escape the -snare, and save yourselves, it would be by so much the greater -difficulty and suffering, as the temptation is the greater. And what a -heart-breaking would it be to converse so nearly with a child of the -devil, that is like to lie for ever in hell! The daily thoughts of it -would be a daily death to you. - -15. Women especially must expect so much suffering in a married life, -that if God had not put into them a natural inclination to it, and so -strong a love to their children, as maketh them patient under the most -annoying troubles, the world would ere this have been at an end, -through their refusal of so calamitous a life. Their sickness in -breeding, their pain in bringing forth, with the danger of their -lives, the tedious trouble night and day which they have with their -children in their nursing in their childhood; besides their subjection -to their husbands, and continual care of family affairs; being forced -to consume their lives in a multitude of low and troublesome -businesses: all this, and much more, would have utterly deterred that -sex from marriage, if nature itself had not inclined them to it. - -16. And oh what abundance of duty is incumbent upon both the parents -towards every child for the saving of their souls![4] What uncessant -labour is necessary in teaching them the doctrine of salvation! which -made God twice over charge them to teach his word diligently (or -sharpen them) "unto their children, and to talk of them when they sit -in their houses, and when they walk by the way, and when they lie -down, and when they rise up," Deut. vi. 6, 7; xi. 19. What abundance -of obstinate, rooted corruptions are in the hearts of children, which -parents must by all possible diligence root up! Oh how great and hard -a work is it, to speak to them of their sins and Saviour, of their -God, their souls, and the life to come, with that reverence, gravity, -seriousness, and unwearied constancy, as the weight of the matter doth -require! and to suit all their actions and carriage to the same ends! -Little do most that have children know, what abundance of care and -labour God will require of them, for the sanctifying and saving of -their children's souls. Consider your fitness for so great a work -before you undertake it. - -17. It is abundance of affliction that is ordinarily to be expected in -the miscarriages of children, when you have done your best, much more -if you neglect your duty, as even godly parents too often do. After -all your pains, and care, and labour, you must look that the -foolishness of some, and the obstinacy of others, and the -unthankfulness of those that you have loved best, should even pierce -your hearts. You must look that many vices should spring up and -trouble you; and be the more grievous by how much your children are -the more dear. And oh what a grief it is to breed up a child to be a -servant of the devil, and an enemy of God and godliness, and a -persecutor of the church of God! and to think of his lying in hell for -ever! And alas! how great is the number of such! - -18. And it is not a little care and trouble that servants will put you -to; so difficult is it to get those that are good, much more to make -them good; so great is your duty, in teaching them, and minding them -of the matters of their salvation; so frequent will be the -displeasures about your work and worldly business, and every one of -those displeasures will hinder them for receiving your instructions; -that most families are houses of correction or affliction. - -19. And these marriage crosses are not for a year, but during life; -they deprive you of all hope of relief while you live together. There -is no room for repentance, nor casting about for a way to escape them. -Death only must be your relief. And therefore such a change of your -condition should be seriously forethought on, and all the troubles be -foreseen and pondered. - -20. And if love make you dear to one another, your parting at death -will be the more grievous. And when you first come together, you know -that such a parting you must have; through all the course of your -lives you may foresee it: one of you must see the body of your beloved -turned into a cold and ghastly clod; you must follow it weeping to the -grave, and leave it there in dust and darkness; there it must lie -rotting as a loathsome lump, whose sight or smell you cannot endure; -till you shortly follow it, and lie down yourself in the same -condition. All these are the ordinary concomitants and consequents of -marriage; easily and quickly spoken, but long and hard to be endured! -No fictions, but realities, and less than most have reason to expect. -And should such a life be rashly ventured on in a pang of lust? or -such a burden be undertaken without forethought? - -[Sidenote: Of ministers' marriage.] - -But especially the ministers of the gospel should think what they do, -and think again, before they enter upon a married life. Not that it is -simply unlawful for them, or that they are to be tied from it by a -law, as they are in the kingdom of Rome, for carnal ends and with -odious effects. But so great a hinderance ordinarily is this -troublesome state of life to the sacred ministration which they -undertake, that a very clear call should be expected for their -satisfaction. That I be not tedious, consider well but of these four -things: 1. How well will a life of so much care and business agree to -you, that have time little enough for the greater work which you have -undertaken? Do you know what you have to do in public and private? in -reading, meditating, praying, preaching, instructing personally, and -from house to house? And do you know of how great importance it is? -even for the saving of men's souls? And have you time to spare for so -much worldly cares and business? Are you not charged, "Meditate on -these things: give thyself wholly to them," 1 Tim. iv. 15. "No man -that warreth, entangleth himself with the affairs of this life, that -he may please him that hath chosen him to be a soldier," 2 Tim. ii. 4. -Is not this plain? Soldiers use not to look to farms and servants. If -you are faithful ministers, I dare confidently say, you will find all -your time so little for your proper work, that many a time you will -groan and say, Oh how short and swift is time! and, Oh how great and -slow is my work and duty! 2. Consider how well a life of so great -diversions, avocations, and distractions, doth suit with a mind -devoted to God, that should be always free and ready for his service. -Your studies are on such great and mysterious subjects, that they -require the whole mind, and all too little. To resolve the many -difficulties that are before you, to prepare those suitable convincing -words, which may pierce and persuade the hearers' hearts, to get -within the bosom of a hypocrite, to follow on the word till it attain -its effect, and to deal with poor souls according to their great -necessity, and handle God's word according to its holiness and -majesty, these are things that require a whole man, and are not -employments for a divided or distracted mind. The talking of women, -and the crying of children, and the cares and business of the world, -are ill preparations or attendants on these studies.[5] 3. Consider -well whether a life of so great disturbance be agreeable to one whose -affections should be taken up for God; and whose work must be all -done, not formally and affectedly with the lips alone, but seriously -with all the heart. If your heart and warm affections be at any time -left behind, the life, and power, the beauty, and glory of your work -are lost. How dead will your studies, and praying, and preaching, and -conference be! And can you keep those affections warm and vigorous for -God, and taken up with heaven and heavenly things, which are disturbed -with the cares and the crosses of the world, and taken up with carnal -matters? 4. And consider also how well that indigent life will agree -to one that by charity and good works should second his doctrine, and -win men's souls to the love of holiness.[6] If you feed not the bodies -of the poor, they will less relish the food of the soul. Nay, if you -abound not above others in good works, the blind, malicious world will -see nothing that is good in you; but will say, You have good words, -but where are your good works? What abundance have I known hardened -against the gospel and religion, by a common fame, that these -preachers are as covetous, and worldly, and uncharitable as any -others! and it must be something extraordinary that must confute such -fame. And what abundance of success have I seen of the labours of -those ministers, who give all they have in works of charity! And -though a rich and resolved man may do some good in a married state, -yet commonly it is next to nothing, as to the ends now mentioned; -wife, and children, and family necessities devour all, if you have -never so much. And some provision must be made for them, when you are -dead: and the maintenance of the ministry is not so great as to -suffice well for all this, much less for any eminent works of charity -besides! Never reckon upon the doing of much good to the poor, if you -have wives and children of your own! Such instances are rarities and -wonders. All will be too little for yourselves. Whereas if all that -were given to the poor which goeth to the maintenance of your -families, you little know how much it would reconcile the minds of the -ungodly, and further the success of your ministerial work. - -_Direct._ III. If God call you to a married life, expect all -these troubles, or most of them; and make particular preparation for -each temptation, cross, and duty which you must expect. Think not that -you are entering into a state of mere delight, lest it prove but a -fool's paradise to you. See that you be furnished with marriage -strength and patience, for the duties and sufferings of a married -state, before you venture on it. Especially, 1. Be well provided -against temptations to a worldly mind and life: for here you are like -to be most violently and dangerously assaulted. 2. See that you be -well provided with conjugal affections: for they are necessary both to -the duties and sufferings of a married life. And you should not enter -upon the state without the necessary preparations. 3. See that you be -well provided with marriage prudence and understanding, that you may -be able to instruct and edify your families, and may live with them as -men of knowledge, 1 Pet. iii. 7, and may manage all your business with -discretion, Psal. cxii. 15. 4. See that you be provided with -resolvedness and constancy, that you vex not yourself and relations by -too late repentings; and come not off with, had I wist, or _non -putaram_. Levity and mutability is no fit preparative for a state -that only death can change. Let the love and resolutions which brought -you into that state, continue with you to the last. 5. See that you be -provided with a diligence answerable to the greatness of your -undertaken duties. A slothful mind is unfit for one that entereth -himself voluntarily upon so much business; as a cowardly mind is unfit -for him that listeth himself a soldier for the wars. 6. See that you -are well provided with marriage patience; to bear with the infirmities -of others, and undergo the daily crosses of your life, which your -business and necessities, and your own infirmities, will unavoidably -infer. To marry without all this preparation, is as foolish as to go -to sea without the necessary preparations for your voyage, or to go to -war without armour or ammunition, or to go to work without tools or -strength, or to go to buy meat in the market when you have no money. - -_Direct._ IV. Take special care, that fancy and passion overrule -not reason, and friends' advice, in the choice of your condition, or -of the person. I know you must have love to those that you match with; -but that love must be rational, and such as you can justify in the -severest trial, by the evidences of worth and fitness in the person -whom you love. To say you love, but you know not why, is more -beseeming children or mad folks, than those that are soberly entering -upon a change of life of so great importance to them. A blind love -which maketh you think a person excellent and amiable, who in the eyes -of the wisest that are impartial, is nothing so, or maketh you -overvalue the person whom you fancy, and be fond of one as some -admirable creature, that in the eyes of others is next to -contemptible, this is but the index and evidence of your folly. And -though you please yourselves in it, and honour it with the name of -love, there is none that is acquainted with it, that will give it any -better name than lust or fancy. And the marriage that is made by lust -or fancy will never tend to solid content or true felicity; but either -it will feed till death on the fuel that kindled it, and then go out -in everlasting shame; or else more ordinarily it proveth but a blaze, -and turneth into loathing and weariness of each other. And because -this passion of lust (called love) is such a besotting, blinding -thing, (like the longing of a woman with child,) it is the duty of all -that feel any touch of it to kindle upon their hearts, to call it -presently to the trial, and to quench it effectually; and till that be -done (if they have any relics of wit or reason) to suspect their own -apprehensions, and much more to trust the judgment and advice of -others. - -[Sidenote: How to cure lustful love.] - -The means to quench this lust called love, I have largely opened -before. I shall now only remember you of these few. 1. Keep asunder, -and at a sufficient distance from the person that you dote upon. The -nearness of the fire and fuel causeth the combustion. Fancy and lust -are inflamed by the senses. Keep out of sight, and in time the fever -may abate. 2. Overvalue not vanity. Think not highly of a silken coat, -or of the great names of ancestors, or of money, or lands, or of a -painted or a spotted face, nor of that natural comeliness called -beauty: judge not of things as children, but as men: play not the -fools in magnifying trifles, and overlooking inward, real worth. Would -you fall in love with a flower or picture at this rate? Bethink you -what work the pox, or any other withering sickness, will make with -that silly beauty which you so admire: think what a spectacle death -will make it; and how many thousands once more beautiful, are turned -now to common earth! and how many thousand souls are now in hell, that -by a beautiful body were drowned in lust, and tempted to neglect -themselves! and how few in the world you can name that were ever much -the better for it! What a childish thing it is to dote on a book of -tales and lies, because it hath a beautiful, gilded cover! and to -undervalue the writings of the wise, because they have a plain and -homely outside! 3. Rule your thoughts, and let them not run masterless -as fancy shall command them. If reason cannot call off your thoughts -from following a lustful desire and imagination, no wonder if one that -rideth on such an unbridled colt be cast into the dirt. 4. Live not -idly, but let the business of your callings take up your time, and -employ your thoughts. An idle, fleshly mind is the carcass where the -vermin of lust doth crawl, and the nest where the devil hatcheth both -this and many other pernicious sins. 5. Lastly and chiefly, forget not -the concernments of your souls: remember how near you are to eternity, -and what work you have to do for your salvation: forget not the -presence of God, nor the approach of death. Look oft by faith into -heaven and hell, and keep conscience tender; and then I warrant you, -you will find something else to mind than lust, and greater matters -than a silly carcass to take up your thoughts; and you will feel that -heavenly love within you, which will extinguish earthly, carnal love. - -_Direct._ V. Be not too hasty in your choice or resolution, but -deliberate well, and thoroughly know the person on whom so much of the -comfort or sorrow of your life will necessarily depend. Where -repentance hath no place, there is the greater care to be used to -prevent it. Reason requireth you to be well acquainted with those that -you trust but with an important secret, much more with all your honour -or estates; and most of all, with one whom you must trust with so much -of the comfort of your lives, and your advantages for a better life. -No care and caution can be too great in a matter of so great -importance. - -_Direct._ VI. Let no carnal motives persuade you to join yourself -to an ungodly person; but let the holy fear of God be preferred in -your choice before all worldly excellency whatsoever. Marry not a -swine for a golden trough; nor an ugly soul for a comely body. -Consider, 1. You will else give cause of great suspicion that you are -yourselves ungodly: for they that know truly the misery of an -unrenewed soul, and the excellency of the image of God, can never be -indifferent whether they be joined to the godly or the ungodly. To -prefer things temporal before things spiritual habitually, and in the -predominant acts of heart and life, is the certain character of a -graceless soul! And he that in so near a case doth deliberately prefer -riches or comeliness in another, before the image and fear of God, -doth give a very dangerous sign of such a graceless heart and will. If -you set more by beauty or riches than by godliness, you have the -surest mark that you are ungodly. If you do not set more by them, how -come you deliberately to prefer them? How could you do a thing that -detecteth your ungodliness, and condemneth you more clearly? And do -you not show that you either believe not the word of God, or else that -you love him not, and regard not his interest? Otherwise you would -take his friends as your friends, and his enemies as your enemies. -Tell me, would you marry an enemy of your own, before any change and -reconciliation? I am confident you would not. And can you so easily -marry an enemy of God? If you know not that all the ungodly and -unsanctified are his enemies, you know not, or believe not, the word -of God; which telleth you that "the carnal mind is enmity against God; -for it is not subject to the law of God, nor indeed can be: so then -they that are in the flesh cannot please God," Rom. viii. 7, 8. 2. If -you fear God yourselves, your chief end in marriage will be to have -one that will be a helper to your soul, and further you in the way to -heaven: but if you marry with a person that is ungodly, either you -have no such end, or else you may easily know you have no wiselier -chosen the means, than if you had chosen water to kindle the fire, or -a bed of snow to keep you warm. Will an ignorant or ungodly person -assist you in prayer and holy watchfulness, and stir you up to the -love of God, and a heavenly mind? And can you so willingly lose all -the spiritual benefit, which you should principally desire and intend? -3. Nay, instead of a helper, you will have a continual hinderer: when -you should go to prayer, you will have one to pull you back, or to -fill your minds with diversions or disquietments! When you should keep -close to God in holy meditations, you will have one to cast in worldly -thoughts, or trouble your minds with vanity or vexation. When you -should discourse of God and heavenly things, you will have one to -stifle such discourse, and fill your ears with idle, impertinent, or -worldly talk. And one such a hinderance so near you, in your bosom, -will be worse than a thousand further off. As an ungodly heart which -is next of all to us, is our greatest hinderance, so an ungodly -husband or wife, which is next to that, is worse to us than many -ungodly neighbours. And if you think that you can well enough overcome -such hinderances, and your heart is so good, that no such clogs can -keep it down, you do but show that you have a proud, unhumbled heart, -that is prepared for a fall. If you know yourselves, and the badness -of your hearts, you will know that you have no need of hinderances in -any holy work, and that all the helps in the world are little enough, -and too little, to keep your souls in the love of God. 4. And such an -ungodly companion will be to you a continual temptation to sin. -Instead of stirring you up to good, you will have one to stir you up -to evil, to passion, or discontent, or covetousness, or pride, or -revenge, or sensuality. And can you not sin enough without such a -tempter? 5. And what a continual grief will it be to you, if you are -believers, to have a child of the devil in your bosom! and to think -how far you must be separated at death! and in what torments those -must lie for ever, that are so dear unto you now! 6. Yea, such -companions will be uncapable of the principal part of your love. You -may love them as husbands or wives, but you cannot love them as saints -and members of Christ. And how great a want this will be in your love, -those know that know what this holy love is. - -_Quest._ But how can I tell who are godly, when there is so much -hypocrisy in the world. _Answ._ At least you may know who is -ungodly if it be palpably discovered. I take not a barren knowledge -for ungodliness, nor a nimble tongue for godliness: judge of them by -their love: such as a man's love is, such is the man. If they love the -word, and servants, and worship of God, and love a holy life, and hate -the contrary, you may close with such, though their knowledge be -small, and their parts be weak; but if they have no love to these, but -had rather live a common, careless, carnal life, you may well avoid -them as ungodly. - -_Quest._ But if ungodly persons may marry, why may not I marry -with one that is ungodly? _Answ._ Though dogs and swine may join -in generating, it followeth not men or women may join with them. -Pardon the comparison, (while Christ calleth the wicked dogs and -swine, Matt. vii. 6,) it doth but show the badness of your -consequence. Unbelievers may marry, and yet we may not marry with -unbelievers. "Be ye not unequally yoked together with unbelievers: for -what fellowship hath righteousness with unrighteousness? and what -communion hath light with darkness? and what concord hath Christ with -Belial? or what part hath he that believeth with an infidel? and what -agreement hath the temple of God with idols? For ye are the temple of -the living God--Wherefore come out from among them, and be ye -separate, saith the Lord, and touch not the unclean thing," &c. 2 Cor. -vi. 14-16. - -_Quest._ But I make no doubt but they may be converted: God can -call them when he will: if there be but love, they will easily be won -to be of the mind as those they love are? _Answ._ 1. Then it -seems because you love an ungodly person, you will be easily turned to -be ungodly. If so, you are not much better already. If love will not -draw you to their mind to be ungodly, why should you think love will -draw them to your mind to be godly? Are you stronger in grace than -they are in sin? 2. If you know well what grace is, and what a sinful, -unrenewed soul is, you would not think it so easy a matter to convert -a soul. Why are there so few converted, if it be so easy a thing? You -cannot make yourselves better by adding higher degrees to the grace -you have: much less can you make another better, by giving them the -grace which they have not. 3. It is true that God is able to convert -them when he will; and it is true that for aught I know it may be -done. But what of that? Will you in so weighty a case take up with a -mere possibility? God can make a beggar rich, and for aught you know -to the contrary, he will do it; and yet you will not therefore marry a -beggar: nor will you marry a leper, because God can heal him; why then -should you marry an ungodly person, because God can convert him? See -it done first, if you love your peace and safety. - -_Quest._ But what if my parents command me to marry an ungodly -person? _Answ._ God having forbidden it, no parent hath authority -to command you to do so great a mischief to yourself, no more than to -cut your own throats, or to dismember your bodies. - -_Quest._ But what if I have a necessity of marrying, and can get -none but an ungodly person? _Answ._ If that be really your case, -that your necessity be real, and you can get no other, I think it is -lawful. - -_Quest._ But is it not better have a good-natured person that is -ungodly, than an ill-natured person that is religious, as many such -are? And may not a bad man be a good husband? _Answ._ 1. A bad -man may be a good tailor, or shoemaker, or carpenter, or seaman, -because there is no moral virtue necessary to the well-doing of their -work. But a bad man cannot be simply a good magistrate, or minister, -or husband, or parent, because there is much moral virtue necessary to -their duties. 2. A bad nature unmortified and untamed is inconsistent -with true godliness; such persons may talk and profess what they -please; but "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. 3. I did not say that godliness alone is all that -you must look after; though this be the first, yet more is necessary. - -_Direct._ VII. Next to the fear of God, make choice of a nature -or temperament that is not too much unsuitable to you. A crossness of -dispositions will be a continual vexation; and you will have a -domestic war instead of love. Especially make sure of these following -qualities. 1. That there be a loving, and not a selfish nature, that -hath no regard to another but for their own end. 2. That there be a -nature competently quiet and patient, and not intolerably froward and -unpleasable. 3. That there be a competency of wit; for no one can live -lovingly and comfortably with a fool. 4. That there be a competent -humility; for there is no quietness to be expected with the proud. 5. -That there be a power to be silent, as well as to speak; for a -babbling tongue is a continual vexation. - -_Direct._ VIII. Next to grace and nature, have a due and moderate -respect to person, education, and estate. 1. So far have respect to -the person as that there be no unhealthfulness to make your condition -over-burdensome; nor any such deformity as may hinder your affections. -2. And so far have respect to parentage and education, as that there -be no great unsuitableness of mind, nor any prejudicate opinions in -religion, which may make you too unequal. Differing opinions in -religion are much more tolerable in persons more distant, than in so -near relations. And those that are bred too high in idleness and -luxury, must have a thorough work of grace to make them fit for a low -condition, and cure the pride and sensuality which are taken for the -honourable badges of their gentility; and it is scarce considerable -how rich such are; for their pride and luxury will make even with all, -and be still in greater want, than honest, contented, temperate -poverty. - -_Direct._ IX. If God call you to marriage, take notice of the -helps and comforts of that condition, as well as of the hinderances -and troubles; that you may cheerfully serve God in it, in the -expectation of his blessing. Though man's corruption have filled that -and every state of life with snares and troubles, yet from the -beginning it was not so; God appointed it for mutual help, and as such -it may be used. As a married life hath its temptations and -afflictions, so it hath its peculiar benefits, which you are -thankfully to accept and acknowledge unto God. See Eccles. iv. 10-12. -1. It is a mercy in order to the propagating of a people on earth to -love and honour their Creator, and to serve God in the world and enjoy -him for ever. It is no small mercy to be the parents of a godly seed; -and this is the end of the institution of marriage, Mal. ii. 15. And -this parents may expect, if they be not wanting on their part; however -sometimes their children prove ungodly. 2. It is a mercy to have a -faithful friend, that loveth you entirely, and is as true to you as -yourself, to whom you may open your mind and communicate your affairs, -and who would be ready to strengthen you, and divide the cares of your -affairs and family with you, and help you to bear your burdens, and -comfort you in your sorrows, and be the daily companion of your lives, -and partaker of your joys and sorrows. 3. And it is a mercy to have so -near a friend to be a helper to your soul; to join with you in prayer -and other holy exercises; to watch over you and tell you of your sins -and dangers, and to stir up in you the grace of God, and remember you -of the life to come, and cheerfully accompany you in the ways of -holiness. Prov. xix. 14, "A prudent wife is from the Lord." Thus it is -said, Prov. xviii. 22, "Whoso findeth a wife findeth a good thing, and -obtaineth favour of the Lord." See Prov. xxxi. 10-12, &c. - -_Direct._ X. Let your marriage covenant be made understandingly, -deliberately, heartily, in the fear of God, with a fixed resolution -faithfully to perform it. Understand well all the duties of your -relation before you enter into it; and run not upon it as boys to a -play, but with the sense of your duty, as those that engage themselves -to a great deal of work of great importance towards God and towards -each other. Address yourselves therefore beforehand to God for -counsel, and earnestly beg his guidance and his blessing, and run not -without him, or before him. Reckon upon the worst, and foresee all -temptations which would diminish your affections, or make you -unfaithful to each other; and see that you be fortified against them -all. - -_Direct._ XI. Be sure that God be the ultimate end of your -marriage, and that you principally choose that state of life, that in -it you may be most serviceable to him; and that you heartily devote -yourselves and your families unto God; that so it may be to you a -sanctified condition. It is nothing but making God our guide and end -that can sanctify our state of life. They that unfeignedly follow -God's counsel, and aim at his glory, and do it to please him, will -find God owning and blessing their relation. But they that do it -principally to please the flesh, to satisfy lust, and to increase -their estates, and to have children surviving them to receive the -fruits of their pride and covetousness, can expect to reap no better -than they sow; and to have the flesh, the world, and the devil the -masters of their family, according to their own desire and choice. - -_Direct._ XII. At your first conjunction (and through the rest of -your lives) remember the day of your separation. And think not that -you are settling yourselves in a state of rest, or felicity, or -continuance, but only assuming a companion in your travels. Whether -you live in a married or an unmarried life, remember that you are -hasting to the everlasting life, where there is neither "marrying nor -giving in marriage," 1 Cor. vii. 29, 30. You are going as fast to -another world in one state of life as in the other. You are but to -help each other in your way, that your journey may be the easier to -you, and that you may happily meet again in the heavenly Jerusalem. -When worldlings marry, they take it for a settling themselves in the -world; and as regenerate persons begin the world anew, by beginning to -lay up a treasure in heaven, so worldlings call their marriage their -beginning the world, because then, as engaged servants to the world, -they set themselves to seek it with greater diligence than ever -before. They do but in marriage begin (as seekers) that life of -foolery, which when he had found what he sought, that rich man ended, -Luke xii. 19, 20, with a "This I will do: I will pull down my barns, -and build greater, and there will I bestow all my fruits and my 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: but God said unto -him, Thou fool, this night shall thy soul be required of thee: then -whose shall those things be which thou hast provided?" If you would -not die such fools, do not marry and live such worldlings. - - -_Tit. 2. Cases of Marriage._ - -_Quest._ I. What should one follow as a certain rule, about the -prohibited degrees of consanguinity or affinity? seeing, 1. The law of -Moses is not in force to us. 2. And if it were, it is very dark, -whether it may by parity of reason be extended to more degrees than -are named in the text. 3. And seeing the law of nature is so hardly -legible in this case.[7] - -_Answ._ 1. It is certain that the prohibited degrees are not so -statedly and universally unlawful, as that such marriage may not be -made lawful by any necessity. For Adam's sons did lawfully marry their -own sisters. - -2. But now the world is peopled, such necessities as will warrant such -marriages must needs be very rare, and such as we are never like to -meet with. - -3. The law of nature is it which prohibiteth the degrees that are now -unlawful; and though this law be dark as to some degrees, it is not so -as to others. - -4. The law of God to the Jews, Lev. xviii. doth not prohibit those -degrees there named, because of any reason proper to the Jews, but as -an exposition of the law of nature, and so on reasons common to all. - -5. Therefore, though the Jewish law cease (yea, never bound other -nations) formally as that political national law; yet as it was God's -exposition of his own law of nature, it is of use, and consequential -obligation to all men, even to this day; for if God once had told but -one man, This is the sense of the law of nature, it remaineth true, -and all must believe it; and then the law of nature itself, so -expounded, will still oblige. - -6. The world is so wide for choice, and a necessity of doubtful -marriage is so rare, and the trouble so great, that prudence telleth -every one that it is their sin, without flat necessity, to marry in a -doubtful degree; and therefore it is thus safest, to avoid all degrees -that seem to be equal to those named Lev. xviii. and to have the same -reason, though they be not named. - -7. But because it is not certain that indeed the unnamed cases have -the same reason, (while God doth not acquaint us with all the reasons -of his law,) therefore when the thing is done, we must not censure -others too deeply, nor trouble ourselves too much about those unnamed, -doubtful cases. We must avoid them beforehand, because else we shall -cast ourselves into doubts and troubles unnecessarily; but when it is -past, the case must be considered of as I shall after open. - -_Quest._ II. What if the law of the land forbid more or fewer -degrees than Lev. xviii. doth? - -_Answ._ If it forbid fewer, the rest are nevertheless to be -avoided as forbidden by God. If it forbid more, the forbidden ones -must be avoided in obedience to our rulers. - -_Quest._ III. Is the marriage of cousin-germans, that is, of -brothers' children, or sisters' children, or brothers' and sisters' -children, unlawful? - -_Answ._ I think not; 1. Because not forbidden by God. 2. Because -none of that same rank are forbidden; that is, none that on both sides -are two degrees from the root. I refer the reader for my reasons to a -Latin Treatise of Charles Butler on this subject, for in those I rest. -As all the children of Noah's sons did marry their cousin-germans, -(for they could not marry in any remoter degree,) so have others since -without reproof, and none are forbidden. 3. But it is safest to do -otherwise, because there is choice enough beside, and because many -divines being of the contrary opinion, may make it matter of scruple -and trouble afterwards, to those that venture upon it without need. - -_Quest._ IV. What would you have those do that have married -cousin-germans, and now doubt whether it be lawful so to do? - -_Answ._ I would have them cast away such doubts, or at least -conclude that it is now their duty to live peaceably in the state in -which they are; and a great sin for them to be separated on such -scruples. The reason is, because, if it be not certain that the degree -is lawful, at least no man can be sure that it is unlawful. And for -husband and wife to break their covenants and part, without a -necessary cause, is a great sin; and that which no man can prove to be -a sin, is no necessary or lawful cause of a divorce. Marriage duties -are certainly commanded to the married, but the marriage of -cousin-germans is not certainly forbidden. Therefore if it were a sin -to marry so, to them that doubted; or if they are since fallen into -doubt whether it was not a sin; yet may they be sure that the -continuance of it is a duty, and that all they have to do is to repent -of doing a doubtful thing, but not to part, nor to forbear their -covenanted duties. No, nor to indulge or suffer those troublesome -scruples, which would hinder the cheerful discharge of their duties, -and the comfortable serving of God in their relations. - -_Quest._ V. What should those do that are married in those -degrees which are not forbidden by name in Lev. xviii. and yet are at -the same distance from the root with those that are named, and seem to -have the same reason of unlawfulness? - -_Answ._ If there be clearly a parity of degree, and also of the -reason of the prohibition, then no doubt but they must part as -incestuous, and not continue in a forbidden state. But because divines -are disagreed whether there be in all instances a parity of the reason -of the prohibition, where there is an equal distance as to degrees; -and so in those cases some think it a duty to be separated, and others -think it enough to repent of their conjunction and not to be -separated, because the case is doubtful, (as the controversy showeth,) -I shall not venture to cast in my judgment in a case, where so many -and such men are disagreed; but shall only advise all to prevent such -troublesome doubts beforehand, and not by rashness to run themselves -into perplexities, when there is no necessity; unless they will call -their carnal ends or sinful passions a necessity. - -_Quest._ VI. But if a man do marry in a degree expressly there -forbidden, is it in all cases a sin to continue in that state? If -necessity made such marriage a duty to Adam's children, why may not -necessity make the continuance lawful to others? As suppose the king -or parents command it? suppose the woman will die or be distracted -with grief else? suppose one hath made a vow to marry no other, and -yet cannot live single, &c.? Here I shall suppose, that if a lustful -person marry a kinswoman that he may have change, as foreknowing that -he must be divorced, punishment, and not continuance in the sin, must -be his sentence; and if one that hath married a kinswoman be glad to -be divorced, because he hateth her or loveth change, punishment must -rebuke him, but he must not continue in incest. - -_Answ._ 1. Natural necessity justified Adam's children, and such -would now justify you. Yea, the benediction "Increase and multiply," -did not only allow, but oblige them then to marry, to replenish the -earth (when else mankind would soon have ceased); but so it doth not -us now when the earth is replenished. Yet I deny not, but if a man and -his sister were cast alone upon a foreign wilderness, where they -justly despaired of any other company, if God should bid them there -"increase and multiply," it would warrant them to marry. But else -there is no necessity of it, and therefore no lawfulness. For, 2. A -vicious necessity justifieth not the sin. If the man or woman that -should abstain will be mad or dead with passion, rather than obey God, -and deny and mortify their lust, it is not one sin that will justify -them in another. The thing that is necessary, is to conform their -wills to the law of God; and if they will not, and then say, They -cannot, they must bear what they get by it. 3. And it is no necessity -that is imposed by that command of king or parents, which is against -the law of God. 4. No, nor by a vow neither; for a vow to break God's -law is not an obligation to be kept, but to be repented of; nor is the -necessity remediless which such a one bringeth on himself, by vowing -never to marry any other; seeing chastity may be kept. - -_Quest._ VII. Is it lawful for one to marry, that hath vowed -chastity during life, and not to marry, and afterward findeth a -necessity of marrying, for the avoiding of lust and fornication? - -_Answ._ I know that many great divines have easily absolved -those, that under popery vowed chastity. The principal part of the -solution of the question, you must fetch from my solution of the Case -of Vows, part iii. chap. v. tit. 2. At the present this shall suffice -to be added to it. 1. Such vows of chastity that are absolute, without -any exceptions of after alterations or difficulties that may arise, -are sinfully made, or are unlawful _quoad actum jurandi_.[8] - -2. If parents or others impose such oaths and vows on their children -or subjects, or induce them to it, it is sinfully done of them, and -the _actus imperantium_ is also unlawful. - -3. Yet as long as the _materia jurata_, the matter vowed, -remaineth lawful, the vow doth bind, and it is perfidiousness to break -it. For the sinfulness of the imposer's act proveth no more, but that -such a command did not oblige you to vow. And a vow made arbitrarily -without any command, doth nevertheless bind. And the sinfulness of -the making of the vow, doth only call for repentance; (as if you made -it causelessly, rashly, upon ill motives, and to ill ends, or in ill -circumstances, &c.) But yet that vow which you repent that ever you -made, must be nevertheless kept, if the thing vowed be a lawful thing, -and the act of vowing be not made a nullity (though it was a sin). And -when it is a nullity, I have showed in the forecited place. - -4. A vow of celibate or chastity during life, which hath this -condition or exception expressed or implied in the true intent of the -votary, (unless any thing fall out which shall make it a sin to me not -to marry,) may in some cases be a lawful vow; as to one that foreseeth -great inconveniences in marriage, and would by firm resolution fortify -himself against temptations and mutability. - -5. If there were no such excepting thought in the person vowing, yet -when the thing becometh unlawful, the vow is not to be kept; though it -oblige us under guilt for sinful making it, yet God commandeth us not -to keep it, because we vowed that which he forbad us not only to vow -but to do. - -6. Either the papists suppose such exceptions to be always implied by -their votaries, or at least that they are contained in the law of God, -or else sure they durst never pretend that the pope hath power to -dispense with such vows (as they have oft done for princes, men and -women, that they might be taken from a monastery to a crown). For if -they suppose, that the persons before the dispensation are under the -obligation of their vow, and bound by God to keep it, then it would be -too gross and odious blasphemy for the pope to claim a power of -disobliging them, and dissolving God's commands; and not only -antichristianity, but antitheistical, or a setting himself above God -Almighty, under pretence of his own commission. But if they only -pretend to dissolve such vows judicially or decisively, by judging -when the person is no longer obliged to keep them by God's law, then -they suppose, that the obligation of God's law is ceased, before they -judicially declare it to be ceased. And if that were all that the pope -undertook, he had no power to do it out of his own parish, nor more -than any lawful bishop hath in his proper charge. - -7. The matter of a vow of celibate or chastity is then unlawful, when -it cannot be kept without greater sin than that life of chastity -escapeth, and which would be escaped if it were forsaken; or without -the omission of greater duty, and omission of greater good, than that -life of chastity containeth or attaineth. For the further opening of -this, let it be noted, that, - -8. It is not every degree of sin which marriage would cure, that will -warrant the breach of a vow of chastity. As if I had some more lustful -thoughts or instigations and irritations in a single life than I -should have if I married. The reason is, because, 1. No man liveth -without some sin, and it is supposed that there are greater sins of -another kind, which by a life of chastity I avoid. And the breach of -the vow itself is a greater matter than a lustful thought. - -9. So it is not every degree of good which by marriage I may attain or -do, that will warrant it against a vow of chastity. Because I may do -and get a greater good by chastity, and because the evil of perjury is -not to be done that good may be done by it; till I can prove, that it -is not only good in itself, but a duty _hic et nunc_ to me. - -10. A man should rather break his vow of celibate, than once commit -fornication, if there were a necessity that he must do the one. -Because fornication is a sin which no vow will warrant any man to -commit. - -11. A man should rather break his vow of celibate, than live in such -constant or ordinary lust, as unfitteth him for prayer, and a holy -life, and keepeth him in ordinary danger of fornication, if there were -a necessity that he must do the one. The reason is also because now -the matter vowed is become unlawful, and no vow can warrant a man to -live in so great sin (unless there were some greater sin on the other -side which could not be avoided in a married life, which is hardly to -be supposed, however popish priests think disobedience to the pope, -and the incommodity and disgrace of a married life, &c. to be a -greater sin than fornication itself). - -12. If a prince vow chastity, when it is like to endanger the kingdom -for want of a safe and sure succession, he is bound to break that vow; -because he may not lawfully give away the people's right, nor do that -which is injurious to so many. - -13. Whether the command of a parent or prince may dissolve the -obligation of a vow of celibate, I have answered already. I now say -but this, 1. When parents or princes may justly command it, we may -justly obey them. But this is not one of those accidental evils, which -may be lawfully done, though unlawfully commanded. 2. It is parents -that God hath committed more of this care and power to, about -children's marriage, than to princes. 3. Parents not princes may not -lawfully command the breach of such a vow, (not nullified at first,) -except in such cases as disoblige us, whether they do it or not; so -that the resolving of the main case doth suffice for all. - -14. He that by lawful means can overcome his lust, to the measure -before mentioned, is under no necessity of violating his vow of single -life. - -15. I think that it is not one of twenty that have bodies so -unavoidably prone to lust, but that by due means it might be so far -(though not totally) overcome, without marriage, fornication, wilful -self-pollution, or violent, vexatious, lustful thoughts. That is, 1. -If they employ themselves constantly and diligently in a lawful -calling, and be not guilty of such idleness, as leaveth room in their -minds and imaginations for vain and filthy thoughts. If they follow -such a calling as shall lay a necessity upon them to keep their -thoughts close employed about it. 2. If they use such abstinence and -coarseness in their diet, as is meet to tame inordinate lusts, without -destroying health: and not only avoid fulness and gulosity, and vain -sports and pleasures, but also use convenient fasting, and tame the -body by necessary austerities. 3. If they sufficiently avoid all -tempting company and sights, and keep at a meet distance from them. 4. -If they set such a restraint upon their thoughts as they may do. 5. If -they use such a quality of diet and physic, as is aptest for the -altering of those bodily distempers, which are the cause. 6. And -lastly, If they are earnest in prayer to God, and live in mortifying -meditations, especially in a constant familiarity with a crucified -Christ, and with the grave, and with the heavenly society. He that -breaketh his vow to save himself the labour and suffering of these -ungrateful means, I take to be perfidious, though perhaps he sinfully -made that vow. And no greater number are excusable for continence -after such a vow, than these that have bodies so extraordinary -lustful, as no such other means can tame, and those forementioned that -have extraordinary accidents to make a single life unlawful. - -16. It must not be forgotten here, that if men trust to marriage -itself alone as the cure of their lust, without other means, such -violent lusts as nothing else will cure, may possibly be much uncured -afterwards. For adulterers are as violent in their lusts as the -unmarried, and ofttimes find it as hard to restrain them. And -therefore the married, as well as others, have need to be careful to -overcome their lust. And the rather because it is in them a double -sin. - -17. But yet when all other means do fail, marriage is God's appointed -means, to quench those flames from which men's vows cannot, in cases -of true necessity, disoblige them. - -[1] 1 Cor. vii. 7, 38. - -[2] Unmarried men are the best friends, the best masters, the best -servants; but not always the best subjects: for they are light to run -away, and therefore venturous, &c. Lord Bacon, Essay 8. - -[3] Wives are young men's mistresses, companions for the middle age, -and old men's nurses. So that a man may have a quarrel to marry when -he will. Lord Bacon, Essay. - -[4] Art thou discontented with thy childless state? Remember that of -all the Roman kings, not one of them left the crown to his son. -Plutarch. de Tranq. Anim. - -[5] Non bene fit quod occupato animo fit. Hieron. Epist. 5. 3. ad -Paulin. - -[6] A single life doth well with churchmen: for charity will hardly -water the ground, where it must fill a pool. Lord Bacon, Essay 8. The -greatest works and foundations have been from childless men, who have -sought to express the image of their minds that have none of their -body: so the care of posterity hath been most in them that had no -posterity. Lord Bacon, Essay 7. He that hath a wife and children hath -given hostages to fortune. For they are impediments to great -enterprises.--The best works, and of greatest merit, for the public, -have proceeded from unmarried and childless men. Id. ibid. Essay 8. - -[7] The case of polygamy is so fully and plainly resolved by Christ, -that I take it not to be necessary to decide it, especially while the -law of the land doth make it death. - -[8] By this you may see how to resolve the cases about vows and -covenants which are the grand controversies of this time among us. - - - - -CHAPTER II. - -DIRECTIONS FOR THE RIGHT CHOICE OF SERVANTS AND MASTERS. - - -PART I. - -_Directions for the right Choice of Servants._ - -SERVANTS being integral parts of the family, who contribute much to -the holiness or unholiness of it, and to the happiness or misery of -it, it much concerneth masters to be careful in their choice. And the -harder it is to find such as are indeed desirable, the more careful -and diligent in it should you be. - -_Direct._ I. To bid you choose such as are fittest for your -service, is a direction which nature and interest will give you, -without any persuasions of mine. And indeed it is not mere honesty or -piety that will make a good servant, nor do your work. Three things -are necessary to make a servant fit for you: 1. Strength. 2. Skill. 3. -Willingness. And no two of these will serve without the third. -Strength and skill without willingness, will do nothing: skill and -willingness without strength, can do nothing: strength and willingness -without skill, will do as bad or worse than nothing. No less than all -will make you a good servant. Therefore choose one, 1. That is -healthful. 2. That hath been used to such work as you must employ him -in: and, 3. One that is not of a flesh-pleasing, or lazy, sluggish -disposition. For to exact labour from one that is sickly will seem -cruelty; and to expect labour from one that is unskilful and -unexercised will seem folly; and heavy, fleshly, slothful persons, -will do all with so much unwillingness, and pain, and weariness, that -they will think all too much, and their service will be a continual -toil and displeasure to them, and they will think you wrong them, or -deal hardly with them, if you will not allow them in their fleshliness -and idleness. Yea, though they should have grace, a phlegmatic, -sluggish, heavy body, will never be fit for diligent service, any more -than a tired horse for travel. - -_Direct._ II. If it be possible, choose such as have the fear of -God, or at least such as are tractable and willing to be taught, and -not such as are ungodly, sensual, and profane. For, 1. "God hateth all -the workers of iniquity," Psal. v. 5. And it tendeth not to the -blessing or safety of your family, to have in it such as are enemies -to God, and hated by him. You cannot expect an equal blessing on their -labours, as you may on the service of those that fear him. The wicked -may bring a curse on the families where they are (if you wilfully -entertain them); when a Joseph may be a blessing even to the house of -an unbeliever. A wicked man will be renewing those crimes, which will -be the shame of your family, and a grief to your hearts, if you have -any love to God yourselves; when a godly servant will pray for a -blessing from God upon his labours, and is himself under a promise, -that "whatever he doth shall prosper," Psal. i. 3. 2. Ungodly servants -for the most part will be mere eye-servants; they will do little more -than they find necessary to escape reproof and blame: some few of -them, indeed, out of love to their masters, or out of a desire of -praise, or to make their places the better to themselves, will be -diligent and trusty: but ordinarily they are deceitful, and study more -to seem good servants, than to be such, and to hide their faults, than -to avoid them; for they make no great matter of conscience of it, nor -do they regard the eye of God: whereas a truly godly servant will do -all your service in obedience to God, as if God himself had bid him do -it, and as one that is always in the presence of that Master, whose -favour he preferreth before all the world. He is more careful to -please God, who commandeth him to be faithful, than to please you by -seeming better than he is: he is moved more to his duty by the reward -which God hath promised him, than by the wages which he expecteth from -you: he hath a tender, purified conscience, which will hold him to his -duty, as well when you know it not, as when you stand by. 3. -Ordinarily, ungodly servants will be false, if they have but -opportunity to enrich themselves by deceiving you; especially those -that are intrusted in laying out money, in buying and selling. As long -as I name no particular persons, I think it no untrustiness, but my -duty, to warn masters whom they trust, by my experience from the -confessions of those that have been guilty. Many servants whom God -hath converted to his love and fear, have told me how constantly they -deceived their masters in buying and selling before their conversion; -even of so great sums of money, that some of them were not able to -restore it (when I made them know it was their duty so far as they -were able): and some of them had so much unquietness of conscience -till it was restored, that I have been fain to give them money to -restore, when I have convinced them of it: so that I know by such -confessions, that such deceit and robbing of their masters is a very -ordinary thing among ungodly servants that have, opportunity, that yet -pass for very trusty servants, and are never discovered. 4. Also an -ungodly servant will be a tempter to the rest, and will be drawing -them to sin: especially to secret wantonness, and uncivil carriage, if -not to actual fornication; and to revellings, and merriments, and -fleshly courses: by swearing, and taking God's name in vain, and -cursing, and lying, they will teach your children and other servants -to do the like; and so be an infectious pestilence in your families. -5. And they will hinder any good which you would do on others. If -there be any in your family under convictions, and in a hopeful way to -a better condition, they will quench all, and discourage them, and -hinder their conversion; partly by their contradicting cavils, and -partly by their scorns, and partly by their diverting, idle talk, and -partly by their ill examples, and alluring them to accompany them in -their sin. Whereas, on the contrary, a godly servant will be drawing -the rest of your family to godliness, and hindering them from sin, and -persuading them to be faithful in their duty both to God and you. - -_Direct._ III. Yet measure not the godliness of a servant by his -bare knowledge or words, but by his love and conscience. A great deal -of self-conceited talkativeness about religion may stand with an -unsanctified heart and life; and much weakness in knowledge and -utterance, may stand with sincerity. But you may safely judge those -to be truly godly, 1. Who love godliness, and love the word and -servants of God, and hate all wickedness. 2. And those that make -conscience to do their duty, and to avoid known sin both openly and in -secret. - -_Direct._ IV. If necessity constrain you to take those that are unfit -and bad, remember that there is the greater duty incumbent on you, to -carry yourself towards them in a diligent, convincing manner, so as -tendeth most to make them better. Take them not as you buy a horse or -an ox, with a purpose only to use them for your work; but remember -they have immortal souls which you take charge of. - - -PART II. - -_Directions for the right Choice of Masters._ - -Seeing the happiness of a servant, the safety of his soul, and the -comfort of his life, depend very much upon the family and place which -he liveth in, it much concerneth every prudent servant to be very -careful in what place or family he take up his abode, and to make the -wisest choice he can. - -_Direct._ I. Above all, be sure that you choose not for mere -fleshly ease and sensuality, and take not that for the best place for -you, where you may have most of your own carnal will and pleasure. I -know that fleshly, graceless servants, will hear this direction with -as ill a will, as a dog when he is forbidden his meat or carrion. I -know I speak against their very nature, and therefore against their -very hearts, and therefore they will think I speak against their -interest and good; and therefore I may persuade them to this course a -hundred times, before they will believe me, or obey my counsel. All -ungodly, fleshly servants, do make these the only signs of a good -place, or desirable service for them: 1. If they may do what work they -will, and avoid that which they dislike; if they may do that which is -easy, and not that which is hard; and that which is an honour to them, -and not that which seemeth inferior and base. 2. If they may work when -they will, and give over when they will. 3. If they may rise when they -will, and go to bed when they will. 4. If they may eat and drink what -they will, and fare well to the pleasing of their appetites. 5. If -they may speak when they will, and what they have a mind to speak. 6. -If they may have leave when they will to sport, and play, and be -wanton and vain, and waste their time, which they call being merry. 7. -If they may wear the best apparel and go fine. 8. If their masters -will be liberal to them, to maintain all this, and will give them what -they would have. 9. If their masters and fellow-servants carry it -respectfully to them, and praise them, and make somebody of them, and -do not dishonour them, nor give them any displeasing words. 10. And if -they are not troubled with the precepts of godliness, nor set to learn -the Scripture, or catechized, nor called to account about the state of -their souls, or the ground of their hopes for the life to come, nor -troubled with much praying, or repeating sermons, or religious -exercise or discourse, or any thing that tendeth to their salvation; -nor be restrained from any sin, which they have a mind to, nor -reproved for it when they have done it. These are an ungodly, carnal -person's conditions, or signs of a good service. Which is, in a word, -to have their own wills and fleshly desires, and not to be crossed by -their masters' wills, or the will of God: which in effect is, to have -the greatest helps to do the devil's will, and to be damned. - -_Direct._ II. See that it be your first and principal care, to live -in such a place where you have the greatest helps and smallest -hinderances to the pleasing of God, and the saving of your souls; and -in such a place where you shall have no liberty to sin, nor have your -fleshly will fulfilled, but shall be best instructed to know and do -the will of God, and under him the will of your superiors. It is the -mark of those whom God forsaketh, to be given up to their own wills, -or "to their own hearts' lusts, to walk in their own counsels," Psal. -lxxxi. 12. "To live after the flesh," is the certain way to endless -misery, Rom. viii. 8, 13. To be most subject to the will of God, with -the greatest mortification and denial of our own wills, is the mark of -the most obedient, holy soul. Seeing then that holiness and -self-denial, the loving of God, and the mortifying of the flesh, are -the life of grace, and the health and rectitude of the soul, and the -only way (under Christ) to our salvation; you have great reason to -think that place the best for you, in which you have most helps for -holiness and self-denial: and not only to bear patiently the -strictness of your superiors, and the labour which they put you upon -for your souls, but also to desire and seek after such helps, as the -greatest mercies upon earth. "First seek the kingdom of God and his -righteousness: labour not (first) for the food that perisheth, but for -that which endureth to everlasting life," Matt. vi. 33; John vi. 27. -Take care first that your souls be provided for, and take that for the -best service which helpeth you most in the service of God, to your -salvation. - -_Direct._ III. If it be possible, live where there is a faithful, -powerful, convincing minister, whose public teaching and private -counsel you may make use of for your souls. Live not, if you can avoid -it, under an ignorant, dead, unprofitable teacher, that will never -afford you any considerable help to lift up your hearts to a heavenly -conversation. But seeing you must spend the six days in your labour, -live where you have the best helps to spend the Lord's day, for the -quickening and comfort of your souls; that in the strength of that -holy food, you may cheerfully perform your sanctified labours on the -week days following. Be not like those brutish persons, that live as -if there were no life but this; and therefore take care to get a -place, where their bodies may be well fed and clothed, and may have -ease, and pleasure, and preferment for the world; but care not much -what teacher there is, to be their guide to heaven; nor whether ever -they be seriously foretold of the world to come, or not. - -_Direct._ IV. Live, if you can obtain so great a mercy, with -superiors that fear God, and will have a care of your souls, as well -as of your bodies, and will require you to do God's service as well as -their own: and not with worldly, ungodly masters, that will use you as -they do their beasts, to do their work, and never take care to further -your salvation. For, 1. The curse of God is in the families of the -ungodly; and who would willingly live in a house that God hath cursed, -any more than in a house that is haunted with evil spirits? But God -himself doth dwell with the godly, and by many promises hath assured -them of his love and blessing. "The curse of the Lord is in the house -of the wicked; but he blesseth the habitation of the just," Prov. -iii. 33. "The wicked are overthrown, and are not; but the house of the -righteous shall stand," Prov. xii. 7. "The house of the wicked shall -be overthrown; but the tabernacle of the upright shall flourish," -Prov. xiv. 11; so Prov. xv. 25. "The righteous man wisely considereth -the house of the wicked: God overthroweth the wicked for their -wickedness," Prov. xxi. 12. Go not into a falling house. 2. A master -that feareth God, will help to save you from sin and hell, and help -your souls to life eternal: he may do more for you, than if he made -you kings and rulers of the earth. He will hinder you from sin: he -will teach you to know God, and to prepare for your salvation. Whereas -ungodly masters will rather discourage you, and by mocks or -threatenings seek to drive you from a holy life, and use their wit, -and work, and authority, to hinder your salvation: or at best will -take little care of your souls, but think if they provide you food and -wages, they have done their parts. 3. A master that feareth God will -do you no wrong, but will love you as a christian, and his -fellow-servant of Christ, while he commandeth and employeth you as his -own servant, which cannot be expected from ignorant, ungodly, worldly -men. - -_Direct._ V. Yet choose such a service as you are fit to undergo, -with the least hinderance of the service of God, and of your souls. -Neither a life of idleness, nor of excess of business, should be -chosen, if you have your choice. For when the mind is overwhelmed with -the cares of your service, and your bodies tired with excessive -labour, you will have little time, or heart, or power, to mind the -matters of your souls with any seriousness. Yea, the Lord's day will -be spent with little comfort, when the toil of the week days hath left -the body fit for nothing but to sleep. A service which alloweth you no -time at all to pray, or read the Scripture, or mind your everlasting -state, is a life more fit for beasts than men. - -_Direct._ VI. If you can attain it, live where your fellow-servants -fear God, as well as the master of the family. For fellow-servants -usually converse with one another more frequently and familiarly than -their masters do with any of them. And therefore if a master give you -the most heavenly instructions, the idle, frothy talk of fellow-servants -may blot out all from your memories and hearts. And their derision of -a holy life, or their bad examples, may do more hurt, than the -precepts of the governors can do good. Whereas when a master's -counsels are seconded by the good discourse and practice of -fellow-servants, it is a great encouragement to good, and keepeth the -heart in a continual warmth and resolution. - -_Direct._ VII. If you want any one of these accommodations, be -the more diligent in such an improvement of the rest, as may make up -your want. If you have a good teacher and a bad master, improve the -helps of your teacher the more diligently. If you have a bad master -and good fellow-servants, or a good master and bad fellow-servants, -thank God for that which you have, and make the best of it. - -_Direct._ VIII. If you would be accommodated yourselves with the -best masters and usage, labour to be the best servants; and then it is -two to one but you may have your choice. Good servants are so scarce, -and so much valued, that the best places would strive for you, if you -will strive to be such. Excel others in labour, and diligence, and -trustiness, and obedience, and gentleness, and patience, and then you -may have almost what places you desire. But if you will yourselves be -idle, and slothful, and deceitful, and false, and disobedient, and -unmannerly, and self-willed, and contentious, and impatient, and yet -think that you must be respected, and used as good and faithful -servants, it is but a foolish expectation. For what obligation is -there upon others, in point of justice, to give you that which you -deserve not? Indeed if any be bound to keep you in mere charity, then -you may plead charity with them and not desert; but if they take you -but as servants, they owe you nothing but what your work and virtues -shall deserve. - - - - -CHAPTER III. - -A DISPUTATION, OR ARGUMENTS TO PROVE THE NECESSITY OF FAMILY WORSHIP -AND HOLINESS, OR DIRECTIONS AGAINST THE CAVILS OF THE PROFANE, AND -SOME SECTARIES, WHO DENY IT TO BE A THING REQUIRED BY GOD. - - -_Whether the solemn Worship of God, in and by Families as such, be -of Divine Appointment? Aff._ - -THAT excellent speech of Mirandula is oft in mind, _Veritatem -philosophia quærit, theologia invenit, religio possidet_. I do -therefore with greater alacrity and delight dispute these points that -are directly religious, that is, immediately practical, than those -that are only remotely such: and though I am loth we should see among -us any wider division _inter philosophum theologum et religiosum_, -than between the fantasy, the intellect, and the will, which never are -found disjunct in any act; or rather, than between the habits of -practical natural knowledge, and the habits of practical supernatural -knowledge, and the practical resolutions, affections, and endeavours, -into which both the former are devolved; yet may we safely and -profitably distinguish, where it would be mortal to divide. If -disputing in our present case, do but tend to, and end in, a religious -performance, we shall then be able to say, we disputed not in vain; -when by experience of the delight and profit of God's work, we -perceive that we do not worship him in vain: otherwise to evince by a -dispute, that God should be worshipped, and not to worship him when we -have done, is but to draw forth our learning, and sharpen our wits, to -plead for our condemnation; as if the accuser wanted our help, or the -Judge of all the world did want evidence or arguments against us, -unless he had it from our own mouth. Concerning the sense of the -terms, I shall say somewhat, both as to the subject, and the -predicate, that we contend not in the dark; and yet but little, lest I -trouble myself and you with needless labours. - -1. By the worship of God we mean not only, nor principally, obedience -as such, or service in common things, called =Douleia=: but we mean a -religious performance of some sacred actions, with an intention of -honouring God as God; and that more directly than in common works of -obedience. This being commonly called =Latreia=, is by Austin, and -since him by all the orthodox, appropriated to God alone; and indeed -to give it to any other is contradictory to its definition. - -This worship is of two sorts, whereof the first is by an excellency -called worship, viz. When the honouring of God is so directly the end -and whole business of the work, that our own advantage falls in but -impliedly, and in evident subordination: such are the blessed works of -praise and thanksgiving, which we here begin and shall in heaven -perpetuate. Yet see a more admirable mystery of true religion; we -indeed receive more largely from God, and enjoy more fully our own -felicity in him, in these acts of worship, that give all to God, than -in the other, wherein we more directly seek for somewhat from him. And -those are the second sort of worship actions, viz. When the substance -or matter of the work is a seeking or receiving somewhat from God, or -delivering something religiously in his name, and so is more directly -for ourselves; though yet it is God that should be our ultimate end in -this too. You may perceive I make this of three sorts. Whereof the -first consisteth in our religious addresses to God for something that -we want; and is called prayer. The second consisteth in our religious -addresses to God to receive somewhat from him; viz. 1. Instructions, -precepts, promises, threatenings, from his mouth, messengers, &c. 2. -The sacramental signs of his grace in baptism and the Lord's supper. -The third is, when the officers of Christ do in his name solemnly -deliver either his laws or sacraments. His laws either in general by -ordinary preaching, or by a more particular application in acts of -discipline. - -2. The word solemn signifies sometimes any thing usual, and so some -derive it, _Solenne est quod fieri solet_. Sometimes that which -is done but on one set day in the year; and so some make -_solenne_ to be _quasi solum semel in anno_. But vulgarly it -is taken, and so we take it here, for both _celebre et usitatum_, -that is, a thing that is not accidentally and seldom, but statedly and -ordinarily to be done, and that with such gravity and honourable -seriousness as beseems a business of such weight. - -3. By family we mean, not a tribe or stock of kindred, dwelling in -many houses, as the word is taken oft in Scripture, but I mean a -household. - -_Domus et familia_, a household and family, are indeed in economics -somewhat different notions, but one thing. _Domus_ is to _familia_ as -_civitas_ to _respublica_, the former is made the subject of the -latter, the latter the _finis internus_ of the former. And so _Domus -est societas naturæ consentanea, e personis domesticis, vitæ in dies -omnes commode sustentandæ causa, collecta. Familia est ordo domus per -regimen patris-familias in personas sibi subjectas_. - -Where note, that to a complete family must go four integral parts, -_Pater-familias_, _mater-familias_, _filius_, _servus_, A father, -mother, son, and servant. But to the essence of a family it sufficeth -if there be but the _pars imperans, et pars subdita_, one head or -governor, either father, mother, master, or mistress; and one or more -governed under this head. - -Note therefore, that the governor is an essential part of the family, -and so are some of the governed, (viz. that such there be,) but not -each member. If therefore twenty children or servants shall worship -God without the father, or master of the family, either present -himself, or in some representative, it is not a family worship in -strict sense. But if the head of the family in himself (or delegate or -representative) be present, with any of his children or servants, -though all the rest be absent, it is yet a family duty; though the -family be incomplete and maimed (and so is the duty therefore, if -culpably so performed). - -4. When I say in and by a family, I mean not that each must do the -same parts of the work, but that one (either the head, or some one -deputed by him, and representing him) be the mouth, and the rest -performing their parts by receiving instructions, or mentally -concurring in the prayers and praise by him put up. Lastly, By divine -appointment I mean any signification of God's will, that it is men's -duty to perform this; whether a signification by natural means or -supernatural, directly or by consequence, so we may be sure it is -God's will. The sum of the question then is, whether any sacred -actions religiously and ordinarily to be performed to God's honour by -the head of the family, with the rest, be by God's appointment made -our duty? My thoughts of this question I shall reduce to these heads, -and propound in this order. 1. I shall speak of family worship in -general. 2. Of the sorts of that worship in special. 3. Of the time. - -I. Concerning the first, I lay down my thoughts in these propositions -following, for limitation and caution, and then prove the main -conclusion. - -_Prop._ 1. It is not all sorts of God's worship which he hath -appointed to be performed by families as such; there being some proper -to more public assemblies. - -2. More particularly the administration of the sacraments of baptism -and the Lord's supper, are proper to the ministerial or organized -churches, and not common to families: for as they are both of them -committed only to ministers of the gospel, and have been only used by -them for many hundred years in the church; (except that some permitted -others to baptize in case of necessity); so the Lord's supper was -appointed for a symbol and means of a more public communion than that -of families. And though some conjecture the contrary, from its first -institution, and think that as there is a family prayer and church -prayer, family teaching and church teaching, so there should be family -sacraments and church sacraments, yet it is a mistake. For though -Christ administered it to his family, yet it was not as a family, but -as a church. For that which is but one family may possibly be a church -also. This exposition we have from the doctrine and practice of the -apostles, and constant custom of all the churches, which have never -thought the Lord's supper to be a family duty, but proper to larger -assemblies, and administrable only by ordained ministers. Nor will the -reasons drawn from circumcision and the passover prove the contrary: -both because particular churches were not then instituted as now, and -therefore families had the more to do; and because there were some -duties proper to families in the very institution of those sacraments; -and because God gave them a power in those, which he hath not given to -masters of families now in our sacraments. - -3. Many thousands do by their own viciousness and negligence disable -themselves, so that they cannot perform what God hath made their duty; -yet it remains their duty still: some disability may excuse them in -part, but not in whole. - -I shall now prove, that the solemn worship of God in and by families -as such, is of divine appointment. - -_Argument_ I. If families are societies of God's institution, -furnished with special advantages and opportunities for God's solemn -worship, having no prohibition so to use them; then the solemn worship -of God in and by families as such, is of divine appointment. But the -antecedent is true; therefore so is the consequent. - -For the parts of the antecedent; 1. That families are societies of -God's institution, needeth no proof. - -2. That they are furnished with special advantages and opportunities -may appear by an enumeration of particulars. (1.) There is the -advantage of authority in the ruler of the family, whereby he may -command all that are under him in God's worship, yea, and may inflict -penalties on children and servants that refuse; yea, may cast some out -of the family if they be obstinate. (2.) He hath the advantage of a -singular interest in wife and children, by which he may bring them to -it willingly, that so they may perform a right evangelical worship. -(3.) He hath the advantage of a singular dependence of all upon him -for daily provisions; and of his children for their portions for -livelihood in the world, whereby he may yet further prevail with them -for obedience; he having a power to reward, as well as to punish and -command. (4.) They have the opportunity of cohabitation, and so are -still at hand, and more together, and so in readiness for such -employments. (5.) Being nearest in relation, they are stronglier -obliged to further each other's salvation, and help each other in -serving God. (6.) They have hereby an advantage against all prejudices -and jealousies, which strangeness and mistakes may raise and cherish -among those that live at a greater distance, and so may close more -heartily in God's worship. And their nearness of relation and natural -affections do singularly advantage them for a more affectionate -conjunction, and so for a more forcible and acceptable worship of God, -when they are in it as of one heart and soul. (7.) If any -misunderstanding or other impediment arise, they being still at hand, -have opportunity to remove them, and to satisfy each other; and if any -distempers of understanding, heart, or life, be in the family, the -ruler, by familiarity and daily converse, is enabled more particularly -to fit his reproofs and exhortations, confessions and petitions, -accordingly, which even ministers in the congregations cannot so well -do. So that I have made it evident in this enumeration, that families -have advantages, yea, special and most excellent advantages and -opportunities for the solemn worship of God. - -3. The last part of the antecedent was, that they have no prohibition -to use these advantages and opportunities to God's solemn worship. I -add this, lest any should say, though they have such advantages, yet -God may restrain them for the avoiding some greater inconveniencies -another way; as he hath restrained women from speaking in the -assemblies. But, (1.) God hath neither restrained them in the law of -nature, nor in the written law; therefore not at all. He that can show -it in either, let him do it. (2.) I never yet read or heard any -knowing christian once affirm that God hath forbidden families -solemnly to worship him, and therefore I think it needless to prove a -negative, when no man is known to hold the affirmative. Indeed for -some kinds of worship, as preaching and expounding Scripture, some -have prohibited them; but not reading, catechizing, all instructing, -praying, praises, singing psalms, much less all solemn worship wholly. -So much for the antecedent. - -I now come to prove the consequence. The foresaid advantages and -opportunities are talents given by God, which they that receive, are -obliged faithfully to improve for God; therefore families having such -advantages and opportunities for God's solemn worship, are bound to -improve them faithfully for God, in the solemn worshipping of him. For -the antecedent, 1. It is unquestionable that these are talents, that -is, improvable mercies given by God. For as none dare deny them to be -mercies, so none dare (I hope) say that God is not the giver of them. -And then, 2. That such talents must be improved faithfully for God, -from whom they are received, is plain, from Matt. xxv. throughout, -especially ver. 14-31. And Luke xx. 10, he requireth the fruits of his -vineyard; and Matt. x. 42, if he intrust us with a cup of cold water, -he expecteth it for a prophet when he calleth for it. And if he -intrust us with outward riches, he expecteth that "we give to him that -asketh," Matt. v. 42; Luke vi. 30, 38; xi. 41; xii. 33. His stewards -must give an account of their stewardships, Luke xvi. 2. Christ -telleth us of all our talents in general, Luke xii. 48, that "Unto -whomsoever much is given, of him shall be much required; and to whom -men have committed much, of him they will ask the more." And of our -words in particular Christ tells us, Matt. xii. 36, that "of every -idle word men shall give an account at the day of judgment." Much more -for denying to use both our tongues and hearts in God's worship, when -he gives us such opportunities. "It is required in stewards, that a -man be found faithful," 1 Cor. iv. 2. "As every man hath received the -gift, even so minister the same one to another, as good stewards of -the manifold grace of God. If any man speak, let him speak as the -oracles of God," &c. 1 Pet. iv. 10, 11. Many more of the like -scriptures prove the antecedent of the enthymeme, and the consequent -needs no proof. - -_Arg._ II. The solemn worship of God in and by families as such, -is required by the very law of nature, therefore it is of divine -institution. The consequence can be denied by no man that renounceth -not reason and nature itself; denying the law of nature to be God's -law, which is indeed partly presupposed in the law supernatural, and -partly rehearsed in it, but never subverted by it. Positives are more -mutable than naturals are. - -The antecedent is thus manifested. 1. Natural reason (or the law of -nature) requireth that all men do faithfully improve all the talents -that God hath intrusted them with, to his honour; therefore natural -reason (or the law of nature) doth require, that God be solemnly -worshipped in families, he having given them such advantages as -aforesaid thereunto. 2. The law of nature requireth, that all -societies that have God for their founder or institutor, should, to -their utmost capacities, be devoted to him that founded and instituted -them: but that God is the founder and institutor of families, is known -by the light of nature itself; therefore the law of nature requireth, -that families be to the utmost of their capacities devoted to God; and -consequently, that they solemnly worship him, they being capable of so -doing. I need not prove the major, because I speak only to men that -are possessed of the law of nature mentioned in it; and therefore they -know it themselves to be true. Yet let me so far stay on the -illustration, as to tell you the grounds of it. And, 1. God is the -Alpha and Omega, the first and the last, the principal efficient and -ultimate end of all; and therefore of families. And therefore they -should be for him, as well as they are from him: for "of him, and -through him, and to him are all things." This argument I draw from -nature, which can have no beginning but God, nor any end but God. The -2. I draw from the divine intention, in the fabrication and ordination -of all things. God made all things for himself, and can have no -ultimate end below himself. The 3. I draw from his _jus dominii_, -his right of propriety which he hath over all things, and so over -families as such; they are all absolutely his own alone. And that -which is solely or absolutely a man's own, should be for his use, and -employed to his honour and ends: much more that which is God's, seeing -man is not capable of such a plenary propriety of any thing in the -world, as God hath in all things. 4. I argue _a jure imperii_, -from God's right of government. If he have a full right of government -of families, as families, then families as families must honour and -worship him according to their utmost capacities. But he hath a full -right of absolute government over families as families; therefore--The -consequence of the major is grounded on these two things: 1. That God -himself is the end of his own government: this is proper to his -regimen. All human government is said by politicians to be terminated -ultimately in the public good of the society. But God's pleasure and -glory is the end of his government, and is, as it were, the public or -universal good. 2. In that nature teacheth us, that supreme honour is -due to all that are supreme governors; therefore they are to have the -most honourable titles, of majesty, highness, excellency, &c. and -actions answerable to those titles: Mal. i. 6, "If I be a father, -where is mine honour? if I be a master, where is my fear?" Fear is oft -put for all God's worship. If then there be no family whereof God is -not the Father or Founder, and the Master, or Owner and Governor, then -there is none but should honour and fear him, or worship him, and that -not only as single men, but as families; because he is not only the -Father and Master, the Lord and Ruler of them as men, but also as -families. Honour is as due to the rector, as protection to the -subjects, and in our case much more. God is not a mere titular but -real Governor. All powers on earth are derived from him, and are -indeed his power. All lawful governors are his officers, and hold -their places under him, and act by him. As God therefore is the proper -Sovereign of every commonwealth, and the Head of the church, so is he -the Head of every family. Therefore as every commonwealth should -perform such worship or honour to their earthly sovereign, as is due -to man; so each society should, according to their capacities, perform -divine worship and honour to God. And if any object, That by this rule -commonwealths, as such, must meet together to worship God, which is -impossible; I answer, They must worship him according to their natural -capacities; and so must families according to theirs. The same general -precept obligeth to a diverse manner of duty according to the divers -capacities of the subject. Commonwealths must, in their representatives -at least, engage themselves to God as commonwealths, and worship him -in the most convenient way that they are capable of. Families may meet -together for prayer, though a nation cannot. As an association of -churches, called a provincial or national church, is obliged to -worship God, as well as particular congregations, yet not in one -place; because it is impossible: nature limiteth and maketh the -difference. - -And that the obligation of families to honour and worship God, may yet -appear more evidently, consider that God's right of propriety and rule -is twofold, yet each title plenary alone. 1. He is our Owner and Ruler -upon his title of creation. 2. So he is by his right of redemption. By -both these he is not only Lord and Ruler of persons, but families; all -societies being his; and the regimen of persons being chiefly -exercised over them in societies. "All power in heaven and earth is -given unto Christ," Matt. xviii. 18; "and all judgment committed unto -him," John v. 22; "and all things delivered into his hands," John -xiii. 3; "and therefore to him shall every knee bow, both of things in -heaven, and things in earth, and things under the earth;" (either with -a bowing of worship, or of forced acknowledgment;) and "every tongue -shall confess that Jesus Christ is Lord to the glory of God the -Father," Phil. ii. 10. Bowing to and confessing Christ voluntarily to -God's glory, is true worship; all must do this according to their -several capacities; and therefore families according to theirs. - -A third consideration, which I thought to have added but for -illustration, may well stand as an argument itself; and it is this: - -_Arg._ III. If besides all the forementioned opportunities and -obligations, families do live in the presence of God, and ought by -faith to apprehend that presence, then is it God's will that families -as such should solemnly worship him. But the former is true, therefore -the latter. - -The consequence of the major, which alone requires proof, I prove by -an argument _a fortiori_, from the honour due to all earthly -governors. Though when a king, a father, a master are absent, such -actual honour, to be presented to them, is not due, because they are -not capable of receiving it (further than _mediante aliqua persona, -vel re_, which beareth some representation of the superior, or -relation to him); yet when they stand by, it is a contemptuous -subject, a disobedient child, that will not perform actual honour or -human worship to them. Now God is ever present, not only with each -person as such, but also with every family as such. As he is said to -walk among the golden candlesticks in his churches, so doth he in the -families of all by his common presence, and of his servants by his -gracious presence. This they easily find by his directing them, and -blessing the affairs of their families. If any say, We see not God, -else we would daily worship him in our families. _Answ._ Faith seeth -him who to sense is invisible. If one of you had a son that were blind -and could not see his own father, would you think him therefore -excusable, if he would not honour his father, when he knew him to be -present? We know God to be present, though flesh be blind and cannot -see him. - -_Arg._ IV. If christian families (besides all the forementioned -advantages and obligations) are also societies sanctified to God, then -is it God's will that families, as such, should solemnly worship him; -but christian families are societies sanctified to God; therefore, &c. - -The reason of the consequence is, because things sanctified must in -the most eminent sort, that they are capable, be used for God. To -sanctify a person or thing, is to set it apart, and separate it from a -common or unclean use, and to devote it to God, to be employed in his -service. To alienate this from God, or not to use it for God, when it -is dedicated to him, or sanctified by his own election and separation -of it from common use, is sacrilege. God hath a double right (of -creation and redemption) to all persons. But a treble right to the -sanctified. Ananias his fearful judgment was a sad example of God's -wrath, on those that withhold from him what was devoted to him. If -christian families as such be sanctified to God, they must as such -worship him in their best capacity. - -That christian families are sanctified to God I prove thus: 1. A -society of holy persons must needs be a holy society. But a family of -christians is a society of holy persons; therefore, 2. We find in -Scripture not only single persons, but the societies of such, -sanctified to God. Deut. vii. 6, "Thou art an holy people unto the -Lord thy God; he hath chosen thee to be a special people to himself -above all people that are upon the face of the earth." So Deut. xiv. -20, 21. So the body of that commonwealth did all jointly enter into -covenant with God, and God to them, Deut. xxix.; xxx.; and xxvi. 17-19, -"Thou hast vouched the Lord this day to be thy God, and to walk -in his ways; and the Lord hath vouched thee this day to be his -peculiar people, that thou mayst be an holy people to the Lord." So -chap. xxviii. 9; Dan. viii. 24; xii. 7. Joshua, chap. xxiv. devoteth -himself and his house to the Lord; "I and my house will serve the -Lord." And Abraham by circumcision (the covenant, or seal of the -covenant of God) consecrated his whole household to God; and so were -all families after him to do (as to the males, in whom the whole was -consecrated). And whether besides the typifying intent, there were not -somewhat more in the sanctifying of all the first-born to God, who if -they lived, were to be the heads of the families, may be questioned. - -The passover was a family duty, by which they were yet further -sanctified to God. Yea, it is especially to be observed how in the New -Testament, the Holy Ghost doth imitate the language of the Old, and -speak of God's people as of holy societies, as the Jews were. As in -many prophecies it was foretold that nations and kingdoms should serve -him (of which I have spoken more in my book of Baptism); and among -those who should "mourn over him whom they have pierced" in gospel -times, when the spirit of grace and supplication is poured forth, are -"the family of the house of David apart, and their wives apart; the -family of the house of Nathan apart, and their wives apart; every -family, even all the families that remained, apart, and their wives -apart," Zech. xi. 12-14. So Christ sendeth his disciples to "baptize -nations," having discipled them; and "the kingdoms of the world shall -become the kingdoms of the Lord, and his Christ." And as, Exod. xix. -5, 6, God saith of the Jews, "Ye shall be a peculiar treasure to me -above all people; and ye shall be unto me a kingdom of priests, and a -holy nation;" so doth Peter say of all christians, 1 Pet. ii. 5-7, 9, -"Ye also, as living stones, are built up a spiritual house, an holy -priesthood, to offer up spiritual sacrifices acceptable to God by -Jesus Christ. But ye are a chosen generation, a royal priesthood, an -holy nation, a peculiar people, that you should show forth the praises -of him that hath called you out of darkness into his marvellous -light." Mark how fully this text doth prove all that we are about. It -speaks of christians collectively, as in societies, and in societies -of all the most eminent sorts: "a generation;" which seems especially -to refer to tribes and families: "a priesthood, nation, people;" which -comprehendeth all the orders in the nation ofttimes. And in all these -respects they are holy, and peculiar, and chosen, to show, that God's -people are sanctified in these relations and societies. And then mark -the end of this sanctification; ver. 5, "to offer up spiritual -sacrifices acceptable to God by Jesus Christ;" ver. 9, "to show forth -the praises of him that hath called you," &c. - -Yea, it seems that there was a special dedication of families to God. -And therefore we read so frequently of households converted and -baptized: though none at age were baptized, but such as seemed -believers; yet when they professed faith, they were all together -initiated as a household. And it seems, the master's interest and duty -were taken to be so great for the conversion of the rest, that as he -was not content himself with his own conversion, but to labour -presently, even before his baptism, that his household should join -with him, that so the whole family at once might be devoted to God; so -God did bless this his own order and ordinance to that end: and where -he imposed duty on masters, he usually gave success, so that commonly -the whole family was converted and baptized with the ruler of the -family. So Acts xviii. 8, "Crispus believed on the Lord with all his -house, and they were baptized;" and Acts xvi. 32, Paul promiseth the -jailer, "Believe on the Lord Jesus Christ, and thou shalt be saved and -thy house; and he and all his were baptized straightway; for he -believed in God with all his house," ver. 33, 34. And Lydia is -described a "worshipper of God," Acts xvi. 14; and ver. 15, "she was -baptized and her household." And the angel told Cornelius, that Peter -should tell him "words whereby he and all his household should be -saved," who were baptized accordingly, Acts xi. 14. And 1 Cor. i. 16, -Paul baptized the household of Stephanas. And Christ told Zaccheus, -salvation was come that day unto his house, "and he and all his -household believed." So that nobleman, John iv. 53. Therefore when -Christ sent forth his disciples, he saith, "If the house be worthy, -let your peace come upon it, but if it be not worthy, let your peace -return to you." So that as it is apparently the duty of every -christian sovereign, to do what he is able to make all his people -God's people; and so to dedicate them to God as a holy nation, in -a national covenant, as the Israelites were: so is it the -unquestionable duty of every christian ruler of a family, to improve -his interest, power, and parts to the uttermost, to bring all his -family to be people of Christ in the baptismal covenant, and so to -dedicate all his family to Christ. Yet further I prove this, in that -believers themselves being all sanctified to God, it must needs -follow, that all their lawful relations, and especially all commanded -states of relation, are also sanctified to God; for when themselves -are dedicated to God, it is absolutely without reserve, to serve him -with all that they have, and in every relation and capacity that he -shall set them. It were a madness to think, that a christian totally -devoted unto God when he is a private man, if he were after made a -soldier, a minister, a magistrate, a king, were not bound by his -dedication now to serve God as a soldier, a minister, a magistrate, a -king. So he that is devoted to God in a single state, is bound to -serve him as a husband, a father, a master, when he comes into that -state: we do devote all that we have to God, when we devote ourselves -to him. - -Moreover the Scripture tells us, that to "the pure all things are -pure," Tit. i. 15, 16. And "all things are sanctified to them by the -word and prayer," 1 Tim. iv. 5; which is in that they are made the -goods and enjoyments, actions and relations of a sanctified people, -who are themselves devoted or sanctified to God: so that all -sanctification referreth ultimately and principally to God; _Quod -sanctum Deo sanctum est_; though it may be said subordinately to be -sanctified to us. Seeing then it is past all doubt that every -christian is a man sanctified and devoted to God, and that whenever -any man is so devoted to God, he is devoted to serve him to the utmost -capacity in every state, relation, or condition that he is in, and -with all the faculties he possesseth, it followeth that those -relations are sanctified to God, and in them he ought to worship him -and honour him. - -Yet further we find in Scripture, that the particular family relations -are expressly sanctified. The family complete consisteth of three -pairs of relations; husband and wife, parents and children, masters -and servants. Husbands must love their wives with a holy love in the -Lord, even as "the Lord loved the church, who gave himself for it, to -sanctify and cleanse it by the washing of water by the word, that he -might present it to himself a glorious church," Eph. v. 25-27. "Wives -must submit themselves to their husbands as unto the Lord; and be -subject to them, as the church is to Christ," Eph. v. 22-24. "Children -must obey their parents in the Lord," Eph. vi. 1. "Parents must bring -up their children in the nurture and admonition of the Lord," Eph. vi. 4. -"Servants must be obedient unto their masters as unto Christ, and -as the servants of Christ, doing the will of God from their hearts -with good will, doing service as to the Lord, and not to man; knowing -that what good thing any man doth, the same shall he receive of the -Lord, whether he be bond or free: and masters must do the same to -them, knowing that their Master is in heaven," Eph. vi. 5-9. So that -it is evident that every distinct family relation is dedicated or holy -to God and to be used to the utmost for God. I shall have occasion to -make further use anon of these texts for the particular sorts of -worship, though I now make use of them as for worship in general. - -_Arg._ V. The several sorts of solemn worship in and by christian -families, are found, appointed, used, and commanded in the Scripture, -therefore it may well be concluded of worship in the general; seeing -the genus is in each species. But this argument brings me to the -second part of my undertaking; viz. to prove the point as to some -special kinds of worship; which I the more hasten to, because in so -doing I prove the general also. - -II. Concerning God's worship in special, I shall speak but to two or -three of the chief parts of it, which belong to families. - -And, 1. of teaching, under which I comprise, - -1. Teaching the letter of the Scripture, (1.) By reading it. (2.) By -teaching others to read it. (3.) Causing them to learn it by memory, -which is a kind of catechising. - -2. Teaching the sense of it. - -3. Applying what is so taught by familiar reproofs, admonitions, and -exhortations. - -_Prop._ II. It is the will of God that the rulers of families -should teach those that are under them the doctrine of salvation, i.e. -the doctrine of God concerning salvation, and the terms on which it -is to be had, and the means to be used for attaining it, and all the -duties requisite on our parts in order thereunto. - -Before I come to the proof, take these cautions: 1. Where I say men -must thus teach, I imply they must be able to teach, and not teach -before they are able; and if they be not able it is their own sin, God -having vouchsafed them means for enablement. 2. Men must measure their -teaching according to their abilities, and not pretend to more than -they have, nor attempt that which they cannot perform, thereby -incurring the guilt of proud self-conceitedness, profanation, or other -abuse of holy things. For example, men that are not able judiciously -to do it, must not presume to interpret the original, or to give the -sense of dark prophecies, and other obscure texts of Scripture, nor to -determine controversies beyond their reach. 3. Yet may such -conveniently study what more learned, able men say to such cases; and -tell their families, this is the judgment of fathers, or councils, or -such and such learned divines. 4. But ordinarily it is the safest, -humblest, wisest, and most orderly way for the master of the family to -let controversies and obscure Scriptures alone, and to teach the -plain, few necessary doctrines commonly contained in catechisms, and -to direct in matters of necessary practice. 5. Family teaching must -stand in a subordination to ministerial teaching, as families are -subordinate to churches; and therefore, (1.) Family teaching must give -place to ministerial teaching, and never be set against it; you must -not be hearing the master of a family, when you should be in a church -hearing the pastor; and if the pastor send for servants or children to -be catechised in any fit place or at any fit time, the master is not -then to be doing it himself, or to hinder them, but they must go first -to the pastor to be taught; also if a pastor come into a family, the -master is to give place, and the family to hear him first. (2.) And -therefore when any hard text or controversies fall in, the master -should consult with the pastor for their exposition, unless it fall -out that the master of the family be better learned in the Scripture -than the pastor is, which is rare, and rarer should be, seeing -unworthy ministers should be removed, and private men that are worthy -should be made ministers. And the pastors should be the ablest men in -the congregation. Now to the proof (remembering still that whatsoever -proves it the ruler's duty to teach, must needs prove it the family's -duty to learn, and to hearken to his teaching that they may learn). - -_Arg._ I. From Deut. xi. 18-21, "Therefore shall you lay up these -my words in your hearts, and in your soul, and bind them for a sign -upon your hand, that they may be as frontlets between your eyes; and -you shall teach them your children, speaking of them when thou -sittest in thy house, and when thou walkest by the way, and when thou -liest down, and when thou risest up; and thou shalt write them upon -the door-posts of thy house, and upon your gates; that your days may -be multiplied, and the days of your children." The like words are in -Deut. vi. 6-8, where it is said, "And thou shalt teach them diligently -unto thy children." So Deut. iv. 9, "Teach them thy sons, and thy -sons' sons." - -Here there is one part of family duty, viz. teaching children the laws -of God, as plainly commanded as words can express it. - -_Arg._ II. From these texts which commend this. Gen. xviii. 18, 19, -"All the nations of the earth shall be blessed in him, for I know -him that he will command his children and his household after him; and -they shall keep the way of the Lord;" and it was not only a command at -his death what they should do when he was dead; for, 1. It cannot be -imagined that so holy a man should neglect a duty all his lifetime, -and perform it but at death, and be commended for that. 2. He might -then have great cause to question the efficacy. 3. As God commandeth a -diligent inculcating precepts on children, so no doubt it is a -practice answerable to such precepts that is here commended; and it is -not bare teaching, but commanding, that is here mentioned, to show -that it must be an improvement of authority, as well as of knowledge -and elocution. - -So 2 Tim. iii. 15. From a child Timothy knew the Scripture by the -teaching of his parents, as appeareth, 2 Tim. i. 5. - -_Arg._ III. Eph. vi. 4, "Bring them up in the nurture and -admonition of the Lord;" =paideia=, translated nurture, signifieth -both instruction and correction, showing that parents must use both -doctrine and authority, or force, with their children for the matters -of the Lord; and =nouthesia=, translated admonition, signifieth such -instruction as putteth doctrine into the mind, and chargeth it on -them, and fully storeth their minds therewith; and it also signifieth -chiding, and sometimes correction. And it is to be noted, that -children must be brought up in this; the word =ektrephete=, signifying -carefully to nourish, importeth that as you feed them with milk and -bodily food, so you must as carefully and constantly feed and nourish -them with the nurture and admonition of the Lord. It is called the -nurture and admonition of the Lord, because the Lord commandeth it, -and because it is the doctrine concerning the Lord, and the doctrine -of his teaching, and the doctrine that leadeth to him. - -_Arg._ IV. Prov. xxii. 6, "Train up a child in the way where he -should go, and when he is old he will not depart from it." - -_Arg._ V. From all those places that charge children to hearken -to the instructions of their parents, Prov. i. 8, "My son, hear the -instruction of thy father, and forsake not the law of thy mother." -Prov. vi. 20 is the like; and iii. 22, with many the like. Yea, the -son that is stubborn and rebellious against the instruction and -correction of a father or mother in gluttony, drunkenness, &c. was to -be brought forth to the magistrate, and stoned to death, Deut. xxi. -18-20. Now all the scriptures that require children to hear their -parents, do imply that the parents must teach their children; for -there is no hearing and learning without teaching. - -But lest you say that parents and children are not the whole family, -(though they may be, and in Abraham's ease before mentioned, the whole -household is mentioned,) the next shall speak to other relations. - -_Arg._ VI. 1 Pet. iii. 7, "Likewise, ye husbands, dwell with them -(your wives) according to knowledge;" and Eph. v. 25, 26, "Love your -wives as Christ loved the church and gave himself for it, that he -might sanctify and cleanse it." And this plainly implies that this -knowledge must be used for the instruction and sanctification of the -wife. 1 Cor. xiv. 34, 35, women must "keep silence in the church, for -it is not permitted unto them to speak, but they are to be under -obedience, as also saith the law. If they will learn any thing, let -them ask their husbands at home." Which shows that at home their -husbands must teach them. - -_Arg._ VII. Col. iii. 22-25; Eph. vi. 5-8, "Servants must be -obedient unto their masters as unto Christ, and serve them as serving -the Lord Christ," and therefore ministers must command in Christ. - -_Arg._ VIII. _A fortiori_, fellow-christians must "exhort -one another daily while it is called to-day, lest any be hardened by -the deceitfulness of sin;" much more must the rulers of families do so -to wives, children, and servants. 1 Pet. iv. 11, "If any speak, it -must be as the oracles of God;" much more to our own families. Col. -iii. 16, "Let the word of God dwell in you richly in all wisdom, -teaching and admonishing one another;" and much more must a man do -this to wife, children, and servants, than to those more remote. - -_Arg._ IX. Those that are to be chosen deacons or bishops, must -be such as rule their own children and their own household well, -1 Tim. iii. 4, 12. Now mark, 1. That this is one of those christian -virtues which they were to have before they were made officers, -therefore other christians must have and perform it as well as they. -2. It is a religious, holy governing, such as a minister is to -exercise over his flock, that is here mentioned, which is in the -things of God and salvation, or else the comparison or argument would -not suit; ver. 5, "For if a man know not how to rule his own house, -how shall he rule the church of God?" But of this more before. I would -say more on this point, but I think it so clear in Scripture as to -make it needless: I pass therefore to the next. - -_Prop._ III. Family discipline is part of God's solemn worship or -service appointed in his word. This is not called worship in so near a -sense as some of the rest, but more remotely; yet so it may well be -called, in that, 1. It is an authoritative act done by commission from -God; 2. Upon such as disobey him, and as such; 3. And to his glory; -yea, and it should be done with as great solemnity and reverence, as -other parts of worship. - -The acts of this discipline are, 1. Denying the ungodly entrance into -the family. 2. Correcting; 3. Or casting out those that are in. I -shall be but brief on these. - -1. The first you have 2 John 10, "If there come any to you and bring -not this doctrine, receive him not into your house, neither bid him -God speed; for he that biddeth him God speed is partaker of his evil -deeds." - -2. The duty of correcting, either by corporal, sensible punishment, or -by withdrawing some benefit, is so commonly required in Scripture, -especially towards children, that I will not stand on it, lest I speak -in vain what you all know already; and how Eli suffered for neglecting -it, you know. - -3. The discipline of casting the wicked out of the family (servants I -mean, who are separable members) you may find Psal. ci. 2, 3, 7, 8, "I -will walk within my house with a perfect heart, I will set no wicked -thing before mine eyes. He that worketh deceit shall not dwell within -my house; he that telleth lies shall not tarry in my sight." - -_Prop._ IV. Solemn prayer and praises of God in and by christian -families is of divine appointment. - -1. For proof of this, I must desire you to look back to all the -arguments which proved the dueness of worship in general, for they -will yet more especially prove this sort of worship, seeing prayer and -praise are most immediately and eminently called God's worship of any; -(under praises I comprehend psalms of praise, and under prayer, psalms -of prayer;) yet let us add some more. - -_Arg._ I. It is God's will that christians who have fit occasions -and opportunities for prayer and praises should improve them, but -christian families have fit occasions and opportunities for prayer and -praise, therefore it is God's will they should improve them. - -The major is evident in many Scripture precepts. 1 Tim. ii. 8, "I will -therefore that men pray every where, lifting up holy hands, without -wrath and doubting." 1 Thess. v. 17, 18, "Pray without ceasing; in -every thing give thanks; for this is the will of God concerning you." -Col. iv. 2, "Continue in prayer, and watch in the same with -thanksgiving." Col. iii. 16, 17, "Teaching and admonishing one another -in psalms, and hymns, and spiritual songs, singing with grace in your -hearts unto the Lord: and whatsoever ye do in word or deed, do all in -the name of the Lord Jesus; giving thanks unto God and the Father by -him." Rom. xii. 12, "Continuing instant in prayer." "Praying always -with all prayer and supplication in the spirit, and watching thereunto -with all perseverance and supplication for all saints; and for me that -utterance may be given me," Eph. vi. 18. Many the like texts might be -named, every one of which afford an argument for family praises most -effectual. - -1. If men must pray every where, (that is convenient,) then sure in -their families. But, &c. Erg. 2. If men must pray without ceasing, -then sure in their families. 3. If men must in every thing give -thanks, then sure in family mercies, and then, according to the nature -of them, together. 4. If men must continue in prayer and watch in it, -(for fit advantages and against impediments,) and in thanksgiving, -then doubtless they must not omit the singular advantages which are -administered in families. 5. If we must continue instant in prayer and -supplication, &c. then doubtless in family prayer, in our families, -unless that be no place and no prayer. _Object._ But this binds -us no more to prayer in our families than any where else. _Answ._ -Yes, it binds us to take all fit opportunities; and we have more fit -opportunities in our own families than in other men's, or than in -occasional meetings, or than in any ordinary societies, except the -church. - -And here let me tell you, that it is ignorance to call for particular -express Scripture, to require praying in families, as if we thought -the general commands did not comprehend this particular, and were not -sufficient. God doth in much wisdom leave out of his written law the -express determination of some of those circumstantials, or the -application of general precepts to some of those subjects, to which -common reason and the light of nature sufficeth to determine and apply -them. The Scripture giveth us the general, "Pray alway with all manner -of prayer in all places," that is, omit no fit advantages and -opportunities for prayer. What if God had said no more than this about -prayer in Scripture? It seems some men would have said, God hath not -required us to pray at all, (when he requireth us to pray always,) -because he tells us not when and where, and how oft, and with whom, -and in what words, &c. And so they would have concluded God no where -bids us pray in secret, nor pray in families, nor pray in assemblies, -nor pray with the godly, nor with the wicked, nor pray every day, nor -once a week; nor with a book, nor without a book, and therefore not at -all. As if the general "Pray on all fit occasions" were nothing. - -But these men must know that nature also and reason are God's light, -and Providence oft determineth of such subjects and adjuncts: and the -general law, and these together, do put all out of doubt. What if God -telleth you, He that provideth not for his own, especially those of -his household, hath denied the faith, and is worse than an infidel, -and do not tell you either who are your families, and who not, nor -what provision you shall make for them, what food, what clothes, or -how oft they must feed, &c.; will you say God hath not bid you feed or -clothe this child, or that servant? It is enough that God chargeth you -to provide for your families, in the Scripture; and that in nature he -tell you which are your families, and what provision to make for them, -and how oft, and in what quantity, &c. And so if God bid you pray in -all places, and at all times, on all occasions, (that are fit for -prayer,) and experience and common reason tell you that families -afford most fit times, place, and occasions for prayer, is not this -enough, that there are such seasons, and opportunities, and occasions -for family prayer? I refer you to the particular discoveries of them -in the beginning, where I proved the dueness of worship in general to -be there performed. And I refer you also to common reason itself, not -fearing the contradiction of any man whose impiety hath not made him -unreasonable, and prevailed against the common light of nature. This -first general argument were enough, if men were not so averse to their -duty that they cannot know because they will not: but let us therefore -add some more. - -_Arg._ II. If there be many blessings which the family needeth, -and which they do actually receive from God, then it is the will of -God that the family pray for these blessings when they need them, and -give thanks for them when they have received them: but there are many -blessings which the family (as conjunct) needeth and receiveth of God. -Therefore the family conjunct, and not only particular members -secretly, should pray for them and give thanks for them. - -The antecedent is past question; 1. The continuance of the family as -such in being. 2. In well being. 3. And so the preservation and -direction of the essential members. 4. And the prospering of all -family affairs are evident instances: and to descend to mere -particulars would be needless tediousness. The consequence is proved -from many scriptures, which require those that want mercies to ask -them, and those that have received them to be thankful for them. -_Object._ So they may do singly. _Answ._ It is not only as -single persons, but as a society, that they receive the mercy; -therefore not only as single persons, but as a society, should they -pray and give thanks: therefore should they do it in that manner, as -may be most fit for a society to do it in, and that is, together -conjunctly, that it may be indeed a family sacrifice, and that each -part may see that the rest join with them. And especially that the -ruler may be satisfied in this, to whom the oversight of the rest is -committed: to see that they all join in prayer, which in secret he -cannot see, it being not fit that secret prayer should have spectators -or witness, that is, should not be secret. But this I intended to make -another argument by itself; which because we are fallen on it, I will -add next. - -_Arg._ III. If God hath given charge to the ruler of the family -to see that the rest do worship him in that family, then ought the -ruler to cause them solemnly or openly to join in that worship. But -God hath given charge to the ruler of the family, to see that the rest -do worship him in that family; therefore, &c. - -The reason of the consequence is, because otherwise he can with no -convenience see that they do it. For, 1. It is not fit that he should -stand by while they pray secretly. 2. Nor are they able vocally to do -it, in most families, but have need of a leader; it being not a thing -to be expected of every woman, and child, and servant, (that had -wanted good education,) that they should be able to pray without a -guide, so as is fit for others to hear. 3. It would take almost all -the time of the ruler of many families, to go to them one after -another, and stand by them while they pray, till all have done: what -man in his wits can think this to be so fit a course, as for the -family to join together, the ruler being the mouth? - -The antecedent I prove thus: 1. The fourth commandment requireth the -ruler of the family not only to see that himself sanctify the sabbath -day, but also that his son and daughter, and man-servant, and -maid-servant, his cattle, (that is, so far as they are capable,) yea, -and the stranger that is within his gates, should do it. 2. It was -committed to Abraham's charge to see that all in his family were -circumcised: so was it afterwards to every ruler of a family; insomuch -as the angel threatened Moses, when his son was uncircumcised. 3. The -ruler of the family was to see that the "passover" was kept by every -one in his family, Exod. xii. 2,3, &c.; and so the "feast of weeks," -Deut. xxvi. 11, 12. All that is said before tendeth to prove this, and -much more might be said, if I thought it would be denied. - -_Arg._ IV. If God prefer, and would have us prefer, the prayers -and praises of many conjunct, before the prayers and praises of those -persons dividedly, then is it his will that the particular persons of -christian families should prefer conjunct prayer and praises before -disjunct: but the antecedent is true, therefore so is the consequent. -Or thus, take it for the same argument or another. If it be the duty -of neighbours, when they have occasion and opportunity, rather to join -together in praises of common concernment, than to do it dividedly, -then much more is this the duty of families: but it is the duty of -neighbours; therefore, &c. - -In the former argument the reason of the consequence is, because that -way is to be taken that God is best pleased with. The reason of the -consequence in the latter is, because family members are more nearly -related than neighbours, and have much more advantage and opportunity -for conjunction, and more ordinary reasons to urge them to it, from -the conjunction of their interest and affairs. - -There is nothing needs proof but the antecedent, which I shall put -past all doubt by these arguments. 1. Col. iii. 16, "Teaching and -admonishing one another in psalms and hymns and spiritual songs, -singing with grace in your hearts unto the Lord." Here is one duty of -praise required to be done together, and not apart only. I shall yet -make further use of this text anon. 2. Acts xii. 12, "Many were -gathered together praying in Mary's house, when Peter came to the -door." This was not an assembly of the whole church, but a small part: -they judged it better to pray together than alone. 3. Acts xx. 36, -Paul prayed together with all the elders of the church of Ephesus, -when he had them with him; and did not choose rather to let them pray -each man alone. 4. James v. 15, 16, James commands the sick to "send -for the elders of the church, and let them pray over him, and the -prayer of the faithful shall save the sick," &c. He doth not bid send -to them to pray for you; but he would have them join together in doing -it. 5. Church prayers are preferred before private on this ground, and -we commanded not to forsake the assembling of ourselves together, Heb. -x. 25. 6. Striving together in prayer is desired, Rom. xv. 30. 7. -Matt. xviii. 20, "For where two or three are gathered together in my -name, there am I in the midst of them." 8. Therefore Christ came among -the disciples when they were gathered together, after his -resurrection: and sent down the Holy Ghost when they were gathered -together, Acts ii. "And they continued with one accord in prayer and -supplication," Acts i. 14, 24; ii. 42. "And when they had prayed, the -place was shaken where they had assembled together, and they were all -filled with the Holy Ghost," &c. Acts iv. 31. 9. Is not this implied, -in Christ's directing his disciples to pray in the plural number, "Our -Father," &c. "Give us this day," &c. 10. The very necessity of the -persons proves it, in that few societies are such but that most are -unable to express their own wants so largely as to affect their -hearts, so much as when others do it that are better stored with -affection and expression. And this is one of God's ways for communion -and communication of grace; that those that have much may help to warm -and kindle those that have less. Experience telleth us the benefit of -this. As all the body is not an eye or hand, so not a tongue, and -therefore the tongue of the church and of the family must speak for -the whole body: not but that each one ought to pray in secret too: -but, (1.) There the heart without the tongue may better serve turn. -(2.) They still ought to prefer conjunct prayer. And, (3.) The -communion of saints is an article of our creed, which binds us to -acknowledge it fit to do as much of God's work as we can in communion -with the saints, not going beyond our callings, nor into confusion. - -_Arg._ V. It is a duty to receive all the mercies that God -offereth us: but for a family to have access to God in joint prayers -and praises, is a mercy that God offereth them; therefore it is their -duty to accept it. The major is clear in nature and Scripture, Because -I have offered and ye refused, is God's great aggravation of the sin -of the rebellious. "How oft would I have gathered you together, and ye -would not! All the day long have I stretched out my hand," &c. To -refuse an offered kindness, is contempt and ingratitude. The minor is -undeniable by any christian, that ever knew what family prayers and -praises were. Who dare say that it is no mercy to have such a joint -access to God? Who feels not conjunction somewhat help his own -affections, who makes conscience of watching his heart? - -_Arg._ VI. Part of the duties of families are such that they -apparently lose their chiefest life and excellency if they be not -performed jointly; therefore they are so to be performed. - -I mean, singing of psalms, which I before proved an ordinary duty of -conjunct christians, therefore of families. The melody and harmony are -lost by our separation, and consequently the alacrity and quickening -which our affections should get by it. And if part of God's praises -must be performed together, it is easy to see that the rest must be so -too. (Not to speak of teaching, which cannot be done alone.) - -_Arg._ VII. Family prayer and praises are a duty owned by the -teaching and sanctifying work of the Spirit; therefore they are of -God. - -I would not argue backwards from the Spirit's teaching to the word's -commanding, but on these two suppositions; 1. That the experiment is -very general, and undeniable. 2. That many texts of Scripture are -brought already for family prayer; and that this argument is but to -second them and prove them truly interpreted. The Spirit and the word -do always agree: if therefore I can prove that the Spirit of God doth -commonly work men's hearts to a love and savour of these duties, -doubtless they are of God. Sanctification is a transcript of the -precepts of the word on the heart, written out by the Spirit of God. -So much for the consequence. - -The antecedent consisteth of two parts; 1. That the sanctified have in -them inclinations to these duties. 2. That these inclinations are from -the Spirit of God. The first needs no proof, being a matter of -experience. I appeal to the heart of every sound and stable christian, -whether he feel not a conviction of this duty and an inclination to -the performance of it. I never met with one such to my knowledge that -was otherwise minded. _Object._ Many in our times are quite -against family prayer, who are good christians. _Answ._ I know -none of them. I confess I once thought some very good christians that -now are against them, but now they appear otherwise, not only by this -but by other things. I know none that cast off these duties, but they -took up vile sins in their stead, and cast off other duties as well as -these: let others observe and judge as they find. 2. The power of -delusion may for a time make a christian forbear as unlawful, that -which his very new nature is inclined to. As some think it unlawful to -pray in our assemblies, and some to join in sacraments: and yet they -have a spirit within them that inclineth their hearts to it still, and -therefore they love it, and wish it were lawful, even when they -forbear it upon a conceit that it is unlawful. And so it is possible -for a time some may do by family duties: but as I expect that these -ere long recover, so for my part I take all the rest to be graceless: -prejudice and error as a temptation may prohibit the exercise of a -duty, when yet the Spirit of God doth work in the heart an inclination -to that duty in sanctifying it. 2. And that these inclinations are -indeed from the Spirit is evident, 1. In that they come in with all -other grace. 2. And by the same means. 3. And are preserved by the -same means, standing or falling, increasing or decreasing, with the -rest. 4. And are to the same end. 5. And are so generally in all the -saints. 6. And so resisted by flesh and blood. 7. And so agreeable to -the word, that a christian sins against his new nature, when he -neglects family duties. And God doth by his Spirit create a desire -after them, and an estimation of them in every gracious soul. - -_Arg._ VIII. Family prayer and praises are a duty ordinarily -crowned with admirable, divine, and special blessings: therefore it is -of God; the consequence is evident. For though common, outward -prosperity may be given to the wicked, who have their portion in this -life, yet so is not prosperity of soul. - -For the antecedent I willingly appeal to the experience of all the -holy families in the world. Who ever used these duties seriously, and -found not the benefits? What families be they, in which grace and -heavenly-mindedness prosper, but those that use these duties? Compare -in all your towns, cities, and villages, the families that read -Scriptures, pray, and praise God, with those that do not, and see the -difference: which of them abound more with impiety, with oaths, and -cursings, and railings, and drunkenness, and whoredoms, and -worldliness, &c.; and which abound most with faith, and patience, and -temperance, and charity, and repentance, and hope, &c. The controversy -is not hard to decide. Look to the nobility and gentry of England; see -you no difference between those that have been bred in praying -families and the rest? I mean, taking them (as we say) one with -another proportionably. Look to the ministers of England; is it -praying families or prayerless families that have done most to the -well furnishing of the universities. - -_Arg._ IX. All churches ought solemnly to pray to God and praise -him: a christian family is a church; therefore, &c. - -The major is past doubt; the minor I prove from the nature of a church -in general, which is a society of christians combined for the better -worshipping and serving of God. I say not that a family, formally as a -family, is a church; but every family of christians ought moreover, by -such a combination, to be a church: yea, as christians they are so -combined, seeing christianity tieth them to serve God conjunctly -together in their relations. 2. Scripture expresseth it; 1 Cor. xvi. 19, -"Aquila and Priscilla salute you much in the Lord, with the church -that is in their house." He saith not, which meeteth in their house, -but, which is in it. So Philemon 2, "And to the church in thy house." -Rom. xvi. 5, "Likewise greet the church that is in their house." Col. -iv. 15, "Salute the brethren that are at Laodicea, and Nymphas, and -the church which is in his house." Though some learned men take these -to be meant of part of the churches assembling in these houses, yet -Beza, Grotius, and many others, acknowledge it to be meant of a family -or domestic church, according to that of Tertullian, _ubi tres licet -laici ibi ecclesia_, yet I say not that such a family church is of -the same species with a particular organized church of many families. -But it could not (so much as analogically) be called a church if they -might not and must not pray together, and praise God together: for -these therefore it fully concludeth. - -_Arg._ X. If rulers must teach their families the word of God, -then must they pray with them: but they must teach them; therefore, -&c. The antecedent is fully proved by express Scripture already; see -also Psal. lxxviii. 4-6. Ministers must teach from house to house; -therefore rulers themselves must do it, Acts v. 42; xx. 20. - -The consequence is proved good: 1. The apostles prayed when they -preached or instructed christians in private assemblies, Acts xx. 36, -and other places. 2. We have special need of God's assistance in -reading the Scriptures, to know his mind in them, and to make them -profitable to us; therefore we must seek it. 3. The reverence due to -so holy a business requireth it. 4. We are commanded "in all things to -make our requests known to God with prayers, supplications, and -thanksgiving, and that with all manner of prayer, in all places, -without ceasing;" therefore especially on such occasions as the -reading of Scriptures and instructing others: and I think that few men -that are convinced of the duty of reading Scripture and solemn -instructing their families, will question the duty of praying for -God's blessing on it, when they set upon the work. Yea, a christian's -own conscience will provoke him reverently to begin all with God in -the imploring of his acceptance, and aid, and blessing. - -_Arg._ XI. If rulers of families are bound to teach their -families to pray, then are they bound to pray with them: but they are -bound to teach them to pray; therefore, &c. - -In the foregoing argument I speak of teaching in general: here I speak -of teaching to pray in special. The antecedent of the major I prove -thus: 1. They are bound to bring "them up in the nurture and -admonition of the Lord," Eph. vi. 44; therefore to teach them to pray -and praise God; for "the nurture and admonition of the Lord" -containeth that. 2. They are bound to "teach them the fear of the -Lord," and "train them up in the way that they should go," and that is -doubtless in the way of prayer and praising God. - -The consequence appeareth here to be sound, in that men cannot be well -and effectually taught to pray, without praying with them, or in their -hearing; therefore they that must teach them to pray, must pray with -them. It is like music, which you cannot well teach any man, without -playing or singing to him; seeing teaching must be by practising: and -in most practical doctrines it is so in some degree. - -If any question this, I appeal to experience. I never knew any man -that was well taught by man to pray, without practising it before -them. They that ever knew any such, may have the more colour to -object; but I did not: or if they did, yet so rare a thing is not to -be made the ordinary way of our endeavours, any more than we should -forbear teaching men the most curious artifices by ocular -demonstration, because some wits have learned them by few words, or of -their own invention: they are cruel to children and servants that -teach them not to pray by practice and example. - -_Arg._ XII. From 1 Tim. iv. 3-5, "Meats which God hath created to -be received with thanksgiving--for it is sanctified by the word of God -and prayer." - -Here mark, 1. That all our meat is to be received with thanksgiving; -not only with a disposition of thankfulness. 2. That this is twice -repeated here together expressly, yea, thrice in sense. 3. That God -created them so to be received. 4. That it is made a condition of the -goodness, that is, the blessing of the creature to our use. 5. That -the creature is said to be sanctified by God's word and prayer; and so -to be unsanctified to us before. 6. That the same thing which is -called thanksgiving in the two former verses, is called prayer in the -last; else the consequence of the apostle could not hold, when he thus -argues, It is good if it be received with thanksgiving, because it is -sanctified by prayer. - -Hence I will draw these two arguments: 1. If families must with -thanksgiving receive their meat as from God, then is the thanksgiving -of families a duty of God's appointment: but the former is true, -therefore so is the latter. The antecedent is plain: all must receive -their meat with thanksgiving; therefore families must. They eat -together; therefore they must give thanks together: and that prayer is -included in thanksgiving in this text, I manifested before. - -2. It is the duty of families to use means that all God's creatures -may be sanctified to them: prayer is the means to be used that all -God's creatures may be sanctified to them; therefore it is the duty of -families to use prayer. - -_Arg._ XIII. From 1 Pet. iii. 7, "Likewise, ye husbands, dwell -with them according to knowledge, giving honour to the wife as to the -weaker vessel, and as being heirs together of the grace of life, that -your prayers be not hindered." That prayer which is especially -hindered by ignorant and unkind converse it is, that is especially -meant here in this text: but it is conjunct prayer that is especially -so hindered; therefore, &c. I know that secret, personal prayer is -also hindered by the same causes; but not so directly and notably as -conjunct prayer is. With what hearts can husband and wife join -together as one soul in prayer to God, when they abuse and exasperate -each other, and come hot from chidings and dissensions? This seemeth -the true meaning of the text. And so, the conjunct prayer of husband -and wife being proved a duty, (who sometimes constitute a family,) -the same reasons will include the rest of the family also. - -_Arg._ XIV. From Col. iii. 16, 17, to iv. 4, "Let the word of God -dwell in you richly in all wisdom, teaching and admonishing one -another in psalms, and hymns, and spiritual songs, singing with grace -in your hearts to the Lord: and whatsoever ye do in word or deed, do -all in the name of the Lord Jesus; giving thanks to God and the Father -by him. Wives, submit yourselves," &c. Chap. iv. 2, "Continue in -prayer, and watch in the same with thanksgiving." - -Hence I may fetch many arguments for family prayers. 1. It appeareth -to be family prayers principally that the apostle here speaketh of; -for it is families that he speaks to: for in ver. 16, 17, he speaketh -of prayer and thanksgiving; and in the next words he speaketh to each -family relation, wives, husbands, children, parents, servants, -masters; and in the next words, continuing his speech to the same -persons, he bids them "continue in prayer, and watch in the same," &c. -If neighbours are bound to speak together in psalms, and hymns, and -spiritual songs, with grace in their hearts to the Lord, and to -continue in prayer and thanksgiving; then families much more, who are -nearlier related, and have more necessities and opportunities, as is -said before. 3. If whatever we do in word or deed, we must do all in -the name of the Lord Jesus, giving thanks; then families must needs -join in giving thanks. For they have much daily business in word and -deed to be done together and asunder. - -_Arg._ XV. From Dan. vi. 10, "When Daniel knew that the writing -was signed, he went into his house, and his window being open in his -chamber towards Jerusalem, he kneeled upon his knees three times a -day, and prayed, and gave thanks before his God, as he did aforetime. -Then these men assembled, and found Daniel praying and making -supplication before his God." Here note, 1. The nature of the duty. 2. -The necessity of it. 1. If it had not been open, family prayer which -Daniel here performed, how could they have known what he said? It is -not probable that he would speak so loud in secret; nor is it like -they would have found him at it. So great a prince would have had some -servants in his outward rooms, to have stayed them before they had -come so near. 2. And the necessity of this prayer is such, that Daniel -would not omit it for a few days to save his life. - -_Arg._ XVI. From Josh. xxiv. 15, "But as for me and my house, we -will serve the Lord." Here note, 1. That it is a household that is -here engaged: for if any would prove that it extendeth further, to all -Joshua's tribe, or inferior kindred, yet his household would be most -eminently included. 2. That it is the same thing which Joshua -promiseth for his house, which he would have all Israel do for theirs: -for he maketh himself an example to move them to it. - -If households must serve the Lord, then households must pray to him -and praise him: but households must serve him; therefore, &c. The -consequence is proved, in that prayer and praise are so necessary -parts of God's service, that no family or person can be said in -general to be devoted to serve God, that are not devoted to them. -Calling upon God is oft put in Scripture for all God's worship, as -being a most eminent part; and atheists are described to be such as -"call not upon the Lord," Psal. xiv. &c. - -_Arg._ XVII. The story of Cornelius, Acts x. proveth that he -performed family worship: for observe, 1. That, ver. 2, he is said to -be "a devout man, and one that feared God with all his house, which -gave much alms to the people, and prayed to God always:" and ver. 30, -he saith, "At the ninth hour I prayed in my house:" and ver. 24, "he -called together his kindred and near friends:" so ver. 11, 14, "Thou -and all thy house shall he saved:" so that in ver. 2, fearing God -comprehendeth prayer, and is usually put for all God's worship; -therefore when he is said to fear God with all his house, it is -included that he worshipped God with all his house: and that he used -to do it conjunctly with them is implied, in his gathering together -his kindred and friends when Peter came, not mentioning the calling -together his household, as being usual and supposed. And when it is -said that he prayed =en tô oikô=, in his house, it may signify his -household, as in Scripture the word is often taken. However, the -circumstances show that he did it. - -_Arg._ XVIII. From 1 Tim. iii. 4, 5, 12, "One that ruleth well -his own house, having his children in subjection, with all gravity: -for if a man know not how to rule his own house, how shall he take -care of the church of God: let the deacons be the husbands of one -wife; ruling their children and their own houses well." Here mark, -that it is such a ruling of their houses, as is of the same nature as -the ruling of the church, _mutatis mutandis_, and that is, a -training them up in the worship of God, and guiding them therein; for -the apostle maketh the defect of the one, to be a sure discovery of -their unfitness for the other. Now to rule the church, is to teach and -guide them as their mouth in prayer and praises unto God, as well as -to oversee their lives; therefore it is such a ruling of their houses -as is prerequisite to prove them fit. - -They that must so rule well over their own houses, as may partly prove -them not unfit to rule the church, must rule them by holy -instructions, and guiding them as their mouth in the worship of God. -But those mentioned 1 Tim. iii. must so rule their houses; therefore, -&c. - -The pastors' ruling of the church doth most consist in going before -them, and guiding them in God's worship; therefore so doth the ruling -of their own houses, which is made a trying qualification of their -fitness hereunto. Though yet it reach not so high, nor to so many -things, and the conclusion be not affirmative, He that ruleth his own -house well is fit to rule the church of God; but negative, He that -ruleth not his own house well, is not fit to rule the church of God; -but that is because, 1. This is a lower degree of ruling, which will -not prove him fit for a higher. 2. And it is but one qualification of -many that are requisite. Yet it is apparent that some degree of -aptitude is proved hence, and that from a similitude of the things. -When Paul compareth ruling the house to ruling the church, he cannot -be thought to take them to be wholly heterogeneous: he would never -have said, He that cannot rule an army, or regiment, or a city, how -shall he rule the church of God? I conclude therefore that this text -doth show that it is the duty of masters of families, to rule well -their own families in the right worshipping of God, _mutatis -mutandis_, as ministers must rule the church. - -_Arg._ XIX. If families have special necessity of family prayer -conjunctly, which cannot be supplied otherwise; then it is God's will -that family prayer should be in use: but families have such -necessities; therefore, &c. The consequent needs no proof; the -antecedent is proved by instance. Families have family necessities, -which are larger than to be confined to a closet, and yet more private -than to be brought still into the assemblies of the church. 1. There -are many worldly occasions about their callings and relations, which -it is fit for them to mention among themselves, but unfit to mention -before all the congregation. 2. There are many distempers in the -hearts and lives of the members of the families, and many -miscarriages, and disagreements, which must be taken up at home, and -which prayer must do much to cure, and yet are not fit to be brought -to the ears of the church assemblies. 3. And if it were fit to mention -them all in public, yet the number of such cases would be so great, as -would overwhelm the minister, and confound the public worship; nay, -one half of them in most churches could not be mentioned. 4. And such -cases are of ordinary occurrence, and therefore would ordinarily have -all these inconveniencies. - -And yet there are many such cases that are not fit to be confined to -our secret prayers each one by himself; because, 1. They often so sin -together, as maketh it fit that they confess and lament it together. -2. And some mercies which they receive together, it is fit they seek -and give thanks for together. 3. And many works which they do -together, it is fit they seek a blessing on together. 4. And the -presence of one another in confession, petition, and thanksgiving, -doth tend to the increase of their fervour, and warming of their -hearts, and engaging them the more to duty, and against sin; and is -needful on the grounds laid down before. Nay, it is a kind of family -schism, in such cases, to separate from one another, and to pray in -secret only; as it is church schism to separate from the church -assemblies, and to pray in families only. Nature and grace delight in -unity, and abhor division. And the light of nature and grace engageth -us to do as much of the work of God in unity, and concord, and -communion as we can. - -_Arg._ XX. If before the giving of the law to Moses, God was -worshipped in families by his own appointment, and this appointment be -not yet reversed, then God is to be worshipped in families still. But -the antecedent is certain; therefore so is the consequent. - -I think no man denieth the first part of the antecedent; that before -the flood in the families of the righteous, and after till the -establishment of a priesthood, God was worshipped in families or -households: it is a greater doubt whether then he had any other public -worship. When there were few or no church assemblies that were larger -than families, no doubt God was ordinarily worshipped in families. -Every ruler of a family then was as a priest to his own family. Cain -and Abel offered their own sacrifices; so did Noah, Abraham, and Jacob. - -If it be objected, that all this ceased, when the office of the priest -was instituted, and so deny the latter part of my antecedent, I reply, -1. Though some make a doubt of it, whether the office of the -priesthood was instituted before Aaron's time, I think there is no -great doubt to be made of it; seeing we find a priesthood then among -other nations, who had it either by the light of nature, or by -tradition from the church; and Melchizedec's priesthood (who was a -type of Christ) is expressly mentioned. So that though family worship -was then the most usual, yet some more public worship there was. 2. -After the institution of Aaron's priesthood family-worship continued, -as I have proved before; yea, the two sacraments of circumcision and -the passover, were celebrated in families by the master of the house; -therefore prayer was certainly continued in families. 3. If that part -of worship that was afterward performed in synagogues and public -assemblies was appropriated to them, that no whit proveth, that the -part which agreed to families as such, was transferred to those -assemblies. Nay, it is a certain proof that part was left to families -still, because we find that the public assemblies never undertook it. -We find among them no prayer but church prayer; and not that which was -fitted to families as such at all. Nor is there a word of Scripture -that speaketh of God's reversing of his command or order for family -prayer, or other proper family worship. Therefore it is proved to -continue obligatory still. - -Had I not been too long already, I should have urged to this end the -example of Job, in sacrificing daily for his sons; and of Esther's -keeping a fast with her maids, Esth. iv. 16. And Jer. x. 25, "Pour out -thy fury on the heathen that know thee not, and on the families that -call not on thy name." It is true that by "families" here is meant -tribes of people, and by "calling on his name," is meant their -worshipping the true God. But yet this is spoken of all tribes without -exception, great and small: and tribes in the beginning (as Abraham's, -Isaac's, Jacob's, &c.) were confined to families. And the argument -holdeth from parity of reason to a proper family: and that calling on -God's name is put for his worship, doth more confirm us, because it -proveth it to be the most eminent part of worship, or else the whole -would not be signified by it; at least no reason can imagine it -excluded. So much for the proof of the fourth proposition. - -_Objections answered._ - -_Object._ I. Had it been a duty under the gospel to pray in -families, we should certainly have found it more expressly required in -the Scripture. - -_Answ._ 1. I have already showed you, that it is plainly required -in the Scripture: but men must not teach God how to speak, nor oblige -him to make all plain to blind, perverted minds. 2. Those things which -were plainly revealed in the Old Testament, and the church then held -without any contradiction, even from the persecutors of Christ -themselves, might well be passed over in the gospel, and taken as -supposed, acknowledged things. 3. The general precepts (to "pray -alway,--with all prayer,--in all places," &c.) being expressed in the -gospel, and the light of nature making particular application of them -to families, what need there any more? 4. This reason is apparent why -Scripture speaketh of it no more expressly. Before Christ's time the -worship of God was less spiritual, and more ceremonial, than afterward -it was; and therefore you find ofter mention of circumcision and -sacrificing, than of prayer; and yet prayer was still supposed to -concur. And after Christ's time on earth, most christian families were -disturbed by persecution, and christians sold up all and lived in -community: and also the Scripture history was to describe to us the -state of the churches, rather than of particular families. - -_Object._ II. Christ himself did not use to pray with his family; -as appeareth by the disciples asking him to teach them to pray, and by -the silence of the Scripture in this point: therefore it is no duty to -us. - -_Answ._ 1. Scripture silence is no proof that Christ did not use -it. All things are not written which he did. 2. His teaching them the -Lord's prayer, and their desire of a common rule of prayer, might -consist with his usual praying with them: at least with his using to -pray with them after that, though at first he did not use it. 3. But -it is the consequence that I principally deny. (1.) Because Christ did -afterwards call his servants to many duties, which he put them not on -at first, as sacraments, discipline, preaching, frequenter praying, -&c. especially after the coming down of the Holy Ghost. As they -understood not many articles of the faith till then, so no wonder if -they understood not many duties till then; for Christ would have them -thus suddenly instructed and fullier sanctified by a miracle, that -their ministry might be more credible, their mission being evidently -divine, and they being past the suspicion of forgery and deceit. (2.) -And though it is evident that Christ did use to bless the meat, and -sing hymns to God with his disciples, Luke xxii. 17, 18; Mark xiv. -22, 23, 26; Matt. xxvi. 27, 28, 30, and therefore it is very probable, -prayed with them often, as John xvii.; yet it could not be expected, -that he should ordinarily be their mouth in such prayers as they daily -needed. His case and ours are exceedingly different. His disciples -must daily confess their sins, and be humbled for them, and ask -forgiveness; but Christ had none of this to do. They must pray for -mortifying grace, and help against sin; but he had no sin to mortify -or pray against. They must pray for the Spirit, and the increase of -their imperfect graces; but Christ had fulness and perfection. They -must pray for many means to these ends, and for help in using them, -and a blessing on them, which he had no use for. They must give thanks -for pardon and conversion, &c. which Christ had no occasion to give -thanks for. So that having a High Priest so much separate from -sinners, they had one that prayed for them; but not one fit to join -with them as their mouth to God, in ordinary family prayers, such as -they needed; as masters must do with their families. - -_Object._ III. God doth not require either vain or abominable -prayers; but family prayers are ordinarily vain and abominable; -therefore, &c. The minor is proved thus:--The prayers of the wicked -are abominable: most families are wicked, or have wicked persons; -therefore, &c. - -_Answ._ 1. This is confessedly nothing against the prayers of -godly families. 2. The prayers of a godly master are not abominable -nor vain, because of the presence of others that are ungodly. Else -Christ's prayers and blessings before mentioned should have been vain -or abominable, because Judas was there, who was a thief and hypocrite. -And the apostles' and all ministers' prayers should be so in all such -churches as those of Corinth, Galatia, Ephesus are described to have -been. 3. I refer you to my "Method for Peace of Conscience," how far -the prayers of the wicked are, or are not abominable. The prayers of -the wicked as wicked are abominable; but not as they express their -return to God, and repenting of their wickedness. It is not the -abominable prayer that God commandeth, but the faithful, penitent -prayer. You mistake it, as if the wicked man were not the person -commanded to pray; whereas you should rather say, It is not the -abominable prayer that is commanded him. He is commanded to pray such -prayers as are not abominable; even as Simon Magus, Acts viii. to -"repent" and "pray;" and "to seek the Lord while he may be found, and -call upon him while he is near, and to forsake his way," &c. Isa. lv. -6, 7. Let the wicked pray thus, and his prayer will not be abominable. -The command of praying implieth the command of repenting and departing -from his wickedness: for what is it to pray for grace, but to express -to God their desires of grace? (It is not to tell God a lie, by saying -they desire that which they hate.) Therefore when we exhort them to -pray we exhort them to such desires. - -_Object._ IV. Many masters of families cannot pray in their -families without a book, and that is unlawful. - -_Answ._ I. If their disability be natural, as an idiot's, they -are not fit to rule families; if it be moral and culpable, they are -bound to use the means to overcome it; and in the mean time to use a -book or form, rather than not to pray in their families at all. - -_Of the Frequency and Seasons of Family worship._ - -The last part of my work is to speak of the fit time of family -worship. 1. Whether it should be every day? 2. Whether twice a day? 3. -Whether morning and evening? _Answ._ 1. Ordinarily it should be -every day and twice a day; and the morning and evening are ordinarily -the fittest seasons. 2. But extraordinarily some greater duty may -intervene, which may for that time disoblige us. And the occasions of -some families may make that hour fit to one, which is unfit to -another. For brevity I will join all together in the proof. - -_Arg._ I. We are bound to take all fit occasions and opportunities to -worship God. Families have daily (morning and evening) such occasions -and opportunities; therefore they are bound to take them. - -Both major and minor are proved before. Experience proveth that family -sins are daily committed, and family mercies daily received, and -family necessities daily do occur. And reason tells us, 1. That it is -seasonable every morning to give God thanks for the rest of the night -past. 2. And to beg direction, protection, and provisions, and -blessing for the following day. 3. And that then our minds are freest -from weariness and worldly care. And so reason telleth us that the -evening is a fit season to give God thanks for the mercies of the day, -and to confess the sins of the day, and ask forgiveness, and to pray -for rest and protection in the night. As nature and reason tell us how -oft a man should eat and drink, and how long he should sleep, and what -clothing he should wear; and Scripture need not tell you the -particulars: so if Scripture command your prayer in general, God may -by providence tell you when and how oft you must pray. - -_Arg._ II. The Lord's prayer directeth us daily to put up such -prayers as belong to families; therefore, &c. "Give us this day our -daily bread." It runs all in the plural number. And the reason of it -will oblige families as well as individual persons. - -_Arg._ III. From 1 Thess. v. 17, "Pray without ceasing; in all -things give thanks." Col. iv. 1, 2, "Masters, give to your servants -that which is just and equal, knowing that ye also have a Master in -heaven. Continue in prayer, and watch in the same with thanksgiving." -Col. iii. 17, "Whatsoever ye do in word or deed, do all in the name of -the Lord Jesus; giving thanks to God and the Father by him." Phil. -iv. 6, "Be careful for nothing, but in every thing by prayer and -supplication with thanksgiving, let your requests be made known to -God." It is easy for a man that is willing to see that less than -twice a day doth not answer the command of praying "without -ceasing,--continually,--in every thing--whatsoever ye do," &c.; the -phrases seeming to go much higher. - -_Arg._ IV. Daniel prayed in his house thrice a day; therefore less -than twice under the gospel is to us unreasonable. - -_Arg._ V. 1 Tim. iv. 5, "She that is a widow indeed and desolate, -trusteth in God, and continueth in supplications and prayer night and -day." Night and day can be no less than morning and evening. And if -you say, this is not family prayer, I answer, 1. It is all kind of -prayer belonging to her. 2. And if it commend the less, much more the -greater. - -_Arg._ VI. From Luke vi. 14; ii. 37; xviii. 17; Acts xxvi. 7; -1 Thess. iii. 10; 2 Tim. i. 3: Rev. vii. 15; Neh. i. 6; Psal. -lxxxviii. 1; Josh. i. 8; Psal. i. 2; which show that night and day -Christ himself prayed, and his servants prayed, and meditated, and -read the Scripture. - -_Arg._ VII. Deut. vi. 7; xi. 19, it is expressly commanded that -parents teach their children the word of God, when they "lie down, and -when they rise up;" and the parity of reason, and conjunction of the -word and prayer, will prove, that they should also pray with them -lying down and rising up. - -_Arg._ VIII. For brevity sake I offer you together, Psal. cxix. 164, -David praised God seven times a day; and cxlv. 2, "Every day will -I bless thee." Psal. v. 3, "My voice shalt thou hear in the morning, O -Lord; in the morning will I direct my prayer to thee, and will look -up:" lix. 16, "I will sing aloud of thy mercy in the morning:" -lxxxviii. 13, "In the morning shall my prayer prevent thee:" xcii. 12, -"It is good to give thanks unto the Lord, and to sing praises to thy -name, O Most High: to show forth thy loving-kindness in the morning, -and thy faithfulness every night:" cxix. 147, 148, "I prevented the -dawning of the morning and cried, I hoped in thy word: mine eyes -prevent the night watches, that I might meditate on thy word:" cxxx. 6, -"My soul waiteth for the Lord more than they that watch for the -morning, I say more than they that watch for the morning." The priests -were to offer "sacrifices" and "thanks to God every morning," 1 Chron. -xxiii. 30; Exod. xxx. 7; xxxvi. 3; Lev. vi. 12; 2 Chron. xiii. 11; -Ezek. xlvi. 13-15; Amos iv. 4. And christians are a "holy priesthood, -to offer up sacrifices to God, acceptable through Jesus Christ," -1 Pet. ii. 5, 9. Expressly saith David, Psal. lv. 17, "Evening, and -morning, and at noon, will I pray and cry aloud, and he shall hear my -voice." So morning and evening were sacrifices and burnt offerings -offered to the Lord; and there is at least equal reason that gospel -worship should be as frequent: 1 Chron. xvi. 40; 2 Chron. ii. 4; -xiii. 11; xxxi. 3; Ezra iii. 3; 2 Kings xvi. 15; 1 Kings xviii. -29, 36; Ezra ix. 5. And no doubt but they prayed with the sacrifices. -Which David intimateth in comparing them, Psal. cxli. 2, "Let my -prayer be set forth before thee as incense, and the lifting up of my -hands as the evening sacrifice." And God calleth for prayer and praise -as better than sacrifice, Psal. l. 14, 15, 23. - -All these I heap together for despatch, which fully show how -frequently God's servants have been wont to worship him, and how often -God expecteth it. And you will all confess that it is reason that in -gospel times of greater light and holiness, we should not come behind -them in the times of the law; especially when Christ himself doth pray -all night, that had so little need in comparison of us. And you may -observe that these scriptures speak of prayer in general, and limit it -not to secrecy; and therefore they extend to all prayer, according to -opportunity. No reason can limit all these examples to the most secret -and least noble sort of prayer. If but two or three are gathered -together in his name, Christ is especially among them. - -If you say, that by this rule we must as frequently pray in the church -assemblies; I answer, the church cannot ordinarily so oft assemble; -but when it can be without a great inconvenience, I doubt not but it -would be a good work, for many to meet the minister daily for prayer, -as in some rich and populous cities they may do. - -I have been more tedious on this subject than a holy, hungry christian -possibly may think necessary, who needeth not so many arguments to -persuade him to feast his soul with God, and to delight himself in the -frequent exercises of faith and love; and if I have said less than the -other sort of readers shall think necessary, let them know that if -they will open their eyes, and recover their appetites, and feel their -sins, and observe their daily wants and dangers, and get but a heart -that loveth God, these reasons then will seem sufficient to convince -them of so sweet, and profitable, and necessary a work; and if they -observe the difference between praying and prayerless families, and -care for their souls and communion with God, much fewer words than -these may serve their turn. It is a dead, and graceless, carnal heart, -that must be cured before these men will be well satisfied; a better -appetite would help their reason. If God should say in general to all -men, You shall eat as oft as will do you good; the sick stomach would -say, Once a day, and that but a little, is enough, and as much as God -requireth; when another would say, Thrice a day is little enough. A -good and healthful heart is a great help, in the expounding of God's -word, especially of his general commandments. That which men love not, -but are weary of, they will not easily believe to be their duty. The -new nature, and holy love, and desires, and experience of a sound -believer, do so far make all these reasonings needless to him, that I -must confess I have written them principally to convince the carnal -hypocrite, and stop the mouths of wrangling enemies. - - - - -CHAPTER IV. - -GENERAL DIRECTIONS FOR THE HOLY GOVERNMENT OF FAMILIES. - - -THE principal thing requisite to the right governing of families, is -the fitness of the governors and the governed thereto, which is spoken -of before in the directions for the constitution. But if persons unfit -for their relations, have joined themselves together in a family, -their first duty is to repent of their former sin and rashness, and -presently to turn to God, and seek after that fitness which is -necessary to the right discharge of the duties of their several -places: and in the governors of families, these three things are of -greatest necessity hereunto: I. Authority. II. Skill. III. Holiness -and readiness of will. - -[Sidenote: How to keep up authority.] - -I. _Gen. Direct._ Let governors maintain their authority in their -families. For if once that be lost, and you are despised by those that -you should rule, your word will be of no effect with them; you do but -ride without a bridle; your power of governing is gone, when your -authority is lost. And here you must first understand the nature, use, -and extent of your authority; for as your relations are different, to -your wife, your children, and your servants, so also is your -authority. Your authority over your wife, is but such as is necessary -to the order of your family, the safe and prudent management of your -affairs, and your comfortable cohabitation. The power of love and -complicated interest must do more than magisterial commands. Your -authority over your children is much greater; but yet only such as, -conjunct with love, is needful to their good education and felicity. -Your authority over your servants is to be measured by your contract -with them (in these countries where there are no slaves) in order to -your service, and the honour of God. In other matters, or to other -ends, you have no authority over them. For the maintaining of this -your authority observe these following sub-directions. - -_Direct._ I. Let your family understand that your authority is of -God, who is the God of order, and that in obedience to him they are -obliged to obey you. There is no power but of God; and there is none -that the intelligent creature can so much reverence as that which is -of God. All bonds are easily broken and cast away (by the soul at -least, if not by the body) which are not perceived to be divine. An -enlightened conscience will say to ambitious usurpers, God I know, and -his Son Jesus I know, but who are ye? - -_Direct._ II. The more of God appeareth upon you, in your -knowledge, and holiness, and unblamableness of life, the greater will -your authority be in the eyes of all your inferiors that fear God. Sin -will make you contemptible and vile; and holiness, being the image of -God, will make you honourable. In the eyes of the faithful a "vile -person is contemned; but they honour them that fear the Lord," Psal. -xv. 4. "Righteousness exalteth a nation," (and a person,) "but sin is -a reproach to any people," Prov. xiv. 34. "Those that honour God he -will honour, and those that despise him shall be lightly esteemed," -1 Sam. ii. 30. They that give up themselves to "vile affections" and -conversations, Rom. i. 26, will seem vile when they have made -themselves so. "Eli's sons made themselves vile by their sin," 1 Sam. -iii. 13. I know men should discern and honour a person placed in -authority by God, though they are morally and naturally vile: but this -is so hard that it is seldom well done. And God is so severe against -proud offenders, that he usually punisheth them by making them vile in -the eyes of others; at least when they are dead, and men dare freely -speak of them, their names will rot, Prov. x. 7. The instances of the -greatest emperors in the world, both Persian, Roman, and Turkish, do -tell us, that if (by whoredom, drunkenness, gluttony, pride, and -especially persecution) they will make themselves vile, God will -permit them, by uncovering their nakedness, to become the shame and -scorn of men; and shall a wicked master of a family think to maintain -his authority over others, while he rebelleth against the authority of -God? - -_Direct._ III. Show not your natural weakness by passions, or -imprudent words or deeds. For if they think contemptuously of your -persons, a little thing will draw them further, to despise your words. -There is naturally in man so high an esteem of reason, that men are -hardly persuaded that they should rebel against reason to be governed -(for order's sake) by folly. They are very apt to think that rightest -reason should bear rule. And therefore any silly, weak expressions, or -any inordinate passions, or any imprudent actions, are very apt to -make you contemptible in your inferiors' eyes. - -_Direct._ IV. Lose not your authority by a neglect of using it. -If you suffer children and servants but a little while to have the -head, and to have, and say, and do what they will, your government -will be but a name or image. A moderate course between a lordly -rigour, and a soft subjection, or neglect of exercising the power of -your place, will best preserve you from your inferiors' contempt. - -_Direct._ V. Lose not your authority by too much familiarity. If -you make your children and servants your play-fellows, or equals, and -talk to them, and suffer them to talk to you, as your companions, they -will quickly grow upon you, and hold their custom; and though another -may govern them, they will scarce ever endure to be governed by you, -but will scorn to be subject where they have once been as equal. - -[Sidenote: Of skill in governing.] - -II. _Gen. Direct._ Labour for prudence and skilfulness in governing. -He that undertaketh to be a master of a family, undertaketh to be -their governor; and it is no small sin or folly to undertake such a -place, as you are utterly unfit for, when it is a matter of so great -importance. You could discern this in a case that is not your own; as -if a man undertake to be a schoolmaster that cannot read or write; or -to be a physician, who knoweth neither diseases nor their remedies; or -to be a pilot, that cannot tell how to do a pilot's work; and why -cannot you much more discern it in your own case? - -_Direct._ I. To get the skill of holy governing, it is needful -that you be well studied in the word of God; therefore God commandeth -kings themselves that "they read in the law all the days of their -lives," Deut. xvii. 18, 19; and that "it depart not out of their -mouths, but that they meditate in it day and night," Josh. i. 8. And -all parents must be able to "teach it their children, and talk of it -both at home and abroad, lying down and rising up," Deut. vi. 6, 7; -xi. 18, 19. All government of men is but subservient to the government -of God, to promote obedience to his laws. And it is necessary that we -understand the laws which all laws and precepts must give place to and -subserve. - -_Direct._ II. Understand well the different tempers of your -inferiors, and deal with them as they are, and as they can bear; and -not with all alike. Some are more intelligent and some more dull; some -are of tender, and some of hardened, impudent dispositions; some will -be best wrought upon by love and gentleness; and some have need of -sharpness and severity: prudence must fit your dealings to their -dispositions. - -_Direct._ III. You must put much difference between their -different faults, and accordingly suit your reprehensions. Those must -be most severely rebuked that have most wilfulness, and those that are -faulty in matters of greatest weight. Some faults are so much through -mere disability and unavoidable frailty of the flesh, that there is -but little of the will appearing in them. These must be more gently -handled, as deserving more compassion than reproof. Some are habituate -vices, and the whole nature is more desperately depraved than in -others. These must have more than a particular correction. They must -be held to such a course of life, as may be most effectual to destroy -and change those habits. And some there are upright at the heart, and -in the main and most momentous things, are guilty but of some actual -faults; and of these, some more seldom, and some more frequent; and if -you do not prudently diversify your rebukes according to their faults, -you will but harden them, and miss of your ends; for there is a family -justice that must not be overthrown, unless you will overthrow your -families; as there is a more public justice necessary to the public -good. - -_Direct._ IV. Be a good husband to your wife, and a good father -to your children, and a good master to your servants, and let love -have dominion in all your government, that your inferiors may easily -find, that it is their interest to obey you. For interest and -self-love are the natural rulers of the world. And it is the most -effectual way to procure obedience or any good, to make men perceive -that it is for their own good, and to engage self-love for you; that -they may see that the benefit is like to be their own. If you do them -no good, but are sour, and uncourteous, and closehanded to them, few -will be ruled by you. - -_Direct._ V. If you would be skilful in governing others, learn -first exactly to command yourselves. Can you ever expect to have -others more at your will and government than yourselves? Is he fit to -rule his family in the fear of God and a holy life, who is unholy and -feareth not God himself? Or is he fit to keep them from passion, or -drunkenness, or gluttony, or lust, or any way of sensuality, that -cannot keep himself from it? Will not inferiors despise such reproofs -which are by yourselves contradicted in your lives? You know this true -of wicked preachers; and is it not as true of other governors? - -III. _Gen. Direct._ You must be holy persons, if you would be -holy governors of your families. Men's actions follow the bent of -their dispositions. They will do as they are. An enemy of God will not -govern a family for God; nor an enemy of holiness (nor a stranger to -it) set up a holy order in his house, and in a holy manner manage his -affairs. I know it is cheaper and easier to the flesh to call others -to mortification and holiness of life, than to bring ourselves to it; -but yet when it is not a bare command or wish that is necessary, but a -course of holy and industrious government, unholy persons (though some -of them may go far) have not the ends and principles which such a work -requireth. - -_Direct._ I. To this end, be sure that your own souls be entirely -subjected unto God, and that you more accurately obey his laws, than -you expect any inferior should obey your commands. If you dare disobey -God, why should they fear disobeying you? Can you more severely -revenge disobedience, or more bountifully reward obedience, than God -can do? Are you greater and better than God himself is? - -_Direct._ II. Be sure that you lay up your treasure in heaven, -and make the enjoyment of God in glory to be the ultimate commanding -end, both of the affairs and government of your family, and all things -else with which you are intrusted. Devote yourselves and all to God, -and do all for him: do all as passengers to another world, whose -business on earth is but to provide for heaven, and promote their -everlasting interest. If thus you are separated unto God, you are -sanctified; and then you will separate all that you have to his use -and service, and this, with his acceptance, will sanctify all. - -_Direct._ III. Maintain God's authority in your family more -carefully than your own. Your own is but for his. More sharply rebuke -or correct them that wrong and dishonour God, than those that wrong -and dishonour yourselves. Remember Eli's sad example; make not a small -matter of any of the sins, especially the great sins, of your children -or servants. It is an odious thing to slight God's cause, and put up -all with, It is not well done, when you are fiercely passionate for -the loss of some small commodity of your own. God's honour must be -greatest in your family; and his service must have the pre-eminence of -yours; and sin against him, must be the most intolerable offence. - -_Direct._ IV. Let spiritual love to your family be predominant, -and let your care be greatest for the saving of their souls, and your -compassion greatest in their spiritual miseries. Be first careful to -provide them a portion in heaven, and to save them from whatsoever -would deprive them of it; and never prefer the transitory pelf of -earth, before their everlasting riches. Never be so cumbered about -many things, as to forget that one thing is necessary; but choose for -yourselves and them the better part, Luke x. 42. - -_Direct._ V. Let your family neither be kept in idleness and -flesh-pleasing, nor yet overwhelmed with such a multitude of business, -as shall take up and distract their minds, diverting and unfitting -them for holy things. Where God layeth on you a necessity of excessive -labours, it must patiently and cheerfully be undergone; but when you -draw them unnecessarily on yourselves for the love of riches, you -do but become the tempters and tormentors of yourselves and others; -forgetting the terrible examples of them, that have this way fallen -off from Christ, and pierced themselves through with many sorrows, -1 Tim. vi. 10. - -_Direct._ VI. As much as is possible, settle a constant order of -all your businesses, that every ordinary work may know its time, and -confusion may not shut out godliness. It is a great assistance in -every calling to do all in a set and constant order; it maketh it -easy; it removeth impediments, and promoteth success; distraction in -your business causeth a distraction in your minds in holy duty. Some -callings I know can hardly be cast into any order or method; but -others may, if prudence and diligence be used. God's service will thus -be better done, and your work will be better done, to the ease of your -servants, and quiet of your own minds. Foresight and skilfulness would -save you abundance of labour and vexation. - - - - -CHAPTER V. - -SPECIAL MOTIVES TO PERSUADE MEN TO THE HOLY GOVERNING OF THEIR -FAMILIES. - - -IF it were but well understood what benefits come by the holy -governing of families, and what mischiefs come by its neglect, there -would few that walk the streets among us, appear so odious as those -careless, ungodly governors that know not nor mind a duty of such -exceeding weight. While we lie all as overwhelmed with the calamitous -fruits of this neglect, I think meet to try if, with some, the cause -may be removed, by awakening sluggish souls to do their undertaken -work. - -_Motive_ I. Consider that the holy government of families, is a -considerable part of God's own government of the world, and the -contrary is a great part of the devil's government. It hath pleased -God to settle as a natural, so a political order in the world, and to -honour his creatures to be the instruments of his own operations; and -though he could have produced all effects without any inferior causes, -and could have governed the world by himself alone without any -instruments, (he being not as kings, constrained to make use of -deputies and officers, because of their own natural confinement and -insufficiency,) yet is he pleased to make inferior causes partakers in -such excellent effects, and taketh delight in the frame and order of -causes, by which his will among his creatures is accomplished. So that -as the several justices in the countries do govern as officers of the -king, so every magistrate and master of a family doth govern as an -officer of God. And if his government by his officers be put down or -neglected, it is a contempt of God himself, or rebellion against him. -What is all the practical atheism, and rebellion, and ungodliness of -the world, but a rejecting of the government of God? It is not against -the being of God in itself considered, that his enemies rise up with -malignant, rebellious opposition; but it is against God as the holy -and righteous Governor of the world, and especially of themselves. And -as in an army, if the corporals, sergeants, and lieutenants, do all -neglect their offices, the government of the general or colonels is -defeated and of little force; so if the rulers of families and other -officers of God will corrupt or neglect their part of government, they -do their worst to corrupt or cast out God's government from the -earth. And if God shall not govern in your families, who shall? The -devil is always the governor where God's government is refused; the -world and the flesh are the instruments of his government; worldliness -and fleshly living are his service: undoubtedly he is the ruler of the -family where these prevail, and where faith and godliness do not take -place. And what can you expect from such a master? - -_Motive_ II. Consider also that an ungoverned, ungodly family is -a powerful means to the damnation of all the members of it: it is the -common boat or ship that hurrieth souls to hell; that is bound for the -devouring gulf: he that is in the devil's coach or boat is like to go -with the rest, as the driver or the boatman pleaseth. But a -well-governed family is an excellent help to the saving of all the -souls that are in it. As in an ungodly family there are continual -temptations to ungodliness, to swearing, and lying, and railing, and -wantonness, and contempt of God; so in a godly family there are -continual provocations to a holy life, to faith, and love, and -obedience, and heavenly-mindedness: temptations to sin are fewer -there, than in the devil's shops and workhouses of sin; the authority -of the governors, the conversation of the rest, the examples of all, -are great inducements to a holy life. As in a well-ordered army of -valiant men, every coward is so linked in by order, that he cannot -choose but fight and stand to it with the rest, and in a confused rout -the valiantest man is borne down by the disorder, and must perish with -the rest; even so in a well-ordered, holy family, a wicked man can -scarce tell how to live wickedly, but seemeth to be almost a saint, -while he is continually among saints, and heareth no words that are -profane or filthy, and is kept in to the constant exercises of -religion, by the authority and company of those he liveth with. Oh how -easy and clean is the way to heaven, in such a gracious, well-ordered -family, in comparison of what it is to them that dwell in the -distracted families of profane and sensual worldlings! As there is -greater probability of the salvation of souls in England where the -gospel is preached and professed, than in heathen or Mahometan -countries; so there is a greater probability of their salvation that -live in the houses and company of the godly, than of the ungodly. In -one the advantages of instruction, command, example, and credit, are -all on God's side; and in the other they are on the devil's side. - -_Motive_ III. A holy, well-governed family tendeth not only to -the safety of the members, but also to the ease and pleasure of their -lives. To live where God's law is the principal rule, and where you -may be daily taught the mysteries of his kingdom, and have the -Scriptures opened to you, and be led as by the hand in the paths of -life; where the praises of God are daily celebrated, and his name is -called upon, and where all do speak the heavenly language, and where -God, and Christ, and heaven are both their daily work and recreation; -where it is the greatest honour to be most holy and heavenly, and the -greatest contention is, who shall be most humble, and godly, and -obedient to God and their superiors, and where there is no reviling -scorns at godliness, nor any profane and scurrilous talk; what a sweet -and happy life is this! Is it not likest to heaven of any thing upon -earth? But to live where worldliness, and profaneness, and wantonness, -and sensuality bear all the sway, and where God is unknown, and -holiness and all religious exercises are matter of contempt and scorn, -and where he that will not swear and live profanely doth make himself -the hatred and derision of the rest, and where men are known but -by their shape and speaking faculty to be men; nay, where men take not -themselves for men but for brutes, and live as if they had no rational -souls, nor any expectations of another life, nor any higher -employments or delights than the transitory concernments of the flesh; -what a sordid, loathsome, filthy, miserable life is this! made up by a -mixture of beastly and devilish. To live where there is no communion -with God, where the marks of death and damnation are written, as it -were, upon the doors, in the face of their impious, worldly lives, and -where no man understandeth the holy language; and where there is not -the least foretaste of the heavenly, everlasting joys; what is this -but to live as the serpent's seed, to feed on dust, and to be -excommunicated from the face and favour of God, and to be chained up -in the prison of concupiscence and malignity, among his enemies, till -the judgment come that is making haste, and will render to all men -according to their works. - -_Motive_ IV. A holy and well-governed family doth tend to make a -holy posterity, and so to propagate the fear of God from generation to -generation. It is more comfortable to have no children, than to beget -and breed up children for the devil. Their natural corruption is -advantage enough to Satan, to engage them to himself, and use them for -his service: but when parents shall also take the devil's part, and -teach their children by precepts or example how to serve him, and -shall estrange them from God and a holy life, and fill their minds -with false conceits and prejudice against the means of their -salvation, as if they had sold their children to the devil; no wonder -then if they have a black posterity, that are trained up to be heirs -of hell. He that will train up children for God, must begin betimes, -before sensitive objects take too deep possession of their hearts, and -custom increase the pravity of their nature. Original sin is like the -arched Indian fig tree, whose branches turning downwards and taking -root, do all become as trees themselves: the acts which proceed from -this habitual viciousness, do turn again into vicious habits: and thus -sinful nature doth by its fruits increase itself: and when other -things consume themselves by breeding, all that sin breedeth is added -to itself, and its breeding is its feeding, and every act doth confirm -the habit. And therefore no means in all the world doth more -effectually tend to the happiness of souls, than wise and holy -education. This dealeth with sin before it hath taken the deepest -root, and boweth nature while it is but a twig: it preventeth the -increase of natural pravity, and keepeth out those deceits, corrupt -opinions, and carnal fantasies and lusts, which else would be -serviceable to sin and Satan ever after: it delivereth up the heart to -Christ betimes, or at least doth bring him a disciple to his school to -learn the way to life eternal; and to spend those years in acquainting -himself with the ways of God, which others spend in growing worse, and -learning that which must be again unlearned, and in fortifying Satan's -garrison in their hearts, and defending it against Christ and his -saving grace. But of this more anon. - -_Motive_ V. A holy, well-governed family is the preparative to a -holy and well-governed church. If masters of families did their parts, -and sent such polished materials to the churches, as they ought to do, -the work and life of the pastors of the church would be unspeakably -more easy and delightful; it would do one good to preach to such an -auditory, and to catechise them, and instruct them, and examine them, -and watch over them, who are prepared by a wise and holy education, -and understand and love the doctrine which they hear. To lay such -polished stones in the building is an easy and delightful work; how -teachable and tractable will such be! and how prosperously will the -labours of their pastors be laid out upon them! and how comely and -beautiful the churches be, which are composed of such persons! and how -pure and comfortable will their communion be! But if the churches be -sties of unclean beasts; if they are made up of ignorant and ungodly -persons, that savour nothing but the things of the flesh, and use to -worship they know not what, we may thank ill-governed families for all -this. It is long of them that ministers preach as to idiots or -barbarians that cannot understand them; and that they must be always -feeding their auditors with milk, and teaching them the principles and -catechising them in the church, which should have been done at home: -yea, it is long of them that there are so many wolves and swine among -the sheep of Christ, and that holy things are administered to the -enemies of holiness, and the godly live in communion with the haters -of God and godliness; and that the christian religion is dishonoured -before the heathen world, by the worse than heathenish lives of the -professors; and the pollutions of the churches do hinder the -conversion of the unbelieving world; whilst they that can judge of our -religion no way but by the people that profess it, do judge of it by -the lives of them that are in heart the enemies of it. When the haters -of christianity and godliness are the christians by whose -conversations the infidel world must judge of christianity, you may -easily conjecture what judgment they are like to make. Thus pastors -are discouraged, the churches defiled, religion disgraced, and -infidels hardened through the impious disorder and negligence of -families! What universities were we like to have, if all the grammar -schools should neglect their duties, and send up their scholars -untaught as they received them! and if all tutors must teach their -pupils first to spell and read! Even such churches we are like to -have, when every pastor must first do the work, which all the masters -of families should have done, and the part of many score, or hundreds, -or thousands, must be performed by one. - -_Motive_ VI. Well-governed families tend to make a happy state -and commonwealth; a good education is the first and greatest work to -make good magistrates and good subjects, because it tends to make good -men. Though a good man may be a bad magistrate, yet a bad man cannot -be a very good magistrate. The ignorance, or worldliness, or -sensuality, or enmity to godliness, which grew up with them in their -youth, will show itself in all the places and relations that ever they -shall come into. When an ungodly family hath once confirmed them in -wickedness, they will do wickedly in every state of life: when a -perfidious parent hath betrayed his children into the power and -service of the devil, they will serve him in all relations and -conditions. This is the school from whence come all the injustice, and -cruelties, and persecutions, and impieties of magistrates, and all the -murmurings and rebellions of subjects: this is the soil and seminary -where the seed of the devil is first sown, and where he nurseth up the -plants of covetousness, and pride, and ambition, and revenge, -malignity, and sensuality, till he transplant them for his service -into several offices in church and state, and into all places of -inferiority, where they may disperse their venom, and resist all that -is good, and contend for the interest of the flesh and hell, against -the interest of the Spirit and of Christ. But oh! what a blessing to -the world would they be, that shall come prepared by a holy education -to places of government and subjection! And how happy is that land -that is ruled by such superiors, and consisteth of such prepared -subjects, as have first learnt to be subject to God and to their -parents! - -_Motive_ VII. If the governors of families did faithfully perform -their duties, it would be a great supply as to any defects in the -pastor's part, and a singular means to propagate and preserve religion -in times of public negligence or persecution. Therefore christian -families are called churches, because they consist of holy persons, -that worship God, and learn, and love, and obey his word. If you lived -among the enemies of religion, that forbad Christ's ministers to -preach his gospel, and forbad God's servants to meet in church -assemblies for his worship; the support of religion, and the comfort -and edification of believers, would then lie almost all upon the right -performance of family duties. There masters might teach the same truth -to their households, which ministers are forbidden to preach in the -assemblies: there you might pray together as fervently and spiritually -as you can: there you may keep up as holy converse and communion, and -as strict a discipline, as you please: there you may celebrate the -praises of your blessed Creator, Redeemer, and Sanctifier, and observe -the Lord's day in as exact and spiritual a manner as you are able: you -may there provoke one another to love and to good works, and rebuke -every sin, and mind each other to prepare for death, and live together -as passengers to eternal life. Thus holy families may keep up -religion, and keep up the life and comfort of believers, and supply -the want of public preaching, in those countries where persecutors -prohibit and restrain it, or where unable or unfaithful pastors do -neglect it. - -_Motive_ VIII. The duties of your families are such as you may -perform with greatest peace, and least exception or opposition from -others. When you go further, and would be instructing others, they -will think you go beyond your call, and many will be suspicious that -you take too much upon you; and if you do but gently admonish a rout -of such as the Sodomites, perhaps they will say, "This one fellow came -in to sojourn, and he will needs be a judge," Gen. xix. 9. But your -own house is your castle; your family is your charge; you may teach -them as oft and as diligently as you will. If the ungodly rabble scorn -you for it, yet no sober person will condemn you, nor trouble you for -it (if you teach them no evil). All men must confess that nature and -Scripture oblige you to it as your unquestionable work. And therefore -you may do it (among sober people) with approbation and quietness. - -_Motive_ IX. Well-governed families are honourable and exemplary -unto others. Even the worldly and ungodly use to bear a certain -reverence to them; for holiness and order have some witness that -commendeth them, in the consciences of many that never practised them. -A worldly, ungodly, disordered family, is a den of snakes, a place of -hissing, railing, folly, and confusion: it is like a wilderness -overgrown with briers and weeds; but a holy family is a garden of God; -it is beautified with his graces, and ordered by his government, and -fruitful by the showers of his heavenly blessing. And as the very -sluggard, that will not be at the cost and pains to make a garden of -his thorny wilderness, may yet confess that a garden is more -beautiful, and fruitful, and delightful, and if wishing would do it, -his wilderness should he such; even so the ungodly, that will not be -at the cost and pains to order their souls and families in holiness, -may yet see a beauty in those that are so ordered, and wish for the -happiness of such, if they could have it without the labour and cost -of self-denial. And, no doubt, the beauty of such holy and -well-governed families hath convinced many, and drawn them to a great -approbation of religion, and occasioned them at last to imitate them. - -_Motive_ X. Lastly, consider, that holy, well-governed families -are blessed with the special presence and favour of God. They are his -churches where he is worshipped; his houses where he dwelleth: he is -engaged both by love and promise to bless, protect, and prosper them, -Psal. i. 3; cxxviii. It is safe to sail in that ship which is bound -for heaven, and where Christ is the pilot. But when you reject his -government, you refuse his company, and contemn his favour, and -forfeit his blessing, by despising his presence, his interest, and his -commands. - -So that it is an evident truth, that most of the mischiefs that now -infest or seize upon mankind throughout the earth, consist in, or are -caused by, the disorders and ill-governedness of families. These are -the schools and shops of Satan, from whence proceed the beastly -ignorance, lust, and sensuality, the devilish pride, malignity, and -cruelty against the holy ways of God, which have so unmanned the -progeny of Adam. These are the nests in which the serpent doth hatch -the eggs of covetousness, envy, strife, revenge, of tyranny, -disobedience, wars, and bloodshed, and all the leprosy of sin that -hath so odiously contaminated human nature, and all the miseries by -which they make the world calamitous. Do you wonder that there can be -persons and nations so blind and barbarous as we read of the Turks, -Tartarians, Indians, and most of the inhabitants of the earth? A -wicked education is the cause of all, which finding nature depraved, -doth sublimate and increase the venom which should by education have -been cured; and from the wickedness of families doth national -wickedness arise. Do you wonder that so much ignorance, and voluntary -deceit, and obstinacy in errors, contrary to all men's common senses, -can be found among professed christians, as great and small, high and -low, through all the papal kingdoms, do discover? Though the pride, -and covetousness, and wickedness of a worldly, carnal clergy, is a -very great cause, yet the sinful negligence of parents and masters in -their families is as great, if not much greater than that. Do you -wonder that even in the reformed churches, there can be so many -unreformed sinners, of beastly lives, that hate the serious practice -of the religion which themselves profess? It is ill education in -ungodly families that is the cause of all this. Oh therefore how great -and necessary a work is it, to cast salt into these corrupted -fountains! Cleanse and cure these vitiated families, and you may cure -almost all the calamities of the earth. To tell what the emperors and -princes of the earth might do, if they were wise and good, to the -remedy of this common misery, is the idle talk of those negligent -persons, who condemn themselves in condemning others. Even those -rulers and princes that are the pillars and patrons of heathenism, -Mahometanism, popery, and ungodliness in the world, did themselves -receive that venom from their parents, in their birth and education, -which inclineth them to all this mischief. Family reformation is the -easiest and the most likely way to a common reformation; at least to -send many souls to heaven, and train up multitudes for God, if it -reach not to national reformation. - - - - -CHAPTER VI. - -MORE SPECIAL MOTIVES FOR A HOLY AND CAREFUL EDUCATION OF CHILDREN. - - -BECAUSE the chief part of family care and government consisteth in the -right education of children, I shall adjoin here some more special -motives to quicken considerate parents to this duty; and though most -that I have to say for it be already said in my "Saints' Rest," part -iii. chap. 14. sect. 11, &c. and therefore shall be here omitted, yet -something shall be inserted, lest the want here should appear too -great. - -_Motive_ I. Consider how deeply nature itself doth engage you to -the greatest care and diligence for the holy education of your -children. They are, as it were, parts of yourselves, and those that -nature teacheth you to love and provide for, and take most care for, -next yourselves; and will you be regardless of their chief -concernments? and neglective of their souls? Will you no other way -show your love to your children, than every beast or bird will to -their young, to cherish them till they can go abroad and shift for -themselves, for corporal sustenance? It is not dogs or beasts that you -bring into the world, but children that have immortal souls; and -therefore it is a care and education suitable to their natures which -you owe them; even such as conduceth most effectually to the happiness -of their souls. Nature teacheth them some natural things without you, -as it doth the bird to fly; but it hath committed it to your trust and -care to teach them the greatest and most necessary things: if you -should think that you have nothing to do but to feed them, and leave -all the rest to nature, then they would not learn to speak; and if -nature itself would condemn you, if you teach them not to speak, it -will much more condemn you, if you teach them not to understand both -what they ought to speak and do. They have an everlasting inheritance -of happiness to attain; and it is that which you must bring them up -for. They have an endless misery to escape; and it is that which you -must diligently teach them. If you teach them not to escape the flames -of hell, what thanks do they owe you for teaching them to speak and -go? If you teach them not the way to heaven, and how they may make -sure of their salvation, what thanks do they owe you for teaching them -how to get their livings a little while in a miserable world? If you -teach them not to know God, and how to serve him, and be saved, you -teach them nothing, or worse than nothing. It is in your hands to do -them the greatest kindness or cruelty in all the world: help them to -know God and to be saved, and you do more for them than if you helped -them to be lords or princes: if you neglect their souls, and breed -them in ignorance, worldliness, ungodliness, and sin, you betray them -to the devil, the enemy of souls, even as truly as if you sold them to -him; you sell them to be slaves to Satan; you betray them to him that -will deceive them and abuse them in this life, and torment them in the -next. If you saw but a burning furnace, much more the flames of hell, -would you not think that man or woman more fit to be called a devil -than a parent, that could find in their hearts to cast their child -into it, or to put him into the hands of one that would do it? What -monsters then of inhumanity are you, that read in Scripture which is -the way to hell, and who they be that God will deliver up to Satan, to -be tormented by him; and yet will bring up your children in that very -way, and will not take pains to save them from it! What a stir do you -make to provide them food and raiment, and a competent maintenance in -the world when you are dead! and how little pains take you to prepare -their souls for the heavenly inheritance! If you seriously believe -that there are such joys or torments for your children (and -yourselves) as soon as death removeth you hence, is it possible that -you should take this for the least of their concernments, and make it -the least and last of your cares, to assure them of an endless -happiness? If you love them, show it in those things on which their -everlasting welfare doth depend. Do not say you love them, and yet -lead them unto hell. If you love them not, yet be not so unmerciful to -them as to damn them: it is not your saying, God forbid, and we hope -better, that will make it better, or be any excuse to you. What can -you do more to damn them, if you studied to do it as maliciously as -the devil himself? You cannot possibly do more, than to bring them up -in ignorance, carelessness, worldliness, sensuality, and ungodliness. -The devil can do nothing else to damn either them or you, but by -tempting to sin, and drawing you from godliness. There is no other way -to hell. No man is damned for any thing but this. And yet will you -bring them up in such a life, and say, God forbid, we do not desire to -damn them? but it is no wonder; when you do by your children but as -you do by yourselves. Who can look that a man should be reasonable for -his child, that is so unreasonable for himself? or that those parents -should have any mercy on their children's souls, that have no mercy on -their own? You desire not to damn yourselves, but yet you do it, if -you live ungodly lives: and so you will do by your children, if you -train them up in ignorance of God, and in the service of the flesh and -world. You do like one that should set fire on his house and say, God -forbid, I intend not to burn it: or like one that casteth his child -into the sea, and saith, he intendeth not to drown him; or traineth -him up in robbing and thievery, and saith, he intendeth not to have -him hanged; but if you intend to make a thief of him, it is all one in -effect, as if you intended his hanging; for the law determineth it, -and the judge will intend it. So if you intend to train up your -children in ungodliness, as if they had no God nor souls to mind, you -may as well say, you intend to have them damned. And were not an -enemy, yea, is not the devil more excusable, for dealing thus cruelly -by your children, than you that are their parents, that are bound by -nature to love them, and prevent their misery? It is odious in -ministers that take the charge of souls, to betray them by their -negligence, and be guilty of their everlasting misery; but in parents -it is more unnatural, and therefore more inexcusable. - -_Motive_ II. Consider that God is the Lord and Owner of your -children, both by the title of creation and redemption: therefore in -justice you must resign them to him, and educate them for him. -Otherwise you rob God of his own creatures, and rob Christ of those -for whom he died, and this to give them to the devil, the enemy of God -and them. It was not the world, the flesh, or the devil that created -them, or redeemed them, but God; and it is not possible for any right -to be built upon a fuller title, than to make them of nothing, and -redeem them from a state far worse than nothing. And after all this, -shall the very parents of such children steal them from their absolute -Lord and Father, and sell them to slavery and torment? - -_Motive_ III. Remember that in their baptism you did dedicate -them to God; you entered them into a solemn vow and covenant, to be -wholly his, and to live to him. Therein they renounced the flesh, the -world, and the devil; therein you promised to bring them up -virtuously, to lead a godly and christian life, that they might -obediently keep God's holy will and commandments, and walk in the same -all the days of their lives. And after all this, will you break so -solemn a promise, and cause them to break such a vow and covenant, by -bringing them up in ignorance and ungodliness? Did you understand and -consider what you then did? how solemnly you yourselves engaged them -in a vow to God, to live a mortified and a holy life? And will you so -solemnly do that in an hour, which all their life after with you, you -will endeavour to destroy? - -_Motive_ IV. Consider how great power the education of children -hath upon all their following lives; except nature and grace, there is -nothing that usually doth prevail so much with them. Indeed the -obstinacy of natural viciousness doth often frustrate a good -education; but if any means be like to do good, it is this; but ill -education is more constantly successful, to make them evil. This -cherisheth those seeds of wickedness which spring up when they come to -age; this maketh so many to be proud, and idle, and flesh-pleasers, -and licentious, and lustful, and covetous, and all that is naught. And -he hath a hard task that cometh after to root out these vices, which -an ungodly education hath so deeply radicated. Ungodly parents do -serve the devil so effectually in the first impressions on their -children's minds, that it is more than magistrates and ministers and -all reforming means can afterwards do to recover them from that sin to -God. Whereas if you would first engage their hearts to God by a -religious education, piety would then have all those advantages that -sin hath now. Prov. xxii. 6, "Train up a child in the way he should -go, and when he is old he will not depart from it." The language which -you teach them to speak when they are children, they will use all -their life after, if they live with those that use it. And so the -opinions which they first receive, and the customs which they are used -to at first, are very hardly changed afterward. I doubt not to affirm, -that a godly education is God's first and ordinary appointed means, -for the begetting of actual faith, and other graces, in the children -of believers: many may have seminal grace before, but they cannot -sooner have actual faith, repentance, love, or any grace, than they -have reason itself in act and exercise. And the preaching of the word -by public ministers is not the first ordinary means of grace, to any -but those that were graceless till they come to hear such preaching; -that is, to those on whom the first appointed means hath been -neglected, or proved in vain: that is, it is but the second means, to -do that which was not done by the first. The proof is undeniable; -because God appointeth parents diligently to teach their children the -doctrine of his holy word, before they come to the public ministry: -parents' teaching is the first teaching; and parents' teaching is for -this end, as well as public teaching, even to beget faith, and love, -and holiness; and God appointeth no means to be used by us, on which -we may not expect his blessing. Therefore it is apparent, that the -ordinary appointed means for the first actual grace, is parents' godly -instruction and education of their children. And public preaching is -appointed for the conversion of those only that have missed the -blessing of the first appointed means. Therefore if you deny your -children religious education, you deny them the first appointed means -of their actual faith and sanctification; and then the second cometh -upon disadvantage. - -_Motive_ V. Consider also how many and great are your advantages -above all others for your children's good. As, 1. Nothing doth take -so much with any one, as that which is known to come from love: the -greater love is discerned in your instruction, the greater success may -you expect. Now your children are more confident of their parents' -love, than of any others; whether ministers and strangers speak to -them in love, they cannot tell; but of their parents' love they make -no doubt. 2. And their love to you is as great a preparative to your -success. We all hearken to them that we dearly love, with greater -attention and willingness than to others. They love not the minister -as they do their parents. 3. You have them in hand betimes, before -they have received any false opinions or bad impressions; before they -have any sin but that which was born with them: you are to make the -first impressions upon them; you have them while they are most -teachable, and flexible, and tender, and make least resistance against -instruction; they rise not up at first against your teaching with -self-conceitedness and proud objections. But when they come to the -minister, they are as paper that is written on or printed before, -unapt to receive another impression; they have much to be untaught, -before they can be taught; and come with proud and stiff resistance, -to strive against instruction, rather than readily to receive it. 4. -Your children do wholly depend on you for their present maintenance, -and much for their future livelihood and portions; and therefore they -know that it is their interest to obey and please you; and as interest -is the common bias of the world, so is it with your children; you may -easilier rule them that have this handle to hold them by, than any -other can do that have not this advantage. They know they serve you -not for nought. 5. Your authority over your children is most -unquestionable. They will dispute the authority of ministers, yea, and -of magistrates, and ask them who gave them the power to teach them, -and to command them? But the parents' authority is beyond all dispute. -They will not call you tyrants or usurpers, nor bid you prove the -validity of your ordination, or the uninterruptedness of your -succession. Therefore father and mother, as the first natural power, -are mentioned rather than kings or queens in the fifth commandment. 6. -You have the power of the rod to force them. Prov. xxii. 15, -"Foolishness is bound in the heart of a child, but the rod of -correction shall drive it far from him." And your correction will be -better understood to come from love, than that of the magistrate or -any other. 7. You have best opportunity to know both the diseases and -temperature of your children; which is a great advantage for the -choosing and applying of the best remedy. 8. You have opportunity of -watching over them, and discerning all their faults in time; but if a -minister speak to them, he can know no more what fault to reprehend, -than others tell him, or the party will confess. You may also discern -what success your former exhortations had, and whether they amend or -still go on in sin, and whether you should proceed to more severe -remedies. 9. You have opportunity of speaking to them in the most -familiar manner; which is better understood than the set speech of a -minister in the pulpit, which few of them mark or understand. You can -quicken their attention by questions which put them upon answering -you, and so awaken them to a serious regard of what you say. 10. You -are so frequently with them, that you can repeat your instructions, -and drive them home, that what is not done at one time, may be done at -another; whereas other men can seldom speak to them, and what is so -seldom spoken is easily neglected or forgotten. 11. You have power to -place them under the best means, and to remove many impediments out -of their way which usually frustrate other men's endeavours. 12. Your -example is near them and continually in their sight, which is a -continual and powerful sermon. By all these advantages God hath -enabled you, above all others, to be instruments of your children's -good, and the first and greatest promoters of their salvation. - -_Motive_ VI. Consider how great a comfort it would be to you, to -have your children such as you may confidently hope are the children -of God, being brought to know him, and love, and serve him, through -your own endeavours in a pious education of them. 1. You may love your -children upon a higher account than as they are yours; even as they -are God's, adorned with his image, and quickened with a divine -celestial life; and this is to love them with a higher kind of love, -than mere natural affection is. It would rejoice you to see your -children advanced to be lords or princes; but oh how much greater -cause of joy is it, to see them made the members of Christ, and -quickened by his Spirit, and sealed up for life eternal! 2. When once -your children are made the children of God, by the regeneration of the -Spirit, you may be much more free from care and trouble for them than -before. Now you may boldly trust them on the care of their heavenly -Father, who is able to do more for them than you are able to desire: -he loveth them better than you can love them; he is bound by promise -to protect them, and provide for them, and to see that all things work -together for their good. He that clotheth the lilies of the fields, -and suffereth not the young lions or ravens to be unprovided for, will -provide convenient food for his own children (though he will have you -also do your duty for them, as they are your children). While they are -the children of Satan, and the servants of sin, you have cause to -fear, not only lest they be exposed to miseries in this world, but -much more lest they be snatched away in their sin to hell: your -children, while they are ungodly, are worse than among wolves and -tigers. But when once they are renewed by the Spirit of Christ, they -are the charge of all the blessed Trinity, and under God the charge of -angels: living or dying they are safe; for the eternal God is their -portion and defence. 3. It may be a continual comfort to you to think -what a deal of drudgery and calamity your child is freed from: to -think how many oaths he would have sworn, and how many lies and curses -he would have uttered, and how beastly and fleshly a life he would -have lived, how much wrong he would have done to God and men, and how -much he would have pleased the devil, and what torments in hell he -must have endured as the reward of all; and then to think how -mercifully God hath prevented all this; and what service he may do God -in the world, and finally live with Christ in glory: what a joy is -this to a considering, believing parent, that taketh the mercies of -his children as his own! 4. Religion will teach your children to be -more dutiful to yourselves, than nature can teach them. It will teach -them to love you, even when you have no more to give them, as well as -if you had the wealth of all the world: it will teach them to honour -you, though you are poor and contemptible in the eyes of others. It -will teach them to obey you, and if you fall into want, to relieve you -according to their power: it will fit them to comfort you in the time -of your sickness and distress; when ungodly children will be as thorns -in your feet or eyes, and cut your hearts, and prove a greater grief -than any enemies to you. A gracious child will bear with your -weaknesses, when a Ham will not cover his father's nakedness: a -gracious child can pray for you, and pray with you, and be a blessing -to your house; when an ungodly child is fitter to curse, and prove a -curse, to those he lives with. 5. And is it not an exceeding joy to -think of the everlasting happiness of your child? and that you may -live together in heaven for ever? when the foreseen misery of a -graceless child may grieve you whenever you look him in the face. 6. -Lastly, it will be a great addition to your joy, to think that God -blessed your diligent instructions, and made you the instrument of all -that good that is done upon your children, and of all that good that -is done by them, and of all the happiness they have for ever. To think -that this was conveyed to them by your means, will give you a larger -share in the delights of it. - -_Motive_ VII. Remember that your children's original sin and -misery is by you; and therefore, in justice, you that have undone -them, are bound to do your best to save them. If you had but conveyed -a leprosy, or some hereditary disease, to their bodies, would you have -not done your best to cure them? Oh that you could do them but as much -good as you do them hurt! It is more than Adam's sin that runneth down -into the natures of your children, yea, and that bringeth judgments on -them; and even Adam's sin cometh not to them but by you. - -_Motive_ VIII. Lastly, Consider what exceeding great need they -have of the utmost help you can afford them. It is not a corporal -disease, an easy enemy, a tolerable misery, that we call unto you for -their help; but it is against sin, and Satan, and hell-fire. It is -against a body of sin; not one, but many; not small, but pernicious, -having seized on the heart; deep-rooted sins, that are not easily -plucked up. All the teaching, and diligence, and watchfulness that you -can use, is little enough, and may prove too little. They are -obstinate vices that have possessed them; they are not quickly nor -easily cast out; and the remnants and roots are apt to be still -springing up again, when you thought they had been quite destroyed: oh -then what wisdom and diligence is requisite to so great and necessary -a work! - -And now let me seriously speak to the hearts of those careless and -ungodly parents, that neglect the holy education of their children: -yea, and to those professors of godliness, that slubber over so great -a work with a few customary formal duties and words, that are next to -a total omission of it. Oh be not so unmerciful to the souls that you -have helped to bring into the world! Think not so basely of them, as -if they were not worth your labour. Make not your children so like -your beasts, as to make no provision but only for their flesh. -Remember still that it is not beasts, but men, that you have begotten -and brought forth: educate them then and use them as men, for the love -and obedience of their Maker: oh pity and help the souls that you have -defiled and undone! Have mercy on the souls that must perish in hell, -if they be not saved in this day of salvation! Oh help them that have -so many enemies to assault them! Help them that have so many -temptations to pass through; and so many difficulties to overcome; and -so severe a judgment to undergo! Help them that are so weak, and so -easily deceived and overthrown! Help them speedily while your -advantages continue; before sin have hardened them, and grace have -forsaken them, and Satan place a stronger garrison in their hearts. -Help them while they are tractable, before they are grown up to -despise your help; before you and they are separated asunder, and your -opportunities be at an end. You think not your pains from year to year -too much to make provision for their bodies: oh be not cruel to their -souls! Sell them not to Satan, and that for nought! Betray them not by -your ungodly negligence to hell. Or if any of them will perish, let it -not be by you, that are so much bound to do them good: the undoing of -your children's souls is a work much fitter for Satan, than for their -parents. Remember how comfortable a thing it is, to work with Christ -for the saving of souls. You think the calling of ministers honourable -and happy; and so it is, because they serve Christ in so high a work: -but if you will not neglect it, you may do for your children more than -any minister can do. This is your preaching place; here God calleth -you to exercise your parts, even in the holy instruction of your -families: your charge is small in comparison of the minister's, he -hath many hundred souls to watch over, that are scattered all abroad -the parish; and will you think it much to instruct and watch over -those few of your own that are under your roof? You can speak odiously -of unfaithful, soul-betraying ministers; and do you not consider how -odious a soul-betraying parent is? If God intrust you but with earthly -talents, take heed how you use them, for you must be accountable for -your trust; and when he hath intrusted you with souls, even your -children's souls, will you betray them? If any rulers should but -forbid you the instructing and well-governing of your families, and -restrain you by a law, as they would have restrained Daniel from -praying in his house, Dan. vi. then you would think them monsters of -impiety and inhumanity; and you would cry out of a satanical -persecution, that would make men traitors to their children's souls, -and drive away all religion from the earth. And yet how easily can you -neglect such duties, when none forbid them you, and never accuse -yourselves of any such horrid impiety or inhumanity? What hypocrisy -and blind partiality is this! Like a lazy minister that would cry out -of persecution, if he were silenced by others, and yet will not be -provoked to be laborious, but ordinarily by his slothfulness silence -himself, and make no such matter of it. Would it be so heinous a sin -in another to restrain you? and is it not as heinous for you, that are -so much obliged to it, voluntarily to restrain yourselves? O then deny -not this necessary diligence to your necessitous children, as you love -their souls, as you love the happiness of the church or commonwealth, -as you love the honour and interest of Christ, and as you love your -present and everlasting peace. Do not see your children the slaves of -Satan here, and the firebrands of hell for ever, if any diligence of -yours may contribute to prevent it. Do not give conscience such matter -of accusation against you, as to say, All this was long of thee! If -thou hadst instructed them diligently, and watched over them, and -corrected them, and done thy part, it is like they had never come to -this. You till your fields; you weed your gardens; what pains take you -about your grounds and cattle! and will you not take more for your -children's souls? Alas, what creatures will they be if you leave them -to themselves! how ignorant, careless, rude, and beastly! Oh what a -lamentable case have ungodly parents brought the world into! Ignorance -and selfishness, beastly sensuality, and devilish malignity, have -covered the face of the earth as a deluge, and driven away wisdom, and -self-denial, and piety, and charity, and justice, and temperance -almost out of the world, confining them to the breasts of a few -obscure, humble souls, that love virtue for virtue's sake, and look -for their reward from God alone, and expect that by abstaining from -iniquity they make themselves a prey to wolves, Isa. lix. 15. Wicked -education hath unmanned the world, and subdued it to Satan, and make -it almost like to hell. O do not join with the sons of Belial in this -unnatural, horrid wickedness! - - - - -CHAPTER VII. - -THE MUTUAL DUTIES OF HUSBANDS AND WIVES TOWARDS EACH OTHER. - - -IT is the pernicious subversion of all societies, and so of the world, -that selfish, ungodly persons enter into all relations with a desire -to serve themselves there, and fish out all that gratifieth their -flesh, but without any sense of the duty of their relation. They -bethink them what honour, or profit, or pleasure their relation will -afford them, but not what God and man require or expect from them.[9] -All their thought is, what they shall have, but not what they shall be -and do. They are very sensible what others should be and do to them; -but not what they should be and do to others. Thus it is with -magistrates, and with people, with too many pastors and their flocks, -with husbands and wives, with parents and children, with masters and -servants, and all other relations. Whereas our first care should be to -know and perform the duties of our relations, and please God in them, -and then look for his blessing by way of encouraging reward. Study and -do your parts, and God will certainly do his. - -_Direct._ I. The first duty of husbands is to love their wives -(and wives their husbands) with a true, entire, conjugal love. Eph. v. -25, 28, 29, 33, "Husbands, love your wives, even as Christ also loved -the church, and gave himself for it.--So ought men to love their wives -as their own bodies; he that loveth his wife, loveth himself. For no -man ever yet hated his own flesh; but nourisheth and cherisheth it, -even as the Lord the church.--Let every one of you in particular so -love his wife, even as himself." See Gen. ii. 24. It is a relation of -love that you have entered. God hath made it your duty for your mutual -help and comfort; that you may be as willing and ready to succour one -another, as the hand is to help the eye or other fellow-member, and -that your converse may be sweet, and your burdens easy, and your lives -may be comfortable. If love be removed but for an hour between husband -and wife, they are so long as a bone out of joint; there is no ease, -no order, no work well done, till they are restored and set in joint -again. Therefore be sure that conjugal love be constantly maintained. - -[Sidenote: Sub-directions to maintain conjugal love.] - -The sub-directions for maintaining conjugal love are such as these. -_Direct_. I. Choose one at first that is truly amiable, especially in -the virtues of the mind. 2. Marry not till you are sure that you can -love entirely. Be not drawn for sordid ends, to join with one that you -have but ordinary affections for. 3. Be not too hasty, but know -beforehand all the imperfections, which may tempt you afterwards to -loathing. But if these duties have been sinfully neglected, yet, 4. -Remember that justice commandeth you to love one that hath, as it -were, forsaken all the world for you, and is contented to be the -companion of your labours and sufferings, and be an equal sharer in -all conditions with you, and that must be your companion until death. -It is worse than barbarous inhumanity to entice such a one into a bond -of love, and society with you, and then to say, you cannot love her. -This was by perfidiousness to draw her into a snare to her undoing. -What comfort can she have in her converse with you, and care, and -labour, and necessary sufferings, if you deny her conjugal love? -Especially, if she deny not love to you, the inhumanity is the -greater. 5. Remember that women are ordinarily affectionate, -passionate creatures, and as they love much themselves, so they expect -much love from you. And when you joined yourself to such a nature, you -obliged yourself to answerable duty: and if love cause not love, it is -ungrateful and unjust contempt. 6. Remember that you are under God's -command; and to deny conjugal love to your wives, is to deny a duty -which God hath urgently imposed on you. Obedience therefore should -command your love. 7. Remember that you are relatively, as it were, -one flesh; you have drawn her to forsake father and mother, to cleave -to you; you are conjoined for procreation of such children as must -bear the image and nature of you both; your possessions and interests -are in a manner the same. And therefore such nearness should command -affection; they that are as yourselves, should be most easily loved as -yourselves. 8. Take more notice of the good, that is in your wives, -than of the evil. Let not the observation of their faults make you -forget or overlook their virtues. Love is kindled by the sight of love -or goodness. 9. Make not infirmities to seem odious faults, but excuse -them as far as lawfully you may, by considering the frailty of the -sex, and of their tempers, and considering also your own infirmities, -and how much your wives must bear with you. 10. Stir up that most in -them into exercise which is best, and stir not up that which is evil; -and then the good will most appear, and the evil will be as buried, -and you will easilier maintain your love. There is some uncleanness in -the best on earth; yet if you will be daily stirring in the filth, no -wonder if you have the annoyance; and for that you may thank -yourselves: draw out the fragrancy of that which is good and -delectable in them, and do not by your own imprudence or peevishness -stir up the worst, and then you shall find that even your faulty wives -will appear more amiable to you. 11. Overcome them with love; and then -whatever they are in themselves, they will be loving to you, and -consequently lovely. Love will cause love, as fire kindleth fire. A -good husband is the best means to make a good and loving wife. Make -them not froward by your froward carriage, and then say, we cannot -love them. 12. Give them examples of amiableness in yourselves; set -them the pattern of a prudent, lowly, loving, meek, self-denying, -patient, harmless, holy, heavenly life. Try this a while, and see -whether it will not shame them from their faults, and make them walk -more amiably themselves. - -_Direct._ II. Another duty of husbands and wives is, cohabitation -and (where age prohibiteth not) a sober and modest conjunction for -procreation: avoiding lasciviousness, unseasonableness, and whatever -tendeth to corrupt the mind, and make it vain and filthy, and hinder -it from holy employment. And therefore lust must not be cherished in -the married; but the mind be brought to a moderate, chaste, and sober -frame; and the remedy must not be turned into an increase of the -disease, but used to extinguish it. For if the mind be left to the -power of lust, and only marriage trusted to for the cure, with many it -will be found an insufficient cure; and lust will rage still as it did -before, and will be so much the more desperate and your case the more -miserable, as your sin prevaileth against the remedy. Yet marriage -being appointed for a remedy against lust, for the avoiding all -unlawful congress, the apostle hath plainly described your duty; -1 Cor. vii. 2-5, "It is good for a man not to touch a woman: -nevertheless to avoid fornication, let every man have his own wife, -and let every woman have her own husband; let the husband render unto -the wife due benevolence; and likewise also the wife unto the husband. -The wife hath not power of her own body, but the husband; and likewise -also the husband hath not power of his own body, but the wife. Defraud -you not one the other, except it be with consent for a time, that you -may give yourselves to fasting and prayer, and come together again, -that Satan tempt you not for your incontinency." Therefore those -persons live contrary to the nature of their relation, who live a -great part of their lives asunder, as many do for worldly respects; -when they have several houses, possessions, or trades, and the husband -must live at one, and the wife at another, for their commodity sake; -and only come together once in a week, or in many weeks: when this is -done without great necessity, it is a constant violation of their -duties. And so it is for men to go trade or live beyond sea, or in -another land, and leave their wives behind them; yea, though they have -their wives' consent; it is an unlawful course, except in a case of -mere necessity, or public service, or when they are able on good -grounds to say, that the benefits are like to be greater to soul and -body than the loss; and that they are confirmed against the danger of -incontinence. The offices which husband and wife are bound to perform -for one another are such as, for the most part, suppose their -cohabitation, like the offices of the members of the body for each -other, which they cannot perform if they be dismembered and divided. - -_Direct._ III. Abhor not only adultery itself, but all that -tendeth to unchasteness and the violation of your marriage-covenant.[10] -Adultery is so contrary to the conjugal bond and state of life, that -though _de facto_ it do not actually dissolve the bond, and -nullify the marriage; yet it so far disobligeth the wronged innocent -party, that _de jure_ it is to such a sufficient ground to -warrant a divorce. And God required that it be punished by death, Lev. -xx. 10. When lust is the chiefest cause of marriage, and when married -persons live not in the fear of God, but pamper the flesh and live -licentiously, no wonder if marriage prove an insufficient remedy -against such cherished lust. Such carnal, beastly persons are still -casting fuel on the fire; by wanton, unbridled thoughts and speeches, -by gluttony, drinking, sports, and idleness, by vain, enticing -company, and not avoiding occasions, opportunities, and temptations, -they burn as much when they are married as they did before. And the -devil that bloweth up this fire in their flesh, doth conduct and -accommodate them in the satisfying of their lusts; so that their -brutish concupiscence is like a fire burning in the sea; water itself -will not quench it. One woman will not satisfy their bestiality; and -perhaps they loathe their own wives, and run after others, though -their own (in the eye of any impartial man) be the more comely and -amiable, and their whores be never so deformed, or impudent, filthy -lumps of dirt. So that one would think that they had no other reason -to love and follow such unlovely things, but only because that God -forbiddeth it; as if the devil did it to show his power over them, -that he can make them do that, as in despite of God, which else they -would abhor themselves. When once their sensuality and their forsaking -of God, hath provoked God to forsake them, and give them up to the -rage of that sensuality, an unclean spirit sometimes takes possession -of them, and wholly inclineth them to wallow in uncleanness: they can -scarce look a comely person in the face, that is of the other sex, but -unclean thoughts are rising in their hearts; they think of filthiness -when they are alone; they dream of filthiness in the night; they talk -of filthiness with others: the tongues of the dogs that licked Lazarus -his sores, were not used in such a filthy employment as theirs are. -"They are as fed horses in the morning; every one neigheth after his -neighbour's wife," Jer. v. 8. "They declare their sin as Sodom, and -hide it not," Isa. iii. 9. And usually when they are given over to -this filthy sin, it utterly debaucheth their consciences, and maketh -them like blocks or beasts, insensible of their misery and the wrath -of God, and given over to all other villanies, and even to hate and -persecute godliness, if not civility itself.[11] Some few adulterers I -have known, that sin so much against their consciences, that they live -in continual despair; tormented in the sense of their own unhappiness, -and yet sinning still, as if the devil would make them a derision: and -yet these are the better sort, because there is some testimony for a -better life remaining in their minds; but others of them "being past -feeling, have given themselves over to lasciviousness, to work all -uncleanness with greediness," Eph. iv. 19. "They have eyes full of -adultery that cannot cease from sin--as natural brute beasts that are -made to be taken and destroyed," 2 Pet. ii. 10-12. Take heed therefore -of the causes of this odious sin, and of all appearance of it; suffer -not your eye or thought to go after a stranger, nor to begin a breach -in your covenant and conjugal fidelity. - -_Direct._ IV. Husband and wife must take delight in the love, and -company, and converse of each other. There is nothing that man's heart -is so inordinately set upon as delight; and yet the lawful delight -allowed them by God, they can turn into loathing and disdain. The -delight which would entangle you in sin, and turn you from your duty -and from God, is it that is forbidden you: but this is a delight that -is helpful to you in your duty, and would keep you from sin. When -husband and wife take pleasure in each other, it uniteth them in duty, -it helpeth them with ease to do their work, and bear their burdens; -and is not the least part of the comfort of the married state. -"Rejoice with the wife of thy youth, as the loving hind and pleasant -roe: let her breasts satisfy thee at all times, and be thou ravished -always with her love," Prov. v. 18, 19. Therefore a wife is called -"The desire of the eyes," Ezek. xxiv. 16. Avoid therefore all things -that may represent you unpleasant or unlovely to each other; and use -all lawful means to cherish complacency and delight: not by foolish, -ridiculous, or proud attire, or immodest actions; but by cleanness, -and decency, and kind deportment. Nastiness, and uncleanness, and -unseemly carriage, and foolish speech, and whatever is loathsome in -body or mind, must be shunned as temptations which would hinder you -from that love, and pleasure, and content, which husband and wife -should have in one another. And yet it is a foolish fleshly person, -that will continue love no longer than it is cherished with all this -care. If there be any deformity of the body, or any thing unseemly in -behaviour, or if God should visit them with any loathsome sores or -sickness, they must for all that love each other, yea, and take -pleasure in their converse. It is not a true friend that leaveth you -in adversity; nor is it true conjugal affection which is blasted by a -loathsome sickness. The love of mothers to their children will make -them take pleasure in them, notwithstanding their sickness or -uncleanness; and so should their love do between a husband and his -wife. He that considereth that his own flesh is liable to the same -diseases, and like ere long to be as loathsome, will do as he would be -done by, and not turn away in time of her affliction, from her that is -become his flesh. Much less excusable is the crime of them that when -they have nothing extraordinary to distaste or disaffect them, are -weary of the company of one another, and had rather be in their -neighbour's houses, than in their own, and find more pleasure in the -company of a stranger, than of one another. - -_Direct._ V. It is a great duty of husbands and wives to live in -quietness and peace, and avoid all occasions of wrath and discord. -Because this is a duty of so great importance, I shall first open to -you the great necessity of it, and then give you more particular -directions to perform it. - -[Sidenote: Against dissension.] - -1. It is a duty which your union or near relation doth especially -require. Will you fall out with yourselves? Cannot you agree with your -own flesh? 2. Your discord will be your pain, and the vexation of your -lives. Like a bile, or wound, or fracture in your own bodies, which -will pain you till it is cured; you will hardly keep peace in your -minds, when peace is broken so near you in your family. As you would -take heed of hurting yourselves, and as you would hasten the cure when -you are hurt; so should you take heed of any breach of peace, and -quickly seek to heal it when it is broken. 3. Dissension tends to cool -your love; oft falling out doth tend to leave a habit of distaste and -averseness on the mind. Wounding is separating; and to be tied -together by any outward bonds, when your hearts are separated, is but -to be tormented; and to have the insides of adversaries, while you -have conjugal outsides. As the difference between my house and my -prison is that I willingly and with delight dwell in the one, but am -unwillingly confined to the other, such will be the difference between -a quiet and an unquiet life, in your married state; it turneth your -dwelling and delight into a prison, where you are chained to those -calamities, which in a free condition you might overrun. 4. Dissension -between the husband and the wife, do disorder all their family -affairs; they are like oxen unequally yoked, that can rid no work for -striving with one another. Nothing is well done because of the -variance of those that should do it, or oversee it. 5. It exceedingly -unfitteth you for the worship of God; you are not fit to pray -together, nor to confer together of heavenly things, nor to be helpers -to each other's souls: I need not tell you this, you feel it by -experience. Wrath and bitterness will not allow you so much exercise -of love and holy composedness of mind, as every one of those duties do -require. 6. Dissension disableth you to govern your families aright. -Your children and servants will take example by you; or think they are -at liberty to do what they list, when they find you taken up with such -work between yourselves; and they will think you unfit to reprove them -for their faults, when they see you guilty of such faults and folly of -your own; nay, you will become the shame and secret derision of your -family, and bring yourselves into contempt. 7. Your dissensions will -expose you to the malice of Satan, and give him advantage for manifold -temptations. A house divided cannot stand; an army divided is easily -conquered, and made a prey to the enemy. You cannot foresee what -abundance of sin you put yourselves in danger of. By all this you may -see what dissensions between husband and wife do tend to, and how they -should be avoided. - -[Sidenote: Directions against dissension.] - -II. For the avoiding of them observe these sub-directions. 1. Keep up -your conjugal love in a constant heat and vigour. Love will suppress -wrath; you cannot have a bitter mind upon small provocations, against -those that you dearly love; much less can you proceed to reviling -words, or to averseness and estrangedness, or any abuse of one -another. Or if a breach and wound be unhappily made, the balsamic -quality of love will heal it. But when love once cooleth, small -matters exasperate and breed distaste. - -2. Both husband and wife must mortify their pride and passion, which -are the causes of impatiency; and must pray and labour for a humble, -meek, and quiet spirit. For it is the diseased temper of the heart, -that causeth dissensions, more than the occasions or matter of offence -do. A proud heart is troubled and provoked by every word or carriage -that seemeth to tend to their undervaluing. A peevish, froward mind is -like a sore and ulcerated member, that will be hurt if it be touched. -He that must live near such a sore, diseased, impatient mind, must -live even as the nurse doth with the child, that maketh it her -business to rock it, and lull, and sing it quiet when it crieth; for -to be angry with it, will do no good; and if you have married one of -such a sick or childish temper, you must resolve to bear and use them -accordingly. But no christian should bear with such a vexatious malady -in themselves; nor be patient with such impatiency of mind. Once get -the victory over yourselves, and get the cure of your own impatience, -and you will easily keep peace with one another. - -3. Remember still that you are both diseased persons, full of -infirmities; and therefore expect the fruit of those infirmities in -each other; and make not a strange matter of it, as if you had never -known of it before. If you had married one that is lame, would you be -angry with her for halting? Or if you had married one that had a -putrid ulcer, would you fall out with her because it stinketh? Did you -not know beforehand, that you married a person of such weaknesses, as -would yield you some matter of daily trial and offence? If you could -not bear this, you should not have married her; if you resolved that -you could bear it then, you are obliged to bear it now. Resolve -therefore to bear with one another; as remembering that you took one -another as sinful, frail, imperfect persons, and not as angels, or as -blameless and perfect. - -4. Remember still that you are one flesh; and therefore be no more -offended with the words or failings of each other, than you would be -if they were your own. Fall out no more with your wife for her faults, -than you do with yourself for your own faults; and than you would do, -if hers had been your own. This will allow you such an anger and -displeasure against a fault, as tendeth to heal it; but not such as -tendeth but to fester and vex the diseased part. This will turn anger -into compassion, and speedy, tender diligence for the cure. - -5. Agree together beforehand, that when one is in the diseased, angry -fit, the other shall silently and gently bear, till it be past and you -are come to yourselves again. Be not angry both at once; when the fire -is kindled, quench it with gentle words and carriage, and do not cast -on oil or fuel, by answering provokingly and sharply, or by -multiplying words, and by answering wrath with wrath. But remember -that now the work that you are called to is to mollify, and not to -exasperate, to help, and not to hurt, to cure another rather than to -right yourself; as if another fall and hurt him, your business is to -help him up, and not to tread upon him. - -6. Look before you, and remember that you must live together until -death, and must be the companions of each other's fortunes, and the -comforts of each other's lives, and then you will see how absurd it is -for you to disagree and vex each other. Anger is the principle of -revenge, and falling out doth tend to separation. Therefore those that -must not revenge, should not give way to anger; and those that know -they must not part, should not fall out. - -7. As far as you are able, avoid all occasions of wrath and falling -out, about the matters of your families. Some by their slothfulness -bring themselves into want; and then being unable to bear it, they -contract a discontented, peevish habit, and in their impatiency they -wrangle and disquiet one another. Some plunge themselves into a -multitude of business, and have to do with so many things and persons, -that one or other is still offending them, and then they are impatient -with one another. Some have neither skill nor diligence to manage -their businesses aright; and so things fall cross, and go out of -order, and then their impatiency turneth itself against each other. -Avoid these occasions, if you would avoid the sin, and see that you be -not unfurnished of patience, to bear that which cannot be avoided. - -8. If you cannot quickly quench your passion, yet at least refrain -your tongues; speak not reproachful or provoking words: talking it out -hotly doth blow the fire, and increase the flame; be but silent, and -you will the sooner return to your serenity and peace. Foul words tend -to more displeasure. As Socrates said when his wife first railed at -him, and next threw a vessel of foul water upon him, "I thought when I -heard the thunder, there would come rain;" so you may portend worse -following, when foul, unseemly words begin. If you cannot easily allay -your wrath, you may hold your tongues, if you are truly willing. - -9. Let the sober party condescend to speak fair and to entreat the -other (unless it be with a person so insolent as will be the worse). -Usually a few sober, grave admonitions, will prove as water to the -boiling pot. Say to your angry wife or husband, You know this should -not be betwixt us; love must allay it, and it must be repented of. God -doth not approve it, and we shall not approve it when this heat is -over. This frame of mind is contrary to a praying frame, and this -language contrary to a praying language; we must pray together anon; -let us do nothing contrary to prayer now: sweet water and bitter come -not from one spring, &c. Some calm and condescending words of reason, -may stop the torrent, and revive the reason which passion had overcome. - -10. Confess your fault to one another, when passion hath prevailed -against you; and ask forgiveness of each other, and join in prayer to -God for pardon; and this will lay a greater engagement on you the next -time to forbear: you will sure be ashamed to do that which you have so -confessed and asked forgiveness for of God and man. If you will but -practise these ten directions, your conjugal and family peace may be -preserved. - -_Direct._ VI. A principal duty between husband and wife, is, with -special care, and skill, and diligence, to help each other in the -knowledge, and worship, and obedience of God, in order to their -salvation. Because this is a duty in which you are the greatest helps -and blessings to each other, if you perform it, I shall, 1. Endeavour -to quicken you to make conscience of it; and then, 2. Direct you how -to do it. - -I. Consider, 1. How little it can stand with rational love, to neglect -the souls of one another. I suppose you believe that you have immortal -souls, and an endless life of joy or misery to live; and then you -cannot choose but know that your great concernment and business is, to -make sure provision for those souls, and for the endless life. -Therefore if your love do not help one another in this which is your -main concernment, it is little worth, and of little use. Every thing -in this world is valuable as it is useful. A useless or unprofitable -love, is a worthless love. It is a trifling, or a childish, or a -beastly love, which helpeth you but in trifling, childish, or beastly -things. Do you love your wife, and yet will leave her in the power of -Satan, or will not help to save her soul? What! love her, and yet let -her go to hell? and rather let her be damned than you will be at the -pains to endeavour her salvation? If she were but in bodily pain or -misery, and you refused to do your part to succour her, she would take -it but for cold, unprofitable love, though you were never so kind to -her in compliments and trifles. The devil himself maketh show of such -a love as that; he can vouchsafe men pleasures, and wealth, and -honour, so he may but see the perdition of their souls. And if your -love to your wife or husband, do tend to no greater matters than the -pleasures of this life, while the soul is left to perish in sin, -bethink yourselves seriously how little more kindness you show them -than the devil doth. O can you see the danger of one that you love so -dearly, and do no more to save them from it? Can you think of the -damnation of so dear a friend, and not do all that you are able to -prevent it? Would you be separated from them in the world that you are -going to? Would you not live with them in heaven for ever? Never say -you love them, if you will not labour for their salvation. If ever -they come to hell, or if ever you see them there, both they and you -will then confess, that you behaved not yourselves like such as loved -them. It doth not deserve the name of love, which can leave a soul to -endless misery. - -What then shall we say of them that do not only deny their help, but -are hinderers of the holiness and salvation of each other![12] And yet -(the Lord have mercy on the poor miserable world!) how common a thing -is this among us! If the wife be ignorant and ungodly, she will do her -worst to make or keep her husband such as she is herself; and if God -put any holy inclinations into his heart, she will be to it as water -to the fire, to quench it or to keep it under; and if he will not be -as sinful and miserable as herself, he shall have little quietness or -rest. And if God open the eyes of the wife of a bad man, and show her -the amiableness and necessity of a holy life, and she do but resolve -to obey the Lord, and save her soul, what an enemy and tyrant will her -husband prove to her (if God restrain him not); so that the devil -himself doth scarce do more against the saving of their souls, than -ungodly husbands and wives do against each other. - -2. Consider also that you live not up to the ends of marriage, nor of -humanity, if you are not helpers to each other's souls. To help each -other only for your bellies, is to live together but like beasts. You -are appointed to live together as "heirs of the grace of life," 1 Pet. -iii. 7. "And husbands must love their wives as Christ loved his -church, who gave himself for it that he might sanctify it and cleanse -it, that he might present it to himself a glorious church, without -spot or wrinkle, holy and without blemish," Eph. v. 25-27. That which -is the end of your very life and being, must be the end of your -relations, and your daily converse. - -3. Consider also, if you neglect each other's souls, what enemies you -are to one another, and how you prepare for your everlasting sorrows: -when you should be preparing for your joyful meeting in heaven, you -are laying up for yourselves everlasting horror. What a dreadful -meeting and greeting will you have at the bar of Christ, or in the -flames of hell, when you shall find there how perversely you have -done![13] Is it not better to be praising God together in glory, than -to be raging against each other in the horror of your consciences, and -flying in the faces of one another with such accusations as these?--"O -cruel husband! O merciless, deceitful wife! It was long of you that I -came to this miserable, woeful end! I might have lived with Christ and -his saints in joy, and now I am tormented in these flames in -desperation! You were commanded by God to have given me warning, and -told me of my sin and misery, and never to let me rest in it, but to -have instructed and entreated me, till I had come home by Christ, that -I might not have come to this place of torment; but you never so much -as spake to me of God, and my salvation, unless it were lightly in -jest or in your common talk! If the house had been on fire, you would -have been more earnest to have quenched it, than you were to save my -soul from hell! You never told me seriously of the misery of a -natural, unrenewed state! nor of the great necessity of regeneration -and a holy life! nor ever talked to me of heaven and hell, as matters -of such consequence should have been mentioned; but morning and night -your talk was nothing but about the world and the things of the -world.[14] Your idle talk, and jesting, and froward, and carnal, and -unprofitable discourse, was it that filled up all the time; and we had -not one sober word of our salvation. You never seriously foretold me -of this day; you never prayed with me, nor read the Scripture and good -books to me. You took no pains to help me to knowledge, nor to humble -my hardened heart for my sins, nor to save me from them, nor to draw -me to the love of God and holiness by faith in Christ: you did not go -before me with the good example of a holy and heavenly conversation; -but with the evil example of an ungodly, fleshly, worldly life. You -neither cared for your own soul, nor mine; nor I for yours or mine -own. And now we are justly condemned together, that would not live in -holiness together!" O foolish, miserable souls, that by your -ungodliness and negligence in this life, will prepare each other for -such a life of endless woe and horror! - -[Sidenote: Directions to help each other to salvation.] - -O therefore resolve without delay, to live together as heirs of -heaven, and to be helpers to each other's souls. To which end I will -give you these following sub-directions, which if you will faithfully -practise, may make you to be special blessings to each other. - -_Direct._ I. If you would help to save each other's souls, you -must each of you be sure that you have a care of your own; and retain -a deep and lively apprehension of those great and everlasting matters, -of which you are to speak to others.[15] It cannot be reasonably -expected that he should have a due compassion to another's soul, that -hath none to his own; and that he should be at the pains that is -needful to help another to salvation, that setteth so little by his -own, as to sell it for the base and momentary ease and pleasure of the -flesh. Nor is it to be expected that a man should speak with any -suitable weight and seriousness about those matters whose weight his -heart did never feel, and about which he was never serious himself. -First see that you feel thoroughly, that which you would speak -profitably; and that you be what you persuade another to be; and that -all your counsel may be perceived to arise from the bottom of your -hearts, and that you speak of things which by experience you are well -acquainted with. - -_Direct._ II. Take those opportunities which your ordinary -nearness and familiarity affordeth you, to be speaking seriously to -each other about the matters of God, and your salvation. When you lie -down and rise together, let not your worldly business have all your -talk; but let God and your souls have the first and the last, and at -least the freest and sweetest of your speech, if not the most. When -you have said so much of your common business as the nature and -despatch of it requireth, lay it by, and talk together of the state -and duty of your souls towards God, and of your hopes of heaven, as -those that take these for their greatest business. And speak not -lightly, or unreverently, or in a rude and wrangling manner; but with -gravity and sobriety, as those that are advising together about the -greatest matter that ever they had to do in the world. - -_Direct._ III. When either husband or wife is speaking seriously -about holy things, let the other be careful to cherish, and not to -extinguish and put an end to the discourse. There are two ways to -cherish such discourse: the first is, by taking your turn, and bearing -a due proportion in the discourse with wisdom and gravity; but all -cannot do this; some are but learners, and those must take the second -way, which is, to ask for resolution in matters of which they doubt, -or are uninstructed, and to draw on more by pertinent questions. The -two ways by which such discourse is silenced are these: the first is, -by the constant silence of the hearer; when a man talketh as to a -post, that giveth him no answer, nor putteth any pertinent question, -he will be wearied out at last, and will give over: the second is, by -a cross, contradicting, cavilling, wrangling against what is spoken, -or by interruptions and diversions; when you come in presently with -some worldly or impertinent talk, and wind about from sober conference -to something that is unedifying; and some that will not seem merely -profane, and vain, and worldly, will destroy all holy, fruitful -conference, even by a kind of religious talk; presently carrying you -away from heart-searching and heavenly discourse, to some controversy, -or doctrinal, or formal, or historical matter, that is sufficiently -distant from the heart and heaven. Take heed of these courses, if you -would help each other. - -_Direct._ IV. Watch over the hearts and lives of one another, and -labour to discern the state of one another's souls, and the strength -or weakness of each other's sins and graces, and the failings of each -other's lives, that so you may be able to apply to one another the -most suitable help. What you are unacquainted with, you cannot be very -helpful in;[16] you cannot cure unknown diseases; you cannot give wise -and safe advice, about the state of one another's souls, if you are -mistaken in them. God hath placed you nearest to each other, that you -might have so much interest in each other, as to quicken you to a -loving care, and so much acquaintance with each other, as to keep you -from misunderstanding, and so from neglecting or deceiving one -another. And you should be always provided of those fit remedies, that -are most needful and suitable to each other's case. If that preacher -be like to be dull and unsuccessful that is all upon mere doctrine, -and little or nothing in close and lively application, you may -conceive that it will be so also with your familiar conference. - -_Direct._ V. See that you neither flatter one another through -fond and foolish love, nor exasperate one another by a passionate or -contemptuous kind of reprehension. Some persons are so blinded with -fond affection, that they can scarce see in husband, wife, or children -any aggravated sin or misery; but they think all is well that they do, -or not so ill as in another they would perceive it; but this is the -same course that self-loving sinners take with their own souls, to -their delusion and perdition. This flattering of yourselves or others, -is but the devil's charm to keep you from effectual repentance and -salvation; and the ease of such anodynes and narcotics doth endure but -a little while. On the other side, some cannot speak to one another of -their faults, without such bitterness of passion, or contempt, as -tendeth to make the stomach of the receiver to loathe the medicine, -and so to refuse it, or to cast it up. If common reproofs to strangers -must all be offered in love, much more between the nearest relations. - -_Direct._ VI. Be sure that you keep up true conjugal love to one -another, and that you grow not to disaffect the persons of each other. -For if you do, you will despise each other's counsels and reproofs. -They that slight, or loathe, or are weary of each other, will disdain -reproofs, and scorn advice from one another; when entire affection -greatly disposeth to the right entertainment of instruction. - -_Direct._ VII. Discourage not each other from instruction or -reproof by taking it ill, or by churlish reflections, or by obstinate -unreformedness. When you will not learn, or will not amend, you -discourage your instructor and reprover. Men will be apt to give over, -when they are requited with ingratitude, and snappish retortions, or -when they perceive that their labour is all in vain. And as it is the -heaviest judgment of God that befalleth any upon earth, when he -withdraweth his advice and help, and leaveth sinners wholly to -themselves; so it is the saddest condition in your relations, when the -ignorant and sinning party is forsaken by the other, and left to their -own opinions and ways; though indeed it should not be so, because -while there is life there is hope. - -_Direct._ VIII. So far as you are able to instruct or quicken one -another, call in for better helps: engage each other in the reading of -the most convincing, quickening books, and in attendance on the most -powerful ministry, and in profitable converse with the holiest -persons. Not so as to neglect your duty to one another ever the more, -but that all helps concurring may be the more effectual. When they -find you speak to them but the same things which ministers and other -christians speak, it will be the more easily received. - -_Direct._ IX. Conceal not the state of your souls, nor hide your -faults from one another. You are as one flesh, and should have one -heart: and as it is most dangerous for a man to be unknown to himself, -so it is very hurtful to husband or wife to be unknown to one another, -in those cases wherein they have need of help. It is foolish -tenderness of yourselves, when you conceal your disease from your -physician, or your helpful friend; and who should be so tender of you, -and helpful to you, as you should be to one another? Indeed in some -few cases, where the opening of a fault or secret will but tend to -quench affection, and not to get assistance from another, it is wisdom -to conceal it; but that is not the ordinary case. The opening your -hearts to each other is necessary to your mutual help. - -_Direct._ X. Avoid as much as may be contrariety of opinions in -religion: for if once you be of different judgments in matters which -you take to be of great concernment, you will be tempted to disaffect, -contemn, or undervalue one another; and so to despise the help which -you might receive: and if you fall into several sects, and follow -several teachers, you will hardly avoid that contention and confusion, -which will prove a great advantage to the devil, and a great -impediment to your spiritual good. - -_Direct._ XI. If difference in judgment in matters of religion do -fall out between you, be sure that it be managed with holiness, -humility, love, and peace, and not with carnality, pride, -uncharitableness, or contention. 1. To manage your differences holily, -is to take God for the judge, and to refer the matter to his word, and -to aim at his glory, and the pleasing of his will, and to use his -means for the concord of your judgments; which is, to search the -Scripture, and consult with the faithful, able pastors of the church, -and soberly and patiently to debate the case, and pray together for -the illumination of the Spirit. On the contrary your differences are -carnally managed, when carnal reasons breed or feed them; and when you -run after this or that sect or party, through admiration of the -persons; and value not the persons for the sake of truth, but measure -truth by the opinion and estimate of the persons; and when you end -your differences by selfish, carnal principles and respects: and hence -it comes to pass, that if the husband be a papist or otherwise -erroneous, it is two to one that the wife becometh of his erroneous -religion, not because of any cogent evidence, but because he is of the -stronger parts, and hath constant opportunity to persuade, and because -love prepareth and inclineth her to be of his opinion: and thus man, -instead of God, is the master of the faith of many. 2. Your -differences are managed in humility, when you have a just and modest -suspicion of your own understandings, and debate and practise your -differences with meekness and submission; and do not proudly overvalue -all your own apprehensions, and despise another's reasons as if they -were not worthy of your consideration. 3. Your differences must be so -far managed in love, not that mere love should make you turn to -another's opinion be it true or false, but that you must be very -desirous to be of the same mind, and if you cannot, must take it for a -sore affliction, and must bear with the tolerable mistakes of one -another, as you bear with your own infirmities; that they cool not -love, nor alienate your hearts from one another, but only provoke you -to a tender, healing, compassionate care, and endeavour to do each -other good. 4. And you must manage your differences in quietness, -without any passionate wranglings and dissensions, that no bitter -fruits may be bred by it in your families, among yourselves. Thus all -true christians must manage their differences in matters of religion; -but married persons above all. - -_Direct._ XII. Be not either blindly indulgent to each other's -faults, nor yet too censorious of each other's state, lest Satan -thereby get advantage to alienate your affections from one another. To -make nothing of the faults of those whom you love, is to love them -foolishly, to their hurt, and to show that it is not for their virtues -that you love them. And to make too great a matter of one another's -faults, is but to help the tempter to quench your love, and turn your -hearts from one another. Thus many good women that have husbands that -are guilty of too much coldness in religion, or worldly-mindedness, or -falling into ill company, and mispending their time, are first apt to -overlook all possibility of any seed of grace that may be in them, and -then looking on them as ungodly persons, to abate too much their love -and duty to them. There is great wisdom and watchfulness requisite in -this case, to keep you from being carried into either of the extremes. - -_Direct._ XIII. If you are married to one that is indeed an -infidel, or an ungodly person, yet keep up all the conjugal love which -is due for the relation's sake. Though you cannot love them as true -christians, yet love them as husband or wife. Even heathens are bound -to love those that are thus related to them. The apostle hath -determined the case, 1 Cor. vii. that christians must perform their -duties to husbands or wives that are unbelievers. The faults of -another discharge you not from your duty. As Satan hath deceived some -by separating principles about church communion, to deny almost all -God's ordinances to many, to whom they are due; so doth he thus -deceive some persons in family relations, and draw them from the -duties which they owe for one another's good. - -_Direct._ XIV. Join together in frequent and fervent prayer. -Prayer doth force the mind into some composedness and sobriety, and -affecteth the heart with the presence and majesty of God. Pray also -for each other when you are in secret, that God may do that work which -you most desire, upon each other's hearts. - -_Direct._ XV. Lastly, Help each other by an exemplary life. Be -that yourselves which you desire your husband or wife should be; excel -in meekness, and humility, and charity, and dutifulness, and -diligence, and self-denial, and patience, as far as you do excel in -profession of religion. St. Peter saith, that even those that will not -be won by the word, may be won without it by the conversation of their -wives, 1 Pet. iii. 1; that is, the excellency of religion may so far -appear to them, by the fruits of it in their wives' conversations, as -may first incline them to think well and honourably of it, and so to -inquire into the nature and reason of it, and to hearken to their -wives; and all this without the public ministry. A life of -undissembled holiness, and heavenliness, and self-denial, and -meekness, and love, and mortification, is a powerful sermon; which, if -you be constantly preaching before those that are still near you, will -hardly miss of a good effect. Works are more palpably significant and -persuasive, than words alone. - -_Direct._ VII. Another great conjugal duty is, to be helpful to -each other for the health and comfort of their bodies.[17] Not to -pamper each other's flesh, or cherish the vices of pride, or sloth, or -gluttony, or voluptuousness in each other; but to further the health -and cheerfulness of the body, to fit it for the service of the soul -and God. Such cherishing or pleasing of the flesh, which is unlawful -in each person to himself, is also unlawful (ordinarily) to use to -another. But such as you may use for yourself, you may use also for -your wife or husband. Not to live above your estates, nor as servants -to your guts, to serve the appetites of one another by delicious fare; -but to be careful of that health, without which your lives will be -made unserviceable or uncomfortable; and this must proceed from such a -love to one another as you have to yourselves; and that both in time -of health and sickness. - -1. In health, you must be careful to provide for each other (not so -much pleasing as) wholesome food, and to keep each other from that -which is hurtful to your health; dissuading each other from gluttony -and idleness, the two great murderers of mankind. If the bodies of the -poor, in hunger, and cold, and nakedness must be relieved, much more -those that are become as your own flesh. - -2. Also in sickness, you are to be tenderly regardful of each other; -and not to be sparing of any costs or pains, by which the health of -each other may be restored, or your souls confirmed, and your comforts -cherished.[18] You must not loathe the bodies of each other in the -most loathsome sickness, nor shun them through loathing; no more than -you would do your own.[19] "A friend loveth at all times, and a -brother is born for adversity," Prov. xvii. 17; much more those that -are so nearly bound for sickness and health, till death shall separate -them. It is an odious sin to be weary of a sick or suffering friend, -and desirous that God would take them, merely that you may be eased of -the trouble. And usually such persons do meet with such measure as -they measured to others; and those that they look for help and comfort -from, will perhaps be as weary of them, and as glad to be rid of them. - -_Direct._ VIII. Another duty of husbands and wives is, to be -helpful to each other in their worldly business and estates.[20] Not -for worldly ends, nor with a worldly mind; but in obedience to God, -who will have them labour, as well as pray, for their daily bread, and -hath determined that in the sweat of their brows they shall eat their -bread; and that six days they shall labour and do all that they have -to do; and that he that will not work must not eat. The care of their -affairs doth lie upon them both, and neither of them must cast it off -and live in idleness (unless one of them be an idiot, or so witless, -as to be unfit for care, or so sick or lame, as to be unfit for -labour). - -_Direct._ IX. Also you must be careful of the lawful honour and -good names of one another.[21] You must not divulge, but conceal, the -dishonourable failings of each other; (as Abigail, except in any case -compassion or justice require you to open them to any one for a cure, -or to clear the truth). The reputation of each other must be as dear -to you as your own. It is a sinful and unfaithful practice of many, -both husbands and wives, who among their companions are opening the -faults and infirmities of each other, which they are bound in -tenderness to cover. As if they perceived not that by dishonouring one -another, they dishonour themselves. Love will cover a multitude of -faults, 1 Pet. iv. 8. Nay, many disaffected, peevish persons will -aggravate all the faults of one another behind their backs to -strangers; and sometimes slander them, and speak more than is truth. -Many a man hath been put to clear his good name from the slanders of a -jealous or a passionate wife: and an open enemy is not capable of -doing one so much wrong as she that is in his bosom, because she will -easily be believed, as being supposed to know him better than any -other. - -_Direct._ X. It is also a great part of the duty of husbands and -wives, to be helpful to one another in the education of their -children, and in the government of the inferiors of the family.[22] -Some men cast all the care of the children while they are young upon -their wives; and many women by their passion and indiscretion do make -themselves unfit to help their husbands in the government either of -their children or servants: but this is one of the greatest parts of -their employment. As to the man's part, to govern his house well, it -is a duty unquestionable. And it is not to be denied of the wife. -1 Tim. v. 14, "I will that the younger women marry, bear children, -guide the house." Bathsheba taught Solomon, Prov. xxxi. 1. Abigail -took better care of Nabal's house than he did himself. They that have -a joint interest, and are one flesh, must have a joint part in -government; although their power be not equal, and one may better -oversee some business, and the other, other business; yet in their -places, they must divide the care, and help each other; and not as it -is with many wicked persons, who are the most unruly part of the -family themselves, and the chiefest cause that it is ungoverned and -ungodly, or one party hindereth the other from keeping order, or doing -any good. - -_Direct._ XI. Another part of their duty is, to help each other -in works of charity and hospitality.[23] While they have opportunity -to do good to all, but especially to them of the household of faith; -and to sow to the Spirit, that of the Spirit they may reap everlasting -life: yea, to sow plentifully that they may reap plentifully, Gal. vi. -that if they are able their houses may afford relief and entertainment -for the needy; especially for Christ's servants for their Master's -sake; who hath promised that "He that receiveth a prophet in the name -of a prophet shall receive a prophet's reward: and he that receiveth a -righteous man in the name of a righteous man, shall receive a -righteous man's reward: and whosoever shall give to drink unto one of -these little ones, a cup of cold water, in the name of a disciple, -verily I say unto you, he shall in no wise lose his reward," Matt. x. -41, 42. The woman of Shunem lost nothing by the entertainment of -Elisha, when she said to her husband, "Behold, now I perceive that -this is an holy man of God which passeth by us continually: let us -make him a little chamber, I pray thee, on the wall, and let us set -for him there a bed, and a table, and a stool, and a candlestick: and -it shall be when he cometh to us, that he shall turn in thither," -2 Kings iv. 9, 10. But now how common is it for the people to think all -too little for themselves; and if one of them be addicted to works of -charity, the other is covetous and is always hindering them. - -_Direct._ XII. Lastly, it is a great part of the duty of husbands -and wives, to be helpers and comforters of each other in order to a -safe and happy death. 1. In the time of health, you must often and -seriously remember each other of the time when death will make the -separation; and live together in your daily converse, as those that -are still expecting the parting hour. Help to awaken each other's -souls, to make ready all those graces which then will prove necessary, -and to live in a constant preparation for your change. Reprove all -that in one another, which wilt be unsavoury and ungrateful to your -review at death. If you see each other dull and slow in your -preparations, or to live in vanity, worldliness, or sloth, as if you -had forgotten that you must shortly die, stir up one another to do all -that without delay which the approach of such a day requireth. 2. And -when death is at hand, oh then what abundance of tenderness, and -seriousness, and skill, and diligence, is needful for one, that hath -the last office of love to perform, to the departing soul of so near a -friend! Oh then what need will there be of your most wise, and -faithful, and diligent help! When nature faileth, and the pains of -flesh divert the mind, and temptations are strongest while the body is -weakest; when a languishing body, and a doubting, fearful, troubled -mind, do call for your compassion and help, oh then what skill and -holy seriousness will be necessary! Oh what a calamity is it to have a -carnal, unsanctified husband or wife, which will neither help you to -prepare for death, nor can speak a serious word of counsel or comfort -to you at a dying hour: that can do nothing but stand by and weep over -you; but have not a sensible word to say, about the life that you are -going to, nor about the duty of a departing soul, nor against the -temptations and fears which then may be ready to overwhelm you. They -that are utterly unprepared and unfit to die themselves, can do little -to prepare or help another. But they that live together as the heirs -of heaven, and converse on earth as fellow-travellers to the land of -promise, may help and encourage the souls of one another, and joyfully -part at death, as expecting quickly to meet again in life eternal. - -Were it not lest I be over-tedious, I should next speak of the manner -how husbands and wives must perform their duties to each other: as, 1. -That it should be all done in such entire love, as maketh the case of -one another to you as your own. 2. That therefore all must be done in -patience and mutual forbearance. 3. And in familiarity, and not with -strangeness, distance, sourness, nor affected compliment. 4. And in -secrecy; where I should have showed you in what cases secrecy may be -broken, and in what not. 5. And in confidence of each other's -fidelity, and not in suspicion, jealousy, and distrust. 6. And in -prudence, to manage things aright, and to foresee and avoid -impediments and inconveniencies. 7. And in holiness, that God may be -the first and last, and all in all. 8. And in constancy, that you -cease not your duties for one another until death. But necessary -abbreviation alloweth me to say no more of these. - -[9] Gen. ii. 18; Prov. xviii. 22. - -[10] Matt. v. 31, 32; xix. 9; John viii. 4, 5, of adultery; Heb. -xiii. 4; Prov. xxii. 14; Hos. iv. 2, 3; Prov. ii. 17; 1 Cor. vi. 15, 19; -Mal. ii. 15; Prov. vi. 32, 35; Deut. xxiii. 2; Lev. xxi. 9; xviii. 28; -Numb. xxv. 9; Jer. v. 7-9; Gen. vi. 2, 3, &c.; xxxiv. 27; 2 Sam. xiii. -22; xii. 10; Judg. xx. 10; Jer. xxiii. 14. - -[11] Rev. xxi. 8; Prov. v. 20; 2 Pet. ii. 10, 12, 14. Read before part -i. ch. 8. part 5. tit. 1. - -[12] 1 Kings xi. 4; Acts v. 2. Eve is Adam's tempter. Job ii. 9. - -[13] 1 Thess. v. 11; Heb. xii. 15; Col. ii. 19; Eph. iv. 16; 1 Cor. -vii. 5; Gen. xxxv. 2, 4; Lev. xix. 17. - -[14] Numb. xvi. 27, 32. - -[15] Gen. ii. 18. - -[16] Matt. xxvii. 19. - -[17] Rom. xiii. 13, 14; Eph. v. 29, 31; Gen. ii. 18. - -[18] Gen. xxvii. 14. - -[19] Eph. v. 29, 31; Job xix. 17; ii. 9. - -[20] See Prov. xxxi; Gen. xxxi. 40; Tit. ii. 5; 1 Tim. v. 14; v. 8. - -[21] 1 Sam. xxv. 25; Matt. xviii. 16; i. 19; 2 Sam. xi. 7; Prov. xxxi. -28; Eccl. vii. 3; Prov. xxii. 1; 2 Sam. vi. 20; Gen. ix. 22, 25. - -[22] 1 Tim. ii. 4, 12; Gen. xviii. 19; xxxv. 2, &c.; Josh. xxiv. 14; -Psal. ci. - -[23] Heb. xiii. 2; Gen. xviii. 6, &c.; Rom. xii. 13; 2 Cor. ix. 6; -Luke xvi. 9; 1 Tim. iii. 2; v. 10; Prov. xi. 20, 28; Neh. viii. 1; -Prov. xix. 17; Job xxix. 13; xxxi. 20; Acts xx. 35. - - - - -CHAPTER VIII. - -THE SPECIAL DUTIES OF HUSBANDS TO THEIR WIVES. - - -HE that will expect duty or comfort from his wife, must be faithful in -doing the duty of a husband. The failing of yourselves in your own -duty, may cause the failing of another to you, or at least will some -other way as much afflict you, and will be bitterer to you in the end, -than if a hundred failed of their duty to you. A good husband will -either make a good wife, or easily and profitably endure a bad one. I -shall therefore give you directions for your own part of duty, as that -which your happiness is most concerned in. - -_Direct._ I. The husband must undertake the principal part of the -government of the whole family, even of the wife herself. And -therefore, 1. He must labour to be fit and able for that government -which he undertaketh. This ability consisteth, 1. In holiness and -spiritual wisdom, that he may be acquainted with the end to which he -is to conduct them, and the rule by which he is to guide them, and -the principal works which they are to do. An ungodly, irreligious man -is both a stranger and an enemy to the chiefest part of family -government. 2. His ability consisteth in a due acquaintance with the -works of his calling, and the labours in which his servants are to be -employed. For he that is utterly unacquainted with their business, -will be very unfit to govern them in it: unless he commit that part of -their government to his wife, or a steward that is acquainted with it. -3. And he must be acquainted both with the common temper and -infirmities of mankind, that he may know how much is to be borne with, -and also with the particular temper, and faults, and virtues of those -whom he is to govern. 4. And he must have prudence, to direct himself -in all his carriage to them; and justice, to deal with every one as -they deserve: and love, to do them all the good he can, for soul and -body. II. And being thus able, he must make it his daily work, and -especially be sure that he govern himself well, that his example may -be part of his government of others. - -_Direct._ II. The husband must so unite authority and love, that -neither of them may be omitted or concealed, but both be exercised and -maintained. Love must not be exercised so imprudently as to destroy -the exercise of authority; and authority must not be exercised over a -wife so magisterially and imperiously, as to destroy the exercise of -love. As your love must be a governing love, so your commands must all -be loving commands. Lose not your authority; for that will but disable -you from doing the office of a husband to your wife, or of a master to -your servants. Yet must it be maintained by no means inconsistent with -conjugal love; and therefore not by fierceness or cruelty, by -threatenings or stripes (unless by distraction or loss of reason, they -cease to be uncapable of the carriage otherwise due to a wife). There -are many cases of equality in which authority is not to be exercised; -but there is no case of inequality or unworthiness so great, in which -conjugal love is not to be exercised; and therefore nothing must -exclude it. - -_Direct._ III. It is the duty of husbands to preserve the -authority of their wives, over the children and servants of the -family. For they are joint governors with them over all the inferiors. -And the infirmities of women are apt many times to expose them to -contempt: so that servants and children will be apt to slight them, -and disobey them, if the husband interpose not to preserve their -honour and authority. Yet this must be done with such cautions as -these: 1. Justify not any error, vice, or weakness of your wives. They -may be concealed and excused as far as may be, but never owned or -defended. 2. Urge not obedience to any unlawful command of theirs. No -one hath authority to contradict the law of God, or disoblige any from -his government. You will but diminish your own authority with persons -of any understanding, if you justify any thing that is against God's -authority. But if the thing commanded be lawful, though it may have -some inconveniences, you must rebuke the disobedience of inferiors, -and not suffer them to slight the commands of your wives, nor to set -their own reason and wills against them, and say, We will not do it. -How can they help you in government, if you suffer them to be -disobeyed? - -_Direct._ IV. Also you must preserve the honour as well as the -authority of your wives. If they have any dishonourable infirmities, -they are not to be mentioned by children and servants. As in the -natural body we cover most carefully the most dishonourable parts, -(for our comely parts have no need,) 1 Cor. xii. 23, 24, so must it -be here. Children or servants must not be suffered to carry themselves -contemptuously or rudely towards them, nor to despise them, or speak -unmannerly, proud, or disdainful words to them. The husband must -vindicate them from all such injury and contempt. - -_Direct._ V. The husband is to excel the wife in knowledge, and -be her teacher in the matters that belong to her salvation. He must -instruct her in the word of God, and direct her in particular duties, -and help her to subdue her own corruptions, and labour to confirm her -against temptations; if she doubt of any thing that he can resolve her -in, she is to ask his resolution, and he to open to her at home the -things which she understood not in the congregation, 1 Cor. xiv. 35. -But if the husband be indeed an ignorant sot, or have made himself -unable to instruct his wife, she is not bound to ask him in vain, to -teach her that which he understandeth not himself. Those husbands that -despise the word of God, and live in wilful ignorance, do not only -despise their own souls, but their families also; and making -themselves unable for their duties, they are usually themselves -despised by their inferiors: for God hath told such in his message to -Eli, 1 Sam. ii. 30, "Them that honour me, I will honour; and they that -despise me, shall be lightly esteemed." - -_Direct._ VI. The husband must be the principal teacher of the -family. He must instruct them, and examine them, and rule them about -the matters of God, as well as his own service, and see that the -Lord's day and worship be observed by all that are within his gates. -And therefore he must labour for such understanding and ability as is -necessary hereunto. And if he be unable or negligent, it is his sin, -and will be his shame. If the wife be wiser and abler, and it be cast -upon her, it is his dishonour; but if neither of them do it, the sin, -and shame, and suffering, will be common to them both. - -_Direct._ VII. The husband is to be the mouth of the family, in -their daily conjunct prayers unto God. Therefore he must be able to -pray, and also have a praying heart. He must be as it were the priest -of the household; and therefore should be the most holy, that he may -be fit to stand between them and God, and to offer up their prayers to -him. If this be cast on the wife, it will be his dishonour. - -_Direct._ VIII. The husband is to be the chief provider for the -family (ordinarily). It is supposed that he is most able for mind and -body, and is the chief disposer of the estate. Therefore he must be -specially careful, that wife and children want nothing that is fit for -them, so far as he can procure it. - -_Direct._ IX. The husband must be strongest in family patience; -bearing with the weakness and passions of the wife; not so as to make -light of any sin against God, but so as not to make a great matter of -any frailty as against himself, and so as to preserve the love and -peace which is to be as the natural temper of their relation. - -_Direct._ X. The manner of all these duties must also be -carefully regarded. As, 1. That they be done in prudence, and not with -folly, rashness, or inconsiderateness. 2. That all be done in conjugal -love and tenderness, as over one that is tender, and the weaker -vessel; and that he do not teach, or command, or reprove a wife, in -the same imperious manner as a child or servant. 3. That due -familiarity be maintained, and that he keep not at a distance and -strangeness from his wife. 4. That love be confident, without base -suspicions, and causeless jealousies. 5. That all be done in -gentleness, and not in passion, roughness, and sourness. 6. That there -be no unjust and causeless concealment of secrets, which should be -common to them both. 7. That there be no foolish opening of such -secrets to her as may become her snare, and she is not able to bear or -keep. 8. That none of their own matters, which should be kept secret, -be made known to others. His teaching and reproving her, should be for -the most part secret. 9. That he be constant, and not weary of his -love or duty. This briefly of the manner. - - - - -CHAPTER IX. - -THE SPECIAL DUTIES OF WIVES TO HUSBANDS. - - -THE wife that expecteth comfort in a husband, must make conscience of -all her own duty to her husband: for though it be his duty to be kind -and faithful to her, though she prove unkind and froward, yet, 1. Men -are frail, and apt to fail in such difficult duties as well as women. -2. And it is so ordered by God, that comfort and duty shall go -together, and you shall miss of comfort, if you cast off duty. - -_Direct._ I. Be specially loving to your husbands: your natures -give you the advantage in this; and love feedeth love. This is your -special requital for all the troubles that your infirmities put them -to. - -_Direct._ II. Live in a voluntary subjection and obedience to -them. If their softness or yieldingness cause them to relinquish their -authority; and for peace they are fain to let you have your wills; yet -remember that it is God that hath appointed them to be your heads and -governors. If they are so silly as to be unable, you should not have -chosen such to rule you as are unfit; but having chosen them, you must -assist them with your better understanding, in a submissive, and not a -ruling, masterly way. A servant that hath a foolish master, may help -him without becoming master. And do not deceive yourselves by giving -the bare titles of government to your husbands, when you must needs in -all things have your own wills; for this is but mockery, and not -obedience. To be subject and obedient, is to take the understanding -and will of another to govern you, before (though not without) your -own; and to make your understandings and wills to follow the conduct -of his that governeth you. Self-willedness is contrary to subjection -and obedience. - -_Direct._ III. Learn of your husbands as your appointed teachers, -and be not self-conceited and wise in your own eyes, but ask of them -such instructions as your case requireth. 1 Cor. xiv. 34, 35, "Let -your women keep silence in the churches: for it is not permitted to -them to speak; but they are commanded to be under obedience, as also -saith the law: and if they will learn any thing, let them ask their -husbands at home." (Unless when the husband is so ignorant as to be -utterly unable: which is his sin and shame. For it is vain to ask that -of them which they know not.) - -_Direct._ IV. Set yourselves seriously to amend all those faults -which they reprove in you. Do not take it ill to be reproved: swell -not against it, as if they did you harm or wrong: it is a very ill -sign to "hate reproof," Prov. xii. 1; x. 17; xv. 10, 31, 32; xvii. 10. -And what doth their government of you signify, if you will not amend -the faults that are reproved in you, but continue impenitent and -grudge at the reproof? It is a miserable folly to desire to be -flattered and soothed by any, but especially by one that is bound to -be faithful to you, and whose intimacy should make you as ready to -hear of your faults from him, as to be acquainted with them -yourselves; and especially when it concerneth the safety or benefit of -your souls. - -_Direct._ V. Honour your husbands according to their superiority. -Behave not yourselves towards them with unreverence and contempt, in -titles, speeches, or any behaviour: if the worth of their persons -deserve not honour, yet their place deserveth it. Speak not of their -infirmities to others behind their backs; as some twattling gossips -use to do, that know not that their husbands' dishonour is their own, -and that to open it causelessly to others, is their double shame. -Those that silently hear you, will tell others behind your back, how -foolishly and shamefully you spake to them against your husbands. If -God have made your nearest friend an affliction to you, why should you -complain to one that is farther off? (Unless it be to some special, -prudent friend, in case of true necessity, for advice.) - -_Direct._ VI. Live in a cheerful contentedness with your -condition; and take heed of an impatient, murmuring spirit. It is a -continual burden to a man to have an impatient, discontented wife. -Many a poor man can easily bear his poverty himself, that yet is not -able to bear his wife's impatience under it. To hear her night and day -complaining, and speaking distrustfully, and see her live -disquietedly, is far heavier than his poverty itself. If his wife -could bear it as patiently as he, it would be but light to him. Yea, -in case of suffering for righteousness' sake, the impatience of a wife -is a greater trial to a man than all the suffering itself; and many a -man that could easily have suffered the loss of his estate, or -banishment, or imprisonment for Christ, hath betrayed his conscience, -and yielded to sin, because his wife hath grieved him with impatiency, -and could not bear what he could bear. Whereas a contented, cheerful -wife doth help to make a man cheerful and contented in every state. - -_Direct._ VII. In a special manner strive to subdue your -passions, and to speak and do all in meekness and sobriety. The rather -because that the weakness of your sex doth usually subject you more to -passions than men; and it is the common cause of the husband's -disquietness, and the calamity of your relation. It is the vexation -and sickness of your own minds; you find not yourselves at ease within -as long as you are passionate. And then it is the grief and -disquietness of your husbands: and being provoked by you, they provoke -you more; and so your disquietness increaseth, and your lives are made -a weary burden to you. By all means therefore keep down passion, and -keep a composed, patient mind. - -_Direct._ VIII. Take heed of a proud and contentious disposition; -and maintain a humble, peaceable temper. Pride will make you turbulent -and unquiet with your husbands, and contentious with your neighbours: -it will make you foolish and ridiculous, in striving for honour and -precedency, and envying those that exceed you, or go before you. In a -word, it is the devil's sin, and would make you a shame and trouble to -the world. But humility is the health, the peace, and the ornament of -the soul. 1 Pet. iii. 4, "A meek and quiet spirit is in the sight of -God of great price." (Write those words in your bedchamber on the -walls where they may be daily before your eyes.) Col. iii. 12, "Put on -as the elect of God, holy and beloved, bowels of mercy, kindness, -humbleness of mind, meekness, long-suffering, forbearing one another, -and forgiving one another." If this be the duty of all to one another; -much more of wives to husbands. 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." Proud women oft -ruin their husbands' estates, and quietness, and their own souls. - -_Direct._ IX. Affect not a childish gaudiness of apparel, nor a -vain, or costly, or troublesome curiosity in any thing about you. -Uncleanness and nastiness is a fault, but very small in comparison of -this pride and curiosity. It dishonoureth your sex and selves to be so -childish, as to over-mind such toyish things. If you will needs be -proud, be proud of somewhat that is of worth and proper to a man: to -be proud of reason, or wisdom, or learning, or goodness, is bad -enough; but this is to be proud of something. But to be proud of -fashions and fine clothes, of spots and nakedness, of sumptuous -entertainments and neat rooms, is to be proud of your shame, and not -your virtue; and of that which you are not so much as commendable for. -And the cost, the time (oh precious time!) which themselves and their -servants must lay out, upon their dressings, entertainments, and other -curiosities, will be the shame and sorrow of their souls, whenever God -shall open their eyes, and make them know what time was worth, and -what greater matters they had to mind. If vain and empty persons like -yourselves, commend you for your bravery or curiosity, so will not any -judicious, sober person whose commendation is much worth. And yet I -must here with grief take notice, that when some few that in other -matters seem wise and religious, are themselves a little tainted with -this childish curiosity and pride, and let fall words of disparagement -against those whose dress, and dwellings, and entertainments, are not -so curious as their own; this proves the greatest maintainer of this -sin, and the most notable service to the devil: for then abundance -will plead this for this sinful curiosity and pride, and say, I shall -else be accounted base or sordid; even such and such will speak -against me. Take heed, if you will needs be such yourselves, that you -prate not against others that are not as vain and curious as you: for -the nature of man is more prone to pride and vanity, than to humility, -and the improvement of their time and cost in greater matters; and -while you think that you speak but against indecency, you become the -devil's preachers, and do him more service than you consider of. You -may as wisely speak against people for using to eat or drink too -little, when there is not one of a multitude that liveth not -ordinarily in excess; and so excess will get advantage by it. - -_Direct._ X. Be specially careful in the government of your -tongues; and let your words be few, and well considered before you -speak them. A double diligence is needful in this, because it is the -most common miscarriage of your sex: a laxative, running tongue, is so -great a dishonour to you, that I never knew a woman very full of -words, but she was the pity of her friends, and the contempt of -others; who behind her back will make a scorn of her, and talk of her -as some crack-brained or half-witted person; yea, though your talk be -good, it will be tedious and contemptible, if it be thus poured out, -and be too cheap. Prov. x. 19, "In the multitude of words there -wanteth not sin, but he that refraineth his lips is wise." You must -answer in judgment for your "idle words," Matt. xii. 36. You will take -it ill to be accounted fools, and made the derision of those that talk -of you: judge by the Scripture what occasion you give them. Eccles. v. -3, 7, "A dream cometh by the multitude of business, and a fool's voice -is known by a multitude of words: in the multitude of dreams, and many -words, there are divers vanities." Eccles. x. 12-14, "The words of a -wise man's mouth are gracious; but the lips of a fool will swallow up -himself. The beginnings of the words of his mouth is foolishness; and -the end of his talk is mischievous madness: a fool also is full of -words." Whereas a woman that is cautelous and sparing of her words, is -commonly reverenced and supposed to be wise. So that if you had no -higher design in it, but merely to be well thought of, and honoured by -men, you can scarcely take a surer way, than to let your words be few -and weighty; though the avoiding of sin, and unquietness, should -prevail with you much more. - -_Direct._ XI. Be willing and diligent in your proper part, of the -care and labour of the family. As the primary provision of maintenance -belongeth most to the husband, so the secondary provision within doors -belongeth specially to the wife. Read over and over the thirty-first -chapter of Proverbs. Especially the care of nursing your own children, -and teaching them, and watching over them when they are young; and -also watching over the family at home, when your husbands are abroad, -is your proper work. - -[Sidenote: May a wife give without the husband's consent.] - -_Direct._ XII. Dispose not of your husband's estate, without his -knowledge and consent. You are not only to consider, whether the work -be good that you lay it out upon, but what power you have to do it. -_Quest._ But may a woman give nothing, nor lay out nothing in the -house, without her husband's consent? _Answ._ 1. If she have his -general or implicit consent, it may suffice; that is, if he allow her -to follow her judgment; or, if he commit such a proportion to her -power, to do what she will with it. Or, if she know that, if he knew -it, he would not be against it. 2. Or, if the law, or his consent, do -give her any propriety in any part of his estate, or make her a -joint-proprietor, she may proportionably dispose of it in a necessary -case.[24] The husband is considerable, either as a proprietor, or as -her governor. As a proprietor, he only may dispose of the estate, -where he is the sole proprietor: but where consent or the law of the -land doth make the woman joint-proprietor, she is not disabled from -giving for want of a propriety. But then no law exempteth her from his -government; and therefore she is not to give any thing in a way of -disobedience, though it be her own: except when he forbiddeth that -which is her duty, or which he hath no power to forbid. So that in -case of joint-propriety she may give without him, so be it she exceed -not her proportion; and also if it be in a case of duty, where he may -not hinder her; as to save the lives of the poor in extreme necessity, -famine, or imprisonment, or the like. 3. But if the thing be wholly -her own, excepted from his propriety, and she be sole proprietor, then -she need not ask his consent at all, any other way than as he is her -guide, to direct her to the best way of disposing of it: which, if he -forbid her instead of directing her to it, she is not thereby -excusable before God, for the abusing of her trust and talents. 4. I -conceive that _ad aliquid_ as to certain absolutely necessary -uses, the very relation maketh the woman as a joint-proprietor:[25] as -if her husband will not allow her such food and raiment as is -necessary to preserve the lives and health of herself, and all her -children; she is bound to do it without or against his will, (if she -can, and if it be not to a greater hurt, and the estate be his own, -and he be able,) rather than let her children contract such diseases, -as apparently will follow to the hazard of their lives; yea, and to -save the life of another that in famine is ready to perish: for she -is not as a stranger to his estate. But out of these cases, if a wife -shall secretly waste or give, or lay it out on bravery, or vanity, or -set her wit against her husband's; and because she thinks him too -strait or penurious, therefore she will dispose of it without his -consent; this is thievery, disobedience, and injustice. - -_Quest._ I. But as the case standeth with us in England, hath the -wife a joint-propriety, or not? - -_Answ._ Three ways (at least) she may have a propriety. 1. By a -reserve of what was her own before; which (however some question it) -may in some cases be done in their agreement at marriage. 2. By the -law of the land. 3. By the husband's consent or donation. What the law -of the land saith in case, I leave to the lawyers; but it seemeth to -me, that his words at marriage, "With all my worldly goods I thee -endow," do signify his consent to make her a joint-proprietor: and his -consent is sufficient to the collation of a title to that which was -his own. Unless any can prove, that law or custom doth otherwise -expound the words, (as an empty formality,) and that at the contract, -this was or should be known to her to be the sense. And the laws -allowing the wife the third part upon death or separation, doth -intimate a joint-propriety before. - -_Quest._ II. If the husband live upon unlawful gain, as cheating, -stealing, robbing by the high-way, &c. is not the wife guilty as a -joint-proprietor, in retaining such ill-gotten goods, if she know it? -And is she bound to accuse her husband, or to restore such goods? - -_Answ._ Her duty is first to admonish her husband of his sin and -danger, and endeavour his repentance, in the mean time disclaiming all -consent and reception of the goods. And if she cannot prevail for his -repentance, restitution, and reformation, she hath a double duty to -perform; the one is to help them to their goods whom he hath injured -and robbed (by prudent and just means); the other is to prevent his -robbing of others for the time to come. But how these must be done is -the great difficulty. - -1. If she foresee (or may do) that either by her husband's displeasure, -or by the cruel revenge of the injured party, the hurt of discovering -the fraud or robbery will be greater than the good, then I think that -she is not bound to discover it. But by some secret, indirect way, to -help the owner to his own; if it may be done without a greater hurt. - -2. To prevent his sin and other men's future suffering by him, she -seemeth to me to be bound to reveal her husband's sinful purposes to -the magistrate, if she can no other way prevail with him to forbear. -My reasons are, because the keeping of God's law, and the law of the -land, and the public order and good, and the preventing of our -neighbours' hurt by robbery or fraud, and so the interest of honesty -and right, is of greater importance than any duty to her husband, or -preservation of her own peace, which seemeth to be against it. But -then I must suppose that she liveth under a magistrate, who will take -but a just revenge. For if she know the laws and magistrate to be so -unjust, as to punish a fault with death, which deserveth it not, she -is not to tell such a magistrate, but to preserve her neighbours' -safety by some other way of intimation. - -If any one think that a wife may in no case accuse a husband, to the -hazard of his life or estate, let them, 1. Remember what God obliged -parents to do against the lives of incorrigible children, Deut. xxi. 2. -And that the honour of God, and the lives of our neighbours, should -be preferred before the life of one offender, and their estates before -his estate alone. 3. And that the light of reason telleth us, that a -wife is to reveal a treason against the king, which is plotted by a -husband; and therefore also the robbing of the king's treasury, or -deceiving him in any matter of great concernment. And therefore in due -proportion, the laws and common good, and our neighbours' welfare, are -to be preserved by us, though against the nearest relation; only all -due tenderness of the life and reputation of the husband is to be -preserved, in the manner of proceedings, as far as will stand with the -interest of justice, and the common good. - -_Quest._ III. May the wife go hear sermons when the husband -forbiddeth her? - -_Answ._ There are some sermons which must not be heard; there are -some sermons which may be heard, and must, when no greater matter doth -divert us; and there are some sermons which must be heard, whoever -shall forbid it. Those which must not be heard are such as are -heretical, (ordinarily,) and such as are superfluous, and at such -times when greater duties call us another way. Those which may be -heard, are either occasional sermons, or such lectures as are neither -of necessity to ourselves, nor yet to the owning of God and his public -worship. One that liveth where there are daily or hourly sermons, may -hear them as oft as suiteth with their condition, and their other -duties; but in this case, the command of a husband, with the -inconveniences that will follow disobeying him, may make it a duty to -forbear. But that we do sometimes publicly own God's worship and -church ordinances, and receive ministerial teaching for our -edification, is of double necessity; that we deny not God, and that we -betray not, or desert not, our own souls. And this is especially -necessary (ordinarily) on the Lord's days, which are appointed for -these necessary uses. And here the husband hath no power to forbid the -wife, nor should she (formally) obey his prohibition. But yet as -affirmatives bind not _ad semper_, and no duty is a duty at every -season; so it is possible that on the Lord's day it may extraordinarily -become a duty to forbear sermons or sacraments, or other public -worship. And when any greater duty calleth us away; as to quench a -fire; and to save men's lives; and to save our country from an enemy -in the time of war; and to save our own lives, (if we knew the -assembly would be assaulted,) or to preserve our liberty for greater -service. Christ set us to learn the meaning of this lesson, I will -have mercy and not sacrifice. In such a case also a mischief may be -avoided, even from a husband, by the omission of a duty at that time, -(when it would be no duty,) for this is but a transposition of it. But -this is but an act of prudent self-preservation, and not an act of -formal obedience. - -_Quest._ IV. If a woman have a husband so incorrigible in vice, -as that by long trial she findeth that speaking against it maketh him -worse, and causeth him to abuse her, is she bound to continue her -dissuasion, or to forbear? - -_Answ._ That is not here a duty which is not a means to do some -good; and that is no means which we know beforehand is like, if not -certain, to do no good, or to do more harm. We must not by weariness, -laziness, or censoriousness, take a case to be desperate, which is -not; nor must we so easily desist with so near a relation, as with a -stranger or a neighbour. But yet Christ's indulgence of not exposing -ourselves to be torn by dogs, and his word trodden in the dirt by -swine, doth extend to relations as well as others. But then you must -observe that she that is justly discouraged from sharp reproofs, may -yet have hope that gentle and humble persuasions may succeed. And she -that is discouraged from open, or frequent, or plain reproofs; may yet -have hope that secret, or more seldom, or more distant and general -admonitions may not be lost. And she that is discouraged from one way -of doing him good, may yet have many other ways (as to set some -minister whom he reverenceth to speak to him; to put some suitable -book into his hand, &c.) And she that is discouraged at the present, -ought not totally to despair, but may make some more attempts -hereafter; either in some sickness, or time of mortality, or danger, -or affliction, or when possibly time and consideration may have better -prepared him to hear. And in the mean time she is to continue all -conjugal affection and duty, and a convincing, winning course of life; -which may prove the most effectual reproof. - -_Quest._ V. What should a woman do in controverted cases of -religion, when her judgment and her husband's differ? - -_Answ._ 1. Some make a controversy of that which with all good -christians or sober persons should be past controversy; and some -controversies are indeed of real, if not insuperable difficulty. 2. -Some controversies are about important, necessary things, and some -about things of lesser moment. 3. Some are about mere opinion, or -other men's practice, and some about our own practice. - -(1.) In all differences of judgment the wife must exercise such -self-suspicion, and modesty, and submission, as may signify her due -sense, both of the weakness of her sex, and of her subjection to her -husband. (2.) In things indifferent she must in practice obey her -husband; unless when any superior powers do forbid it, and that in -cases where their authority is greater. (3.) She may modestly give her -reasons of dissent. (4.) She must not turn it to an unpeaceable -quarrel, or matter of disaffection, or pretend any differences against -her conjugal duties. (5.) In dark and difficult cases she should not -be peremptory, and self-conceited, nor importunate; but if she have -faith (that is, some more knowledge than he) have it to herself, in -quietness and silence; and seek further information lest she err. (6.) -She must speak no untruth, nor commit any known sin, in obedience to -her husband's judgment. (7.) When she strongly suspecteth it to be -sin, she must not do it merely in obedience to him, but seek for -better satisfaction. For she is sure that he hath no power to force -her to sin; and therefore hath no more assurance of his power in that -point than she hath of the lawfulness of the thing. (8.) But if she -prove to be in the error, she will sin on either side, till she -recover. (9.) If a husband be in dangerous error, she must wisely, but -unweariedly, seek his reformation, by herself or others. - - -_Cases about Divorce and Separation._ - -_Quest._ I. Is it lawful for husband and wife to be long absent -from each other? and how long, and in what cases? - -_Answ._ It is lawful to be absent either in the case of prayer, -which Paul mentioneth, or in case of the needful affairs of their -estates, so long as may be no danger to either of them as to mental or -corporal incontinency, nor to any other hurt, which will be greater -than the benefits of their absence, nor cause them to be guilty of the -neglect of any real duty. Therefore the cases of several persons do -much differ according to the different tempers of their minds, and -bodies, and affairs. He that hath a wife of a chaste, contented, -prudent temper, may stay many months or years in some cases, when, all -things considered, it tendeth to more good than hurt: as lawyers by -their callings are often necessitated to follow their callings at -terms and assizes; and merchants may he some years absent in some -weighty cases. But if you ask, whether the getting of money be a -sufficient cause? I answer, that it is sufficient to those whose -families must be so maintained, and their wives are easily continent, -and so the good of their gain is greater than any loss or danger that -cometh by it. But when covetousness puts them upon it needlessly, and -their wives cannot bear it, or in any case when the hurt that is like -to follow is greater than the good, it is unlawful. - -_Quest._ II. May husband and wife be separated by the bare -command of princes, if they make a law that in certain cases they -shall part: as suppose it to ministers, judges, or soldiers? - -_Answ._ You must distinguish between the bare command or law, and -the reasons and ends of that command: and so between a lawful command -and an unlawful. In some cases a prince may justly command a -separation for a time, or such as is like to prove for perpetuity, and -in some cases he may not. If a king command a separation without -sufficient cause, so that you have no motive but his authority, and -the question is, whether formally you are bound to obedience: I -answer, No; because what God hath joined no man hath power to put -asunder. Nor can either prince, pope, or prelate dispense with your -marriage covenant. In such a case it is as a private act, because God -hath given them no authority for it; and therefore their commands or -laws are nullities: only if a prince say, he that will be a judge or a -justice shall part with his wife, it is lawful to leave the office, -and so obey the law. But if he say to all ministers of the gospel, you -shall forsake your wives or your ministry, they should do neither, -because they are divinely obliged to both, and he hath no power to -forbid them, or to dispense with that obligation. - -But it may fall out, that the ends of the command may be so great as -to make it lawful, and then it must be obeyed both formally for the -authority of the prince, and finally for the reasons of the thing. As -if the safety of the commonwealth should require, that married persons -be soldiers, and that they go far off; yea, though there be no -likelihood of returning to their families, and withal they cannot take -their wives with them, without detriment or danger to their service; -in this case men must obey the magistrate, and are called by God to -forsake their wives, as if it were by death. Nor is it any violation -of their marriage covenant, because that was intended or meant to -suppose the exception of any such call of God, which cannot be -resisted when it will make a separation. - -_Quest._ III. May ministers leave their wives to go abroad to -preach the gospel? - -_Answ._ If they can neither do God's work as well at home, nor -yet take their wives with them, nor be excused from doing that part of -service, by other men's doing it who have no such impediment; they may -and must leave their wives to do it. In this case, the interest of the -church, and of the souls of many, must overrule the interest of wife -and family. Those pastors who have fixed stations, must neither leave -flock nor family without necessity, or a clear call from God. But in -several cases a preacher may be necessitated to go abroad; as in case -of persecution at home, or of some necessity of foreign or remote -parts, which cannot be otherwise supplied; or when some door is opened -for the conversion of infidels, heretics, or idolaters, and none else -so fit to do that work, or none that will. In any such case, when the -cause of God in any part of the world _consideratis considerandis_ -doth require his help, a minister must leave wife and family, yea, -and a particular flock, to do it. For our obligations are greatest to -the catholic church, and public good; and the greatest good must be -preferred. If a king command a subject to be an ambassador in the -remotest part of the world, and the public good withal requireth it, -if wife and children cannot be taken with him, they must be left -behind, and he must go. So must a consecrated minister of Christ for -the service of the church refuse all entanglements, which would more -hinder his work than the contrary benefits will countervail. And this -exception also was supposed in the marriage contract, that family -interests and comforts must give way to the public interest, and to -God's disposals. - -And therefore it is, that ministers should not rashly venture upon -marriage, nor any woman that is wise venture to marry a minister, till -she is first well prepared for such accidents as may separate them for -a shorter or a longer time. - -_Quest._ IV. May one leave a wife to save his life, in case of -personal persecution or danger? - -_Answ._ Yes, if she cannot be taken with him; for the means which -are for the helps of life, do suppose the preservation of life itself: -if he live, he may further serve God, and possibly return to his wife -and family; but if he die, he is removed from them all. - -_Quest._ V. May husband and wife part by mutual consent, if they -find it be for the good of both? - -_Answ._ If you speak not of dissolving the bond of their -relations, but withdrawing as to cohabitation, I answer, 1. It is not -to be done upon passions and discontents, to feed and gratify each -other's vicious distempers or interest; for then both the consent and -the separation are their sins: but if really such an uncurable -unsuitableness be between them, as that their lives must needs be -miserable by their cohabitation, I know not but they may live asunder; -so be it, that (after all other means used in vain) they do it by -deliberate, free consent. But if one of them should by craft or -cruelty constrain the other to consent, it is unlawful to the -constrainer. Nor must impatience make either of them ungroundedly -despair of the cure of any unsuitableness which is really curable. But -many sad instances might be given, in which cohabitation may be a -constant calamity to both, and distance may be their relief, and -further them both in God's service, and in their corporal concernments. -Yet I say not that this is no sin; for their unsuitableness is their -sin: and God still obligeth them to lay down that sin which maketh -them unsuitable; and therefore doth not allow them to live asunder, it -being still their duty to live together in love and peace: and saying -they cannot, freeth them not from the duty. But yet that moral -impotency may make such a separation as aforesaid, to be a lesser sin -than their unpeaceable cohabitation. - -_Quest._ VI. May not the relation itself be dissolved by mutual, -free consent, so that they may marry others? - -_Answ._ As to the relation, they will still be related as those -that did covenant to live in conjugal society, and are still allowed -it and obliged to it, if the impediments were but removed; and it is -but the exercise which is hindered. And they may not consent to marry -others: 1. Because the contracted relation was for life, Rom. vii. 2, -and God's law accordingly obligeth them. Marriages _pro tempore_, -dissoluble by consent, are not of God's institution, but contrary to -it. 2. They know not but their impediments of cohabitation may be -removed. 3. If he that marrieth an innocent divorced woman commit -adultery, by parity of reason (with advantage) it will be so here. If -you say, what if either of them cannot contain? I answer, he that -will not take heed before, must be patient afterwards, and not make -advantage of his own folly, to the fulfilling of his lusts. If he will -do what he ought to do in the use of all means, he may live chastely. -And, 4. The public interest must overrule the private, and that which -would be unjust in private respects, may for public good become a -duty: it seemeth unjust here with us, that the innocent country should -repay every man his money, who between sun and sun is robbed on the -road; and yet because it will engage the country to watchfulness, it -is just, as for the common good: and he that consenteth to be a member -of a commonwealth, doth thereby consent to submit his own right to the -common interest. So here, if all should have leave to marry others -when they consent to part, it would bring utter confusion, and it -would encourage wicked men to abuse their wives, till they forced them -to consent. Therefore some must bear the trouble which their folly -hath brought on themselves, rather than the common order should be -confounded. - -_Quest._ VII. Doth adultery dissolve the bond of marriage, or -not? Amesius saith it doth: Mr. Whateley having said so, afterward -recanted it by the persuasion of other divines. - -_Answ._ The difference is only about the name, and not about the -matter itself. The reason which moved Dr. Ames is, because the injured -person is free; therefore not bound: therefore the bond is dissolved. -The reason which Mr. Whateley could not answer is, because it is not -fornication, but lawful, if they continue their conjugal familiarity -after adultery: therefore that bond is not dissolved. In all which it -is easy to perceive, that one of them taketh the word _vinculum_ -or bond in one sense, that is, "for their covenant obligation to -continue their relation and mutual duties." And the other taketh it in -another sense, that is, "for the relation itself as by it they are -allowed conjugal familiarity, if the injured person will continue it." -The first _vinculum_ or bond is dissolved, the second is not. In -the matter we are agreed, that the injured man may put away an -adulterous wife (in a regular way) if he please; but withal that he -may continue the relation if he please. So that his continued consent -shall suffice to continue it a lawful relation and exercise; and his -will, on the contrary, shall suffice to dissolve the relation, and -disoblige him. (Saving the public order.) - -_Quest._ VIII. But is not the injured party at all obliged to -separate, but left free? - -_Answ._ Considering the thing simply in itself, he is wholly free -to do as he please. But for all that accidents or circumstances may -make it one man's duty to divorce, and another's duty to continue the -relation; according as it is like to do more good or hurt. Sometimes -it may be a duty to expose the sin to public shame, for the prevention -of it in others; and also to deliver oneself from a calamity. And -sometimes there may be so great repentance, and hope of better effects -by forgiving, that it may be a duty to forgive: and prudence must lay -one thing with another, to discern on which side the duty lieth. - -_Quest._ IX. Is it only the privilege of the man, that he may put -away an adulterous wife? or also of the woman, to depart from an -adulterous husband? The reason of the doubt is, because Christ -mentioneth the man's power only, Matt. v. and xix. - -_Answ._ 1. The reason why Christ speaketh only of the man's case -is, because he was occasioned only to restrain the vicious custom of -men's causeless putting away their wives; having no occasion to -restrain women from leaving their husbands. Men having the rule did -abuse it to the woman's injury; which Christ forbiddeth. And as it is -an act of power, it concerneth the man alone; but as it is an act of -liberty, it seemeth to me to be supposed, that the woman hath the same -freedom; seeing the covenant is violated to her wrong. And the apostle -in 1 Cor. vii. doth make the case of the man and of the woman to be -equal in the point of infidelity and desertion. I confess that it is -unsafe extending the sense of Scripture beyond the importance of the -words upon pretence of a parity of reason (as many of the perjured do -by Lev. xxx. in case of vows); lest man's deceitful wit should make a -law to itself as divine, upon pretence of interpreting God's laws: but -yet when the plain text doth speak but of one case, (that is, of men's -putting away their wives,) he that will thence gather an exclusion of -the woman's liberty, doth seem by addition to be the corrupter of the -law. And where the context plainly showeth a parity of reason, and -that reason is made the ground of the determination in the text, there -it is safe to expound the law extensively accordingly. Surely the -covenant of marriage hath its conditions on both parts: and some of -those conditions are necessary to the very being of the obligations, -though others are but needful to the well-being of the parties in that -state. And therefore though putting away be only the part of the -husband, as being the ruler, and usually the owner of the habitation, -yet departing may be the liberty of the wife. And I know no reason to -blame those countries, whose laws allow the wife to sue out a divorce, -as well as the husband. - -_Quest._ X. May the husband put away the wife without the -magistrate, or the wife depart from the husband, without a public -legal divorce or license? - -_Answ._ Where the laws of the land do take care for the prevention of -injuries, and make any determination in the case, (not contrary to the -law of God,) there it is a christian's duty to obey those laws: -therefore if you live under a law which forbiddeth any putting away or -departing, without public sentence or allowance, you may not do it -privately upon your own will. For the civil governors are to provide -against the private injuries of any of the subjects. And if persons -might put away or depart at pleasure, it would introduce both injury -and much weakness into the world. But where the laws of men do leave -persons to their liberty in this case, they need then to look no -further than to the laws of God alone. But usually the sentence of the -civil power is necessary only in case of appeal, or complaint of the -party injured; and a separation may be made without such a public -divorce, so that each party may make use of the magistrate to right -themselves if wronged. As, if the adultery be not openly known, and -the injuring party desire rather to be put away privily than publicly, -(as Joseph purposed to do by Mary,) I see not but it is lawful so to -do, in case that the law, or the necessity of making the offender an -example, require not the contrary, nor scandal or other accidents -forbid it not. See Grotius's learned notes on Matt. v. 31, 32, and on -Matt. xix. and 1 Cor. vii. about these questions. - -_Quest._ XI. Is not the case of sodomy or buggery a ground for -warrantable divorce as well as adultery? - -_Answ._ Yes, and seemeth to be included in the very word itself -in the text, Matt. v. 31, 32, which signifieth uncleanness; or at -least is fully implied in the reason of it. See Grotius ibid. also of -this. - -_Quest._ XII. What if both parties commit adultery? may either of -them put away the other, or depart; or rather must they forgive each -other? - -_Answ._ If they do it both at once, they do both forfeit the -liberty of seeking any compensation for the injury; because the injury -is equal (however some would give the advantage to the man): but if -one commit adultery first, and the other after; then either the last -offender knew of the first, or not. If not, then it seemeth all one as -if it had been done at once. But if yea, then they did it either on a -supposition of the dissolution of the matrimonial obligation, as being -loosed from the first adulterer, or else upon a purpose of continuing -in the first relation: in the latter case, it is still all one as if -it had been done by them at once, and it is a forfeiture of any -satisfaction: but in the former case, though the last adulterer did -sin, yet being before set at liberty, it doth not renew the -matrimonial obligation: but yet, if the first offender desire the -continuance of it, and the return of the first injured party; shame -and conscience of their own sin, will much rebuke them, if they plead -that injury for continuance of the separation. - -_Quest._ XIII. But what if one do purposely commit adultery, to -be separated from the other? - -_Answ._ It is in the other's power and choice, whether to be -divorced and depart, or not, as they find the good or evil consequents -preponderate. - -_Quest._ XIV. Doth not infidelity dissolve the relation or -obligation; seeing there is no communion between light and darkness, a -believer and an infidel? - -_Answ._ It maketh it unlawful for a believer to marry an infidel -(except in case of true necessity); because they can have no communion -in religion. But it nullifieth not a marriage already made, nor maketh -it lawful to depart or divorce; because they may have mere conjugal -communion still. As the apostle purposely determineth the case, in -1 Cor. vii. - -_Quest._ XV. Doth not the desertion of one party disoblige the -other? - -_Answ._ 1. It must be considered what is true desertion. 2. -Whether it be a desertion of the relation itself for continuance, or -only a temporary desertion of cohabitation, or congress. 3. What the -temper and state of the deserted party is. 1. It is sometimes easy, -and sometimes hard to discern which is the deserting party. If the -wife go away from the husband unwarrantably, though she require him to -follow her, and say that she doth not desert him, yet it may be taken -for a desertion, because it is the man who is to rule and choose the -habitation. But if the man go away, and the woman refuse to follow -him, it is not he that is therefore the deserter. - -_Quest._ But what if the man have not sufficient cause to go -away, and the woman hath great and urgent reasons not to go? As -suppose that the man will go away in hatred of an able preacher, and -good company, and the woman if she follow him, must leave all those -helps, and go among ignorant, profane, heretical persons, or infidels; -which is the deserter then? - -_Answ._ If she be one that is either like to do good to the -infidels, heretics, or bad persons whom they must converse with, she -may suppose that God calleth her to receive good by doing good; or if -she be a confirmed, well-settled christian, and not very like, either -by infection, or by want of helps, to be unsettled and miscarry, it -seemeth to me the safest way to follow her husband. She must lose -indeed God's public ordinances by following him: but it is not -imputable to her, as being out of her choice; and she must lose the -benefits and neglect the duties of the conjugal ordinance, if she do -not follow him. But if she be a person under such weaknesses, as make -her removal apparently dangerous as to her perseverance and salvation, -and her husband will by no means be prevailed with to change his mind, -the case then is very difficult, what is her duty, and who is the -deserter. Nay, if he did but lead her into a country where her life -were like to be taken away, (as under the Spanish Inquisition,) unless -her suffering were like to be as serviceable to Christ as her life. -Indeed these cases are so difficult, that I will not decide them; the -inconveniencies (or mischiefs rather) are great which way soever she -take: but I most incline to judge as followeth: viz. It is -considerable first, what marriage obligeth her to, simply of its own -nature; and what it may do next, by any superadded contract, or by the -law or custom of the land, or any other accident. As to the first, it -seemeth to me, that every one's obligation is so much first to God, -and then to their own souls and lives; that marriage as such, which is -for mutual help, as a means to higher ends, doth not oblige her to -forsake all the communion of saints, and the place or country where -God is lawfully worshipped, and to lose all the helps of public -worship, and to expose her soul both to spiritual famine and -infection, to the apparent hazard of her salvation (and perhaps bring -her children into the same misery); nor hath God given her husband any -power to do her so much wrong, nor is the marriage covenant to be -interpreted to intend it. But what any human law or contract, or other -accident which is of greater public consequence, may do more than -marriage of itself, is a distinct case which must have a particular -discussion. - -_Quest._ But what if the husband would only have her follow him, -to the forsaking of her estate, and undoing herself and children in -the world (as in the case of Galeacius Carracciolus, Marquis of -Vicum); yea, and if it were without just cause? - -_Answ._ If it be for greater spiritual gain, (as in his case,) -she is bound to follow him; but if it be apparently foolish, to the -undoing of her and her children without any cause, I see not that -marriage simply obligeth a woman so to follow a fool in beggary, or -out of a calling, or to her ruin. But if it be at all a controvertible -case, whether the cause be just or not, then the husband being -governor must be judge. The laws of the land are supposed to be just, -which allow a woman by trustees to secure some part of her former -estate from her husband's disposal; much more may she beforehand -secure herself and children from being ruined by his wilful folly: but -she can by no contract except herself from his true government. - -Yet still she must consider, whether she can live continently in his -absence; otherwise the greatest sufferings must be endured, to avoid -incontinency. - -2. Moreover, in all these cases, a temporary removal may be further -followed, than a perpetual transmigration, because it hath fewer evil -consequents. - -And if either party renounce the relation itself, it is a fuller -desertion, and clearer discharge of the other party, than a mere -removal is. - -_Quest._ XVI. What if a man or wife know that the other in hatred -doth really intend by poison, or other murder, to take away their -life? May they not depart? - -_Answ._ They may not do it upon a groundless or rash surmise; nor -upon a danger which by other lawful means may be avoided (as by -vigilancy, or the magistrate, or especially by love and duty). But in -plain danger, which is not otherwise like to be avoided, I doubt not, -but it may be done, and ought. For it is a duty to preserve our own -lives as well as our neighbours'. And when marriage is contracted for -mutual help, it is naturally implied, that they shall have no power to -deprive one another of life (however some barbarous nations have given -men power of the lives of their wives). And killing is the grossest -kind of desertion, and a greater injury and violation of the marriage -covenant than adultery; and may be prevented by avoiding the -murderer's presence, if that way be necessary. None of the ends of -marriage can be attained, where the hatred is so great. - -_Quest._ XVII. If there be but a fixed hatred of each other, is -it inconsistent with the ends of marriage? And is parting lawful in -such a case? - -_Answ._ The injuring party is bound to love, and not to separate; -and can have no liberty by his or her sin. And to say, I cannot love, -or my wife or husband is not amiable, is no sufficient excuse; because -every person hath somewhat that is amiable, if it be but human nature; -and that should have been foreseen before your choice. And as it is no -excuse to a drunkard to say, I cannot leave my drink; so it is none to -an adulterer, or hater of another, to say, I cannot love them: for -that is but to say, I am so wicked that my heart or will is against my -duty. But the innocent party's case is harder (though commonly both -parties are faulty, and therefore both are obliged to return to love, -and not to separate). But if hatred proceed not to adultery, or -murder, or intolerable injuries, you must remember that marriage is -not a contract for years, but for life, and that it is possible that -hatred may be cured (how unlikely soever it may be). And therefore you -must do your duty, and wait, and pray, and strive by love and goodness -to recover love, and then stay to see what God will do; for mistakes -in your choice will not warrant a separation. - -_Quest._ XVIII. What if a woman have a husband that will not -suffer her to read the Scriptures, nor go to God's worship public or -private, or that so beateth or abuseth her, as that it cannot be -expected that human nature should be in such a case kept fit for any -holy action; or if a man have a wife that will scold at him when he is -praying or instructing his family, and make it impossible to him to -serve God with freedom, or peace and comfort. - -_Answ._ The woman must (at necessary seasons, though not when she -would) both read the Scriptures, and worship God, and suffer patiently -what is inflicted on her. Martyrdom may be as comfortably suffered -from a husband, as from a prince. But yet if neither her own love, and -duty, and patience, nor friends' persuasion, nor the magistrate's -justice, can free her from such inhuman cruelty, as quite disableth -her for her duty to God and man, I see not but she may depart from -such a tyrant. But the man hath more means to restrain his wife from -beating him, or doing such intolerable things; either by the -magistrate, or by denying her what else she might have, or by his own -violent restraining her, as belongeth to a conjugal ruler, and as -circumstances shall direct a prudent man. But yet in case that -unsuitableness or sin be so great, that after long trial there is no -likelihood of any other cohabitation, but what will tend to their -spiritual hurt and calamity, it is their lesser sin to live asunder by -mutual consent. - -_Quest._ XIX. May one part from a husband or wife that hath the -leprosy, or that hath the French pox by their adulterous practices, -when the innocent person's life is endangered by it? - -_Answ._ If it be an innocent person's disease, the other must -cohabit, and tenderly cherish and comfort the diseased; yea, so as -somewhat to hazard their own lives; but not so as apparently to cast -them away, upon a danger not like to be avoided, unless the other's -life or some greater good be like to be purchased by it. - -But if it be the pox of an adulterer, the innocent party is at liberty -by the other's adultery; and the saving of their own lives, doth add -thereto. But without adultery, the disease alone will not excuse them -from cohabitation, though it may from congress. - -_Quest._ XX. Who be they that may or may not marry again when -they are parted? - -_Answ._ 1. They that are released by divorce upon the others' -adultery, sodomy, &c. may marry again. 2. The case of all the rest is -harder. They that part by consent, to avoid mutual hurt, may not marry -again; nor the party that departeth for self-preservation, or for the -preservation of estate, or children, or comforts, or for liberty of -worship, as aforesaid; because it is but an intermission of conjugal -fruition, and not a total dissolution of the relation; and the -innocent party must wait to see whether there be any hope of a return. -Yea, Christ seemeth to resolve it, Matt. v. 31, 32, that he is an -adulterer that marrieth the innocent party that is put away; because -the other living in adultery, their first contracted relation seemeth -to be still in being. But Grotius and some others think, that Christ -meaneth this only of the man that over-hastily marrieth the innocent -divorced woman, before it be seen whether he will repent and reassume -her; but how can that hold, if the husband after adultery free her? -May it not therefore be meant, that the woman must stay unmarried in -hope of his reconciliation, till such time as his adultery with his -next married wife doth disoblige her. But then it must be taken as a -law for christians; for the Jew that might have many wives, -disobligeth not one by taking another. - -A short desertion must be endured in hope; but in case of a very long, -or total desertion or rejection, if the injured party should have an -untamable lust, the case is difficult. I think there are few but by -just means may abstain. But if there be any that cannot, (after all -means,) without such trouble as overthroweth their peace, and plainly -hazardeth their continence, I dare not say that marriage in that case -is unlawful to the innocent. - -_Quest._ I. Is it lawful to suffer or tolerate, yea, or contribute to -the matter of known sin in a family, ordinarily, in wife, child, or -servant; and consequently in any other relations? - -_Answ._ In this some lukewarm men are apt to run into the extreme -of remissness; and some unexperienced young men, that never had -families, into the extreme of censorious rigour, as not knowing what -they talk of. - -1. It is not lawful either in family, commonwealth, church, or any -where, to allow of sin, nor to tolerate it, or leave it uncured, when -it is truly in our power to cure it. 2. So that all the question is, -when it is or is not in our power? Concerning which, I shall answer by -some instances. - -I. It is not in our power to do that which we are naturally unable to -do. No law of God bindeth us to impossibilities. And natural impotency -here is found in these several cases. 1. When we are overmatched in -strength; when wife, children, or servants are too strong for the -master of the house, so that he cannot correct them, nor remove them. -A king is not bound to punish rebellious or offending subjects, when -they are too strong for him, and he is unable, either by their numbers -or other advantages. If a pastor censure an offender, and all the -church be against the censure, he cannot procure it executed, but must -acquiesce in having done his part, and leave their guilt upon -themselves. - -2. When the thing to be done is an impossibility, at least moral. As -to hinder all the persons of a family, church, or kingdom from ever -sinning: it is not in their own power so far to reform themselves; -much less in a ruler so far to reform them: even as to ourselves, -perfection is but desired in this life, but not attained; much less -for others. - -3. When the principal causes co-operate not with us, and we are but -subservient moral causes; we can but persuade men to repent, believe, -and love God and goodness. We cannot save men without and against -themselves. Their hearts are out of our reach; therefore in all these -cases we are naturally unable to hinder sin. - -II. It is not in our power to do any thing which God forbiddeth us. -That which is sinful is to be accounted out of our power in this -sense. To cure the sin of a wife, by such cruelty or harshness as is -contrary to our conjugal relation and to the office of necessary love, -is out of our power, because forbidden, as contrary to our duty; and -so of other. - -III. Those actions are out of our power, which are acts of higher -authority than we have. A subject cannot reform by such actions as are -proper to the sovereign, nor a layman by actions proper to the pastor, -for want of authority. So a schoolmaster cannot do that which is -proper to a patient; nor the master of a family that which is proper -to the magistrate (as to punish with death, &c.) - -IV. We have not power to do that which a superior power forbiddeth us -(unless it be that which God indispensably commandeth us). The wife -may not correct a child or servant, or turn him away, when the husband -forbiddeth it. Nor the master of a family so punish a sin, as the king -and laws forbid on the account of the public interest. - -V. We have not power to do that for the cure of sin, which is like to -do more hurt than good; yea, perhaps, to prove a pernicious mischief. -If my correcting a servant would make him kill me, or set my house on -fire, I may not do it. If my sharp reproof is like to do more hurt, or -less good, than milder dealing, if I have reason to believe that -correction will make a servant worse, I am not to use it; because we -have our power to edification, and not to destruction. God hath not -tied us just to speak such and such words, or to use this or that -correction, but to use reproofs and corrections only in that time, -measure, and manner as true reason telleth us is likest to attain -their end. To do it, if it would do never so much hurt, with a _fiat -justitia etsi peruit mundus_, is to be righteous over-much. - -Yea, great and heinous sins may be endured in families sometimes, to -avoid a greater hurt, and because there is no other means to cure -them. For instance, a wife maybe guilty of notorious pride, and of -malignant deriding the exercises of religion, and of railing, lying, -slandering, backbiting, covetousness, swearing, cursing, &c. and the -husband be necessitated to bear it; not so far as not to reprove it, -but so far as not to correct her, much less cure her. Divines use to -say, that it is unlawful for a man to beat his wife: but the reason is -not, that he wanteth authority to do it; but, 1. Because he is by his -relation obliged to a life of love with her; and therefore must so -rule, as tendeth not to destroy love: and, 2. Because it may often do -otherwise more hurt to herself and the family, than good. It may make -her furious and desperate, and make her contemptible in the family, -and diminish the reverence of inferiors, both to wife and husband, for -living so uncomely a life. - -_Quest._ But is there any case in which a man may silently bear -the sins of a wife, or other inferior, without reproof, or urging them -to amend? - -_Answ._ Yes: in case, 1. That reproof hath been tried to the -utmost: 2. And it is most evident by full experience, that it is like -to do a great deal more hurt than good. - -The rule given by Christ, extendeth as well to families, as to others; -not to cast pearls before swine, nor to give that which is holy to -dogs; because it is more to the discomposure of a man's own peace, to -have a wife turn again, and all to rend him, than a stranger. As the -church may cease admonishing a sinner, after a certain time of -obstinacy, when experience hath ended their present hopes of bringing -the person to repentance, and thereupon may excommunicate him; so a -husband may be brought to the same despair with a wife, and may be -disobliged from ordinary reproof, though the nearness of the relation -forbid him to eject her. And in such a case where the family and -neighbourhood know the intractableness and obstinacy of the wife, it -is no scandal, nor sign of approbation, or neglect of duty, for a man -to be silent at her sin; because they look upon her as at present -incorrigible by that means: and it is the sharpest reproof to such a -one, to be unreproved, and to be let alone in her sin; as it is God's -greatest judgment on a sinner, to leave him to himself, and say, Be -filthy still. - -And there are some women whose fantasies and passions are naturally so -strong, as that it seemeth to me that in many cases they have not so -much as natural free will or power to restrain them; but if in all -other cases they acted as in some, I should take them for mere brutes, -that had no true reason; they seem naturally necessitated to do as -they do. I have known the long profession of piety, which in other -respects hath seemed sincere, to consist in a wife, with such -unmastered, furious passion, that she could not before strangers -forbear throwing what was in her hand in her husband's face, or -thrusting the burning candle into his face; and slandering him of the -filthiest sins; and when the passion was over, confess all to be -false, and her rage to be the reason of her speech and actions; and -the man, though a minister, of more than ordinary wit and strength, -yet fain to endure all without returns of violence till her death. -They that never knew such a case by trial, can tell how all might be -cured easily; but so cannot they that are put upon the cure. - -And there are some other women of the same uncurable strength of -imagination and passion, who in other respects are very pious and -prudent too, and too wise and conscionable to wrong their husbands -with their hands or tongues, who yet are utterly unable to forbear any -injury of the highest nature to themselves; but are so utterly -impatient of being crossed of their wills, that it would in all -likelihood cast them into melancholy or madness, or some mortal -sickness: and no reason signifieth any thing to debate such passions. -In case of pride, or some sinful custom, they are not able to bear -reproof, and to be hindered in the sin, without apparent danger of -distraction or death. I suppose these cases are but few; but what to -do in such cases when they come, is the present question. - -Nay, the question is yet harder, Whether to avoid such inconvenience, -one may contribute towards another's sin, by affording them the means -of committing it? - -_Answ._ 1. No man may contribute to sin as sin, formally -considered. 2. No man may contribute to another's sin, for sinful -ends, nor in a manner forbidden and sinful in himself. 3. No man may -contribute to another's sin, when he is not naturally or morally -necessitated to it, but might forbear it. - -But as it is consistent with the holiness of God to contribute those -natural and providential mercies, which he knoweth men will abuse to -sin, so is it in some cases with us his creatures to one another. God -giveth all men their lives and time, their reason and free will, -which he knoweth they will abuse to sin: he giveth them that meat, and -drink, and riches, and health, and vigour of senses, which are the -usual means of the sin and undoing of the world. - -_Object._ But God is not under any law or obligation as we are. - -_Answ._ His own perfection is above all law, and will not consist -with a consent or acting of any thing that is contrary to holiness and -perfection. But this I confess, that many things are contrary to the -order and duty of the creature, which are not contrary to the place -and perfection of the Creator. - -1. When man doth generate man, he knowingly contributeth to a sinful -nature and life; for he knoweth that it is unavoidable, and that which -is born of the flesh is flesh.[26] And yet he sinneth not by so doing, -because he is not bound to prevent sin by the forbearance of -generation. - -2. When one advanceth another to the office of magistracy, ministry, -&c. knowing that he will sin in it, he contributeth accidentally to -his sin; but so as he is not culpable for so doing. - -3. A physician hath to do with a froward and intemperate patient, who -will please his appetite, or else if he be denied, his passion will -increase his disease and kill him. In this case he may lawfully say, -let him take a little, rather than kill him, though by so doing he -contribute to his sin; because it is but a not hindering that which he -cannot hinder without a greater evil. The sin is only his that -chooseth it. - -And it is specially to be noted, that that which physically is a -positive act, and contributing to the matter of the sin, yet morally -is but a not hindering the sin by such a withholding of materials as -we are not obliged to withhold (which is the case also of God's -contributing to the matter of sin). If the physician in such a case, -or the parent of a sick and froward child, do actually give them that -which they sin in desiring, that giving is indeed such a furthering of -the sin as cannot be lawfully forborne, lest we do hurt; and therefore -is morally but a not hindering it, when we cannot hinder it. - -4. If a man have a wife so proud that she will go mad, or disturb him -and his family by rage, if her pride be not gratified by some sinful -fashions, curiosities, or excesses, if he give her money or materials -to do it with, to prevent her distraction, it is but like the foresaid -case of the physician, or parents of a sick child. - -In these cases I will give you a rule to walk by for yourselves, and a -caution how to judge of others. - -1. Be sure that you leave nothing undone that you can lawfully do, for -the cure and prevention of others' sins; and that it be not for want -of zeal against sin, through indifference or slothfulness, that you -forbear to hinder it, but merely through disability. 2. See that in -comparing the evil that is like to follow the impedition, you do not -mistake, but be sure that it be indeed a greater evil which you avoid -by not hindering that particular sin. 3. See therefore that your own -carnal interest weigh not with you more than there is cause; and that -you account not mere fleshly suffering a greater evil than sin. 4. But -yet that dishonour which may be cast upon religion, and the good of -souls, which may be hindered by a bodily suffering, may come into the -comparison. 5. And your own duties to men's bodies (as to save men's -lives, or health, or peace) are to be numbered with spiritual things, -and the materials of a sin may in some cases be administered for the -discharge of such a duty. If you knew a man would die if you give him -not hot water, and he will be drunk if you do give it him; in this -case you do but your duty, and he commits the sin: you do that which -is good, and are not bound to forbear it, because he will turn it to -sin, unless you see that the hurt by that sin is like to be so great -(besides the sin itself) as to discharge you from the duty of doing -good. - -2. As to others, (1.) Put them on to their duty and spare not. (2.) -But censure them not for the sins of their families, till you are -acquainted with all the case. It is usual with rash and carnal -censurers, to cry out of some godly ministers or gentlemen, that their -wives are as proud, and their children and servants as bad as others. -But are you sure that it is in their power to remedy it? Malice and -rashness judge at a distance of things which men understand not, and -sin in speaking against sin. - -_Quest._ II. If a gentleman, e.g. of £500, or £1000, or £2000, or -£3000, per annum, could spare honestly half his yearly rents, for his -children and for charitable uses, and his wife be so proud and -prodigal, that she will waste it all in housekeeping and excesses, and -will rage, be unquiet, or go mad, if she be hindered, what is a man's -duty in such a case? - -_Answ._ It is but an instance of the forementioned case, and -must thence be answered. 1. It is supposed that she is uncurable by -all wise and rational means of persuasion. 2. He is wisely to compare -the greatness of the evil that will come by crossing her, with the -good that may come by the improvement of his estate, and the -forbearance of those excesses. If her rage, or distraction, or -unquietness were like by any accident to do more hurt than his estate -may do good, he might take himself disabled from hindering the sin; -and though he give her the money which she mispendeth, it is not -sinning, but only not hindering sin when he is unable. 3. Ordinarily -some small or tolerable degree of sinful waste and excess may be -tolerated to avoid such mischiefs as else would follow; but not too -much. And though no just measure can be assigned, at what rate a man -may lawfully purchase his own peace, and consequently his liberty to -serve God, or at what rate he may save his wife from madness, or some -mortal mischiefs of her discontent, yet the case must be resolved by -such considerations; and a prudent man, that knoweth what is like to -be the consequent on both sides, may and must accordingly determine -it. 4. But ordinarily the life, health, or preservation of so proud, -luxurious, and passionate a woman, is not worth the saving at so dear -a rate, as the wasting of a considerable estate, which might be used -to relieve a multitude of the poor, and perhaps to save the lives of -many that are worthier to live. And, (1.) A man's duty to relieve the -poor and provide for his family is so great, (2.) And the account that -all men must give of the use of their talents is so strict, that it -must be a great reason indeed, that must allow him to give way to very -great wastefulness. And unless there be somewhat extraordinary in the -case, it were better deal with such a woman as a bedlam, and if she -will be mad, to use her as the mad are used, than for a steward of God -to suffer the devil to be served with his Master's goods. - -Lastly, I must charge the reader to remember, that both these cases -are very rare; and it is but few women that are so liable to so great -mischiefs, which may not be prevented at cheaper rates; and therefore -that the indulgence given in these decisions, is nothing to the -greater part of men, nor is to be extended to ordinary cases. But -commonly men every where sin by omission of a stricter government of -their families, and by Eli's sinful indulgence and remissness; and -though a wife must be governed as a wife, and a child as a child, yet -all must be governed as well as servants. And though it may be truly -said, that a man cannot hinder that sin, which he cannot hinder but by -sin, or by contributing to a greater hurt, yet it is to be concluded, -that every man is bound to hinder sin whenever he is able lawfully to -hinder it. - -And by the same measures, tolerations, or not hindering errors and -sins about religion in church and commonwealth, is to be judged of: -none must commit them or approve them; nor forbear any duty of their -own to cure them; but that is not a duty which is destructive, which -would be a duty when it were a means of edifying. - -[24] See Dr. Gouge on Family Relations, who saith the most against -women's giving. - -[25] 2 Sam. xxv. 18, 29, 30; Prov. xxxi. 11-13, 20; Hos. vi. 6; Matt. -ix. 13; xii. 7; 2 Kings iv. 9, 22. - -[26] John iii. 6; Eph. ii. 2, 3. - - - - -CHAPTER X. - -THE DUTIES OF PARENTS FOR THEIR CHILDREN. - - -OF how great importance the wise and holy education of children is, to -the saving of their souls, and the comfort of their parents, and the -good of church and state, and the happiness of the world, I have -partly told you before; but no man is able fully to express. And how -great that calamity is, which the world is fallen into through the -neglect of that duty, no heart can conceive; but they that think what -a case the heathen, infidel, and ungodly nations are in, and how rare -true piety is grown, and how many millions must lie in hell for ever, -will know so much of this inhuman negligence, as to abhor it. - -_Direct._ I. Understand and lament the corrupted and miserable -state of your children, which they have derived from you, and -thankfully accept the offers of a Saviour for yourselves and them, and -absolutely resign, and dedicate them to God in Christ in the sacred -covenant, and solemnize this dedication and covenant by their -baptism.[27] And to this end understand the command of God for -entering your children solemnly into covenant with him, and the -covenant mercies belonging to them thereupon. Rom. v. 12, 16-18; Eph. -ii. 1, 3; Gen. xvii. 4, 13, 14; Deut. xxix. 10-12; Rom. xi. 17, 20; -John iii. 3, 5; Matt. xix. 13, 14. - -You cannot sincerely dedicate yourselves to God, but you must dedicate -to him all that is yours, and in your power; and therefore your -children, as far as they are in your power. And as nature hath taught -you your power and your duty to enter them in their infancy into any -covenant with man, which is certainly for their good; (and if they -refuse the conditions when they come to age, they forfeit the -benefit;) so nature teacheth you much more to oblige them to God for -their far greater good, in case he will admit them into covenant with -him. And that he will admit them into his covenant, (and that you -ought to enter them into it,) is past doubt, in the evidence which the -Scripture giveth us, that from Abraham's time till Christ it was so -with all the children of his people; nay, no man can prove that before -Abraham's time, or since, God had ever a church on earth, of which the -infants of his servants (if they had any) were not members dedicated -in covenant to God, till of late times that a few began to scruple the -lawfulness of this. As it is a comfort to you, if the king would -bestow upon your infant children, (who were tainted by their father's -treason,) not only a full discharge from the blot of the offence, but -also the titles and estates of lords, though they understand none of -this till they come to age; so is it much more matter of comfort to -you, on their behalf, that God in Christ will pardon their original -sin, and take them as his children, and give them title to everlasting -life; which are the mercies of his covenant. - -_Direct._ II. As soon as they are capable, teach them what a -covenant they are in, and what are the benefits, and what the -conditions, that their souls may gladly consent to it when they -understand it; and you may bring them seriously to renew their -covenant with God in their own persons. But the whole order of -teaching both children and servants, I shall give you after by itself; -and therefore shall here pass by all that, except that which is to be -done more by your familiar converse, than by more solemn teaching. - -_Direct._ III. Train them up in exact obedience to yourselves, -and break them of their own wills. To that end, suffer them not to -carry themselves unreverently or contemptuously towards you; but to -keep their distance. For too much familiarity breedeth contempt, and -imboldeneth to disobedience. The common course of parents is to please -their children so long, by letting them have what they crave, and what -they will, till their wills are so used to be fulfilled, that they -cannot endure to have them denied; and so can endure no government, -because they endure no crossing of their wills. To be obedient, is to -renounce their own wills, and be ruled by their parents' or governor's -wills; to use them therefore to have their own wills, is to teach them -disobedience, and harden and use them to a kind of impossibility of -obeying. Tell them oft familiarly and lovingly of the excellency of -obedience, and how it pleaseth God, and what need they have of -government, and how unfit they are to govern themselves, and how -dangerous it is to children to have their own wills; speak often with -great disgrace of self-willedness and stubbornness, and tell others in -their hearing what hath befallen self-willed children. - -_Direct._ IV. Make them neither too bold with you, nor too -strange or fearful; and govern them not as servants, but as children, -making them perceive that you dearly love them, and that all your -commands, restraints, and corrections are for their good, and not -merely because you will have it so. They must be ruled as rational -creatures, that love themselves, and those that love them. If they -perceive that you dearly love them, they will obey you the more -willingly, and the easier be brought to repent of their disobedience, -and they will as well obey you in heart as in outward actions, and -behind your back as before your face. And the love of you (which must -be caused by your love to them) must be one of the chiefest means to -bring them to the love of all that good which you commend to them; and -so to form their wills sincerely to the will of God, and make them -holy. For if you are too strange to them, and too terrible, they will -fear you only, and not much love you; and then they will love no -books, no practices, that you commend to them, but like hypocrites -they will seek to please you to your face, and care not what they are -in secret and behind your backs. Nay, it will tempt them to loathe -your government, and all that good which you persuade them to, and -make them like birds in a cage, that watch for an opportunity to get -away and get their liberty. They will be the more in the company of -servants and idle children, because your terror and strangeness maketh -them take no delight in yours. And fear will make them liars, as oft -as a lie seemeth necessary to their escape. Parents that show much -love to their children, may safely show severity when they commit a -fault. For then they will see, that it is their fault only that -displeaseth you, and not their persons; and your love reconcileth them -to you when they are corrected; when less correction from parents that -are always strange or angry, and show no tender love to their -children, will alienate them, and do no good. Too much boldness of -children leadeth them, before you are aware, to contempt of parents -and all disobedience; and too much fear and strangeness depriveth them -of most of the benefits of your care and government: but tender love, -with severity only when they do amiss, and this at a reverent, -convenient distance, is the only way to do them good. - -_Direct._ V. Labour much to possess their hearts with the fear of -God, and a reverence of the holy Scriptures; and then whatsoever duty -you command them, or whatsoever sin you forbid them, show them some -plain and urgent texts of Scripture for it; and cause them to learn -them and oft repeat them; that so they may find reason and divine -authority in your commands: till their obedience begin to be rational -and divine, it will be but formal and hypocritical. It is conscience -that must watch them in private, when you see them not; and conscience -is God's officer and not yours; and will say nothing to them, till it -speak in the name of God. This is the way to bring the heart itself -into subjection; and also to reconcile them to all your commands, when -they see that they are first the commands of God (of which more anon). - -_Direct._ VI. In all your speeches of God and of Jesus Christ, -and of the holy Scripture, or the life to come, or of any holy duty, -speak always with gravity, seriousness, and reverence, as of the most -great and dreadful and most sacred things: for before children come to -have any distinct understanding of particulars, it is a hopeful -beginning to have their hearts possessed with a general reverence and -high esteem of holy matters; for that will continually awe their -consciences, and help their judgments, and settle them against -prejudice and profane contempt, and be as a seed of holiness in them. -For the fear of God is the beginning of wisdom, Psal. cxi. 10; Prov. -ix. 10; i. 7. And the very manner of the parents' speech and carriage, -expressing great reverence to the things of God, hath a very great -power to leave the like impression on a child: most children of godly -parents that ever came to good, I am persuaded, can tell you this by -experience, (if their parents did their duty in this point,) that the -first good that ever they felt upon their hearts, was a reverence to -holy things, which the speech and carriage of their parents taught -them. - -_Direct._ VII. Speak always before them with great honour and -praise of holy ministers and people, and with dispraise and loathing -of every sin, and of ungodly men.[28] For this also is a thing that -children will quickly and easily receive from their parents. Before -they can understand particular doctrines, they can learn in general -what kind of persons are most happy or most miserable, and they are -very apt to receive such a liking or disliking from their parents' -judgment, which hath a great hand in all the following good or evil of -their lives. If you possess them with good and honourable thoughts of -them that fear God, they will ever after be inclined to think well of -them, and to dislike those that speak evil of them, and to hear such -preachers, and to wish themselves such christians; so that in this and -the foregoing point it is that the first stirrings of grace in -children are ordinarily felt. And therefore on the other side, it is a -most pernicious thing to children, when they hear their parents speak -contemptuously or lightly of holy things and persons, and irreverently -talk of God, and Scripture, and the life to come, or speak -dispraisingly or scornfully of godly ministers or people, or make a -jest of the particular duties of a religious life: these children are -like to receive that prejudice or profane contempt into their hearts -betimes, which may bolt the doors against the love of God and -holiness, and make their salvation a work of much greater difficulty, -and much smaller hope. And therefore still I say, that wicked parents -are the most notable servants of the devil in all the world, and the -bloodiest enemies to their children's souls. More souls are damned by -ungodly parents (and next them by ungodly ministers and magistrates) -than by any instruments in the world besides. And hence it is also, -that whole nations are so generally carried away with enmity against -the ways of God; the heathen nations against the true God, and the -infidel nations against Christ, and the papist nations against -reformation and spiritual worshippers: because the parents speak evil -to the children of all that they themselves dislike; and so possess -them with the same dislike from generation to generation. "Woe to them -that call evil good, and good evil, that put darkness for light, and -light for darkness, that put bitter for sweet, and sweet for bitter," -Isa. v. 20. - -_Direct._ VIII. Let it be the principal part of your care and -labour in all their education, to make holiness appear to them the -most necessary, honourable, gainful, pleasant, delightful, amiable -state of life; and to keep them from apprehending it either as -needless, dishonourable, hurtful, or uncomfortable. Especially draw -them to the love of it, by representing it as lovely. And therefore -begin with that which is easiest and most grateful to them (as the -history of the Scripture, and the lives of the martyrs, and other good -men, and some short, familiar lessons). For though in restraining them -from sin, you must go to the highest step at first, and not think to -draw them from it by allowing them the least degree; (for every degree -disposeth to more, and none is to be allowed, and a general -reformation is the easiest as well as absolutely necessary;) yet in -putting them upon the practice of religious duties, you must carry -them on by degrees, and put them at first upon no more than they can -bear; either upon the learning of doctrines too high and spiritual for -them, or upon such duty for quality or quantity as is over-burdensome -to them; for if you once turn their hearts against religion, and make -it seem a slavery and a tedious life to them, you take the course to -harden them against it. And therefore all children must not be used -alike; as all stomachs must not be forced to eat alike. If you force -some to take so much as to become a surfeit, they will loathe that -sort of meat as long as they live. I know that nature itself, as -corrupt, hath already an enmity to holiness, and I know that this -enmity is not to be indulged in children at all; but withal I know -that misrepresentations of religion, and imprudent education, is the -way to increase it, and that the enmity being in the heart, it is the -change of the mind and love that is the overcoming of it, and not any -such constraint as tendeth not to reconcile the mind by love. The -whole skill of parents for the holy education of their children, doth -consist in this, to make them conceive of holiness as the most amiable -and desirable life; which is by representing it to them in words and -practice, not only as most necessary, but also as most profitable, -honourable, and delightful. Prov. iii. 17, "Her ways are ways of -pleasantness, and all her paths are peace," &c. - -_Direct._ IX. Speak often to them of the brutish baseness and -sinfulness of flesh-pleasing sensuality, and of the greater excellency -of the pleasures of the mind which consist in wisdom, and in doing -good. For your chiefest care must be to save them from flesh-pleasing; -which is not only in general the sum of all iniquity whatsoever, but -that which in special children are most prone to. For their flesh and -sense is as quick as others; and they want not only faith, but clear -reason to resist it; and so (besides their natural pravity) the custom -of obeying sense (which is in strength) without reason (which is in -infancy and almost useless) doth much increase this pernicious sin. -And therefore still labour to imprint in their minds an odious conceit -of a flesh-pleasing life; speak bitterly to them against gluttony, and -drunkenness, and excess of sport; and let them often hear or read the -parable of the glutton and Lazarus in the sixteenth of Luke; and let -them learn without book, Rom. viii. 1, 5-9, 13; xiii. 13, 14, and oft -repeat them. - -_Direct._ X. To this end, and also for the health of their -bodies, keep a strict guard upon their appetites (which they are not -able to guard themselves): keep them as exactly as you can to the -rules of reason, both in the quantity and quality of their food. Yet -tell them the reason of your restraint, or else they will secretly -strive the more to break their bounds. Most parents that ever I knew, -or had any good account of in that point, are guilty of the great hurt -and danger of their children's health and souls, by pleasing and -glutting them with meat and drink. If I should call them devils and -murderers to their own children, they would think I spake too harshly; -but I would not have them give so great occasion for it, as by -destroying (as far as lieth in them) the souls and bodies of their -children. They destroy their souls by accustoming them to gluttony, -and to be ruled by their appetites; which all the teaching in the -world will hardly ever after overcome, without the special grace of -God. What is all the vice and villany in the world, but the pleasing -of the desires of the flesh? And when they are habituated to this, -they are rooted in their sin and misery. And they destroy their -bodies, by suffering them to please their appetites, with raw fruits -and other hurtful things; but especially by drowning and overwhelming -nature by excess; and all this is through that beastly ignorance, -joined with self-conceitedness, which maketh them also overthrow -themselves. They think that their appetite is the measure of their -eating and drinking, and that if they drink but when they are thirsty, -(as some drunkards are continually,) and eat but when they are hungry, -it is no excess; and because they are not presently sick, or vomit it -not up again, the beasts think it doth them no harm, but good. You -shall hear them like mad people say, I warrant them, it will do them -no harm to eat and drink when they have list, it will make them strong -and healthful; I see not that those that are dieted so strictly are -any healthfuller than others. Whenas all this while they are burdening -nature, and destroying digestion, and vitiating all the humours of the -body, and turning them into a dunghill of phlegm and filth; which is -the fuel that breedeth and feedeth almost all the diseases that after -seize upon them while they live; and usually bringeth them to an -untimely end (as I have fullier opened before, part i. in the -directions against gluttony). If therefore you love either the souls -or bodies of your children, use them to temperance from their -infancy, and let not their appetites or craving wills, but your own -reason, be the chooser and the measure of their diet. Use them to eat -sparingly, and (so it moderately please their appetite, or be not such -as nature loatheth) let it be rather of the coarser than the finer -sort of diet; see it measured to them yourselves, and suffer no -servant to give them more, nor to let them eat or drink between meals -and out of season; and so you will help to overcome their sensual -inclinations, and give reason the mastery of their lives; and you -will, under God, do as much as any one thing can do to help them to a -healthful temper of body, which will be a very great mercy to them, -and fit them for their duty all their lives. - -_Direct._ XI. For sports and recreations, let them be such, and -so much, as may be needful to their health and cheerfulness; but not -so much as may carry away their minds from better things, and draw -them from their books or other duties, nor such as may tempt them to -gaming or covetousness. Children must have convenient sport for the -health of the body and alacrity of the mind; such as well exerciseth -their bodies is best, and not such as little stirreth them. Cards and -dice, and such idle sports, are every way most unfit, as tending to -hurt both body and mind. Their time also must be limited them, that -their play may not be their work; as soon as ever they have the use of -any reason and speech, they should be taught some better things, and -not left till they are five or six years of age, to do nothing, but -get a custom of wasting all their time in play. Children are very -early capable of learning something which may prepare them for more. - -_Direct._ XII. Use all your wisdom and diligence to root out the -sin of pride. And to that end, do not (as is usual with foolish -parents, that) please them with making them fine, and then by telling -them how fine they are; but use to commend humility and plainness to -them, and speak disgracefully of pride and fineness, to breed an -averseness to it in their minds. Cause them to learn such texts of -Scripture as speak of God's abhorring and resisting the proud, and of -his loving and honouring the humble: when they see other children that -are finely clothed, speak of it to them as their shame, that they may -not desire to be like them. Speak against boasting, and every other -way of pride which they are liable to: and yet give them the praise of -all that is well, for that is but their due encouragement. - -_Direct._ XIII. Speak to them disgracefully of the gallantry, and -pomp, and riches of the world, and of the sin of selfishness and -covetousness, and diligently watch against it, and all that may tempt -them to it. When they see great houses, and attendance, and gallantry, -tell them that these are the devil's baits, to entice poor sinners to -love this world, that they may lose their souls, and the world to -come. Tell them how much heaven excelleth all this; and that the -lovers of the world must never come thither, but the humble, and meek, -and poor in spirit. Tell them of the rich glutton in Luke xvi. that -was thus clothed in purple and silk, and fared deliciously every day; -but when he came to hell, could not get a drop of water to cool his -tongue, when Lazarus was in the joys of paradise. Do not as the -wicked, that entice their children to worldliness and covetousness, by -giving them money, and letting them game and play for money, and -promising them to make them fine or rich, and speaking highly of all -that are rich and great in the world; but tell them how much happier a -poor believer is, and withdraw all that may tempt their minds to -covetousness. Teach them how good it is to love their brethren as -themselves, and to give them part of what they have, and praise them -for it; and dispraise them when they are greedy to keep or heap up all -to themselves: and all will be little enough to cure this pernicious -sin. Teach them such texts as Psal. x. 3, "They bless the covetous -whom the Lord abhorreth." - -_Direct._ XIV. Narrowly watch their tongues, especially against -lying, railing, ribald talk, and taking the name of God in vain. And -pardon them many lighter faults about common matters, sooner than one -such sin against God. Tell them of the odiousness of all these sins, -and teach them such texts as most expressly condemn them; and never -pass it by or make light of it, when you find them guilty. - -_Direct._ XV. Keep them as much as may be from ill company, -especially of ungodly play-fellows. It is one of the greatest dangers -for the undoing of children in the world; especially when they are -sent to common schools: for there is scarce any of those schools so -good, but hath many rude and ungodly ill-taught children in it; that -will speak profanely, and filthily, and make their ribald and railing -speeches a matter of boasting; besides fighting, and gaming, and -scorning, and neglecting their lessons; and they will make a scorn of -him that will not do as they, if not beat and abuse him. And there is -such tinder in nature for these sparks to catch upon, that there are -very few children, but when they hear others take God's name in vain, -or sing wanton songs, or talk filthy words, or call one another by -reproachful names, do quickly imitate them: and when you have watched -over them at home as narrowly as you can, they are infected abroad -with such beastly vices, as they are hardly ever after cured of. -Therefore let those that are able, either educate their children most -at home, or in private and well ordered schools; and those that cannot -do so, must be the more exceeding watchful over them, and charge them -to associate with the best; and speak to them of the odiousness of -these practices, and the wickedness of those that use them; and speak -very disgracefully of such ungodly children: and when all is done, it -is a great mercy of God, if they be not undone by the force of the -contagion, notwithstanding all your antidotes. Those therefore that -venture their children into the rudest schools and company, and after -that to Rome, and other profane or popish countries, to learn the -fashions and customs of the world, upon pretence, that else they will -be ignorant of the course of the world, and ill-bred, and not like -others of their rank, may think of themselves and their own reasonings -as well as they please: for my part, I had rather make a -chimney-sweeper of my son, (if I had any,) than be guilty of doing so -much to sell or betray him to the devil. - -_Quest._ But is it not lawful for a man to send his son to travel? - -_Answ._ Yes, in these cases: 1. In case he be a ripe, confirmed -christian, that is, not in danger of being perverted, but able to -resist the enemies of the truth, and to preach the gospel, or to do -good to others; and withal have sufficient business to invite him. 2. -Or if he go in the company of wise and godly persons, and such be his -companions, and the probability of his gain be greater, than of his -loss and danger. 3. Or if he go only into religious countries, among -more wise and learned men than he converseth with at home, and have -sufficient motives for his course. But to send young, raw, unsettled -persons among papists, and profane, licentious people, (though perhaps -some sober person be in company with them,) and this only to see the -countries and fashions of the world, is an action unbeseeming any -christian that knoweth the pravity of human nature, and the mutability -of young, unfurnished heads, and the subtlety of deceivers, and the -contagiousness of sin and error, and the worth of a soul, and will not -do as some conjurers or witches, even sell a soul to the devil, on -condition he may see and know the fashions of the world; which alas, I -can quickly know enough of to grieve my heart, without travelling so -far to see them. If another country have more of Christ, and be nearer -heaven, the invitation is great; but if it have more of sin and hell, -I had rather know hell, and the suburbs of it too, by the map of the -word of God, than by going thither. And if such children return not -the confirmed children of the devil, and prove not the calamity of -their country and the church, let them thank special grace, and not -their parents or themselves. They overvalue that vanity which they -call breeding, who will hazard the substance, (even heavenly wisdom, -holiness, and salvation,) to go so far for so vain a shadow. - -_Direct._ XVI. Teach your children to know the preciousness of -time, and suffer them not to mispend an hour. Be often speaking to -them how precious a thing time is, and how short man's life is, and -how great his work, and how our endless life of joy or misery -dependeth on this little time: speak odiously to them of the sin of -those that play and idle away their time; and keep account of all -their hours, and suffer them not to lose any by excess of sleep, or -excess of play, or any other way; but engage them still in some -employment that is worth their time. - -Train up your children in a life of diligence and labour, and use them -not to ease and idleness when they are young.[29] Our wandering -beggars, and too many of the gentry, utterly undo their children by -this means, especially the female sex. They are taught no calling, nor -exercised in any employment, but only such as is meet for nothing but -ornament and recreation at the best; and therefore should have but -recreation hours, which is but a small proportion of their time. So -that by the sin of their parents, they are betimes engaged in a life -of idleness, which afterward it is wondrous hard for them to overcome; -and they are taught to live like swine or vermin, that live only to -live, and do small good in the world by living: to rise, and dress, -and adorn themselves, and take a walk, and so to dinner, and thence to -cards or dice, or chat and idle talk, or some play, or visit, or -recreation, and so to supper, and to chat again, and to bed, is the -lamentable life of too many that have great obligations to God, and -greater matters to do, if they were acquainted with them. And if they -do but interpose a few hypocritical, heartless words of prayer, they -think they have piously spent the day; yea, the health of many is -utterly ruined, by such idle, fleshly education. So that disuse doth -disable them from any considerable motion or exercise, which is -necessary to preserve their health. It would move one's heart with -pity, to see how the houses of some of the higher sort are like -hospitals; and education hath made, especially, the females like the -lame, or sick, or bedrid; so that one part of the day that should be -spent in some profitable employment, is spent in bed, and the rest in -doing nothing, or worse than nothing; and most of their life is made -miserable by diseases, so that if their legs be but used to carry them -about, they are presently out of breath, and are a burden to -themselves, and few of them live out little more than half their -days. Whereas, poor creatures, if their own parents had not betrayed -them into the sins of Sodom, pride, fulness of bread, and abundance of -idleness, they might have been in health, and lived like honest -christian people, and their legs and arms might have served them for -use, as well as for integrality and ornament. - -_Direct._ XVII. Let necessary correction be used with discretion, -according to these following rules. 1. Let it not be so seldom (if -necessary) as to leave them fearless, and so make it uneffectual; and -let it not be so frequent as to discourage them, or breed in them a -hatred of their parents. 2. Let it be different according to the -different tempers of your children; some are so tender and timorous, -and apt to be discouraged, that little or no correction may be best; -and some are so hardened and obstinate, that it must be much and sharp -correction that must keep them from dissoluteness and contempt. 3. Let -it be more for sin against God (as lying, railing, filthy speaking, -profaneness, &c.) than for faults about your worldly business. 4. -Correct them not in passion, but stay till they perceive that you are -calmed; for they will think else, that your anger rather than your -reason is the cause. 5. Always show them the tenderness of your love, -and how unwilling you are to correct them, if they could be reformed -any easier way; and convince them that you do it for their good. 6. -Make them read those texts of Scripture which condemn their sin, and -then those which command you to correct them. As for example, if lying -be their sin, turn them first to Prov. xii. 22, "Lying lips are -abomination to the Lord, but they that deal truly are his delight." -And xiii. 5, "A righteous man hateth lying." John viii. 44, "Ye are of -your father the devil,--when he speaketh a lie, he speaketh of his -own; for he is a liar, and the father of it." Rev. xxii. 15, "For -without are dogs--and whosoever loveth and maketh a lie." And next -turn him to Prov. xiii. 24, "He that spareth his rod, hateth his son; -but he that loveth him chasteneth him betimes." Prov. xxix. 15, "The -rod and reproof give wisdom; but a child left to himself bringeth his -mother to shame." Prov. xxii. 15, "Foolishness is bound in the heart -of a child; but the rod of correction shall drive it far from him." -Prov. xxiii. 13, 14, "Withhold not correction from the child; for if -thou beatest him with the rod, he shall not die; thou shalt beat him -with the rod, and shalt deliver his soul from hell." Prov. xix. 18, -"Chasten thy son while there is hope, and let not thy soul spare for -his crying." Ask him whether he would have you by sparing him, to -disobey God, and hate him, and destroy his soul. And when his reason -is convinced of the reasonableness of correcting him, it will be the -more successful. - -_Direct._ XVIII. Let your own example teach your children that -holiness, and heavenliness, and blamelessness of tongue and life, -which you desire them to learn and practise. The example of parents is -most powerful with children, both for good and evil. If they see you -live in the fear of God, it will do much to persuade them, that it is -the most necessary and excellent course of life, and that they must do -so too; and if they see you live a carnal, voluptuous, and ungodly -life, and hear you curse or swear, or talk filthily or railingly, it -will greatly imbolden them to imitate you. If you speak never so well -to them, they will sooner believe your bad lives, than your good words. - -_Direct._ XIX. Choose such a calling and course of life for your -children, as tendeth most to the saving of their souls, and to their -public usefulness for church or state. Choose not a calling that is -most liable to temptations and hinderances to their salvation, though -it may make them rich; but a calling which alloweth them some leisure -for the remembering the things of everlasting consequence, and fit -opportunities to get good, and to do good. If you bind them -apprentices, or servants, if it be possible, place them with men -fearing God; and not with such as will harden them in their sin. - -_Direct._ XX. When they are marriageable, and you find it needful, -look out such for them as are suitable betimes. When parents stay too -long, and do not their duties in this, their children often choose for -themselves to their own undoing; for they choose not by judgment, but -blind affection. - -Having thus told you the common duties of parents for their children, -I should next have told you what specially belongeth to each parent; -but to avoid prolixity, I shall only desire you to remember especially -these two directions. 1. That the mother who is still present with -children when they are young, be very diligent in teaching them, and -minding them of good things. When the fathers are abroad, the mothers -have more frequent opportunities to instruct them, and be still -speaking to them of that which is most necessary, and watching over -them. This is the greatest service that most women can do for God in -the world: many a church that hath been blessed with a good minister, -may thank the pious education of mothers; and many a thousand souls in -heaven may thank the holy care and diligence of mothers, as the first -effectual means. Good women this way (by the good education of their -children) are ordinarily great blessings both to church and state. -(And so some understand 1 Tim. ii. 15, by "child-bearing," meaning -bringing up children for God; but I rather think it is by Mary's -bearing Christ, the promised seed.) - -2. By all means let children be taught to read, if you are never so -poor, and whatever shift you make; or else you deprive them of a -singular help to their instruction and salvation. It is a thousand -pities that a Bible should signify no more than a chip to a rational -creature, as to their reading it themselves: and that so many -excellent books as be in the world, should be as sealed or -insignificant to them. - -But if God deny you children, and save you all this care and labour, -repine not, but be thankful, believing it is best for you. Remember -what a deal of duty, and pains, and heart's grief he hath freed you -from, and how few speed well, when parents have done their best: what -a life of misery children must here pass through, and how sad the fear -of their sin and damnation would have been to you. - -[27] See my Treatise for Infant Baptism. - -[28] Isa. iii. 7-9, 11; Psal. xv. 4; ci.; x. 2-4. - -[29] It was one of the Roman laws of the twelve tables, Filius arte -carens, patris incuria, eidem vitæ necessaria ne præstato. Alioqui -parentes nutrire cogitor. A son that is taught no trade to live by, -shall not be bound to keep his parents in want, but others shall. -Ezek. xvi. 49. - - - - -CHAPTER XI. - -THE SPECIAL DUTIES OF CHILDREN TOWARDS THEIR PARENTS. - - -THOUGH precepts to children are not of so much force as to them of -riper age, because of their natural incapacity, and their childish -passions and pleasures which bear down their weak degree of reason; -yet somewhat is to be said to them, because that measure of reason -which they have is to be exercised, and by exercise to be improved: -and because even those of riper years, while they have parents, must -know and do their duty to them; and because God useth to bless even -children as they perform their duties. - -_Direct._ I. Be sure that you dearly love your parents; delight -to be in their company; be not like those unnatural children, that -love the company of their idle play-fellows better than their parents, -and had rather be abroad about their sports, than in their parents' -sight. Remember that you have your being from them, and come out of -their loins: remember what sorrow you have cost them, and what care -they are at for your education and provision; and remember how -tenderly they have loved you, and what grief it will be to their -hearts if you miscarry, and how much your happiness will make them -glad: remember what love you owe them both by nature and in justice, -for all their love to you, and all that they have done for you: they -take your happiness or misery to be one of the greatest parts of the -happiness or misery of their own lives. Deprive them not then of their -happiness, by depriving yourselves of your own; make not their lives -miserable, by undoing yourselves. Though they chide you, and restrain -you, and correct you, do not therefore abate your love to them. For -this is their duty, which God requireth of them, and they do it for -your good. It is a sign of a wicked child, that loveth his parents the -less because they correct him, and will not let him have his own will. -Yea, though your parents have many faults themselves, yet you must -love them as your parents still. - -_Direct._ II. Honour your parents both in your thoughts, and -speeches, and behaviour. Think not dishonourably or contemptuously of -them in your hearts. Speak not dishonourably, rudely, unreverently, or -saucily, either to them or of them. Behave not yourselves rudely and -unreverently before them. Yea, though your parents be never so poor in -the world, or weak of understanding, yea, though they were ungodly, -you must honour them notwithstanding all this; though you cannot -honour them as rich, or wise, or godly, you must honour them as your -parents. Remember that the fifth commandment hath a special promise of -temporal blessing; "Honour thy father and mother that thy days may be -long in the land," &c. And consequently the dishonourers of parents -have a special curse even in this life: and the justice of God is -ordinarily seen in the execution of it; the despisers and dishonourers -of their parents seldom prosper in the world. There are five sorts of -sinners that God useth to overtake with vengeance even in this life. -1. Perjured persons and false witnesses. 2. Murderers. 3. Persecutors. -4. Sacrilegious persons. And, 5. The abusers and dishonourers of their -parents. Remember the curse on Ham, Gen. ix. 22, 25. It is a fearful -thing to see and hear how some ill-bred ungodly children will talk -contemptuously and rudely to their parents, and wrangle and contend -with them, and contradict them, and speak to them as if they were -their equals: (and it is commonly long of the parents themselves that -breed them to it:) and at last they will grow even to abuse and vilify -them. Read Prov. xxx. 17, "The eye that mocketh at his father, and -despiseth to obey his mother, the ravens of the valley shall pick it -out, and the young eagles shall eat it." - -_Direct._ III. Obey your parents in all things (which God forbiddeth -not). Remember that as nature hath made you unfit to govern yourselves, -so God in nature hath mercifully provided governors for you. Here I -shall first tell you what obedience is, and then tell you why you must -be thus obedient. I. To obey your parents is to do that which they -command you, and forbear that which they forbid you, because it is -their will you should do so. You must, 1. Have in your minds a desire -to please them, and be glad when you can please them, and sorry when -you offend them; and then, 2. You must not set your wit or your will -against theirs, but readily obey their commands, without -unwillingness, murmuring, or disputing: though you think your own way -is best, and your own desires are but reasonable, yet your own wit and -will must be subjected unto theirs, or else how do you obey them? II. -And for the reasons of your obedience, 1. Consider it is the will of -God that it should be so, and he hath made them as his officers to -govern you; and in disobeying them, you disobey him. Read Eph. vi. -1-3, "Children, obey your parents in the Lord; for this is right. -Honour thy father and mother, (which is the first commandment with -promise,) that it may be well with thee, and thou mayst live long on -the earth." Col. iii. 20, "Children, obey your parents in all things, -for this is well-pleasing unto the Lord." Prov. xxiii. 22, "Hearken to -thy father that begat thee, and despise not thy mother when she is -old." Prov. xiii. 1, "A wise son heareth his father's instruction." -Prov. i. 8, 9, "My son, hear the instruction of thy father, and -forsake not the law of thy mother; for they shall be an ornament of -grace unto thy head, and chains about thy neck." 2. Consider also, -that your parents' government is necessary to your own good; and it is -a government of love: as your bodies would have perished, if your -parents or some others had not taken care for you, when you could not -help yourselves; so your minds would be untaught and ignorant, even -like to brutes, if you had not others to teach and govern you. Nature -teacheth the chickens to follow the hen, and all things when they are -young, to be led and guided by their dams; or else what would become -of them? 3. Consider also, that they must be accountable to God for -you; and if they leave you to yourselves, it may be their destruction -as well as yours, as the sad example of Eli telleth you. Rebel not -therefore against those that God by nature and Scripture hath set over -you; though the fifth commandment require obedience to princes, and -masters, and pastors, and other superiors, yet it nameth your father -and mother only, because they are the first of all your governors, to -whom by nature you are most obliged. - -But perhaps you will say, that though little children must be ruled by -their parents, yet you are grown up to riper age, and are wise enough -to rule yourselves. I answer, God doth not think so; or else he would -not have set governors over you. And are you wiser than he? It is but -few in the world that are wise enough to rule themselves; else God -would not have set princes, and magistrates, and pastors, and teachers -over them, as he hath done. The servants of the family are as old as -you, and yet are unfit to be rulers of themselves. God loveth you -better than to leave you masterless, as knowing that youth is rash and -unexperienced. - -_Quest._ But how long are children under the command and government of -their parents? - -_Answ._ There are several acts and degrees of parents' government, -according to the several ends and uses of it. Some acts of their -government are but to teach you to go and speak, and some to teach you -your labour and calling, and some to teach you good manners, and the -fear of God, or the knowledge of the Scriptures, and some are to -settle you in such a course of living, in which you shall need their -nearer oversight no more. When any one of these ends are fully -attained, and you have all that your parents' government can help you -to, then you are past that part of their government. But still you owe -them, not only love, and honour, and reverence; but obedience also in -all things in which they are still appointed for your help and -guidance: even when you are married from them, though you have a -propriety in your own estates, and they have not so strict a charge of -you as before; yet if they command you your duty to God or them, you -are still obliged to obey them. - -_Direct._ IV. Be contented with your parents' provision for you, -and disposal of you. Do not rebelliously murmur against them, and -complain of their usage of you; much less take any thing against their -wills. It is the part of a fleshly rebel, and not of an obedient -child, to be discontent and murmur because they fare not better, or -because they are kept from sports and play, or because they have not -better clothes, or because they have not money allowed them, to spend -or use at their own discretion. Are not you under government? and the -government of parents, and not of enemies? Are your lusts and -pleasures fitter to govern you, than your parents' discretion? Be -thankful for what you have, and remember that you deserve it not, but -have it freely: it is your pride or your fleshly sensuality that -maketh you thus to murmur, and not any wisdom or virtue that is in -you. Get down that pride and fleshly mind, and then you will not be so -eager to have your wills. What if your parents did deal too hardly -with you, in your food, or raiment, or expenses? What harm doth it do -you? Nothing but a selfish, sensual mind would make so great a matter -of it. It is a hundred times more dangerous to your souls and bodies -to be bred too high, and fed too full and daintily, than to be bred -too low, and fed too hardly. One tendeth to pride, and gluttony, and -wantonness, and the overthrow of health and life; and the other -tendeth to a humble, mortified, self-denying life, and to the health -and soundness of the body. Remember how the earth opened, and -swallowed all those rebellious murmurers that grudged, against Moses -and Aaron, Num. xvi.; read it, and apply it to your case; and remember -the story of rebellious Absalom; and the folly of the prodigal, Luke -xv.; and desire not to be at your own disposal; nor be eager to have -the vain desire of your hearts fulfilled. While you contentedly submit -to your parents, you are in God's way, and may expect his blessing; -but when you will needs be carvers for yourselves, you may expect the -punishment of rebels. - -_Direct._ V. Humble yourselves and submit to any labour that your -parents shall appoint you to. Take heed, as you love your souls, lest -either a proud heart make you murmur and say, This work is too low and -base a drudgery for me; or lest a lazy mind and body make you say, -This work is too hard and toilsome for me; or lest a foolish, playful -mind do make you weary of your book or labour, that you may be at your -sports, and say, This is too tedious for me. It is little or no hurt -that is like to befall you by your labour and diligence; but it is a -dangerous thing to get a habit or custom of idleness and -voluptuousness in your youth. - -_Direct._ VI. Be willing and thankful to be instructed by your -parents, or any of your teachers, but especially about the fear of -God, and the matters of your salvation. These are the matters that you -are born and live for; these are the things that your parents have -first in charge to teach you. Without knowledge and holiness all the -riches and honours of the world are nothing worth; and all your -pleasures will but undo you.[30] Oh what a comfort is it to -understanding parents to see their children willing to learn, and to -love the word of God, and lay it up in their hearts, and talk of it, -and obey it, and prepare betimes for everlasting life! If such -children die before their parents, how joyfully may they part with -them as into the arms of Christ, who hath said, "That of such is the -kingdom of heaven," Matt. xix. 14. And if the parents die first, how -joyfully may they leave behind them a holy seed, that is like to serve -God in their generation, and to follow them to heaven, and live with -them for ever. But, whether they live or die, what a heart-breaking to -the parents are ungodly children, that love not the word and way of -God, and love not to be taught or restrained from their own licentious -courses. - -_Direct._ VII. Patiently submit to the correction which your -parents lay upon you. Consider, that God hath commanded them to do it, -and that to save your souls from hell; and that they hate you, if they -correct you not when there is cause; and that they must not spare for -your crying, Prov. xiii. 24; xxii. 15; xxix. 15; xxiii. 13, 14; xix. 18. -It is not their delight, but for your own necessity. Avoid the fault, -and you may escape the correction. How much rather had your parents -see you obedient, than hear you cry! It is not long of them, but of -yourselves, that you are corrected. Be angry with yourselves, and not -with them. It is a wicked child, that instead of being better by -correction, will hate his parents for it, and so grow worse. -Correction is a means of God's appointment; and therefore go to God on -your knees in prayer, and entreat him to bless and sanctify it to you, -that it may do you good. - -_Direct._ VIII. Choose not your own company, but use such company -as by your parents is appointed you. Bad company is the first undoing -of a child. When for the love of sport you choose such play-fellows as -are idle, and licentious, and disobedient, and will teach you to -curse, and swear, and lie, and talk filthily, and draw you from your -book or duty, this is the devil's high-way to hell. Your parents are -fittest to choose your company. - -_Direct._ IX. Choose not your own calling or trade of life, -without the choice or consent of your parents. You may tell them what -you are most inclined to, but it belongeth more to them than to you to -make the choice; and it is your part to bring your wills to theirs. -Unless your parents choose a calling for you that is unlawful; and -then you may (with humble submissiveness) refuse it. But if it be only -inconvenient, you have liberty afterward to change it for a better, if -you can, when you are from under their disposal and government. - -_Direct._ X. Marry not without your parents' consent. Nay, if it -may be, let their choice determine first of the person, and not your -own: unexperienced youth doth choose by fancy and passion, when your -experienced parents will choose by judgment. But if they would force -you to join yourselves to such as are ungodly, and like to make your -lives either sinful or miserable, you may humbly refuse them. But you -must remain unmarried, while by the use of right means you can live in -chastity, till your parents are in a better mind. But if indeed you -have a flat necessity of marrying, and your parents will consent to -none but one of a false religion, or one that is utterly unfit for -you, in such a case they forfeit their authority in that point, which -is given them for their edification, and not for your destruction; and -then you should advise with other friends that are more wise and -faithful: but if you suffer your fond affections to contradict your -parents' wills, and pretend a necessity, (that you cannot change your -affections,) as if your folly were uncurable; this is but to enter -sinfully into that state of life, which should have been sanctified to -God, that he might have blessed it to you. - -_Direct._ XI. If your parents be in want, it is your duty to -relieve them according to your ability; yea, and wholly to maintain -them, if there be need. For it is not possible by all that you can do, -that ever you can be on even terms with them; or ever requite them for -what you have received of them. It is base inhumanity, when parents -come to poverty, for children to put them off with some short -allowance, and to make them live almost like their servants, when you -have riches and plenty for yourselves. Your parents should still be -maintained by you as your superiors, and not as inferiors. See that -they fare as well as yourselves; yea, though you got not your riches -by their means, yet even for your being you are their debtors for more -than that. - -_Direct._ XII. Imitate your parents in all that is good, both -when they are living, and when they are dead. If they were lovers of -God, and of his word and service, and of those that fear him, let -their example provoke you, and let the love that you have to them, -engage you in this imitation. A wicked child of godly parents is one -of the most miserable wretches in the world. With what horror do I -look on such a person! How near is such a wretch to hell! When father -or mother were eminent for godliness, and daily instructed them in the -matters of their salvation, and prayed with them, and warned them, and -prayed for them, and after all this the children shall prove covetous -or drunkards, or whoremongers, or profane, and enemies to the servants -of God, and deride or neglect the way of their religious parents, it -would make one tremble to look such wretches in the face. For though -yet there is some hope of them, alas, it is so little, that they are -next to desperate; when they are hardened under the most excellent -means, and the light hath blinded them, and their acquaintance with -the ways of God hath but turned their hearts more against them, what -means is left to do good to such resisters of the grace of God as -these? The likeliest is some heavy dreadful judgment. Oh what a woeful -day will it be to them, when all the prayers, and tears, and -teachings, and good examples of their religious parents shall witness -against them! How will they be confounded before the Lord! And how sad -a thought is it to the heart of holy, diligent parents, to think that -all their prayers and pains must witness against their graceless -children, and sink them deeper into hell! And yet, alas, how many such -woeful spectacles are there before our eyes! and how deeply doth the -church of God suffer by the malice and wickedness of the children of -those parents that taught them better, and walked before them in a -holy, exemplary life! But if parents be ignorant, superstitious, -idolatrous, popish, or profane, their children are forward enough to -imitate them. Then they can say, Our forefathers were of this mind, -and we hope they are saved; and we will rather imitate them, than such -innovating reformers as you. As they said to Jeremiah, chap. xliv. -16-18, "As for the word that thou hast spoken to us in the name of the -Lord, we will not hearken to thee. But we will--burn incense to the -queen of heaven--as we have done, we and our fathers, our kings, and -our princes in the cities of Judah, and in the streets of Jerusalem; -for then we had plenty of victuals, and were well, and saw no evil: -but since we left off to burn incense to the queen of heaven,--we have -wanted all things, and have been consumed by the sword and by the -famine." Thus they walk "after the imagination of their hearts, and -after Baalim (the false worship) which their fathers taught them," -Jer. ix. 14. "And they forget God's name as their fathers did forget -it," Jer. xxiii. 27. "They and their fathers have transgressed to this -day," Ezek. ii. 3. Yea, "They harden their necks, and do worse than -their fathers," Jer. vii. 26. Thus in error and sin they can imitate -their forefathers, when they should rather remember, 1 Pet. i. 18, 19, -that it cost Christ his blood "to redeem men from their vain -conversation received by tradition from their fathers." And they -should penitently confess, as Dan. ix. 8, "O Lord, to us belong -confusion of face, to our kings, to our princes, and to our fathers, -because we have sinned against thee," ver. 16. And as Psal. cvi. 6, -"We have sinned with our fathers," &c. Saith God, Jer. xvi. 11-13, -"Behold, your fathers have forsaken me--and have not kept my law; and -ye have done worse than your fathers: therefore I will cast you out," -&c. Jer. xliv. 9, 10, "Have ye forgotten the wickedness of your -fathers, and the wickedness of the kings of Judah, and your own -wickedness? They are not humbled even unto this day." See ver. 21. -Zech. i. 4, "Be not as your fathers, to whom the former prophets have -cried, saying, Turn ye now from your evil ways, but they did not -hear." Mal. iii. 7, "Even from the days of your fathers ye are gone -away from mine ordinances, and have not kept them. Return unto me, and -I will return unto you." Ezek. xx. 18, "Walk ye not in the statutes of -your fathers." So ver. 27, 30, 36. Follow not your fathers in their -sin and error, but follow them where they follow Christ, 1 Cor. xi. 1. - -[30] Read Mr. Tho. White's little book for little children. Mark ix. 36; -x. 14, 16. - - - - -CHAPTER XII. - -THE SPECIAL DUTIES OF CHILDREN AND YOUTH TOWARDS GOD. - - -THOUGH I put your duty to your parents first, because it is first -learned, yet your duty to God immediately is your greatest and most -necessary duty. Learn these following precepts well. - -_Direct._ I. Learn to understand the covenant and vow which in -your baptism you made with God the Father, the Son, and the Holy -Ghost, your Creator, Redeemer, and Regenerator: and when you well -understand it, renew that covenant with God in your own persons, and -absolutely deliver up yourselves to God, as your Creator, Redeemer, -and Sanctifier, your Owner, your Ruler, and your Father and felicity. -Baptism is not an idle ceremony, but the solemn entering into covenant -with God, in which you receive the greatest mercies, and bind -yourselves to the greatest duties. It is but the entering into that -way which you must walk in all your lives, and avowing that to God -which you must be still performing. And though your parents had -authority to promise for you, it is you that must perform it; for it -was you that they obliged. If you ask by what authority they obliged -you in covenant to God, I answer, by the authority which God hath -given them in nature, and in Scripture; as they oblige you to be -subjects of the king, or as they enter your names into any covenant, -by lease or other contract, which is for your benefit; and they do it -for good, that you may have part in the blessings of the covenant; and -if you grudge at it, and refuse your own consent when you come to age, -you lose the benefits. If you think they did you wrong, you may be out -of covenant when you will, if you will renounce the kingdom of heaven. -But it is much wiser to be thankful to God, that your parents were -the means of so great a blessing to you, and to do that again more -expressly by yourselves which they did for you; and openly with -thankfulness to own the covenant in which you are engaged, and live in -the performance and in the comforts of it all your days. - -_Direct._ II. Remember that you are entering into the way to -everlasting life, and not into a place of happiness or continuance. -Presently therefore set your hearts on heaven, and make it the design -of all your lives, to live in heaven with Christ for ever. O happy -you, if God betimes will thoroughly teach you to know what it is that -must make you happy; and if at your first setting out, your end be -right, and your faces be heavenward! Remember that as soon as you -begin to live, you are hasting towards the end of your lives: even as -a candle as soon as it beginneth to burn, and the hour-glass as soon -as it is turned, is wasting, and hasting to its end; so as soon as you -begin to live, your lives are in a consumption, and posting towards -your final hour. As a runner, as soon as he beginneth his race, is -hasting to the end of it; so are your lives, even in your youngest -time. It is another kind of life that you must live for ever, than -this trifling, pitiful, fleshly life. Prepare therefore speedily for -that which God sent you hither to prepare for. O happy you, if you -begin betimes, and go on with cheerful resolution to the end! It is -blessed wisdom to be wise betimes, and to know the worth of time in -childhood, before any of it be wasted and lost upon the fooleries of -the world. Then you may grow wise indeed, and be treasuring up -understanding, and growing up in sweet acquaintance with the Lord, -when others are going backwards, and daily making work for sad -repentance or final desperation. Eccl. xxi. 1, "Remember now thy -Creator in the days of thy youth, while the evil days come not, nor -the years draw nigh, when thou shalt say, (of all things here below,) -I have no pleasure in them." - -_Direct._ III. Remember that you have corrupted natures to be -cured, and that Christ is the Physician that must cure them; and the -Spirit of Christ must dwell within you, and make you holy, and give -you a new heart and nature, which shall love God and heaven above all -the honour and pleasures of the world: rest not therefore till you -find that you are born anew, and that the Holy Ghost hath made you -holy, and quickened your hearts with the love of God, and of your dear -Redeemer.[31] The old nature loveth the things of this world, and the -pleasures of this flesh; but the new nature loveth the Lord that made -you, and redeemed and renewed you, and the endless joys of the world -to come, and that holy life which is the way thereto. - -_Direct._ IV. Take heed of loving the pleasures of the flesh, in -over-much eating, or drinking, or play. Set not your hearts upon your -belly or your sport; let your meat, and sleep, and play be moderate. -Meddle not with cards or dice, or any bewitching or riotous sports: -play not for money, lest it stir up covetous desires, and tempt you to -be over-eager in it, and to lie, and wrangle, and fall out with -others. Use neither food or sports which are not for your health; a -greedy appetite enticeth children to devour raw fruits, and to rob -their neighbours' orchards, and at once to undo both soul and body. -And an excessive love of play doth cause them to run among bad -companions, and lose their time, and destroy the love of their books, -and their duty, and their parents themselves, and all that is good. -You must eat, and sleep, and play for health, and not for useless, -hurtful pleasure.[32] - -_Direct._ V. Subdue your own wills and desires to the will of God -and your superiors, and be not eagerly set upon any thing which God or -your parents do deny you. Be not like those self-willed, fleshly -children, that are importunate for any thing which their fancy or -appetite would have, and cry or are discontent if they have it not. -Say not that I must have this or that, but be contented with any thing -which is the will of God and your superiors. It is the greatest misery -and danger in the world, to have all your own wills, and to be given -up to your hearts' desire.[33] - -_Direct._ VI. Take heed of a custom of foolish, filthy railing, -lying, or any other sinful words. You think it is a small matter, but -God thinketh not so; it is not a jesting matter to sin against the God -that made you: it is fools that make a sport with sin, Prov. xiv. 9; -x. 23; xxvi. 19. One lie, one curse, one oath, one ribald, or railing, -or deriding word, is worse than all the pain that ever your flesh -endured. - -_Direct._ VII. Take heed of such company and play-fellows, as -would entice and tempt you to any of these sins, and choose such -company as will help you in the fear of God. And if others mock at -you, care no more for it, than for the shaking of a leaf, or the -barking of a dog. Take heed of lewd and wicked company, as ever you -care for the saving of your souls. If you hear them rail, or lie, or -swear, or talk filthily, be not ashamed to tell them, that God -forbiddeth you to keep company with such as they, Psal. cxix. 63; -Prov. xiii. 20; xviii. 7; 1 Cor. v. 12; Eph. v. 11. - -_Direct._ VIII. Take heed of pride and covetousness. Desire not -to be fine, nor to get all to yourselves; but be humble, and meek, and -love one another, and be as glad that others are pleased as -yourselves. - -_Direct._ IX. Love the word of God, and all good books which -would make you wiser and better; and read not play-books, nor -tale-books, nor love-books, nor any idle stories. When idle children -are at play and fooleries, let it be your pleasure to read and learn -the mysteries of your salvation. - -_Direct._ X. Remember that you keep holy the Lord's day. Spend -not any of it in play or idleness: reverence the ministers of Christ, -and mark what they teach you, and remember it is a message from God -about the saving of your souls. Ask your parents when you come home, -to help your understandings and memories in any thing which you -understood not or forgot. Love all the holy exercises of the Lord's -day, and let them be pleasanter to you than your meat or play. - -_Direct._ XI. Be as careful to practise all, as to hear and read -it. Remember all is but to make you holy, to love God, and obey him: -take heed of sinning against your knowledge, and against the warnings -that are given you. - -_Direct._ XII. When you grow up, by the direction of your parents -choose such a trade or calling, as alloweth you the greatest helps for -heaven, and hath the fewest hinderances, and in which you may be most -serviceable to God before you die. If you will but practise these few -directions, (which your own hearts must say have no harm in any of -them,) what happy persons will you be for ever! - -[31] 2 Cor. v. 17; Rom. viii. 9, 13; John iii. 3, 5, 6. - -[32] 1 Cor. x. 31. - -[33] Psal. lxxxi. 10-12. - - - - -CHAPTER XIII. - -THE DUTIES OF SERVANTS TO THEIR MASTERS. - - -IF servants would have comfortable lives, they must approve themselves -and their service unto God, because from him they must have their -comforts; which may be done by following these directions. - -_Direct._ I. Reverence the providence of God which calleth you to -a servant's life, and murmur not at your labour, or your low -condition; but know your mercies, and be thankful for them. Though -perhaps you have more labour than your masters, yet, have you not less -care than they? Most servants may have quieter lives, if it were not -for their unthankful, discontented hearts. You are not troubled with -the care of providing your landlord's rent, or meat, and drink, and -wages for your servants, nor with the wants and desires of wives and -children, nor with the faults and naughtiness of such as you must use -or trust; nor with the losses and crosses which your masters are -liable to. Be thankful to God, who for a little bodily labour, doth -free you from the burden of all these cares. - -_Direct._ II. Take your condition as chosen for you by God, and -take yourselves as his servants, and your work as his, and do all as -to the Lord, and not only for man; and expect from God your chief -reward. You will be else but eye-servants and hypocrites, if the fear -of God do not awe your consciences: and if you were the best servants -to your masters in the world, and did not all in obedience to God, it -were but a low, unprofitable service; if you believe that there is an -infinite distance between God and man, you may conceive what a -difference there is between serving God and man: your wages is all -your reward from man, but eternal life is God's reward: and the very -same work and labour which one man hath but his year's wages for, -another hath everlasting life for, (though not of merit, yet of the -bounty of our Lord,) Rom. vi. 23; because he doth it in love and -obedience to that God who hath promised this reward. "Servants, obey -in all things your masters according to the flesh: not with -eye-service, as men-pleasers, but in singleness of heart, fearing God: -and whatsoever ye do, do it heartily as to the Lord, and not unto men; -knowing that of the Lord ye shall receive the reward of the -inheritance; for ye serve the Lord Christ: but he that doeth wrong, -shall receive for the wrong which he hath done: and there is no -respect of persons," Col. iii. 22-25. The like is in Eph. vi. 5-8. So -much doth God respect the heart, that the very same action hath such -different successes and rewards, as it is done to different ends, and -from different principles: your lowest service may be thus sanctified -and acceptable to God. - -_Direct._ III. Be conscionable and faithful in performing all the -labour and duty of a servant. Neglect not such business as you are to -do; nor do it lazily, and deceitfully, and by the halves. As it is -thievery or deceit for a man in the market to sell another the whole -of his commodity, and when he hath done, to keep back and defraud him -of a part; so is it no less for a servant that selleth his time and -labour to another, to defraud him of part of that time and service -which you sold him. Think not therefore that it is no sin, to idle -away an hour which is not your own, or to slubber over the work which -you undertake to do. Slothfulness and unconscionableness make servants -deceitful: such care not how they do their work, if they can but make -their masters believe that it is done well: they are hypocrites in -their service, that take more care to seem painful, trusty servants, -than to be so; and to hide their faults and slothfulness, than to -avoid them; as if it were as easy to hide them also from God, who hath -resolved to punish all the wrong they do their masters, Col. iii. 25. -If they can but loiter and take their ease, and their masters know it -not, they are never troubled at it as a sin against God: laziness and -fleshly-mindedness doth so blind them, that they think it is no sin to -take as much ease as they can, so they carry it fair and smoothly with -their masters, and to slubber over their business any how, so that it -will but serve the turn: whereas if their masters should keep back any -of their wages, or put more work upon them than is meet, they would -easily be persuaded that this were a sin. If your labour be such as -would hurt your health, (as by wet or cold, &c.) you may foresee it, -and avoid it in your choice of places: but if it be only the labour -that you grudge at, it is a sign of a fleshly and unfaithful person; -as long as it is not excessive to wrong your health, nor hurt your -souls, by denying you leisure for your duty to God. The Lord himself -commandeth you to be obedient in singleness of heart, as unto Christ, -not as eye-servants; and whatever you do, to do it heartily, knowing -that whatever good thing any man doth, the same shall he receive of -the Lord, Eph. vi. 5, 6, 8; Col. iii. 23. - -_Direct._ IV. Be more careful about your duty to your masters, -than about their duty or carriage to you. Be much more careful what to -do, than what to receive; and to be good servants, than to be used as -good servants. Not but you may modestly expect your due, and to be -used as servants should be used; but your duty is much more to be -regarded; for if your master wrong you, that is his sin, and none of -yours: God will not be offended with you for another's faults, but for -your own; not for being wronged, but for doing wrong: and it is better -suffer the greatest wrong, than offend God by committing the smallest -sin. - -_Direct._ V. Be true and faithful in all that is committed to -your trust: dispose not of any thing that is your master's without his -consent; though you may think it never so reasonable, or well done, -yet remember that it is none of your own: if you would relieve the -poor, or please a fellow-servant, or do a kindness to a neighbour, do -it of your own, and not of another's, unless you have his allowance. -Be as thrifty for your master, as you would be for yourselves. Waste -no more of his goods, than you would do if it were your own. Say not -as false servants do, My master is rich enough, and it will do him no -harm, and therefore we may make bold, and not be so sparing and -niggardly. The question is not, what he should do, but what you should -do. If you take any of your rich neighbour's goods or money, to give -to the poor, you may be hanged as thieves, as well as if you stole it -for yourselves. To take any thing of another's against his will, is to -rob or steal: let the value be never so small, if it be but the worth -of a penny that you steal or defraud another of, the sin is not small: -nay, it aggravateth the sin, that you will presume to break God's law -for such a trifle, and venture your soul for so small a thing: though -it be taken from one that may never so well spare it, that is no -excuse to you; it is none of yours. Especially let those servants -think of this, that are trusted with buying and selling, or with -provisions. If you defraud your masters because you can conceal it, -believe it, God that knoweth it will reveal it; and if you repent of -it, you must make restitution of all that ever you thus robbed them -of, if you have any thing to do it with; and if you have nothing, you -must with sorrow and shame confess it to them, and ask forgiveness: -but if you repent not, you must pay dearer for it in hell, than this -comes to. _Object._ But did not the Lord commend the unjust steward? -Luke xvi. 8. _Answ._ Yes, for his wit in providing for himself, but -not for his unjustness. He only teacheth you there, that if the wicked -worldlings have wit to provide for this life, much more should you -have the wit to make provision for the life to come. It is -faithfulness that is a steward's duty, 1 Cor. iv. 2. - -_Direct._ VI. Honour your masters, and behave yourselves towards -them with that respect and reverence as your place requireth.[34] Behave -not yourselves rudely or contemptuously towards them, in word or deed. -Be not so proud as to disdain to keep the distance and reverence which -is due. You should scorn to be servants, if you scorn to behave -yourselves as servants. Give them not saucy, provoking, or -contemptuous language; not wording it out with them in bold -contending, and justifying yourselves when your faults are -reprehended. Mark the apostle's words, Tit. ii. 9, 10, "Exhort -servants to be obedient to their own masters, and to please them well -in all things, not answering again; not purloining, but showing all -good fidelity, that they may adorn the doctrine of God our Saviour in -all things." And 1 Tim. vi. 1-4, "Let as many servants as are under -the yoke, count their own masters worthy of all honour;" (yea, though -they were infidels or poor,) "that the name of God and his doctrine be -not blasphemed." (For wicked men will say, Is this your religion? when -servants professing religion, are disobedient, unreverent, and -unfaithful.) "And they that have believing masters, let them not -despise them, because they are brethren; but rather do them service, -because they are faithful and beloved, partakers of the benefit. These -things teach and exhort: if any man teach otherwise, and consent not -to wholesome words--he is proud, knowing nothing." - -_Direct._ VII. Go not unwillingly or murmuringly about your -business, but take it as your delight. An unwilling mind doth lose -God's reward, and man's acceptance. Grudging and unwillingness maketh -your work of little value, be it never so well done. "Do service -heartily, and with good will as to the Lord," Eph. vi. 7; Col. iii. 23. - -_Direct._ VIII. Obey your masters in all things (which God -forbiddeth not, and which their place enableth them to command you); -and set not your own conceits and wills against their commands.[35] It -is not obedience, if you will do no more of their commands, than what -agreeth with your own opinions and wills. What if you think another -way best, or another work best, or another time best; are you to -govern or obey? If the work be not yours, but another's, let his will -and not yours be fulfilled, and do his service in his own way. It is -God's command, "Servants, obey your masters in all things," Col. iii. 22. - -_Direct._ IX. Reveal not any of the secrets of your masters, or -of the family.[36] Talk not to others of what is said or done at home; -be not over-familiar at other men's houses, where you may be tempted -to talk of your masters' businesses; many words may have mischievous -effects, which were well intended. That servant is unfit for a wise -man's family, that hath some familiar abroad, to whom he must tell all -that he heareth or seeth at home; for his familiar hath another -familiar, and so a man shall be betrayed by those of his own -household, Mic. vii. 6, as Christ by Judas. - -_Direct._ X. Grudge not at the meanness of the provisions of the -family. If you have not that which is needful to your health, remove -to another place as soon as you can, without reproaching the place -where you are. But if you have your daily bread, that is, your -necessary, wholesome food, how coarse soever, your murmuring for want -of more delicious fare, is but your shame, and showeth that your -hearts are sunk into your bellies, and that you are fleshly-minded -persons.[37] - -_Direct._ XI. Pray daily for a blessing on your labours and on -the family, both privately and with the rest. A praying servant may -prevail with God, for more than all their labour cometh to; and their -labours are liker to be blessed, than the labours of a prayerless, -ungodly person. You are not worthy to partake of the mercies of the -family, if you will not join in prayers for those mercies. - -_Direct._ XII. Willingly submit to the teaching and government of -your masters about the right worshipping of God, and for the good of -your own souls. Bless God, if you live with religious masters that -will instruct you and catechise you, and pray with you, and restrain -you from breaking the Lord's day, and other sins, and will examine you -of your profiting, and watch over your souls, and sharply rebuke you -when you do that which is evil. Be glad of their instructions, and -murmur not at them, as ignorant, ungodly servants do. These few -directions carefully followed will make your service better to you, -than lordships and kingdoms are to the ungodly. - -[34] Exod. xx. 12; Rom. xiii. 7. - -[35] Acts x. 7. - -[36] Prov. xxv. 9; xi. 13; xx. 19. - -[37] Phil. iii. 18, 19. - - - - -CHAPTER XIV. - -THE DUTIES OF MASTERS TOWARDS THEIR SERVANTS. - - -IF you would have good servants, see that you be good masters, and do -your own duty, and then either your servants will do theirs, or else -all their failings shall turn to your greater good.[38] - -_Direct._ I. Remember that in Christ they are your brethren and -fellow-servants; and therefore rule them not tyrannically, but in -tenderness and love; and command them nothing that is against the laws -of God, or the good of their souls. Use not wrath and unmanlike fury -with them; nor any over-severe or unnecessary rebukes or -chastisements. Find fault in season, with prudence and sobriety, when -your passions are down, and when it is most likely to do good. If it -be too little, it will imbolden them in doing ill; if it be too much, -or frequent, or passionate, it will make them slight it and despise -it, and utterly hinder their repentance: they will be taken up in -blaming you for your rashness and violence, instead of blaming -themselves for the fault. - -_Direct._ II. Provide them work convenient for them, and such as -they are fit for; not such or so much as to wrong them in their -health, or hinder them from the necessary means of their salvation; -nor yet so little as may cherish their idleness, or occasion them to -lose their precious time. It is cruelty to lay more on your horse than -he can carry; or to work your oxen to skin and bones. Prov. xii. 10, -"A righteous man regardeth the life of his beast;" much more of his -servant. Especially put not your servants on any labour which hazardeth -their health or life, without true necessity to some greater end. Pity -and spare them more in their health than in their bare labour. Labour -maketh the body sound; but to take deep colds, or go wet of their -feet, do tend to their sickness and death. And should another man's -life be cast away for your commodity? Do as you would be done by, if -you were servants yourselves and in their case; and let not their -labours be so great, as shall allow them no time to pray before they -go about it, or as shall so tire them as to unfit them for prayer, or -instruction, or the worship of the Lord's day, and shall lay them like -blocks, as fitter to lie to sleep or rest themselves, than to pray, or -hear, or mind any thing that is good. And yet take heed that you -suffer them not to be idle, as many great men use their serving men, -to the undoing of their souls and bodies. Idleness is no small sin -itself, and it breedeth and cherisheth many others: their time is lost -by it; and they are made unfit for any honest employment or course of -life, to help themselves or any others. - -_Direct._ III. Provide them such wholesome food and lodging, and -such wages as their service doth deserve, or as you have promised -them.[39] Whether it be pleasant or unpleasant, let their food and -lodging be healthful. It is so odious an oppression and injustice to -defraud a servant or labourer of his wages, (yea, or to give him less -than he deserveth,) that methinks I should not need to speak much -against it among christians. Read James v. 1-5, and I hope it will be -enough. - -_Direct._ IV. Use not your servants to be so bold and familiar -with you, as may tempt them to despise you; nor yet so strange and -distant, as may deprive you of opportunity of speaking to them for -their spiritual good, or justly lay you open to be censured as too -magisterial and proud. Both these extremes have ill effects; but the -first is the commonest, and is the disquiet of many families. - -_Direct._ V. Remember that you have a charge of the souls in your -family, and are as a priest and teacher in your own house; and -therefore see that you keep them to the constant worshipping of God, -especially on the Lord's day, in public and private; and that you -teach them the things that concern their salvation (as is afterward -directed). And pray for them daily, as well as for yourselves. - -_Direct._ VI. Watch over them that they offend not God: bear not -with ungodliness or gross sin in your family. Read Psal. ci. Be not -like those ungodly masters, that look only that their own work be -done, and bid God look after his work himself, and care not for their -servants' souls, because they care not for their own; and mind not -whether God be served by others, because they serve him not (unless -with hypocritical lip-service) themselves. - -_Direct._ VII. Keep your servants from evil company, and from -being temptations to each other, as far as you can. If you suffer them -to frequent alehouses, or riotous assemblies, or wanton or malignant -company, when they are infected themselves, they will bring home the -infection, and all the house may fare the worse for it. And when Judas -groweth familiar with the Pharisees, he will be seduced by them to -betray his Master. You cannot be accountable for your servants if you -suffer them to be much abroad. - -_Direct._ VIII. Go before them as examples of holiness and -wisdom, and all those virtues and duties which you would teach them. -An ignorant or a swearing, cursing, railing, ungodly master, doth -actually teach his servants to be such; and if his words teach them -the contrary, he can expect but little reverence or success. - -_Direct._ IX. Patiently bear with those tolerable frailties which -their unskilfulness, or bodily temperature, or other infirmity, make -them liable to against their wills. A willing mind is an excuse for -many frailties; much must be put up with, when it is not from -wilfulness or gross neglect: make not a greater matter of every -infirmity or fault, than there is cause. Look not that any should be -perfect upon earth; reckon upon it, that you must have servants of the -progeny of Adam, that have corrupted natures, and bodily weaknesses, -and many things that must be borne with. Consider how faultily you -serve your heavenly Master, and how much he daily beareth with that -which is amiss in you, and how many faults and oversights you are -guilty of in your own employment, and how many you should be overtaken -with if you were in their stead. Eph. vi. 9, "And ye masters, do the -same things to them, forbearing threatening, knowing that your Master -also is in heaven, neither is there respect of persons with him." Col. -iv. 1, "Masters, give unto your servants that which is just and -equal," &c. - -_Direct._ X. See that they behave themselves well to their -fellow-servants: of which I shall speak anon. - - -_Tit. 2. Directions to those Masters in foreign Plantations who have -Negroes and other Slaves; being a solution of several cases about -them._ - -_Direct._ I. Understand well how far your power over your slaves -extendeth, and what limits God hath set thereto. - -As, 1. Sufficiently difference between men and brutes. Remember that -they are of as good a kind as you; that is, they are reasonable -creatures as well as you, and born to as much natural liberty. If -their sin have enslaved them to you, yet nature made them your equals. -Remember that they have immortal souls, and are equally capable of -salvation with yourselves. And therefore you have no power to do any -thing which shall hinder their salvation. No pretence of your -business, necessity, commodity, or power, can warrant you to hold them -so hard to work, as not to allow them due time and seasons for that -which God hath made their duty. - -2. Remember that God is their absolute Owner, and that you have none -but a derived and limited propriety in them. They can be no further -yours, than you have God's consent, who is the Lord of them and you; -and therefore God's interest in them and by them must be served first. - -3. Remember that they and you are equally under the government and -laws of God. And therefore all God's laws must be first obeyed by -them, and you have no power to command them to omit any duty which God -commandeth them, nor to commit any sin which God forbiddeth them; nor -can you, without rebellion or impiety, expect that your work or -commands should be preferred before God's. - -4. Remember that God is their reconciled, tender Father, and if they -be as good, doth love them as well as you. And therefore you must use -the meanest of them no otherwise, than beseemeth the beloved of God to -be used; and no otherwise than may stand with the due signification of -your love to God, by loving those that are his. - -5. Remember that they are the redeemed ones of Christ, and that he -hath not sold you his title to them. As he bought their souls at a -price invaluable, so he hath not given the purchase of his blood to be -absolutely at your disposal. Therefore so use them, as to preserve -Christ's right and interest in them. - -_Direct._ II. Remember that you are Christ's trustees, or the -guardians of their souls; and that the greater your power is over -them, the greater your charge is of them, and your duty for them. As -you owe more to a child than to a day-labourer, or a hired servant, -because, being more your own, he is more intrusted to your care; so -also by the same reason, you owe more to a slave, because he is more -your own; and power and obligation go together. As Abraham was to -circumcise all his servants that were bought with money, and the -fourth commandment requireth masters to see that all within their -gates observe the sabbath day; so must you exercise both your power -and love to bring them to the knowledge and faith of Christ, and to -the just obedience of God's commands. - -Those therefore that keep their negroes and slaves from hearing God's -word, and from becoming christians, because by the law they shall then -be either made free, or they shall lose part of their service, do -openly profess rebellion against God, and contempt of Christ the -Redeemer of souls, and a contempt of the souls of men; and indeed they -declare, that their worldly profit is their treasure and their god. - -If this come to the hands of any of our natives in Barbadoes, or other -islands or plantations, who are said to be commonly guilty of this -most heinous sin, yea, and to live upon it, I entreat them further to -consider as followeth: 1. How cursed a crime is it to equal men and -beasts! Is not this your practice? Do you not buy them and use them -merely to the same end, as you do your horses? to labour for your -commodity, as if they were baser than you, and made to serve you? - -2. Do you not see how you reproach and condemn yourselves, while you -vilify them as savages and barbarous wretches? Did they ever do any -thing more savage, than to use not only men's bodies as beasts, but -their souls as if they were made for nothing but to actuate their -bodies in your worldly drudgery? Did the veriest cannibals ever do any -thing more cruel or odious, than to sell so many souls to the devil -for a little worldly gain? Did ever the cursedest miscreants on earth, -do any thing more rebellious, and contrary to the will of the most -merciful God, than to keep those souls from Christ, and holiness, and -heaven, for a little money, who were made and redeemed for the same -ends, and at the same precious price as yours? Did your poor slaves -ever commit such villanies as these? Is not he the basest wretch and -the most barbarous savage, who committeth the greatest and most -inhuman wickedness? And are theirs comparable to these of yours? - -3. Doth not the very example of such cruelty, besides your keeping -them from christianity, directly tend to teach them and all others, to -hate christianity, as if it taught men to be so much worse than dogs -and tigers? - -4. Do you not mark how God hath followed you with plagues? and may not -conscience tell you that it is for your inhumanity to the souls and -bodies of so many? Remember the late fire at the bridge in Barbadoes: -remember the drowning of your governor and ships at sea, and the many -judgments that have overtaken you; and at the present the terrible -mortality that is among you. - -5. Will not the example and warning of neighbour countries rise up in -judgment against you and condemn you? You cannot but hear how odious -the Spanish name is made (and thereby, alas! the christian name also, -among the West Indians) for their most inhuman cruelties in -Hispaniola, Jamaica, Cuba, Peru, Mexico, and other places, which -is described by Josep. a Costa, a Jesuit of their own; and though I -know that their cruelty who murdered millions, exceedeth yours, who -kill not men's bodies, yet yours is of the same kind, in the -merchandise which you make with the devil for their souls, whilst you -that should help them with all your power, do hinder them from the -means of their salvation. And on the contrary, what an honour is it to -those of New England, that they take not so much as the native soil -from them, but by purchase! that they enslave none of them, nor use -them cruelly, but show them mercy, and are at a great deal of care, -and cost, and labour for their salvation! Oh how much difference -between holy Mr. Elliot's life and yours! His, who hath laboured so -many years to save them, and hath translated the holy Bible into their -language, with other books; and those good men's in London who are a -corporation for the furtherance of his work; and theirs that have -contributed so largely towards it; and yours that sell men's souls for -your commodity! - -6. And what comfort are you like to have at last, in that money that -is purchased at such a price? Will not your money and you perish -together? will you not have worse than Gehazi's leprosy with it; yea, -worse than Achan's death by stoning; and as bad as Judas his hanging -himself, unless repentance shall prevent it? Do you not remember the -terrible words in Jude 11, "Woe unto them! for they have gone in the -way of Cain, and ran greedily after the errors of Balaam." And 2 Pet. -ii. 3, 14, 15, "Through covetousness--they make merchandise of -you.--An heart they have exercised with covetous practices; cursed -children (or children of a curse) which have forsaken the right way, -and are gone astray, following the way of Balaam, the son of Bosor, -who loved the wages of unrighteousness, but was rebuked for his -iniquity; the dumb ass speaking with man's voice forbad the madness of -the prophet." When you shall every one hear, "Thou fool, this night -shall thy soul be required of thee, and then whose shall those things -be which thou hast provided?" Luke xii. 19-21; will it not then cut -deep in your perpetual torments, to remember that you got that little -pelf by betraying so many souls to hell? What men in the world doth -James speak to, if not to you? Jam. v. 1-4, "Go to now, ye rich men, -weep and howl for your miseries that shall come upon you. Your riches -are corrupted, and your garments are moth-eaten: your gold and silver -are cankered; and the rust of them shall be a witness against you, and -shall eat your flesh as it were fire: ye have heaped treasure together -for the last days. Behold, the hire of the labourers which have reaped -down your fields, which is of you kept back by fraud, crieth: and the -cries of them which have reaped, are entered into the ears of the Lord -of sabaoth." How much more the cry of betrayed souls! - -And here we may seasonably answer these cases. _Quest._ 1. Is it -lawful for a christian to buy and use a man as a slave? _Quest._ -2. Is it lawful to use a christian as a slave? _Quest._ 3. What -difference must we make between a free servant and a slave? - -To _Quest._ 1. I answer, There is a slavery to which some men may -be lawfully put; and there is a slavery to which none may be put; and -there is a slavery to which only the criminal may be put, by way of -penalty. - -1. No man may be put to such a slavery as under the first direction is -denied, that is, such as shall injure God's interest and service, or -the man's salvation. 2. No man, but as a just punishment for his -crimes, may be so enslaved, as to be deprived of those liberties, -benefits, and comforts, which brotherly love obligeth every man to -grant to another for his good, as far as is within our power, all -things considered. That is, the same man is a servant and a brother, -and therefore must at once be used as both. 3. Though poverty or -necessity do make a man consent to sell himself to a life of lesser -misery to escape a greater, or death itself; yet is it not lawful for -any other so to take advantage by his necessity, as to bring him into -a condition that shall make him miserable, or in which we shall not -exercise so much love, as may tend to his sanctification, comfort, and -salvation: because no justice is beseeming a christian or a man, which -is not conjoined with a due measure of charity. - -But, 1. He that deserveth it by way of penalty may be penally used. 2. -He that stole and cannot restore may be forced to work it out as a -servant; and in both these cases more may be done against another's -ease or liberty, than by mere contract or consent. He that may hang a -flagitious offender doth him no wrong if he put him to a slavery, -which is less penal than death. 3. More also may be done against -enemies taken in a lawful war, than could be done against the innocent -by necessitated consent. 4. A certain degree of servitude or slavery -is lawful by the necessitated consent of the innocent. That is, so -much, (1.) As wrongeth no interest of God. (2.) Nor of mankind by -breaking the laws of nations. (3.) Nor the person himself, by -hindering his salvation, or the needful means thereof; nor those -comforts of life, which nature giveth to man as man. (4.) Nor the -commonwealth or society where we live. - -_Quest._ 2. To the second question I answer, 1. As men must be -variously loved according to the various degrees of amiableness in -them, so various degrees of love must be exercised towards them; -therefore good and real christians must be used with more love and -brotherly tenderness than others. 2. It is meet also, that infidels -have so much mercy showed them in order to the saving of their souls, -as that they should be invited to christianity by fit encouragements; -and so, that they should know that if they will turn christians, they -shall have more privileges and emoluments than the enemies of truth -and piety shall have. It is therefore well done of princes who make -laws that infidel slaves shall be free-men, when they are duly -christened. 3. But yet a nominal christian, who by wickedness -forfeiteth his life or freedom, may penally be made a slave as well as -infidels. 4. And a poor and needy christian may sell himself into a -harder state of servitude than he would choose, or we could otherwise -put him into. But, 5. To go as pirates and catch up poor negroes or -people of another land, that never forfeited life or liberty, and to -make them slaves, and sell them, is one of the worst kinds of thievery -in the world; and such persons are to be taken for the common enemies -of mankind; and they that buy them and use them as beasts, for their -mere commodity, and betray, or destroy, or neglect their souls, are -fitter to be called incarnate devils than christians, though they be -no christians whom they so abuse. - -_Quest._ 3. To the third question, I answer, That the solution of -this case is to be gathered from what is said already. A servant and a -voluntary slave were both free-men, till they sold or hired -themselves; and a criminal person was a free-man till he forfeited his -life or liberty. But afterwards the difference is this; that, 1. A -free servant is my servant, no further than his own covenant made him -so; which is supposed to be, (1.) To a certain kind and measure of -labour, according to the meaning of his contract. (2.) For a limited -time, expressed in the contract, whether a year, or two, or three, or -seven. - -2. A slave by mere contract is one that, (1.) Usually selleth himself -absolutely to the will of another as to his labour both for kind and -measure; where yet the limitations of God and nature after (and -before) named, are supposed among christians to take place. (2.) He is -one that selleth himself to such labour, during life. - -3. A slave by just penalty, is liable to so much servitude as the -magistrate doth judge him to, which may be, (1.) Not only such labour, -as aforesaid, as pleaseth his master to impose. (2.) And that for -life. (3.) But it may be also to stripes and severities which might -not lawfully be inflicted on another. - -1. The limitations of a necessitated slavery by contract or consent -through poverty are these: (1.) Such a one's soul must be cared for -and preserved, though he should consent to the contrary. He must have -time to learn the word of God, and time to pray, and he must rest on -the Lord's day, and employ it in God's service; he must be instructed, -and exhorted, and kept from sin. (2.) He may not be forced to commit -any sin against God. (3.) He may not (though he forcedly consent) be -denied such comforts of this life, as are needful to his cheerful -serving of God in love and thankfulness, according to the peace of the -gospel state; and which are called by the name of our daily bread. No -man may deny a slave any of this, that is not a criminal, punished -slave. - -2. And the most criminal slave may not be forced to sin, nor denied -necessary helps to his salvation. But he may penally be beaten and -denied part of his daily bread; so it be not done more rigorously than -true justice doth require. - -_Quest._ But what if men buy negroes or other slaves of such as -we have just cause to believe did steal them by piracy, or buy them of -those that have no power to sell them, and not hire or buy them by -their own consent, or by the consent of those that had power to sell -them, nor take them captives in a lawful war, what must they do with -them afterward? - -_Answ._ 1. It is their heinous sin to buy them, unless it be in -charity to deliver them. 2. Having done it, undoubtedly they are -presently bound to deliver them; because by right the man is his own, -and therefore no man else can have just title to him. - -_Quest._ But may I not sell him again and make my money of him, -seeing I leave him but as I found him? - -_Answ._ No; because when you have taken possession of him, and a -pretended propriety, then the injury that is done him is by you; which -before was only by another. And though the wrong be no greater than -the other did him, yet being now done by you it is your sin. - -_Quest._ But may I not return him to him that I bought him of? - -_Answ._ No; for that is but injuring him by delivering him to -another to continue the injury. To say as Pilate, "I am innocent of -the blood of this just man," will be no proof of your innocency; yea, -God's law bindeth you to love, and works of love, and therefore you -should do your best to free him. He that is bound to help to save a -man, that is fallen into the hand of thieves by the high-way, if he -should buy that man as a slave of the thieves, may not after give him -up to the thieves again. But to proceed in the directions. - -_Direct._ III. So serve your own necessities by your slaves as to -prefer God's interest, and their spiritual and everlasting happiness. -Teach them the way to heaven, and do all for their souls which I have -before directed you to do for all your other servants. Though you may -make some difference in their labour, and diet, and clothing, yet none -as to the furthering of their salvation. If they be infidels, use them -so as tendeth to win them to Christ, and the love of religion, by -showing them that christians are less worldly, less cruel and -passionate, and more wise, and charitable, and holy, and meek, than -any other persons are. Woe to them that by their cruelty and -covetousness, do scandalize even slaves, and hinder their conversion -and salvation! - -_Direct._ IV. By how much the hardness of their condition doth -make their lives uncomfortable, and God hath cast them lower than -yourselves, by so much the more let your charity pity them, and labour -to abate their burden, and sweeten their lives to them, as much as -your condition will allow. And remember that even a slave may be one -of those neighbours that you are bound to love as yourselves, and to -do to as you would be done by, if your case were his. Which if you do, -you will need no more direction for his relief. - -_Direct._ V. Remember that you may require no more of an innocent -slave, than you would or might do of an ordinary servant, if he were -at your will, and did not by contract except something as to labour or -usage which else you would think just and meet to have required of -him. - -_Direct._ VI. If they are infidels, neither be too hasty in -baptizing them, when they desire it, nor too slow. Not so hasty as to -put them on it, before they understand what the baptismal covenant is; -or before you see any likelihood that they should be serious in making -such a covenant. Nor yet so slow as to let them alone to linger out -their lives in the state of those without the church. But hasten them -to learn, and stir up their desires, and look after them, as the -ancient churches did after their catechumens; and when you see them -fit by knowledge, belief, desire, and resolution, to vow themselves to -God on the terms of the holy covenant, then put them on to be -baptized. But if you should feel an abatement of your desires of their -conversion, because you shall lose their service, (much more if ever -you had a wish that they might not be converted, which is plain -devilism,) let it be the matter of your deep humiliation and -repentance. - -_Direct._ VII. Make it your chief end in buying and using slaves, -to win them to Christ, and save their souls. Do not only endeavour it -on the by, when you have first consulted your own commodity; but make -this more of your end, than your commodity itself; and let their -salvation be far more valued by you than their service: and carry -yourselves to them, as those that are sensible that they are redeemed -with them by Christ from the slavery of Satan, and may live with them -in the liberty of the saints in glory. - -[38] Rom. viii. 28. - -[39] Col. iv. 1. - - - - -CHAPTER XV. - -THE DUTIES OF CHILDREN AND FELLOW-SERVANTS TO ONE ANOTHER. - - -IT is not easy to resolve, whether good governors, or good -fellow-servants, in a family, be the greater help and benefit, to each -of the inferiors. For servants are so much together, and so free and -familiar with each other, that they have the more opportunity to be -useful to each other, if they have but abilities and hearts. It is -needful, therefore, that you know your duty to one another, both for -doing and getting that good which otherwise will be lost. - -_Direct._ I. Love one another unfeignedly as yourselves; avoid -all contention and falling out with one another, or any thing that -would weaken your love to one another; especially differences about -your personal interests, in point of profit, provision, or reputation. -Take heed of the spirit of envy, which will make your hearts rise -against those that are preferred before you, or that are used better -than you. Remember the sin and misery of Cain, and take warning by -him. Give place to others, and in honour prefer others, and seek not -to be preferred before them, Rom. xii. 10, 16. God delighteth to exalt -the humble that abase themselves, and to cast down those that exalt -themselves. When the interest of your flesh can make you hate or fall -out with each other, what a fearful sign is it of a fleshly mind! Rom. -viii. 6, 13. - -_Direct._ II. Take heed of using provoking words against each -other. For these are the bellows to blow up that which the apostle -calleth "the fire of hell," James iii. 6. A foul tongue setteth on -fire the course of nature; and therefore it may set a family on fire, -James iii. 5, 6. "Where envying and strife is, there is confusion and -every evil work," ver. 16. If ye be angry, refrain your tongues "and -sin not, and let not the sun go down upon your wrath: neither give -place to the devil," Eph. iv. 26, 27. "Let all bitterness, and wrath, -and anger, and clamour, and evil speaking, be put away from you, with -all malice; and be ye kind one to another, tender-hearted, forgiving -one another, even as God for Christ's sake hath forgiven you," ver. -31, 32. 1 Cor. vi. 10, "Revilers shall not inherit the kingdom of -God." - -_Direct._ III. Help one another with love and willingness in your -labours; and do not grudge at one another, and say such a one doth -less than I; but be as ready to help another, as you would be helped -yourselves. It is very amiable to see a family of such children and -servants, that all take one another's concernments as their own, and -are not selfish against each other. Psal. cxxxiii. 1, "Behold, how -good and how pleasant it is for brethren to dwell together in unity!" - -_Direct._ IV. Take heed that you prove not tempters to draw each -other to sin and misery. Either by joining together in riotousness, or -wronging your masters, or secret revelling, and then in lying to -conceal it; or lest immodest familiarity draw those of different sexes -into a snare. Abundance of sin and misery hath followed such tempting -familiarity of men and maids that were fellow-servants. Their nearness -giveth them opportunity, and the devil provoketh them to take their -opportunity; and from immodest, wanton dalliance, and unchaste words, -they proceed at last to more lasciviousness, to their own undoing. -Bring not the straw to the fire, if you would not have it burn. - -_Direct._ V. Watch over one another for mutual preservation -against the sin and temptations which you are most in danger of. Agree -to tell each other of your faults, not proudly or passionately, but in -love; and resolve to take it thankfully from each other. If any one -talk foolishly and idly, or wantonly and immodestly, or tell a lie, or -take God's name in vain, or neglect their duty to God or man, or deal -unfaithfully in their trust or labour, let the other seriously tell -him of his sin, and call him to repentance. And let not him that is -guilty take it ill, and angrily snap at the reprover, or justify or -excuse the fault, or hit him presently in the teeth with his own; -but humbly thank him and promise amendment. Oh how happy might -servants be, if they would faithfully watch over one another! - -_Direct._ VI. When you are together, and your work will allow it, -let your discourse be such as tendeth to edification, and to the -spiritual good of the speaker or the hearers. Some work there is that -must be thought on, and talked of, while it is doing, and will not -allow you leisure to think or speak of other things, till it is done; -but very much of the work of most servants may be as well done, though -they think and speak together of heavenly things; besides all other -times when their work is over. O take this time to be speaking of good -to one another. It is like, that some one of you hath more knowledge -than the rest; let the rest be asking his counsel and instructions, -and let him bend himself to do them good: or if you are equal in -knowledge, yet stir up the grace that is in you, if you have any; or -stir up your desires after it, if you have none. Waste not your -precious time in vanity; multiply not the sin of idle words. Oh what a -load doth lie on many a soul that feeleth it not, in the guilt of -these two sins, loss of time, and idle words! To be guilty of the same -sins over and over, every day, and make a constant practice of them, -and this against your own knowledge and conscience, is a more grievous -case than many think of; whereas, if you would live together as the -heirs of heaven, and provoke one another to the love of God, and holy -duty, and delightfully talk of the word of God, and the life to come, -what blessings might you be to one another! and your service and -labour would be a sanctified and comfortable life to you all. Eph. iv. -29, 30, "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." And chap. v. 3, 4, -"But fornication and all uncleanness, or covetousness, (or rather, -inordinate, fleshly desire,) let it not be once named among you, as -becometh saints; neither filthiness, nor foolish talking, nor jesting, -which are not convenient; but rather giving of thanks." Of this more -anon. - -_Direct._ VII. Patiently bear with the failings of one another -towards yourselves, and hide those faults, the opening of which will -do no good, but stir up strife; but conceal not those faults which -will be cherished by concealment, or whose concealment tendeth to the -wrong of your master, or any other. For it is in your power to forgive -a fault against yourselves, but not against God, or another. And to -know when you should reveal it, and when not, you must wisely foreknow -which way is like to do more good or harm. And if yet you be in doubt, -open it first to some secret friend, that is wise to advise you, -whether it should be further opened or not. - -_Direct._ VIII. If weakness, or sickness, or want afflict a -brother, or sister, or fellow-servant, be kind and helpful to them -according to your power. "Love not in word only, but in deed and -truth," 1 John iii. 18; James ii. - - - - -CHAPTER XVI. - -DIRECTIONS FOR HOLY CONFERENCE OF FELLOW-SERVANTS OR OTHERS. - - -BECAUSE this is a duty so frequently to be performed; and therefore -the peace and edification of christians is very much concerned in it, -I shall give a few brief directions about it. - -_Direct._ 1. Labour most for a full and lively heart, which hath -the feeling of those things which your tongues should speak of. For, -1. Such a heart will be like a spring which is always running, and -will continually feed the streams. Forced and feigned things are of -short continuance; the hypocrite's affected, forced speech, is -exercised but among those where it may serve his pride and carnal -ends; at other times, and in other company, he hath another tongue -like other men. It is like a land-flood that is quickly gone; or like -the bending of a bow, which returneth to its place as soon as it is -loosed. 2. And that which cometh from your hearts, will be serious and -hearty, and likeliest to do good to others; for words do their work -upon us, not only by signifying the matter which is spoken, but also -by signifying the affections of the speaker. And that which will work -affections, must express affection ordinarily. If it come not from the -heart of the speaker, it is not so like to go to the hearts of the -hearers. A hearty preacher, and a hearty, feeling discourse of holy -things, do pierce heart-deep, and do that good, which better composed -words that are heartless do not. - -_Direct._ II. Yet for all that, when your hearts are cold, and -dull, and barren, do not think that your tongues must therefore -neglect their duty, and be silent from all good, till your hearts be -better, but force your tongues to do their duty, if they will not do -it freely without constraint. For, 1. Duty is duty, whether you be -well-disposed to it or not: if all duty should cease when men are -ill-disposed to it, no wicked man would be bound to any thing that is -truly holy. 2. And if heart and tongue be both obliged, it is worse to -omit both than one. 3. And there may be sincerity in a duty, when the -heart is cold and dull. 4. And beginning to do your duty as well as -you can, is the way to overcome your dulness and unfitness; when you -force your tongues at first to speak of that which is good, the words -which you speak or hear, may help to bring you into a better frame. -Many a man hath begun to pray with coldness, that hath got him heat -before he had done; and many a man hath gone unwillingly to hear a -sermon, that hath come home a converted soul. 5. And when you set -yourselves in the way of duty, you are in the way of promised grace. - -_Object._ But is not this to play the hypocrite, to let my tongue -go before my heart; and speak the things which my heart is not -affected with? - -_Answ._ If you speak falsely and dissemblingly, you play the -hypocrite; but you may force yourselves to speak of good, without any -falsehood or hypocrisy. Words signify, as I told you, the matter -spoken, and the speaker's mind. Now your speaking of the things of God -doth tell no more of your mind but this, that you take them to be -true, and that you desire those that you speak to, to regard them: and -all this is so; and therefore there is no hypocrisy in it. Indeed if -you told the hearers, that you are deeply affected with these things -yourselves, when it is not so, this were hypocrisy. But a man may -exhort another to be good, without professing himself to be good; yea, -though he confess himself to be bad. Therefore all the good discourses -of a wicked man are not hypocrisy; much less the good discourse of a -sincere christian, that is dull and cold in that discourse. And if a -duty had some hypocrisy in it, it is not the duty, but the hypocrisy, -that God disliketh, and you must forsake: as if there be coldness in a -duty, it is the coldness, and not the duty, that is to be blamed and -forborne. And wholly to omit the duty, is worse than to do it with -some coldness or hypocrisy, which is not the predominant complexion of -the duty. - -_Object._ But if it be not the fruit of the Spirit, it is not -acceptable to God; and that which I force my tongue to, is none of the -fruits of the Spirit. Therefore I must stay till the Spirit move me. - -_Answ._ 1. There are many duties done by reason, and the common -assistances of God, that are better than the total omission of them -is. Else no unsanctified man should hear the word, or pray, or relieve -the poor, or obey his prince or governors, or do any duty towards -children or neighbours, because whatsoever is not the fruit of the -special grace of the Spirit, is sin; and without faith it is -impossible to please God; and all men have not faith, Heb. xi. 6; -2 Thess. iii. 2. 2. It is a distracted conceit of the quakers, and -other fanatics, to think that reason and the Spirit of God are not -conjunct principles in the same act. Doth the Spirit work on a man as -on a beast or stone? and cause you to speak as a clock that striketh -it knoweth not what? or play on man's soul, as on an instrument of -music that hath neither knowledge of the melody, nor any pleasure in -it? No, the Spirit of God supposeth nature, and worketh on man as man, -by exciting your own understanding and will to do their parts. So that -when, against all the remnant of dulness and backwardness that is in -you, you can force yourselves to do your duty, it is because the -Spirit of God assisteth you to take that resolution, and use that -force. For thus the Spirit striveth against the flesh, Gal. v. 17; -Rom. vii. 16-18. Though it is confessed, that there is more of the -Spirit, where there is no backwardness or resistance, or need of -forcing. - -_Direct._ III. By all means labour to be furnished with understanding -in the matters of God. For, 1. An understanding person hath a mine of -holy matter in himself, and never is quite void of matter for good -discourse. He is the good scribe, that is instructed to the kingdom of -God, that bringeth out of his treasury things new and old, Matt. -xiii. 52. 2. And an understanding person will speak discreetly, and so -will much further the success of his discourse, and not make it -ridiculous, contemptuous, or uneffectual through his indiscretion. But -yet if you are ignorant and wanting in understanding, do not therefore -be silent; for though your ability is least, your necessity is -greatest. Let necessity therefore constrain you to ask instruction, as -it constraineth the needy to beg for what they want. But spare no -pains to increase your knowledge. - -_Direct._ IV. If your own understandings and hearts do not -furnish you with matter, have recourse to those manifold helps that -God vouchsafeth you. As, 1. You may discourse of the last sermon that -you heard, or some one lately preached that nearly touched you. 2. Or -of something in the last book you read. 3. Or of some text of -Scripture obvious to your thoughts. 4. Or of some notable (yea, or -ordinary) providence which did lately occur. 5. Or of some examples of -good or evil that are fresh before you. 6. Or of the right doing of -the duty that you are about, or any such like helps. - -_Direct._ V. Talk not of vain, unprofitable controversies, nor -often of small, circumstantial matters that make but little to -edification. For there may be idle talking about matters of religion, -as well as about other smaller things. Especially see that the -quarrels of the times engage not your thoughts and speeches too far, -into a course of unprofitableness or contention. - -_Direct._ VI. Furnish yourselves beforehand with matter for the most -edifying discourse, and never go abroad empty. And let the matter be -usually, 1. Things of weight, and not small matters. 2. Things of -certainty, and not uncertain things. Particularly the fittest subjects -for your ordinary discourse are these: 1. God himself, with his -attributes, relations, and works. 2. The great mystery of man's -redemption by Christ; his person, office, sufferings, doctrine, -example, and work; his resurrection, ascension, glory, intercession, -and all the privileges of his saints. 3. The covenant of grace, the -promises, the duties, the conditions, and the threatenings. 4. The -workings of the Spirit of Christ upon the soul, and every grace of the -Spirit in us; with all the signs, and helps, and hinderances of it. 5. -The ways and wiles of Satan, and all our spiritual enemies; the -particular temptations which we are in danger of; what they are and -how to avoid them, and what are the most powerful helps against them. -6. The corruption and deceitfulness of the heart; the nature and -workings, effects, and signs of ignorance, unbelief, hypocrisy, pride, -sensuality, worldliness, impiety, injustice, intemperance, -uncharitableness, and every other sin; with all the helps against them -all. 7. The many duties to God and man which we have to perform, both -internal and external, and how to do them, and what are the chiefest -hinderances and helps. (As in reading, hearing, meditating, prayer, -giving alms, &c.) And the duties of our relations, and several places, -with the contrary sins. 8. The vanity of the world, and deceitfulness -of all earthly things. 9. The powerful reasons used by Christ to draw -us to holiness, and the unreasonable madness of all that is brought -against it, by the devil or by wicked men. 10. Of the sufferings which -we must expect and be prepared for. 11. Of death, and the preparations -that will then be found necessary; and how to make ready for so great -a change. 12. Of the day of judgment, and who will then be justified, -and who condemned. 13. Of the joys of heaven, the employment, the -company, the nature, and duration. 14. Of the miseries of the damned, -and the thoughts that they then will have of their former life on -earth. 15. Of the state of the church on earth, and what we ought to -do in our places for its welfare. Is there not matter enough in all -these great and weighty points, for your hourly meditation and -conference? - -_Direct._ VII. Take heed of proud self-conceitedness in your -conference. Speak not with supercilious, censorious confidence. Let -not the weak take on them to be wiser than they are. Be readier to -speak by way of question as learners, than as teachers of others, -unless you are sure that they have much more need to be taught by you, -than you by them. It is ordinary for novices in religion to cast all -their discourse into a teaching strain, or to make themselves -preachers before they understand. It is a most loathsome and pitiful -hearing (and yet too ordinary) to hear a raw, self-conceited, -ungrounded, unexperienced person to prate magisterially, and censure -confidently the doctrine, or practices, or persons of those that are -much better and wiser than themselves. If you meet with this proud, -censorious spirit, rebuke it first, and read to them James iii.; and -if they go on, turn away from them, and avoid them, for they know not -what manner of spirit they are of: they serve not the Lord Jesus, -whatever they pretend or think themselves, but are proud, knowing -nothing, but doting about questions, and making divisions in the -church of God, and ready to fall into the condemnation of the devil, -1 Tim. iii. 6; vi. 3-5; Rom. xvi. 17; Luke ix. 55. - -_Direct._ VIII. Let the wisest in the company, and not the weakest, -have most of the discourse: but yet if any one that is of an abler -tongue than the rest, do make any determinations in doubtful, -controverted points, take heed of a hasty receiving his judgment, let -his reasons seem never so plausible or probable; but put down all such -opinions as doubts, and move them to your teachers, or some other -impartial, able men, before you entertain them. Otherwise, he that -hath most wit and tongue in the company, might carry away all the rest -into what error or heresy he please, and subvert their faith when he -stops their mouths. - -_Direct._ IX. Let the matter of your speech be suitable to your -end, even to the good of yourselves or others, which you seek. The -same subject that is fit for one company is very unfit for others. -Learned men and ignorant men, pious men and profane men, are not fit -for the same kind of discourse. The medicine must be carefully fitted -to the disease. - -_Direct._ X. Let your speech be seasonable, when prudence telleth -you it is not like to do more harm than good. There is a season for -the prudent to be silent, and refrain even from good talk, Amos v. 17; -Psal. xxxix. 1, 2. "Cast not pearls before swine, and give not holy -things to dogs, that you know will turn again and rend you," Matt. -vii. 6. Yea, and among good people themselves, there is a time to -speak, and a time to be silent, Eccles. iii. 7. There may possibly be -such excess as tendeth to the tiring of the hearers; and more may be -crammed in than they can digest; and surfeiting may make them loathe -it afterwards. You must give none more than they can bear; and also -the matters of your business and callings, must be talked of in their -time and place. - -_Direct._ XI. Let all your speech of holy things be with the -greatest seriousness and reverence that you are able. Let the words be -never so good, yet levity and rudeness may make them to be profane. -God and holy things should not be talked of in a common manner; but -the gravity of your speech should tell the hearers, that you take them -not for small or common matters. If servants and others that live near -together would converse and speak as the oracles of God, how holy, and -heavenly, and happy would such families or societies be! - - - - -CHAPTER XVII. - -DIRECTIONS FOR EACH PARTICULAR MEMBER OF THE FAMILY HOW TO SPEND EVERY -ORDINARY DAY OF THE WEEK. - - -IT somewhat tendeth to make a holy life more easy to us, when we know -the ordinary course and method of our duties, and every thing falleth -into its proper place; as it helpeth the husbandman or tradesman to -know the ordinary course of his work, that he need not go out of it, -unless in extraordinary cases. Therefore I shall here give you some -brief directions for the holy spending of every day. - -_Direct._ I. Proportion the time of your sleep aright, (if it be -in your power,) that you waste not your precious morning hours -sluggishly in your bed. Let the time of your sleep be rationally -fitted to your health and labour, and not sensually to your slothful -pleasure. About six hours is meet for healthful people, and seven -hours for the less healthful, and eight for the more weak and aged, -ordinarily. The morning hours are to most the preciousest of all -the day, for all our duties; especially servants that are scanted of -time, must take it then for prayer, if possible, lest they have none -at all. - -_Direct._ II. Let God have your first awaking thoughts: lift up -your hearts to him reverently and thankfully for the rest of the night -past, and briefly cast yourselves upon him for the following day; and -use yourselves so constantly to this, that your consciences may check -you, when common thoughts shall first intrude. And if you have a -bed-fellow to speak to, let your first speech be agreeable to your -thoughts. It will be a great help against the temptations that may -else surprise you, and a holy engagement of your hearts to God, for -all the day. - -_Direct._ III. Resolve, that pride and the fashions of the times -shall never tempt you into such a garb of attire, as will make you -long in dressing you in the morning; but wear such clothing as is soon -put on. It is dear-bought bravery (or decency as they will needs call -it) which must cost every day an hour's or a quarter of an hour's time -extraordinary: I had rather go as the wild Indians, than have those -morning hours to answer for, as too many ladies and other gallants -have. - -_Direct._ IV. If you are persons of quality you may employ a -child or servant to read a chapter in the Bible, while you are -dressing you, and eating your breakfast (if you eat any). Else you may -employ that time in some fruitful meditation, or conference with those -about you, as far as your necessary occasions do give leave: as, to -think or speak of the mercy of a night's rest, and of your renewed -time, and how many spent that night in hell, and how many in prison, -and how many in a colder, harder lodging, and how many in grievous -pain and sickness, weary of their beds and of their lives, and how -many in distracting terrors of their minds; and how many souls that -night were called from their bodies, to appear before the dreadful -God: and think how fast days and nights roll on! and how speedily your -last night and day will come! and observe what is wanting in the -readiness of your soul for such a time, and seek it presently without -delay. - -_Direct._ V. If more necessary duties call you not away, let -secret prayer by yourself alone, or with your chamber-fellow, or both, -go before the common prayers of the family; and delay it not -causelessly, but if it may be, let it be first, before any other work -of the day. Yet be not formal and superstitious to your hours, as if -God had absolutely tied you to such a time: nor think it your duty to -pray once in secret, and once with your chamber-fellow, and once with -the family every morning, when more necessary duties call you off. -That hour is best for one, which is worst for another: to most, -private prayer is most seasonable as soon as they are up and clothed; -to others some other hour may be more free and fit. And those persons -that have not more necessary duties, may do well to pray at all the -opportunities before mentioned; but reading and meditation must be -allowed their time also; and the labours of your callings must be -painfully followed; and servants and poor people that are not at -liberty, or that have a necessity of providing for their families, may -not lawfully take so much time for prayer, as some others may; -especially the aged and weak that cannot follow a calling, may take -longer time. And ministers, that have many souls to look after, and -public work to do, must take heed of neglecting any of this, that they -may be longer and oftener in private prayer. Always remember that when -two duties are at once before you, and one must be omitted, that you -prefer that which, all things considered, is the greatest; and -understand what maketh a duty greatest. Usually that is greatest -which tendeth to the greatest good; yet sometimes that is greatest at -that time which cannot be done at another time, when others may. -Praying, in itself considered, is better than ploughing, or marketing, -or conference; and yet these may be greater than it in their proper -seasons; because prayer may be done at another time, when these -cannot. - -_Direct._ VI. Let family worship be performed constantly and -seasonably, twice a day, at that hour which is freest in regard of -interruptions; not delaying it without just cause. But whenever it is -performed, be sure it be reverently, seriously, and spiritually done. -If greater duty hinder not, begin with a brief invocation of God's -name, and craving of his help and blessing through Christ; and then -read some part of the holy Scripture in order; and either help the -hearers to understand it and apply it, or if you are unable for that, -then read some profitable book to them for such ends; and sing a -psalm, (if there be enough to do it fitly,) and earnestly pour out -your souls in prayer. But if unavoidable occasions will not give way -to all this, do what you can, especially in prayer, and do the rest -another time; but pretend not necessity against any duty, when it is -but unwillingness or negligence. The lively performance of family -duties, is a principal means to keep up the power and interest of -godliness in the world; which all decays when these grow dead, and -slight, and formal. - -_Direct._ VII. Renew the actual intention and remembrance of your -ultimate end, when you set yourselves to your day's work, or set upon -any notable business in the world. Let HOLINESS TO THE LORD be written -upon your hearts in all that you do. Do no work which you cannot -entitle God to, and truly say he set you about; and do nothing in the -world for any other ultimate end, than to please, and glorify, and -enjoy him. And remember that whatever you do, must be done as a means -to these, and as by one that is that way going on to heaven. All your -labour must be as the labour of a traveller, which is all for his -journey's end; and all your respect or affection to any place or thing -in your way, must be in respect to your attainment of the end; as a -traveller loveth a good way, a good horse, a good inn, a dry cloak, or -good company; but nothing must be loved here as your end or home. Lift -up your hearts to heaven and say, If this work and way did not tend -thither directly or indirectly, it were no work or way for me. -Whatever you do, do all to the glory of God, 1 Cor. x. 31. - -_Direct._ VIII. Follow the labours of your calling painfully and -diligently. From hence will follow many commodities. 1. You will show -that you are not sluggish, and servants to your flesh, as those that -cannot deny its ease; and you will further the mortification of all -fleshly lusts and desires, which are fed by ease and idleness. 2. You -will keep out idle thoughts from your mind, which swarm in the minds -of idle persons. 3. You will escape the loss of precious time, which -idle persons are daily guilty of. 4. You will be in a course of -obedience to God, when the slothful are in a constant sin of omission. -5. You may have the more time to spare for holy exercises, if you -follow your labour close when you are at it; when idle persons can -have no time for prayer or reading, because they lose it by loitering -at their work, and leave their business still behind-hand. 6. You may -expect God's blessing for the comfortable provision for yourselves and -families, and to have to give to them that need, when the slothful are -in want themselves, and cast by their want into abundance of -temptations, and have nothing to do good with. 7. And it will also -tend to the health of your bodies, which will make them the fitter for -the service of your souls. When slothfulness wasteth time, and health, -and estate, and wit, and grace, and all.[40] - -_Direct._ IX. Be thoroughly acquainted with your corruptions and -temptations, and watch against them all the day; especially the most -dangerous sort of your corruptions, and those temptations which your -company or business will unavoidably lay before you.[41] Be still -watching and working against the master, radical sins of unbelief, -hypocrisy, selfishness, pride, sensuality, or flesh-pleasing, and the -inordinate love of earthly things. Take heed lest, under pretence of -diligence in your calling, you be drawn to earthly-mindedness, and -excessive cares or covetous designs for rising in the world. If you -are to trade or deal with others, take heed of selfishness, which -desireth to draw or save from others, as much as you can for -yourselves and your own advantage; take heed of all that savoureth of -injustice or uncharitableness in all your dealings with others. If you -converse with vain talkers, be still provided against the temptation -of vanity of talk. If you converse with angry persons, be still -fortified against their provocations. If you converse with wanton -persons, or such as are tempting those of the other sex, maintain that -modesty and necessary distance and cleanness of speech which the laws -of chastity require. If you have servants that are still faulty, be so -provided against the temptation, that their faults may not make you -faulty, and you may do nothing that is unseemly or unjust, but only -that which tendeth to their amendment. If you are poor, be still -provided against the temptations of poverty, that it bring not upon -you an evil far greater than itself. If you are rich, be most diligent -in fortifying your hearts against those more dangerous temptations of -riches, which very few escape. If you converse with flatterers or -those that much admire you, be fortified against swelling pride. If -you converse with those that despise and injure you, be fortified -against impatient, revengeful pride. These works at first will be very -difficult, while sin is in any strength; but when you have got an -habitual apprehension of the poisonous danger of every one of these -sins, and of the tendency of all temptations, your hearts will readily -and easily avoid them, without much tiring, thoughtfulness, and care; -even as a man will pass by a house infected with the plague, or go out -of the way, if he meet a cart or any thing that would hurt him. - -_Direct._ X. When you are alone in your labours, improve the time -in practical, fruitful (not speculative and barren) meditations; -especially in heart work and heaven work: let your chiefest -meditations be on the infinite goodness and perfections of God, and -the life of glory, which in the love and praise of him you must live -for ever; and next let Christ, and the mysteries of grace in man's -redemption, be the matter of your thoughts; and next that your own -hearts and lives, and the rest before expressed, chap. xvi. direct. -vi. If you are able to manage meditations methodically it will be -best; but if you cannot do that, without so much striving as will -confound you, and distract you, and cast you into melancholy, it is -better let your meditations be more short and easy, like ejaculatory -prayers; but let them usually be operative to do some good upon your -hearts. - -_Direct._ XI. If you labour in company with others, be provided with -matter, skill, resolution, and zeal, to improve the time in profitable -conference, and to avoid diversions, as is directed, chap. xvi. - -_Direct._ XII. Whatever you are doing, in company or alone, let -the day be spent in the inward excitation and exercise of the graces -of the soul, as well as in external bodily duties. And to that end -know, that there is no external duty, but must have some internal -grace to animate it, or else it is but an image or carcass, and -unacceptable to God. When you are praying and reading, there are the -graces of faith, desire, love, repentance, &c. to be exercised there: -when you are alone, meditation may help to actuate any grace as you -find most needful: when you are conferring with others, you must -exercise love to them, and love to that truth about which you do -confer, and other graces as the subject shall require: when you are -provoked or under suffering you have patience to exercise. But -especially it must be your principal daily business, by the exercise -of faith, to keep your hearts warm in the love of God and your dear -Redeemer, and in the hopes and delightful thoughts of heaven. As the -means are various and admit of deliberation and choice, because they -are to be used but as means, and not all at once, but sometimes one, -and sometimes another, when the end is still the same and past -deliberation or choice; so all those graces which are but means, must -be used thus variously, and with deliberation and choice; when the -love of God and of eternal life must be the constant tenor and -constitution of the mind, as being the final grace, which consisteth -with the exercise of every other mediate grace. Never take up with -lip-labour or bodily exercise alone, nor barren thoughts, unless your -hearts be also employed in a course of duty, and holy breathings after -God, or motion towards him, or in the sincere internal part of the -duty which you perform to men: justice and love are graces which you -must still exercise towards all that you have to deal with in the -world. Love is called the fulfilling of the law, Rom. xiii. 10; -because the love of God and man is the soul of every outward duty, and -a cause that will bring forth these as its effects. - -_Direct._ XIII. Keep up a high esteem of time; and be every day -more careful that you lose none of your time, than you are that you -lose none of your gold or silver; and if vain recreations, dressings, -feastings, idle talk, unprofitable company, or sleep, be any of them -temptations to rob you of any of your time, accordingly heighten your -watchfulness and firm resolutions against them. Be not more careful to -escape thieves and robbers, than to escape that person, or action, or -course of life, that would rob you of any of your time. And for the -redeeming of time, especially see, not only that you be never idle, -but also that you be doing the greatest good that you can do, and -prefer not a less before a greater. - -_Direct._ XIV. Eat and drink with temperance and thankfulness; -for health, and not for unprofitable pleasure. For quantity, most -carefully avoid excess; for many exceed, for one that taketh too -little. Never please your appetite in meat or drink, when it tendeth -to the detriment of your health. Prov. xxxi. 4, 6, "It is not for -kings to drink wine, nor for princes strong drink.--Give strong drink -to him that is ready to perish, and wine to those that be of heavy -hearts." Eccles. 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!" Then must poorer men also take -heed of intemperance and excess. Let your diet incline rather to the -coarser than the finer sort, and to the cheaper than the costly sort, -and to sparing abstinence than to fulness. I would advise rich men -especially, to write in great letters on the walls of their -dining-rooms or parlours these two sentences: Ezek. xvi. 49, "BEHOLD, -THIS WAS THE INIQUITY OF SODOM, PRIDE, FULNESS OF BREAD, AND ABUNDANCE -OF IDLENESS WAS IN HER, neither did she strengthen the hand of the -poor and needy." Luke xvi. 19, 25, "There was a certain rich man which -was CLOTHED IN PURPLE AND SILK, AND FARED SUMPTUOUSLY every day.--Son, -remember that thou in thy lifetime receivedst thy good things." Paul -wept when he mentioned them, "whose end is destruction, whose god is -their belly, and whose glory is in their shame, who mind earthly -things, being enemies to the cross," Phil. iii. 18, 19.[42] O live not -after the flesh, lest ye die, Rom. viii. 13; Gal. vi. 8; v. 21, 23, 24. - -_Direct._ XV. If any temptation prevail against you, and you fall -into any sins besides common infirmities, presently lament it, and -confess not only to God, but to men, when confession conduceth more to -good than harm; and rise by a true and thorough repentance, -immediately without delay. Spare not the flesh, and daub not over the -breach, and do not by excuses palliate the sore, but speedily rise, -whatever it cost; for it will certainly cost you more to go on or to -remain impenitent. And for your ordinary infirmities, make not too -light of them, but confess them, and daily strive against them; and -examine what strength you get against them, and do not aggravate them -by impenitence and contempt. - -_Direct._ XVI. Every day look to the special duties of your -several relations: whether you are husbands, wives, parents, children, -masters, servants, pastors, people, magistrates, subjects, remember -that every relation hath its special duty, and its advantage for the -doing of some good; and that God requireth your faithfulness in these, -as well as in any other duty. And that in these a man's sincerity or -hypocrisy is usually more tried, than in any other parts of our lives. - -_Direct._ XVII. In the evening return to the worshipping of God, -in the family and in secret, as was directed for the morning. And do -all with seriousness, as in the sight of God, and in the sense of your -necessities; and make it your delight to receive instructions from the -holy Scripture, and praise God, and call upon his name through Christ. - -_Direct._ XVIII. If you have any extraordinary impediments one -day to hinder you in your duty to God and man, make it up by diligence -the next; and if you have any extraordinary helps, make use of them, -and let them not overslip you. As, if it be a lecture-day, or a -funeral sermon, or you have opportunity of converse with men of -extraordinary worth; or if it be a day of humiliation or thanksgiving; -it may be expected that you gather a double measure of strength by -such extraordinary helps. - -_Direct._ XIX. Before you betake yourselves to sleep, it is -ordinarily a safe and needful course, to take a review of the actions -and mercies of the past day; that you may be specially thankful for -all special mercies, and humbled for your sins, and may renew your -repentance and resolutions for obedience, and may examine yourselves, -whether your souls grow better or worse, and whether sin go down and -grace increase, and whether you are any better prepared for -sufferings and death. But yet waste not too much time in the ordinary -accounts of your life, as those that neglect their duty while they are -examining themselves how they perform it, and perplexing themselves -with the long perusal of their ordinary infirmities. But by a general -(yet sincere) repentance, bewail your unavoidable daily failings, and -have recourse to Christ for a daily pardon and renewed grace; and in -case of extraordinary sins or mercies, be sure to be extraordinarily -humbled or thankful. Some think it best to keep a daily catalogue or -diurnal of their sins and mercies. If you do so, be not too particular -in the enumeration of those that are the matter of every day's return; -for it will be but a temptation to waste your time, and neglect -greater duty, and to make you grow customary and senseless of such -sins and mercies, when the same come to be recited over and over from -day to day. But let the common mercies be more generally recorded, and -the common sins generally confessed (yet neither of them therefore -slighted); and let the extraordinary mercies, and greater sins, have a -more particular observation. And yet remember, that sins and mercies, -which it is not fit that others be acquainted with, are safelier -committed to memory than to writing: and methinks, a well humbled and -a thankful heart should not easily let the memory of them slip. - -_Direct._ XX. When you compose yourselves to sleep, again commit -yourselves to God through Christ, and crave his protection, and close -up the day with some holy exercise of faith and love. And if you are -persons that must needs lie waking in the night, let your meditations -be holy, and exercised upon that subject that is profitablest to your -souls. But I cannot give this as an ordinary direction, because that -the body must have sleep, or else it will be unfit for labour, and all -thoughts of holy things must be serious; and all serious thoughts will -hinder sleep, and those that wake in the night, do wake unwillingly, -and would not put themselves out of hopes of sleep; which such serious -meditations would do. Nor can I advise you (ordinarily) to rise in the -night to prayer, as the papists' votaries do. For this is but to serve -God with irrational and hurtful ceremony; and it is a wonder how far -such men will go in ceremony, that will not be drawn to a life of love -and spiritual worship. Unless men did irrationally place the service -of God in praying this hour rather than another, they might see how -improvidently and sinfully they lose their time, in twice dressing and -undressing, and in the intervals of their sleep, when they might spare -all that time, by sitting up the longer, or rising the earlier, for -the same employment. Besides what tendency it hath to the destruction -of health, by cold and interruption of necessary rest; when God -approveth not of the disabling of the body, or destroying our health, -or shortening life (no more than of murder or cruelty to others); but -only calleth us to deny our unnecessary, sensual delights, and use the -body so as it may be most serviceable to the soul and him. - -I have briefly laid together these twenty directions for the right -spending of every day, that those that need them, and cannot remember -the larger more particular directions, may at least get these few -engraven on their minds, and make them the daily practice of their -lives; which if you will sincerely do, you cannot conceive how much it -will conduce to the holiness, fruitfulness, and quietness of your -lives, and to your peaceful and comfortable death. - -[40] Eph. iv. 28; Prov. x. 4; xii. 24, 27; xiii. 4; xxi. 5; xxii. 29; -xviii. 9; xxi. 25; xxiv. 30. - -[41] Antequam domo quis exeat, quid acturus sit, apud se pertractet. -Rursus cum redierit, quid egerit, recogitet. Cleobulus in Laert. p. 59. - -[42] See Dr. Hammond's Annotat. - - - - -CHAPTER XVIII. - -DIRECTIONS FOR THE ORDER OF HOLY DUTIES. - - -_Tit. 1. Directions for the holy spending of the Lord's Day in -Families._ - -_Direct._ I. Be well resolved against the cavils of those carnal -men, that would make you believe that the holy spending of the Lord's -day is a needless thing.[43] For the name, whether it shall be called -the christian sabbath, is not much worth contending about: undoubtedly -the name of The Lord's Day, is that which was given it by the Spirit -of God, Rev. i. 10, and the ancient christians, who sometimes called -it, The Sabbath, by allusion, as they used the names, sacrifice, and -altar: the question is not so much of the name as the thing; whether -we ought to spend the day in holy exercises, without unnecessary -divertisements? And to settle your consciences in this, you have all -these evidences at hand. - -1. By the confession of all, you have the law of nature to tell you, -that God must be openly worshipped, and that some set time should be -appointed for his worship. And, whether the fourth commandment be -formally in force or abrogated, yet it is commonly agreed on that the -parity of reason, and general equity of it, serveth to acquaint us, -that it is the will of God, that one day in seven be the least that we -destinate to this use: this being then judged a meet proportion by God -himself, (even from the creation, and on the account of commemorating -the creation,) and christians being no less obliged to take as large a -space of time, who have both the creation and redemption to -commemorate, and a more excellent manner of worship to perform. - -2. It is confessed by all christians that Christ rose on the first day -of the week, and appeared to his congregated disciples on that day, -and poured out the Holy Ghost upon them on that day; and that the -apostles appointed, and the christian churches observed, their -assemblies and communion ordinarily on that day; and that these -apostles were filled with the extraordinary gifts of the Holy Ghost, -that they might infallibly acquaint the church with the doctrine and -will of Jesus Christ, and leave it on record for succeeding ages;[44] -and so were intrusted by office, and enabled by gifts, to settle the -orders of the gospel church, as Moses did the matters of the -tabernacle and worship then; and so that their laws or orders thus -settled, were the laws or orders of the Holy Ghost, John xx. 1, 19, 26; -Acts ii. 1; xx. 7; 1 Cor. xvi. 1, 2; Rev. i. 10; Matt. xxviii. 19, 20; -John xvi. 13-15; Rom. xvi. 16; 2 Thess. ii. 15. - -3. It is also confessed, that the universal church, from the days of -the apostles down till now, hath constantly kept holy the Lord's day -in the memorial of Christ's resurrection, and that as by the will of -Christ delivered to them by or from the apostles; insomuch that I -remember not either any orthodox christian, or heretic, that ever -opposed, questioned, or scrupled it, till of late ages. And as an -historical discovery of the matter of fact, this is a good evidence -that indeed it was settled by the apostles; and consequently by -Christ, who gave them their commission, and inspired them by the Holy -Ghost. - -4. It is confessed, that it is still the practice of the universal -church; and those that take it to be but of ecclesiastical -appointment, some of them mean it of such extraordinary ecclesiastics -as inspired apostles, and all of them take the appointment as -obligatory to all the members of the church. - -5. The laws of the land where we live command it, and the king by -proclamation urgeth the execution: and the canons, and homilies, and -liturgy show that the holy observation of the Lord's day, is the -judgment and will of the governors of the church. Read the homilies -for the time and place of worship. Yea, they require the people to say -when the fourth commandment is read, "Lord, have mercy upon us, and -incline our hearts to keep this law." And the command of authority is -not a contemptible obligation. - -6. It is granted by all, that more than this is due to God; and the -life that is in every christian telleth him, that it is a very great -mercy to us, not only to servants, but even to all men, that one day -in seven they may disburden themselves of all the cares and business -of the world, which may hinder their holy communion with God and one -another, and wholly apply themselves to learn the will of God. And -nature teacheth us to accept of mercy when it is offered to us, and -not dispute against our happiness. - -7. Common experience telleth us, that where the Lord's day is more -holily and carefully observed, knowledge and religion prosper best; -and that more souls are converted on those days, than on all the other -days besides; and that the people are accordingly more edified; and -that wherever the Lord's day is ordinarily neglected or mispent, -religion and civility decay, and there is a visible, lamentable -difference between those places and families, and the other. - -8. Reason and experience tell us, that if men were left to themselves, -what time they should appoint for God's public worship, in most places -it would be so little, and disordered, and uncertain, that religion -would be for the most part banished out of the now christian world. -Therefore there being need of a universal law for it, it is probable -that such a law there is; and if so, it can be by none but God, the -Creator, Redeemer, and Holy Ghost, there being no other universal -governor and lawgiver to impose it. - -9. All must confess, that it is more desirable for unity and concord -sake, that all christians hold their holy assemblies on one and the -same day, and that all at once, through all the world, do worship God -and seek his grace, than that they do it some on one day and some on -another. - -10. And all that ever I have conversed with, confess that if the holy -spending of the Lord's day be not necessary it is lawful; and -therefore when there is so much to be said for the necessity of it -too, to keep it holy is the safest way, seeing this cannot be a sin, -but the contrary may; and licence is encouragement enough to accept so -great a mercy. All this set together will satisfy a man, that hath any -spiritual sense of the concernments of his own and others' souls. - -_Object._ But you will say, That besides the name, it is yet a -controversy whether the whole day should be spent in holy exercises, -or only so much as is meet for the public communion, it being not -found in antiquity, that the churches used any further to observe it. - -_Answ._ No sober man denieth that works of necessity for the -preservation of our own or other men's lives, or health, or goods, may -be done on the Lord's day: so that when we say, that the whole day is -to be spent holily, we exclude not eating, and sleeping, nor the -necessary actions about worship; as the priests in the temple are said -to break the sabbath, (that is, the external rest,) and to be -blameless. But otherwise, that it is the whole day, is evident in the -arguments produced: the ancient histories and canons of the church -speak not of one part of the day only, but the whole: all confess, -that when labour or sinful sports are forbidden, it is on the whole -day, and not only on a part. And for what is alleged of the custom of -the ancient church, I answer, 1. The ancientest churches spent almost -all the day in public worship and communion: they begun in the -morning, and continued without parting till the evening. The first -part of the day being spent in teaching the catechumens, they were -then dismissed, and the church continued together in preaching and -praying, but especially in those laudatory, eucharistical offices, -which accompany the celebration of the sacrament of the body and blood -of Christ. They did not then (as gluttons do now) account it fasting -to forbear a dinner, when they supped, yea, feasted at night; it being -not usual among the Romans to eat any dinners at all. And they that -spent all the day together in public worship and communion, you may be -sure spent not part of it in dancing, nor stage-plays, nor worldly -businesses. 2. And church history giveth us but little account what -particular persons did in private, nor can it be expected. 3. Who hath -brought us any proof that ever the church approved of spending any -part of the day in sports, or idleness, or unnecessary, worldly -business? or that any churches (or persons regardable) did actually so -spend it? 4. Unless their proof be from those many canons of our own -and other churches, that command the holy observation of it, and -forbid these plays and labours on it; which I confess doth intimate, -that some there were that needed laws to restrain them from the -violation of it. 5. Again I say, that seeing few men will have the -face to say that plays and games, or idleness, are a duty on that day, -it will suffice a holy, thankful christian, if he have but leave to -spend all the day for the good of his soul and those about him; and if -he may be reading and meditating on the word of God, and praying and -praising him, and instructing his family, while others waste that time -in vanity; especially to servants and poor men, that have but little -other leisure all the year, to seek for knowledge, or use any such -helps for their salvation. As to a poor man that is kept hungry all -the week, a bare liberty of feasting with his landlord on the Lord's -day, would satisfy him without a law to constrain him to it; so is it -here with a hungry soul. - -_Direct._ II. Remember that the work of the day is, in general, to -keep up knowledge and religion in the world, and to own and honour our -Creator, Redeemer, and Regenerator openly before all; and to have -communion with God through Christ in the Spirit, by receiving and -exercising his grace, in order to our communion with him in glory. Let -these therefore (well understood) be your ends, and in these be you -exercised all the day, and stick not hypocritically in bodily rest and -outward duties. Remember that it is a day for heart work, as well as -for the exercise of the tongue, and ear, and knees; and that your -principal business is with heaven; follow your hearts therefore all -the day, and see that they be not idle while your bodies are -exercised: nothing is done if the heart do nothing. - -_Direct._ III. Remember that the special work of the day is to -celebrate the memorial of Christ's resurrection, and of the whole work -of man's redemption by him. Labour therefore with all diligence in the -sense of your natural sin and misery, to stir up the lively sense of -the wonderful love of God and our Redeemer, and to spend all the day -in the special exercises of faith and love. And seeing it is the -christian weekly festival, or day of thanksgiving for the greatest -mercy in the world, spend it as a day of thanksgiving should be spent, -especially in joyful praises of our Lord; and let the humbling and -instructing exercises of the day, be all subordinate to these -laudatory exercises. I know that much time must be spent in teaching -and warning the ignorant and ungodly, because their poverty and -labours hinder them from other such opportunities, and we must speak -to them then or not at all. But if it were not for their mere -necessity, and if we could as well speak to them other days of the -week, the churches should spend all the Lord's day in such praises and -thanksgivings as are suitable to the ends of the institution. But -seeing that cannot be expected, methinks it is desirable that the -ancient custom of the churches were more imitated, and the morning -sermon being suited to the state of the more ignorant and unconverted, -that the rest of the day were spent in the exercises of thanksgiving -to the joy and encouragement of believers, and in doctrine suited to -their state. And yet I must add, that a skilful preacher will do both -together, and so declare the love and grace of our Redeemer, as by a -meet application may both draw in the ungodly, and comfort those that -are already sanctified, and raise their hearts in praise to God. - -_Direct._ IV. Remember that the Lord's day is appointed specially -for public worship and personal communion of the churches therein: see -therefore that you spend as much of the day as you can in this public -worship and church communion; especially in the celebration of that -sacrament which is appointed for the memorial of the death of Christ -until his coming, 1 Cor. xi. 25, 26. This sacrament in the primitive -church was celebrated every Lord's day; yea, and oftener, even -ordinarily on every other day of the week when the churches assembled -for communion. And it might be so now without any hinderance to -preaching or prayer, if all things were ordered as they should be; for -those prayers, and instructions, and exhortations which are most -suited to this eucharistical action, would be the most suitable -prayers and sermons for the church on the Lord's days. In the mean -time see that so much of the day as is spent in church communion and -public worship, be accordingly improved by you; and be not at that -time about your secret or family services, but take only those hours -for such private duties, in which the church is not assembled; and -remember how much the love of saints is to be exercised in this -communion, and therefore labour to keep alive that love, without which -no man can celebrate the Lord's day according to the end of the -institution. - -_Direct._ V. Understand how great a mercy it is, that you have -leave thus to wait upon God for the receiving and exercise of grace, -and to cast off the distracting thoughts and businesses of the world, -and what an opportunity is put into your hand, to get more in one day, -than this world can afford you all your lives. And therefore come with -gladness as to the receiving of so great a mercy, and with desire -after it, and with hope to speed, and not with unwillingness, as to an -unpleasant task, as carnal hearts that love not God, or his grace or -service, and are weary of all they do, and glad when it is done, as -the ox that is unyoked. Isa. lviii. 13, 14, "If thou turn away thy -foot from the sabbath, from doing thy pleasure on my holy day, and -call the sabbath a delight, the holy of the Lord, honourable; and -shalt honour him, not doing thine own ways, nor finding thine own -pleasure, nor speaking thine own words, then shalt thou delight -thyself in the Lord." The affection that you have to the Lord's day, -much showeth the temper of the heart: a holy person is glad when it -cometh, as loving it for the holy exercises of the day; a wicked, -carnal heart is glad of it only for his carnal ease, but weary of the -spiritual duties. - -_Direct._ VI. Avoid both the extremes of profaneness and -superstition in the point of your external rest: and to that end -observe, 1. That the work is not for the day, but the day for the holy -work; as Christ saith, Mark ii. 27, "The sabbath was made for man, and -not man for the sabbath." It is appointed for our good, and not for -our hurt. 2. The outward rest is not appointed for itself, but as a -means to the freedom of the mind for inward and spiritual employments; -and therefore all those outward and common labours and discourses are -unlawful, which any way distract the mind, and hinder either our -outward or inward attendance upon God, and our edification. 3. And -(whatever it was to the Jews) no common words or actions are unlawful, -which are no hinderance to this communion and worship and spiritual -edification. 4. Yea, those things that are necessary to the support of -nature, and the saving of the life or health, or estate and goods of -ourselves or our neighbours, are needful duties on that day: not all -those works which are truly charitable, (for it may be a work of mercy -to build hospitals, or make garments for the poor, or till their -ground,) but such works of mercy as cannot be put off to another day, -and such as hinder not the duties of the day. 5. The same word or -action on the Lord's day which is unlawful to one man, may be lawful -to another; as being no hinderance, yea, a duty to him: as Christ -saith, "The priests in the temple break or profane the sabbath, (that -is, the outward rest, but not the command,) and are blameless," Matt. -xii. 15. And the cook may lawfully be employed in dressing meat, when -it were a sin in another to do it voluntarily without need. 6. The -Lord's day being to be kept as a day of thanksgiving, the dressing of -such meat as is fit for a day of thanksgiving is not to be scrupled: -the primitive christians in the apostles' time, had their love-feasts -constantly (with the Lord's supper or after) on the evening of the -day; and they could not feast without dressing meat. 7. Yet that which -is lawful in itself, must be so done as consisteth with care and -compassion of the souls of servants that are employed about it, that -they may be deprived of no more of their spiritual benefit than needs. -8. Also that which is lawful must sometimes be forborne, when it may -by scandal tempt others that are loose or weak to do that which is -unlawful: not that the mere displeasing of the erroneous should put us -out of the right way, but the scandal which is spoken against in -Scripture, is the laying a temptation before men that are weak to make -them sin. 9. Take heed of that hypocritical and censorious temper -which turneth the holy observation of the day into a ceremonious -abstinence from lawful things; and censureth those as ungodly that are -not of the same mind, and forbear not such things as well as they. -Mark the difference between Christ and the Pharisees in this point: -much of their contention with him was about the outward observation of -the sabbath; because his disciples rubbed out corn to eat on the -sabbath day, and because he healed on the sabbath, and bid the healed -man "take up his bed and walk:" and they said, "There are six days in -which men ought to work; they might come and be healed on them," Luke -vi. 1, 5, 6; xiii. 12, 14-16; John v. 17, 18; Mark i. 21, 24; ii. -23-28; iii. 2, 3, 5; vi. 2, 5; Luke xiv. 1, 3, 5, 6; John v. 9, 10, 16; -vii. 22-24; ix. 14, 16. And a man that is of their spirit will think -that the Pharisees were in the right. No doubt Christ might have -chosen another day to heal on; but he knew that the works which most -declared the power of God, and honoured him before all, and confirmed -the gospel, were fittest for the sabbath day. Take heed therefore of -the Pharisees' ceremoniousness and censoriousness. If you see a man -walking abroad on the Lord's day, censure him not till you know that -he doth it from profaneness or negligence: you know not but it may be -necessary to his health, and he may improve it in holy meditation? If -you hear some speak a word more than you think needful, of common -things, or do more about meat and clothing than you think meet, -censure them not till you hear their reason. A scrupulousness about -such outward observances, when the holy duties of the day are no whit -hindered by that thing; and a censoriousness towards those that are -not as scrupulous, is too pharisaical and ceremonious a religion for -spiritual, charitable christians. And the extremes of some godly -people in this kind, have occasioned the quakers and seekers to take -and use all days alike, and the profane to contemn the sanctifying of -the Lord's day. - - -_Tit. 2. More Particular Directions for the Order of Holy Duties._ - -_Direct._ I. Remember the Lord's day before it cometh, and -prepare for it, and prevent those disturbances that would hinder you, -and deprive you of the benefit. For preparation: 1. "Six days you must -labour, and do all that you have to do." Despatch all your business, -that you may not have it then to hinder and disturb you; and see that -your servants do the same. 2. Shake off the thoughts of worldly -things, and clear your minds of worldly delights and cares. 3. Call to -mind the doctrine taught you the last Lord's day, (and if you have -servants, cause them to remember it,) that you may be prepared to -receive the next. 4. Go seasonably to bed, that you and your servants -may not be constrained to lie long the next morning, or be sleepy on -the Lord's day. 5. Let your meditations be preparatory for the day. -Repent of the sins of the week past as particularly and seriously as -you can; and seek for pardon and peace through Christ, that you come -not with guilt or trouble upon your consciences before the Lord. - -_Direct._ II. Let your first thoughts be not only holy, but -suitable to the occasions of the day. With gladness remember what a -day of mercies you awake to, and how early your Redeemer rose from the -dead that day, and what excellent work you are to be employed in. - -_Direct._ III. Rise full as early that day as you do on other -days. Be not like the carnal generation, that sanctify the Lord's day -but as a swine doth, by sleeping, and idleness, and fulness. Think not -your worldly business more worthy of your early rising, than your -spiritual employment is. - -_Direct._ IV. Let your dressing time be spent in some fruitful -meditation, or conference, or hearing some one read a chapter: and let -it not be long, to detain you from your duty. - -_Direct._ V. If you can have leisure, go first to secret prayer: -and if you are servants, and have any necessary business to do, -despatch it quickly, that you may he free for better work. - -_Direct._ VI. Let family worship come next, and not be slubbered -over slightly, but be serious and reverent, and suit all to the nature -or end of the day. Especially awaken yourselves and servants to -consider what you have to do in public, and to go with prepared, -sanctified hearts. - -_Direct._ VII. Enter the holy assembly with reverence and joy, and -compose yourselves as those that come thither to treat with the living -God, about the matters of eternal life. And watch your hearts that -they wander not, nor sleep not, nor slight the sacred matters which -you are about. And guard your eyes, that they carry not away your -hearts; and let not your hearts be a moment idle, but seriously -employed all the time: and when hypocrites and distempered christians -are quarrelling with the imperfections of the speaker, or -congregation, or mode of worship, do you rather make it your diligent -endeavour, to watch your hearts, and improve what you hear. - -_Direct._ VIII. As soon as you come home, while dinner is -preparing, it will be a seasonable time either for secret prayer or -meditation; to call over what you heard, and urge it on your hearts, -and beg God's help for the improvement of it, and pardon for your -public failings. - -_Direct._ IX. Let your time at meat be spent in the cheerful -remembrance or mention of the love of your Redeemer; or somewhat -suitable to the company and the day. - -_Direct._ X. After dinner call your families together, and sing a -psalm of praise, and by examination or repetition, or both, cause them -to remember what was publicly taught them. - -_Direct._ XI. Then go again to the congregation (to the beginning) and -behave yourselves as before. - -_Direct._ XII. When you come home call your families together, and -first crave God's assistance and acceptance; and then sing a psalm of -praise; and then repeat the sermon which you heard; or if there was -none, read one out of some lively, profitable book; and then pray and -praise God: and all with the holy seriousness and joy which is -suitable to the work and day. - -_Direct._ XIII. Then while supper is preparing, betake yourselves -to secret prayer and meditation; either in your chambers or walking, -as you find most profitable: and let your servants have no more to -hinder them from the same privilege, than what is of necessity. - -_Direct._ XIV. At supper spend the time as is aforesaid (at -dinner): always remembering that though it be a day of thanksgiving, -it is not a day of gluttony, and that you must not use too full a -diet, lest it make you heavy, and drowsy, and unfit for holy duty. - -_Direct._ XV. After supper examine your children and servants -what they have learnt all day, and sing a psalm of praise, and -conclude with prayer and thanksgiving. - -_Direct._ XVI. If there be time after, both you and they may in -secret review the duties, and mercies, and failings of the day, and -recommend yourselves by prayer into the hands of God for the night -following: and so betake yourselves to your rest. - -_Direct._ XVII. And to shut up all, let your last thoughts be -holy, in the thankful sense of the mercy you have received, and the -goodness of God revealed by our Mediator, and comfortably trusting -your souls and bodies into his hands, and longing for your nearer -approach unto his glory, and the beholding and full enjoying of him -for ever. - -I have briefly named this order of duties, for the memory of those -that have opportunity to observe it: but if any man's place and -condition deny him opportunity for some of these, he must do what he -can: but see, that carnal negligence cause not his omission. And now I -appeal to reason, conscience, and experience, whether this employment -be not more suitable to the principles, ends, and hopes of a -christian, than idleness, or vain talk, or cards, or dice, or -dancing, or ale-house haunting, or worldly business or discourse? And -whether this would not exceedingly conduce to the increase of -knowledge, holiness, and honesty? And whether there be ever a -worldling or voluptuous sensualist of them all, that had not rather be -found thus at death; or look back when time is past and gone, upon the -Lord's day thus spent, than as the idle, fleshly, and ungodly spend -them? - -[43] Since the writing of this, I have published a Treatise of the -Lord's day. - -[44] Mark xvi. 2, 9; Luke xxiv. 1. - - - - -CHAPTER XIX. - -DIRECTIONS FOR PROFITABLE HEARING THE WORD PREACHED. - - -OMITTING those directions which concern the external modes of worship, -(for the reasons mentioned part. iii. and known to all that know me -and the time and place I live in,) I shall give you such directions -about the personal, internal management of your duty, as I think most -necessary to your edification. And seeing that your duty and benefit -lieth in these four general points: 1. That you hear with -understanding. 2. That you remember what you hear. 3. That you be duly -affected with it. 4. And that you sincerely practise it: I shall more -particularly direct you in order to all these ends and duties. - - -_Tit. 1. Directions for the Understanding the Word which you hear._ - -_Direct._ I. Read and meditate on the holy Scriptures much in -private, and then you will be the better able to understand what is -preached on it in public, and to try the doctrine, whether it be of -God. Whereas if you are unacquainted with the Scriptures, all that is -treated of or alleged from them, will be so strange to you, that you -will be but little edified by it, Psal. i. 2; cxix.; Deut. vi. 11, 12. - -_Direct._ II. Live under the clearest, distinct, convincing -teaching that possibly you can procure. There is an unspeakable -difference as to the edification of the hearers, between a judicious, -clear, distinct, and skilful preacher, and one that is ignorant, -confused, general, dry, and only scrapeth together a cento or -mingle-mangle of some undigested sayings to fill up the hour with. If -in philosophy, physics, grammar, law, and every art and science, there -be so great a difference between one teacher and another, it must -needs be so in divinity also. Ignorant teachers, that understand not -what they say themselves, are unlike to make you men of understanding; -as erroneous teachers are unlike to make you orthodox and sound. - -_Direct._ III. Come not to hear with a careless heart, as if you -were to hear a matter that little concerned you, but come with a sense -of the unspeakable weight, necessity, and consequence of the holy word -which you are to hear: and when you understand how much you are -concerned in it, and truly love it, as the word of life, it will -greatly help your understanding of every particular truth. That which -a man loveth not, and perceiveth no necessity of, he will hear with so -little regard and heed, that it will make no considerable impression -on his mind. But a good understanding of the excellency and necessity, -exciting love and serious attention, would make the particulars easy -to be understood; when else you will be like a stopped or -narrow-mouthed bottle, that keepeth out that which you desire to put -in. I know that understanding must go before affections; but yet the -understanding of the concernments and worth of your own souls, must -first procure such a serious care of your salvation, and a general -regard to the word of God, as is needful to your further understanding -of the particular instructions, which you shall after hear. - -_Direct._ IV. Suffer not vain thoughts or drowsy negligence to -hinder your attention. If you mark not what is taught you, how should -you understand and learn? Set yourselves to it, as for your lives: be -as earnest and diligent in attending and learning, as you would have -the preacher be in teaching.[45] If a drowsy, careless preacher be -bad, a drowsy, careless hearer is not good. Saith Moses, Deut. xxxii. -46, 47, "Set your hearts to all the words which I testify among you -this day.--For it is not a vain thing for you, because it is your -life." You would have God attentive to your prayers in your -distresses; and why will you not then be attentive to his words, when -"the prayers of him are abominable to God, that turneth away his ear -from hearing the law?" Luke xix. 48, "All the people were very -attentive to hear Christ." Neh. viii. 3, when Ezra read the law "from -morning till mid-day, the ears of all the people were attentive to -it." When Paul continued his Lord's-day exercise and speech until -midnight, one young man that fell asleep, did fall down dead as a -warning to them that will sleep, when they should hear the message of -Christ, Acts xx. 9. Therefore you are excused that day from worldly -business, "that you may attend on the Lord without distraction," -1 Cor. vii. 35. Lydia's attending to the words of Paul, accompanied -the opening of her heart and her conversion, Acts xvi. 14. - -_Direct._ V. Mark especially the design and drift, and principal -doctrine of the sermon. Both because that is the chief thing that the -preacher would have marked; and because the understanding of that will -much help you to understand all the rest, which dependeth on it, and -relateth to it. - -_Direct._ VI. Mark most those things which are of greatest weight -and concernment to your souls. And do not fix upon some little -sayings, and by-discourses, or witty sentences; like children that -bring home some scraps and words which they do but play with. - -_Direct._ VII. Learn first your catechisms at home, and the great -essential points of religion, contained in the creed, the Lord's -prayer, and the ten commandments. And in your hearing, first labour to -get a clearer understanding of these; and then the lesser branches -which grow out of these will be the better understood. You can scarce -bestow too much care and pains in learning these great essential -points. It is the fruitfullest of all your studies. Two things further -I here advise you to avoid. 1. The hasty climbing up to smaller points -(which some call higher) before you have well received these; and the -receiving of those higher points, independently, without their due -respect, to these which they depend upon. 2. The feeding upon dry and -barren controversies, and delighting in the chaff of jingling words, -and impertinent, unedifying things, or discourses about formalities -and circumstances. - -_Direct._ VIII. Meditate on what you hear when you come home, -till you better understand it, Psal. i. 2. - -_Direct._ IX. Inquire, where you doubt, of those that can resolve -and teach you. It showeth a careless mind, and a contempt of the word -of God, in most people and servants, that never come to ask the -resolution of one doubt, from one week's or year's end to another, -though they have pastors or masters that have ability, and leisure, -and willingness to help them. "When Christ was alone, they that were -about him with the twelve, asked him the meaning of his parable," -Matt. xiii.; Mark iv. 10. - -_Direct._ X. Read much those holy books which treat best of the -doctrine which you would understand. - -_Direct._ XI. Pray earnestly for wisdom, and the illumination of -the Spirit, Eph. i. 18; Acts xxvi. 18; James i. 5. - -_Direct._ XII. Conscionable practising what you know, is an -excellent help to understanding, John xii. 7, 17. - - -_Tit. 2. Directions for Remembering what you Hear._ - -That want of memory, which cometh from age and decay of nature, is not -to be cured; nor should any servant of Christ be over-much troubled at -it; seeing Christ will no more cast off his servants for that, than he -will for age or any sickness: but for that want of memory which is -curable, and is a fault, I shall give you these Directions following. - -_Direct._ I. It greatly helpeth memory to have a full understanding of -the matter spoken which you would remember. And ignorance is one of -the greatest hinderances to memory. Common experience telleth you -this, how easily you can remember any discourse which you thoroughly -understand (for your very knowledge by invention will revive your -memory); and how hard it is to remember any words which are -insignificant, or which we understand not. Therefore labour most for a -clear understanding according to the last directions. - -_Direct._ II. A deep, awakened affection is a very powerful help -to memory. We easily remember any thing which our estates or lives lie -on, when trifles are neglected and soon forgotten. Therefore labour to -get all to your hearts, according to the next following directions. - -_Direct._ III. Method is a very great help to memory. Therefore -be acquainted with the preacher's method; and then you are put into a -path or tract, which you cannot easily go out of. And therefore it is, -that ministers must not only be methodical, and avoid prolix, -confused, and involved discourses, and that malicious pride of hiding -their method, but must be as oft in the use of the same method, as the -subject will bear, and choose that method which is most easy to the -hearers to understand and remember, and labour to make them perceive -your tract. - -_Direct._ IV. Numbers are a great help to memory. As if the -reasons, the uses, the motives, the signs, the directions, be six, or -seven, or eight; when you know just the number, it helpeth you much to -remember, which was the first, second, third, &c. - -_Direct._ V. Names also and signal words are a great help to -memory. He may remember one word, that cannot remember all the -sentence; and that one word may help him to remember much of the rest. -Therefore preachers should contrive the force of every reason, use, -direction, &c. as much as may be, into some one emphatical word. (And -some do very profitably contrive each of those words to begin with the -same letter, which is good for memory, so it be not too much strained, -and put them not upon greater inconveniences.) As if I were to direct -you to the chiefest helps to your salvation, and should name, 1. -Powerful preaching. 2. Prayer. 3. Prudence. 4. Piety. 5. Painfulness. -6. Patience. 7. Perseverance. Though I opened every one of these at -large, the very names would help the hearers' memory. It is this that -maketh ministers, that care more for their people's souls, than the -pleasing of curious ears, to go in the common road of doctrine, -reasons, uses, motives, helps, &c. and to give their uses the same -titles of information, reproof, exhortation, &c. And yet when the -subject shall direct us to some other method, the hearers must not be -offended with us: for one method will not serve exactly for every -subject, and we must be loth to wrong the text or matter. - -_Direct._ VI. It is a great help to memory, often in the time of -hearing to call over and repeat to yourselves the names or heads that -have been spoken. The mind of man can do two things at once: you may -both hear what is said, and recall and repeat to yourselves what is -past: not to stand long upon it, but oft and quickly to name over, e.g. -The reasons, uses, motives, &c. To me, this hath been (next to -understanding and affection) the greatest help of any that I have -used; for otherwise to hear a head but once, and think of it no more -till the sermon is done, would never serve my turn to keep it. - -_Direct._ VII. Grasp not at more than you are able to hold, lest -thereby you lose all. If there be more particulars than you can -possibly remember, lay hold on some which most concern you, and let go -the rest; perhaps another may rather take up those, which you leave -behind. Yet say not that it is the preacher's fault to name more than -you can carry away: for, 1. Then he must leave out his enlargement -much more, and the most of his sermon; for it is like you leave the -most behind. 2. Another may remember more than you. 3. All is not lost -when the words are forgotten: for it may breed a habit of -understanding, and promote resolution, affection, and practice. - -_Direct._ VIII. Writing is an easy help for memory, to those that -can use it. Some question whether they should use it, because it -hindereth their affection. But that must be differently determined -according to the difference of subjects, and of hearers. Some sermons -are all to work upon the affections at present, and the present -advantage is to be preferred before the after perusal: but some must -more profit us in after digestion and review. And some hearers can -write much with ease, and little hinder their affection; and some -write so little and are hindered so much, that it recompenseth not -their loss. Some know so fully all that is said, that they need no -notes; and some that are ignorant need them for perusal. - -_Direct._ IX. Peruse what you remember, or write down, when you -come home: and fix it speedily before it is lost; and hear others that -can repeat it better. Pray it over, and confer of it with others. - -_Direct._ X. If you forget the very words, yet remember the main -drift of all; and get those resolutions and affections which they -drive at. And then you have not lost the sermon, though you have lost -the words; as he hath not lost his food, that hath digested it, and -turned it into flesh and blood. - - -_Tit. 3. Directions for holy Resolutions and Affections in -Hearing._ - -The understanding and memory are but the passage to the heart, and the -practice is but the expression of the heart: therefore how to work -upon the heart is the principal business. - -_Direct._ I. Live under the most convincing, lively, serious preacher -that possibly you can. It is a matter of great concernment to all, but -especially to dull and senseless hearts. Hearken not to that earthly -generation, that tell you, because God can bless the weakest, and -because it is your own fault if you profit not by the weakest; that -therefore you should make no difference, but sit down under an -ignorant, dumb, or senseless man. Try first whether they had as -willingly have a bad servant, or a bad physician, as a good one, -because God can bless the labours of the weakest? Try whether they -would not have their children duly reproved or corrected, because it -is their own faults that they need it? and whether they would not take -physic after a surfeit, though it be their own fault that made them -sick? It is true, that all our sin is our own fault; but the question -is, What is the most effectual cure? What man that is alive and awake, -doth not feel a very great difference between a dead and a lively -preacher? - -_Direct._ II. Remember that ministers are the messengers of -Christ, and come to you on his business and in his name. Hear them -therefore as his officers, and as men that have more to do with God -himself, than with the speaker.[46] It is the phrase of the Holy -Ghost, Heb. iv. 13, "All things are naked and opened to the eyes of -him with whom we have to do." It is God with whom you have to do, and -therefore accordingly behave yourselves. See Luke x. 16; 1 Thess. -iv. 8; 1 Cor. iv. 1. - -_Direct._ III. Remember that this God is instructing you, and -warning you, and treating with you, about no less than the saving of -your souls. Come therefore to hear as for your salvation. Can that -heart be dull that well considereth, that it is heaven and hell that -is the matter that God is treating with him about? - -_Direct._ IV. Remember that you have but a little time to hear -in; and you know not whether ever you shall hear again. Hear therefore -as if it were your last. Think when you hear the calls of God, and the -offers of grace, I know not but this may be my last: how would I hear -if I were sure to die tomorrow? I am sure it will be ere long, and may -be to-day for aught I know. - -_Direct._ V. Remember that all these days and sermons must be -reviewed, and you must answer for all that you have heard, whether you -heard it with love, or with unwillingness and weariness, with diligent -attention or with carelessness; and the word which you hear shall -judge you at the last day. Hear therefore as those that are going to -judgment to give account of their hearing and obeying, John xii. 48. - -_Direct._ VI. Make it your work with diligence to apply the word -as you are hearing it, and to work your own hearts to those suitable -resolutions and affections which it bespeaketh. Cast not all upon the -minister, as those that will go no further than they are carried as by -force: this is fitter for the dead than for the living. You have work -to do as well as the preacher, and should all the while be as busy as -he: as helpless as the infant is, he must suck when the mother -offereth him the breast; if you must be fed, yet you must open your -mouths, and digest it, for another cannot digest it for you; nor can -the holiest, wisest, powerful minister, convert or save you without -yourselves, nor deliver a people from sin and hell, that will not stir -for their own deliverance. Therefore be all the while at work, and -abhor an idle heart in hearing, as well as an idle minister. - -_Direct._ VII. Chew the cud, and call up all when you come home -in secret, and by meditation preach it over to yourselves. If it were -coldly delivered by the preacher, do you consider of the great weight -of the matter, and preach it more earnestly over to your own hearts. -You should love yourselves best, and best be acquainted with your own -condition and necessities. - -_Direct._ VIII. Pray it over all to God, and there lament a stupid -heart, and put up your complaints to Heaven against it. The name and -presence of God hath a quickening and awaking power. - -_Direct._ IX. Go to Christ by faith, for the quickening of his -Spirit. Your life is hid in him, your Root and Head; and from him all -must be conveyed: he that hath the Son hath life; and because he -liveth, we shall live also. Entreat him to glorify the power of his -resurrection, by raising the dead; and to open your hearts, and speak -to you by his Spirit, that you may be taught of God, and your hearts -may be his epistles, and the tables where the everlasting law is -written, Col. iii. 3, 4; John xv. 1-5; xi. 25; xiv. 19; Phil. iii. 7, 8; -Acts xvi. 14; John vi. 45; 2 Cor. iii. 3, 6, 17, 18; Heb. viii. 10; -x. 16; Jer. xxxi. 33. - -_Direct._ X. Make conscience of teaching and provoking others. -Pity the souls of the ignorant about you. God often blesseth the grace -that is most improved in doing him service; and our stock is like the -woman's oil, which increased as long as she poured out, and was gone -when she stopped, 1 Kings xvii. 12, 14, 16. Doing good is the best way -for receiving good: he that in pity to a poor man that is almost -starved, will but fall to rubbing him, shall get himself heat, and -both be gainers. - - -_Tit. 4. Directions to bring what we hear into Practice._ - -Without this the rest is vain or counterfeit, and therefore somewhat -must be said to this. - -_Direct._ I. Be acquainted with the failings of your hearts and -lives, and come on purpose to get directions and help against those -particular failings. You will not know what medicine you need, much -less how to use it, if you know not what aileth you. Know what duties -you omit or carelessly perform, and know what sins you are most guilty -of, and say when you go out of doors, I go to Christ for physic for my -own disease. I hope to hear something before I come back, which may -help me more against this sin, and fit me better for my duty, or -provoke me more effectually. Are those men like to practise Christ's -directions, that either know not their disease, or love it and would -not have it cured? - -_Direct._ II. The three forementioned are still presupposed, viz. -That the word have first done its part upon your understandings, -memory, and hearts. For that word cannot be practised, which is not -understood, nor at all remembered, nor hath procured resolutions and -affections. It is the due work upon the heart that must prevail for -the reformation of the life. - -_Direct._ III. When you understand what it is in point of -practice that the preacher driveth at, observe especially the uses and -the moving reasons, and plead them with your own hearts; and let -conscience be preaching over all that the minister preacheth to you. -You take them to be soul-murderers, that silence able, faithful -preachers, and also those preachers that silence themselves, and feed -not the flock committed to their care; and do you think it a small -matter to silence your own conscience, which must be the preacher that -must set home all, before it can come to resolution or practice? Keep -conscience all the while at work, preaching over all that to your -hearts, which you hear with your ears; and urge yourselves to a speedy -resolution. Remember that the whole body of divinity is practical in -its end and tendency, and therefore be not a mere notional hearer; but -consider of every word you hear, what practice it is that it tendeth -to, and place that deepest in your memory. If you forget all the words -of the reasons and motives which you hear, be sure to remember what -practice they were brought to urge you to. As if you heard a sermon -against uncharitableness, censoriousness, or hurting others, though -you should forget all the reasons and motives in particular, yet still -remember that you were convinced in the hearing, that censorious and -hurtful uncharitableness is a great sin, and that you heard reason -enough to make you resolve it. And let conscience preach out the -sermon to the end, and not let it die in bare conviction; but resolve, -and be past wavering, before you stir: and above all the sermon, -remember the directions and helps for practice, with which the truest -method usually shuts up the sermon. - -_Direct._ IV. When you come home, let conscience in secret also -repeat the sermon to you. Between God and yourselves, consider what -there was delivered to you in the Lord's message, that your souls were -most concerned in? what sin reproved which you are guilty of? what -duty pressed which you omit? And there meditate seriously on the -weight and reasons of the thing; and resist not the light, but yet -bring all to a fixed resolution, if till then you were unresolved: not -insnaring yourselves with dangerous vows about things doubtful, or -peremptory vows without dependence on Christ for strength; but firmly -resolving and cautelously engaging yourselves to duty; not with carnal -evasions and reserves, but with humble dependence upon grace, without -which of yourselves you are able to do nothing. - -_Direct._ V. Hear the most practical preachers you can well get. -Not those that have the finest notions, or the cleanest style, or -neatest words; but those that are still urging you to holiness of -heart and life, and driving home every truth to practice: not that -false doctrine will at all bear up a holy life, but true doctrine must -not be left in the porch, or at the doors, but be brought home and -used to its proper end, and seated in the heart, and placed as the -poise upon the clock, where it may set all the wheels in motion. - -_Direct._ VI. Take heed especially of two sorts of false -teachers; antinomian libertines, and autonomian Pharisees. The first -would build their sins on Christ; not pleading for sin itself, but -taking down many of the chief helps against it, and disarming us of -the weapons by which it should be destroyed, and reproaching the true -preachers of obedience as legalists, that preach up works and call men -to doing, when they preach up obedience to Christ their King, upon the -terms and by the motives which are used by Christ himself, and his -apostles. Not understanding aright the true doctrine of faith in -Christ, and justification, and free grace, (which they think none else -understand but they,) they pervert it and make it an enemy to the -kingly office of Christ, and to sanctification, and the necessary -duties of obedience. - -The other sort do make void the commandments of God by their -traditions, and instead of the holy practice of the laws of Christ, -they would drive the world with fire and sword to practise all their -superstitious fopperies; so that the few plain and necessary precepts -of the law of the universal King, are drowned in the greater body of -their canon law; and the ceremonies of the pope's imposing are so many -in comparison of the institutions of Christ, that the worship of God, -and work of christianity, is corrupted by it, and made as another -thing. The wheat is lost in a heap of chaff, by them that will be -lawgivers to themselves, and all the church of Christ. - -_Direct._ VII. Associate yourselves with the most holy, serious, -practical christians. Not with the ungodly, nor with barren -opinionists, that talk of nothing but their controversies, and the way -or interest of their sects, (which they call the church,) nor with -outside, formal, ceremonious Pharisees, that are pleading for the -washing of cups, and tithing of mint, and the tradition of their -fathers, while they hate and persecute Christ and his disciples: but -walk with the most holy, and blameless, and charitable, that live upon -that truth which others talk of, and are seeking to please God by the -"wisdom which is first pure, and then peaceable and gentle," James -iii. 17, 18, when others are contending for their several sects, or -seeking to please Christ, by killing him, or censuring him, or -slandering him in his servants, John xvi. 2, 3; Matt. xxv. 40, 45. - -_Direct._ VIII. Keep a just account of your practice; examine -yourselves in the end of every day and week, how you have spent your -time, and practised what you were taught; and judge yourselves before -God according as you find it. Yea, you must call yourselves to account -every hour, what you are doing, and how you do it; whether you are -upon God's work, or not: and your hearts must be watched and followed -like unfaithful servants, and like loitering scholars, and driven on -to every duty, like a dull or tired horse. - -_Direct._ IX. Above all set your hearts to the deepest contemplations -of the wonderful love of God in Christ, and the sweetness and -excellency of a holy life, and the certain incomprehensible glory -which it tendeth to, that your souls may be in love with your dear -Redeemer, and all that is holy, and love and obedience may be as -natural to you. And then the practice of holy doctrine will be easy to -you, when it is your delight. - -_Direct._ X. Take heed that you receive not ungrounded or -unnecessary prejudices against the person of the preacher. For that -will turn away your heart, and lock it up against his doctrine. And -therefore abhor the spirit of uncharitableness, cruelty, and faction, -which always bendeth to the suppressing, or vilifying and disgracing -all those, that are not of their way and for their interest; and be -not so blind as not to observe, that the very design of the devil, in -raising up divisions among christians, is, that he may use the tongues -or hands of one another to vilify them all, and make them odious to -one another, and to disable one another from hindering his kingdom and -doing any considerable service to Christ. So that when a minister of -Christ should be winning souls, either he is forbidden, or he is -despised, and the hearers are saying, O, he is such or such a one, -according to the names of reproach which the enemy of Christ and love -hath taught them. - -[45] Prov. iv. 1, 20; v. 1; vii. 24; Neh. i. 6, 11; Psal. cxxx. 2; -Prov. xxviii. 9. - -[46] 2 Cor. vi. 1. - - - - -CHAPTER XX. - -DIRECTIONS FOR PROFITABLE READING THE HOLY SCRIPTURES. - - -SEEING the diversity of men's tempers and understandings is so -exceedingly great, that it is impossible that any thing should be -pleasing and suitable to some, which shall not be disliked and -quarrelled with by others; and seeing in the Scriptures there are many -things hard to be understood, which the unlearned and unstable wrest -to their own destruction, 2 Pet. iii. 16; and the word is to some the -savour of death unto death, 2 Cor. ii. 16.;[47] you have therefore -need to be careful in reading it. And as Christ saith, "Take heed how -you hear," Luke viii. 18; so I say, Take heed how you read. - -_Direct._ I. Bring not an evil heart of unbelief. Open the Bible -with holy reverence as the book of God, indited by the Holy Ghost. -Remember that the doctrine of the New Testament was revealed by the -Son of God, who was purposely sent from heaven to be the light of the -world, and to make known to men the will of God, and the matters of -their salvation.[48] Bethink you well, if God should but send a book -or letter to you by an angel, how reverently you would receive it! How -carefully you would peruse it; and regard it above all the books in -the world! And how much rather should you do so, by that book which is -indited by the Holy Ghost, and recordeth the doctrine of Christ -himself, whose authority is greater than all the angels! Read it not -therefore as a common book, with a common and unreverent heart; but in -the dread and love of God the author. - -_Direct._ II. Remember that it is the very law of God which you -must live by, and be judged by at last. And therefore read with a full -resolution to obey whatever it commandeth, though flesh, and men, and -devils contradict it. Let there be no secret exceptions in your heart, -to balk out any of its precepts, and shift off that part of obedience -which the flesh accounteth difficult or dear. - -_Direct._ III. Remember that it is the will and testament of your -Lord, and the covenant of most full and gracious promises; which all -your comforts, and all your hopes of pardon and everlasting life, are -built upon. Read it therefore with love and great delight. Value it a -thousandfold more than you would do the letters of your dearest -friend, or the deeds by which you hold your lands, or any thing else -of low concernment. If the law was sweeter to David than honey, and -better than thousands of gold and silver, and was his delight and -meditation all the day, oh what should the sweet and precious gospel -be to us! - -_Direct._ IV. Remember that it is a doctrine of unseen things, -and of the greatest mysteries; and therefore come not to it with -arrogance as a judge, but with humility as a learner or disciple; and -if any thing seem difficult or improbable to you, suspect your own -unfurnished understanding, and not the sacred word of God. If a -learner in any art or science, will suspect his teacher and his books, -whenever he is stalled, or meeteth with that which seemeth unlikely to -him, his pride would keep possession for his ignorance, and his folly -were like to be uncurable. - -_Direct._ V. Remember that it is a universal law and doctrine, -written for the most ignorant as well as for the curious; and -therefore must be suited in plainness to the capacity of the simple, -and yet have matter to exercise the most subtle wits; and that God -would have the style to savour more of the innocent weakness of the -instruments, than the matter. Therefore be not offended or troubled -when the style doth seem less polite than you might think beseemed the -Holy Ghost; nor at the plainness of some parts, or the mysteriousness -of others; but adore the wisdom and tender condescension of God to his -poor creatures. - -_Direct._ VI. Bring not a carnal mind, which savoureth only fleshly -things, and is enslaved to those sins which the Scripture doth -condemn: "For the carnal mind is enmity against God, and neither is -nor can be subject to his law," Rom. viii. 7, 8. "And the things of -God are not discerned by the mere natural man, for they are -foolishness to him, and they must be spiritually discerned," 2 Cor. -ii. 14: and enmity is an ill expositor. It will be quarrelling with -all, and making faults in the word which findeth so many faults in -you. It will hate that word which cometh to deprive you of your most -sweet and dearly beloved sin. Or, if you have such a carnal mind and -enmity, believe it not, any more than a partial and wicked enemy -should be believed against God himself; who better understandeth what -he hath written, than any of his foolish enemies. - -_Direct._ VII. Compare one place of Scripture with another, and -expound the darkest by the help of the plainest, and the fewer -expressions by the more frequent and ordinary, and the doubtfuler -points by those which are most certain; and not on the contrary. - -_Direct._ VIII. Presume not on the strength of your own understanding, -but humbly pray to God for light; and before and after you read the -Scripture, pray earnestly that the Spirit which did indite it, may -expound it to you, and keep you from unbelief and error, and lead you -into the truth.[49] - -_Direct._ IX. Read some of the best annotations or expositors; -who being better acquainted with the phrase of the Scripture than -yourselves, may help to clear your understanding. When Philip asked -the eunuch that read Isa. liii. "Understandest thou what thou readest? -he said, How can I except some man should guide me?" Acts viii. 30, 31. -Make use of your guides, if you would not err. - -_Direct._ X. When you are stalled by any difficulty which -over-matcheth you, note it down, and propound it to your pastor, and -crave his help, or (if the minister of that place be ignorant and -unable) go to some one that God hath furnished for such work. And if, -after all, some things remain still dark and difficult, remember your -imperfection, and wait on God for further light, and thankfully make -use of all the rest of the Scripture which is plain. And do not think -as the papists, that men must forbear reading it for fear of erring, -no more than that men must forbear eating for fear of poison, or than -subjects must be kept ignorant of the laws of the king, for fear of -misunderstanding or abusing them. - -[47] Mark iv. 24. - -[48] Read chap. iii. direct. i. And against unbelief, part. i. - -[49] 1 Cor. ii. 10, 12; xii. 8-10. - - - - -CHAPTER XXI. - -DIRECTIONS FOR READING OTHER BOOKS. - - -BECAUSE God hath made the excellent, holy writings of his servants, -the singular blessing of this land and age; and many a one may have a -good book, even any day or hour of the week, that cannot at all have a -good preacher;[50] I advise all God's servants to be thankful for so -great a mercy, and to make use of it, and be much in reading: for -reading, with most, doth more conduce to knowledge than hearing doth, -because you may choose what subjects and the excellentest treatises -you please; and may be often at it, and may peruse again and again -what you forget, and may take time as you go to fix it on your mind: -and with very many it doth more than hearing also to move the heart, -though hearing of itself in this hath the advantage; because lively -books may be easilier had than lively preachers. Especially these -sorts of men should be much in reading: 1. Masters of families, that -have more souls to care for than their own. 2. People that live where -there is no preaching, or as bad or worse than none. 3. Poor people, -and servants, and children, that are forced on many Lord's days to -stay at home, whilst others have the opportunity to hear. 4. And -vacant persons that have more leisure than others have. To all these, -but especially masters of families, I shall here give a few -directions. - -_Direct._ I. I presuppose that you keep the devil's books out of -your hands and house. I mean cards, and idle tales, and play-books, -and romances or love-books, and false, bewitching stories, and the -seducing books of all false teachers, and the railing or scorning -books which the men of several sects and factions write against each -other, on purpose to teach men to hate one another, and banish love: -for where these are suffered to corrupt the mind, all grave and useful -writings are forestalled; and it is a wonder to see how powerfully -these poison the minds of children, and many other empty heads. Also -books that are written by the sons of Korah, to breed distastes and -discontents in the minds of the people against their governors, both -magistrates and ministers. For there is something in the best rulers, -for the tongues of seditious men to fasten on, and to aggravate in the -people's ears; and there is something even in godly people, which -tempteth them too easily to take fire and be distempered before they -are aware; and they foresee not the evil to which it tendeth. - -_Direct._ II. When you read to your family, or others, let it be -seasonably and gravely, when silence and attendance encourage you to -expect success; and not when children are crying or talking, or -servants bustling to disturb you. Distraction is worst in the greatest -businesses. - -_Direct._ III. Choose such hooks as are most suitable to your -state, or to those you read to.[51] It is worse than unprofitable to -read books for comforting troubled minds, to those that are blockishly -secure, and have hardened, obstinate, unhumbled hearts. It is as bad -as to give medicines or plasters contrary to the patient's need, and -such as cherish the disease. So is it to read books of too high a -style or subject, to dull and ignorant hearers. We use to say, That -which is one man's meat, is another man's poison. It is not enough -that the matter be good, but it must be agreeable to the case for -which it is used. - -_Direct._ IV. To a common family begin with those books, which at -once inform the judgment about the fundamentals, and awaken the -affections to entertain them and improve them. Such as are treatises -of regeneration, conversion, or repentance: to which purpose I have -written myself, The Call to the Unconverted;--The Treatise of -Conversion;--Directions for a Sound Conversion;--A Treatise of -Judgment;--A Sermon against making Light of Christ;--True -Christianity;--A Sermon of Repentance;--Now or Never;--A Saint or a -Brute; with others; which I mention, not as equalling them with -others, but as those which I am more accountable for. On this subject -these are very excellent: Mr. R. Allen's Works;--Mr. Whateley on the -New Birth;--Mr. Swinnock of Regeneration;--Mr. Pinks's five -Sermons;--most of Mr. Hooker's Sermons;--Mr. J. Rogers's Doctrine of -Faith;--Mr. Dent's Plain Man's Pathway to Heaven;--most of Mr. -Perkins's and Mr. Bolton's Works, and many the like. - -_Direct._ V. Next these, read over those books which are most suited -to the state of young christians for their growth in grace, and for -their exercise of faith, and love, and obedience, and for the -mortifying of selfishness, pride, sensuality, worldliness, and other -the most dangerous sins. My own on this subject are, my Directions for -Weak Christians;--my Saints' Rest;--A Treatise of Self-denial;--another -of The Mischiefs of Self-ignorance;--Life of Faith;--Of Crucifying the -World;--The Unreasonableness of Infidelity;--Of Right Rejoicing, &c. -To this use these are excellent: Mr. Hildersham's Works;--Dr. -Preston's;--Mr. Perkins's;--Mr. Bolton's--Mr. Fenner's;--Mr. -Gurnall's;--Mr. Anthony Burgess's Sermons;--Mr. Lockier on the -Colossians; with abundance more that God hath blessed us with. - -_Direct._ VI. At the same time labour to methodize your knowledge; and -to that end read first and learn some short catechism, and then some -larger (as Mr. Ball's, or the Assembly's, larger); and next some body -of divinity (as Amesius's Marrow of Divinity and Cases of Conscience, -which are Englished). And let the catechism be kept in memory while -you live, and the rest be thoroughly understood. - -_Direct._ VII. Next read (to yourselves or families) the larger -expositions of the Creed, Lord's Prayer, and Ten Commandments; such as -Perkins, Bishop Andrews on the Commandments, and Dod, &c.; that your -understanding may be more full, particular, and distinct, and your -families may not stop in generals, which are not understood. - -_Direct._ VIII. Read much those books which direct you in a -course of daily communion with God, and ordering all your -conversations. As Mr. Reyner's Directions;--The Practice of -Piety;--Mr. Palmer's; Mr. Scudder's;--Mr. Bolton's Directions;--and my -Divine Life. - -_Direct._ IX. For peace, and comfort, and increase of the love of -God, read Mr. Symmond's Deserted Soul, &c.;--and his Life of -Faith;--all Dr. Sibbs's Works;--Mr. Harsnet's Cordials;--Bishop Hall's -Works, &c.:--my Method for Peace, and Saints' Rest, &c. - -_Direct._ X. For the understanding of the text of Scripture, keep -at hand either Deodate's, or the Assembly of Divines, or the Dutch -Annotations; with Dr. Hammond's, or Dickson's and Hutchinson's Brief -Observations. - -_Direct._ XI. For securing you against the fever of uncharitable -zeal and schism, and contentious wranglings and cruelties for -religion's sake, read diligently Bishop Hall's Peacemaker (and other -of his books);--Mr. Burrough's Irenicon;--Acontius's Stratagems of -Satan;--and my Catholic Unity;--Catholic Church;--Universal Concord, -&c. - -_Direct._ XII. For establishing you against popery, on the -soundest grounds, not running in the contrary extreme, read Dr. -Challoner's Credo Ecclesiam, &c.;--Chillingworth;--Dr. Field of the -Church, &c.;--and my True Catholic;--and my Key for Catholics;--and my -Safe Religion;--and Windingsheet for Popery;--and Disputation with Mr. -Johnson. - -_Direct._ XIII. For especial preparation for affliction, -sufferings, sickness, death, read Mr. Hughes's Rod;--Mr. Lawrence's -Christ's Power over Sicknesses;--Mr. S. Rutherford's Letters, &c.;--my -Treatise of Self-denial;--the Believer's Last Work;--the Last Enemy -Death;--and the Fourth Part of my Saints' Rest. I will add no more, -lest they seem too many. - -[50] Xenophon primus omnium quae dicebantur, notis excepta in -publicium edidit. Laert. in Xenoph. - -[51] Saith Aristippus, (in Laert.) As they are not the health-fullest -that eat most, so are they not the learnedest that read most, but they -that read that which is most necessary and profitable. - - - - -CHAPTER XXII. - -DIRECTIONS FOR THE RIGHT TEACHING OF CHILDREN AND SERVANTS, SO AS MAY -BE MOST LIKELY TO HAVE SUCCESS. - - -I HERE suppose them utterly untaught that you have to do with; and -therefore shall direct you what to do, from the very first beginning -of your teaching, and their learning. And I beseech you study this -chapter more than many of the rest; for it is an unspeakable loss that -befalls the church, and the souls of men, for want of skill, and will, -and diligence, in parents and masters in this matter. - -_Direct._ I. Cause your younger children to learn the words, -though they be not yet capable of understanding the matter. And do not -think as some do, that this is but to make them hypocrites, and to -teach them to take God's name in vain: for it is neither vanity nor -hypocrisy to help them first to understand the words and signs, in -order to their early understanding of the matter and signification. -Otherwise no man might teach them any language, nor teach them to read -any words that be good, because they must first understand the words -before the meaning. If a child learn to read in a Bible, it is not -taking God's name or word in vain, though he understand it not; for it -is in order to his learning to understand it; and it is not vain which -is to so good a use: if you leave them untaught till they come to be -twenty years of age, they must then learn the words before they can -understand the matter. Do not therefore leave them the children of -darkness, for fear of making them hypocrites. It will be an excellent -way to redeem their time, to teach them first that which they are -capable of learning: a child of five or six years old can learn the -words of a catechism or Scripture, before they are capable of -understanding them. And then when they come to years of understanding, -that part of their work is done, and they have nothing to do but to -study the meaning and use of those words which they have learned -already. Whereas if you leave them utterly untaught till then, they -must then be wasting a long time to learn the same words which they -might have learned before; and the loss of so much time is no small -loss or sin. - -_Direct._ II. The most natural way of teaching children the -meaning of God's word, and the matters of their salvation, is by -familiar talk with them suited to their capacities: begin this betimes -with them while they are on their mother's laps, and use it -frequently. For they are quickly capable of some understanding about -greater matters as well as about less; and knowledge must come in by -slow degrees: stay not till their minds are prepossessed with vanity -and toys, Prov. xxii. 6. - -_Direct._ III. By all means let your children learn to read, -though you be never so poor, whatever shift you make. And if you have -servants that cannot read, let them learn yet, (at spare hours,) if -they be of any capacity and willingness. For it is a very great mercy -to be able to read the holy Scripture, and any good books themselves, -and a very great misery to know nothing but what they hear from -others. They may read almost at any time, when they cannot hear. - -_Direct._ IV. Let your children when they are little ones read much -the history of the Scriptures. For though this, of itself, is not -sufficient to breed in them any saving knowledge, yet it enticeth them -to delight in reading the Bible, and then they will be often at it -when they love it; so that all these benefits will follow. 1. It will -make them love the book (though it be but with a common love). 2. It -will make them spend their time in it, when else they would rather be -at play. 3. It will acquaint them with Scripture history, which will -afterwards be very useful to them. 4. It will lead them up by degrees -to the knowledge of the doctrine, which is all along interwoven with -the history. - -_Direct._ V. Take heed that you turn not all your family -instructions into a customary, formal course, by bare readings and -repeating sermons from day to day, without familiar personal -application. For it is ordinarily seen that they will grow as sleepy, -and senseless, and customary, under such a dull and distant course of -duty, (though the matter be good,) almost as if you had said nothing -to them. Your business therefore must be to get within them, and -awaken their consciences to know that the matter doth most nearly -concern them, and to force them to make application of it to -themselves. - -_Direct._ VI. Let none affect a formal, preaching way to their -families, except they be preachers themselves, or men that are able -for the ministry: but rather spend the time in reading to them the -powerfullest books, and speaking to them more familiarly about the -state and matters of their souls. Not that I think it unlawful for a -man to preach to his family, in the same method that a minister doth -to his people; for no doubt he may teach them in the profitablest -manner he can; and that which is the best method for a set speech in -the pulpit, is usually the best method in a family. But my reasons -against this preaching way ordinarily, are these:--1. Because it is -very few masters of families that are able for it (even among them -that think they are); and then they ignorantly abuse the Scripture, so -as tends much to God's dishonour. 2. Because there is scarce any of -them all, but may read at the same time, such lively, profitable books -to their families, as handle those things which they have most need to -hear of, in a far more edifying manner than they themselves are able -(except they be so poor that they can get no such books). 3. Because -the familiar way is most edifying; and to talk seriously with children -and servants about the great concernments of their souls, doth -commonly more move them than sermons or set speeches. Yet because -there is a season for both, you may sometimes read some powerful book -to them, and sometimes talk familiarly to them. 4. Because it often -comes from pride, when men put their speech into a preaching method to -show their parts, and as often nourisheth pride. - -_Direct._ VII. Let the manner of your teaching them be very often -interlocutory, or by way of questions. Though when you have so many or -such persons present, as that such familiarity is not seasonable, then -reading, repeating, or set speeches may do best; but at other times, -when the number or quality of the company hindereth not, you will find -that questions and familiar discourse are best. For, 1. It keepeth -them awake and attentive, when they know they must make some answer to -your questions; which set speeches, with the dull and sluggish, will -hardly do. 2. And it mightily helpeth them in the application; so that -they much more easily take it home, and perceive themselves concerned -in it. - -_Direct._ VIII. Yet prudently take heed that you speak nothing to -any in the presence of others, that tends to open their ignorance or -sin, or the secrets of their hearts, or that any way tendeth to shame -them (except in the necessary reproof of the obstinate). If it be -their common ignorance that will be opened by questioning them, you -may do it before your servants or children themselves, that are -familiar with each other, but not when any strangers are present. But -if it be about the secret state of their souls that you examine them, -you must do it singly, when the person is alone. Lest shaming and -troubling them make them hate instruction, and deprive them of all the -benefit of it. - -_Direct._ IX. When you come to teach them the doctrine of -religion, begin with the baptismal covenant, as the sum of all that is -essential to christianity; and here teach them briefly all the -substance of this at once. For though such general knowledge will be -obscure, and not distinct and satisfactory, yet it is necessary at -first; because they must see truths set together: for they will -understand nothing truly, if they understand it but independently by -broken parts. Therefore open to them the sum of the covenant or -christian religion all at once, though you say but little at first of -the several parts. Help them to understand what it is to be baptized -into the name of the Father, Son, and Holy Ghost. And here you must -open it to them in this order. You must help them to know who are the -covenanters, God and man: and first the nature of man is to be opened, -because he is first known, and God in him who is his image. Familiarly -tell them, "That man is not like a beast that hath no reason, nor -free-will, nor any knowledge of another world, nor any other life to -live but this: but he hath an understanding to know God, and a will to -choose good and refuse evil, and an immortal soul that must live for -ever: and that all inferior creatures were made for his service, as he -was made for the service of his Creator. Tell them that neither man, -nor any thing that we see, could make itself; but God is the Maker, -Preserver, and Disposer of all the world. That this God is infinite in -power, and wisdom, and goodness, and is the Owner, and Ruler, and -Benefactor, Felicity, and End of man. That man was made to be wholly -devoted and resigned to God as his Owner, and to be wholly ruled by -him as his Governor, and to be wholly given up to his love and praise -as his Father, his Felicity, and End. That the tempter having drawn -man from this blessed state of life, in Adam's fall the world fell -under the wrath of God, and had been lost for ever, but that God of -his mercy provided us a Redeemer, even the eternal Son of God; who -being one with the Father, was pleased to take the nature of man, and -so is both God and man in one person; who being born of a virgin, -lived among men, and fulfilled the law of God, and overcame the -tempter and the world, and died as a sacrifice for our sins, to -reconcile us unto God. That all men being born with corrupted natures, -and living in sin till Christ recover them, there is now no hope of -salvation but by him. That he hath paid our debt, and made -satisfaction for our sins, and risen from the dead, and conquered -death and Satan, and is ascended and glorified in heaven; and that he -is the King, and Teacher, and High Priest of the church. That he hath -made a new covenant of grace and pardon, and offered it in the -Scriptures and by his ministers to the world; and that those that are -sincere and faithful in this covenant shall be saved, and those that -are not shall remedilessly be damned, because they reject this Christ -and grace, which is the last and only remedy. And here open to them -the nature of this covenant: that God doth offer to be our reconciled -God, and Father, and Felicity; and Christ to be our Saviour, to -forgive our sins, and reconcile us to God, and renew us by his Spirit; -and the Holy Spirit to be our Sanctifier, to illuminate, and -regenerate, and confirm us; and that all that is required on our -part, is such an unfeigned consent, as will appear in the performance -in our serious endeavours. Even that we wholly give up ourselves to be -renewed by the Holy Spirit, to be justified, taught, and governed by -Christ, and by him to be brought again to the Father, to love him as -our God and End, and to live to him, and with him for ever. But -whereas the temptations of the devil, and the allurements of this -deceitful world, and the desires of the flesh, are the great enemies -and hinderances in our way, we must also consent to renounce all -these, and let them go, and deny ourselves, and take up with God -alone, and what he seeth meet to give us, and to take him in heaven -for all our portion. And he that consenteth unfeignedly to this -covenant, is a member of Christ, a justified, reconciled child of God, -and an heir of heaven, and so continuing, shall be saved; and he that -doth not shall be damned. This is the covenant, that in baptism we -solemnly entered into with God the Father, Son, and Holy Ghost, as our -Father and Felicity, our Saviour, and our Sanctifier." This in some -such brief explication, you must familiarly open to them again and -again. - -_Direct._ X. When you have opened the baptismal covenant to them, -and the essentials of christianity, cause them to learn the creed, the -Lord's prayer, and the ten commandments. And tell them the uses of -them; that man having three powers of soul, his understanding, his -will, and his obediential or executive power, all these must be -sanctified, and therefore there must be a rule for each; and that -accordingly the creed is the summary rule to tell us what our -understandings must believe; and the Lord's prayer is the summary rule -to direct us what our wills must desire and our tongues must ask; and -the ten commandments are the summary rules of our practice: and that -the holy Scripture, in general, is the more large and perfect rule of -all; and that all that will be taken for true christians, must have a -general, implicit belief of all the holy Scriptures, and a particular, -explicit belief, desire, and sincere practice, according to the -creeds, Lord's prayer, and ten commandments. - -_Direct._ XI. Next teach them a short catechism (by memory) which -openeth these a little more fully, and then a larger catechism. The -shorter and larger catechisms of the Assembly are very well fitted to -this use. I have published a very brief one myself, which in eight -articles or answers containeth all the essential points of belief, and -in one answer, the covenant consent, and in four articles or answers -more, containeth all the substantial parts of christian duty; the -answers are some of them long for children;[52] but if I knew of any -other that had so much in so few words, I would not offer this to you, -because I am conscious of its imperfections. But there are very few -catechisms that differ in the substance; whichever they learn, let -them as they go have your help to understand it, and let them keep it -in memory to the last. - -_Direct._ XII. Next open to them more distinctly the particular -part of the covenant and catechism. And here I think this method most -profitable for a family: 1. Read over to them the best expositions -that you can get on the creed, the Lord's prayer, the ten -commandments, which are not too large to confound them, nor too brief, -so as to be hardly understood. For a summary, "Mr. Brinsley's True -Watch" is good; but thus to read to them, such as "Mr. Perkins on the -Creed," and "Dr. King on the Lord's Prayer," and "Dodd on the -Commandments," are fit; so that you may read one article, one -petition, and one commandment at a time; and read these over to them -divers times. 2. Besides this, in your familiar discourse with them, -open to them plainly one head or article of religion at a time, and -another the next time, and so on till you come to the end. And here, -(1.) Open in one discourse the nature of man and the creation. (2.) In -another, (or before it,) the nature and attributes of God. (3.) In -another, the fall of man, and especially the corruption of our nature, -as it consisteth in an inordinate inclination to earthly and fleshly -things, and a backwardness, or averseness, or enmity to God and -holiness, and the life to come; and the nature of sin; and the -impossibility of being saved till this sin be pardoned, and these -natures renewed, and restored to the love of God and holiness, from -this love of the world and fleshly pleasures. (4.) In the next -discourse, open to them the doctrine of redemption in general, and the -incarnation, and natures, and person of Christ, particularly. (5.) In -the next, open the life of Christ, his fulfilling the law, and his -overcoming the tempter, his humble life, and contempt of the world, -and the end of all, and how he is exemplary and imitable unto us. (6.) -In the next, open the whole humiliation and suffering of Christ, and -the pretences of his persecutors, and the ends and uses of his -suffering, death, and burial. (7.) In the next, open his resurrection, -the proofs, and the uses of it. (8.) In the next, open his ascension, -glory, and intercession for us, and the uses of all. (9.) In the next, -open his kingly and prophetical offices in general, and his making the -covenant of grace with man, and the nature of that covenant, and its -effects. (10.) In the next, open the works or office of the Holy Ghost -in general, as given by Christ to be his agent in men on earth, and -his great witness to the world; and particularly open the -extraordinary gift of the Spirit to the prophets and apostles, to -plant the churches, and indite and seal the Holy Scriptures; and show -them the authority and use of the Holy Scriptures. (11.) In the next, -open to them the ordinary works of the Holy Ghost, as the illuminator, -renewer, and sanctifier of souls, and in what order he doth all this, -by the ministry of the word. (12.) In the next, open to them the -office, and use, and duty of the ordinary ministry, and their duty -toward them, especially as hearers, and the nature and use of public -worship, and the nature and communion of saints and churches. (13.) In -the next, open to them the nature and use of baptism and the Lord's -supper. (14.) In the next, open to them the shortness of life, and the -state of souls at death, and after death, and the day of judgment, and -the justification of the righteous, and the condemnation of the wicked -at that day. (15.) In the next, open to them the joys of heaven, and -the miseries of the damned. (16.) In the next, open to them the vanity -of all the pleasure, and profits, and honour of this world, and the -method of temptations, and how to overcome them. (17.) In the next, -open to them the reason and use of suffering for Christ, and of -self-denial, and how to prepare for sickness and death. And after -this, go over also the Lord's prayer, and the ten commandments. - -_Direct._ XIII. After all your instructions make them briefly -give you an account in their own words of what they understand and -remember of all; or else the next time to give account of the former. -And encourage them for all that is well done in their endeavours. - -_Direct._ XIV. Labour in all to keep up a wakened, serious attention, -and still to print upon their hearts the greatest things. And to that -end, for the matter of your teaching and discourse, let nothing be so -much in your mouths, as, 1. The nature and relations of God. 2. A -crucified and a glorified Christ, with all his grace and privileges. -3. The operations of the Spirit on the soul. 4. The madness of -sinners, and the vanity of the world. 5. And endless glory and joy of -saints, and misery of the ungodly after death. Let these five points -be frequently urged, and be the life of all the rest of your -discourse. And then for the manner of your speaking to them, let it be -always with such a mixture of familiarity and seriousness that may -carry along their serious attentions, whether they will or no. Speak -to them as if they or you were dying, and as if you saw God, and -heaven, and hell. - -_Direct._ XV. Take each of them sometimes by themselves, and -there describe to them the work of renovation, and ask them, whether -ever such a work was wrought upon them. Show them the true marks of -grace, and help them to try themselves; urge them to tell you truly, -whether their love to God or the creature, to heaven or earth, to -holiness or flesh-pleasing, be more; and what it is that hath their -hearts, and care, and chief endeavour: and if you find them -regenerate, help to strengthen them; if you find them too much -dejected, help to comfort them; and if you find them unregenerate, -help to convince them, and then to humble them, and then to show them -the remedy in Christ, and then show them their duty that they may have -part in Christ, and drive all home to the end that you desire to see; -but do all this with love, and gentleness, and privacy. - -_Direct._ XVI. Some pertinent questions which by the answer will -engage them to teach themselves, or to judge themselves, will be -sometimes of very great use. As such as these; "Do you not know that -you must shortly die? Do you not believe that immediately your souls -must enter upon an endless life of joy or misery? Will worldly wealth -and honours, or fleshly pleasures, be pleasant to you then? Had you -then rather be a saint, or an ungodly sinner? Had you not then rather -be one of the holiest that the world despised and abused, than one of -the greatest and richest of the wicked? When time is past, and you -must give account of it, had you not then rather it had been spent in -holiness, and obedience, and diligent preparation for the life to -come, than in pride, and pleasure, and pampering the flesh? How could -you make shift to forget your endless life so long? or to sleep -quietly in an unregenerate state? What if you had died before -conversion, what think you had become of you, and where had you now -been? Do you think that any of those in hell are glad that they were -ungodly? or have now any pleasure in their former merriments and sin? -What think you would they do, if it were all to do again? Do you -think, if an angel or saint from heaven should come to decide the -controversy between the godly and the wicked, that he would speak -against a holy and heavenly life, or plead for a loose and fleshly -life? or which side think you he would take? Did not God know what he -did when he made the Scriptures? Is he, or an ungodly scorner, to be -more regarded? Do you think every man in the world will not wish at -last that he had been a saint, whatever it had cost him?" Such kind of -questions urge the conscience, and much convince. - -_Direct._ XVII. Cause them to learn some one most plain and pertinent -text, for every great and necessary duty, and against every great and -dangerous sin; and often to repeat them to you. As Luke xiii. 3, 5, -"Except ye repent, ye shall all perish." John iii. 5, "Except a man -be born again of water and the Spirit, he cannot enter the kingdom of -heaven." So Matt. xviii. 3; Rom. viii. 9; Heb. xii. 14; John iii. 16; -Luke xviii. 1, &c. So against lying, swearing, taking God's name in -vain, flesh-pleasing, gluttony, pride, and the rest. - -_Direct._ XVIII. Drive all your convictions to a resolution of -endeavour and amendment, and make them sometimes promise you to do -that which you convinced them of; and sometimes before witnesses. But -let it be done with these necessary cautions: 1. That you urge not a -promise in any doubtful point, or such as you have not first convinced -them of. 2. That you urge not a promise in things beyond their present -strength; as you must not bid them promise you to believe, or to love -God, or to be tender-hearted, or heavenly-minded; but to do those -duties which tend to these, as to hear the word, or read, or pray, or -meditate, or keep good company, or avoid temptations, &c. 3. That you -be not too often upon this, (or upon one and the same strain in the -other methods,) lest they take them but for words of course, and -custom teach them to contemn them. But seasonably and prudently done, -their promises will lay a great engagement on them. - -_Direct._ XIX. Teach them how to pray, by forms or without, as is -most suitable to their ease and parts; and either yourself, or some -that may inform you, should hear them pray sometimes, that you may -know their spirit, and how they profit. - -_Direct._ XX. Put such books into their hands as are meetest for -them, and engage them to read them when they are alone; and ask them -what they understand and remember of them. And hold them not without -necessity so hard to work, as to allow them no time for reading by -themselves; but drive them on to work the harder, that they may have -some time when their work is done. - -_Direct._ XXI. Cause them to teach one another when they are -together. Let their talk be profitable. Let those that read best, be -reading sometimes to the rest, and instructing them, and furthering -their edification. Their familiarity might make them very useful to -one another. - -_Direct._ XXII. Tire them not out with too much at once; but give -it them as they can receive it. Narrow-mouthed bottles must not be -filled as wider vessels. - -_Direct._ XXIII. Labour to make all sweet and pleasant to them; -and to that end sometimes mix the reading of some profitable history; -as the "Book of Martyrs," and "Clarke's Martyrology," and his "Lives." - -_Direct._ XXIV. Lastly, entice them with kindnesses and rewards. -Be kind to your children when they do well, and be as liberal to your -servants as your condition will allow you. For this maketh your -persons acceptable first, and then your instructions will be much more -acceptable. Nature teacheth them to love those that love them, and do -them good, and to hearken willingly to those they love. A small gift -now and then, might signify much to the further benefit of their -souls. - -_Direct._ XXV. If any shall say, that here is so much ado about -these directions, as that few can follow them; I entreat them to -consult with Christ that died for them, whether souls be not precious, -and worth all this ado? And to consider how small a labour all this -is, in comparison of the everlasting end; and to remember, that all is -gain and pleasure, and a delight to those that have holy hearts; and -to remember, that the effects to the church and kingdom, of such holy -government of families, would quite over-compensate all the pains. - -[52] It is in my Universal Concord, and by itself. - - - - -CHAPTER XXIII. - -DIRECTIONS FOR PRAYER. - - -_Tit. 1. Directions for Prayer in General._ - -HE that handleth this duty of prayer as it deserveth,[53] must make it -the second part in the body of divinity, and allow it a larger and -exacter tractate than I here intend: for I have before told you, that -as we have three natural faculties, an understanding, will, and -executive power, so these are qualified in the godly, with faith, -love, and obedience; and have three particular rules: the creed, to -show us what we must believe, and in what order: the Lord's prayer, to -show us what, and in what order, we must desire and love: and the -decalogue, to tell us what, and in what order, we must do (though yet -these are so near kin to one another, that the same actions in several -respects belong to each of the rules). As the commandments must be -believed and loved, as well as obeyed; and the matter of the Lord's -prayer must be believed to be good and necessary, as well as loved and -desired; and belief, and love, and desire, are commanded, and are part -of our obedience; yet for all this, they are not formally the same, -but divers. And as we say, that the heart or will is the man, as being -the commanding faculty; so morally the will, the love or desire, is -the christian; and therefore the rule of desire or prayer, is a -principal part of true religion. The internal part of this duty I -partly touched before, part i. chap. iii. And the church part I told -you, why I passed by, part ii. it being not left by the government -where we live, to private ministers' discussion (save only to persuade -men to obey what is established and commanded). Therefore because I -have omitted the latter, and but a little touched upon the former, I -shall be the larger on it in this place, to which (for several -reasons) I have reserved it. - -_Direct._ I. See that you understand what prayer is; even the -expressing or acting of our desires before another, to move or some -way procure him to grant them. True christian prayer is, the believing -and serious expressing or acting of our lawful desires before God, -through Jesus our Mediator, by the help of the Holy Spirit, as a means -to procure of him the grant of these desires. Here note, 1. That -inward desire is the soul of prayer. 2. The expressions or inward -actings of them, is as the body of prayer. 3. To men it must be desire -so expressed, as they may understand it; but to God the inward acting -of desires is a prayer, because he understandeth it.[54] 4. But it is -not the acting of desire, simply in itself, that is any prayer; for he -may have desires, that offereth them not up to God with heart or -voice; but it is desires, as some way offered up to God, or -represented, or acted towards him, as a means to procure his blessing, -that is prayer indeed. - -_Direct._ II. See that you understand the ends and use of prayer. Some -think that it is of no use, but only to move God to be willing of that -which he was before unwilling of; and therefore because that God is -immutable, they think that prayer is a useless thing. But prayer is -useful, 1. As an act of obedience to God's command. 2. As the -performance of a condition, without which he hath not promised us his -mercy, and to which he hath promised it. 3. As a means to actuate, and -express, and increase our own humility, dependence, desire, trust, and -hope in God, and so to make us capable and fit for mercy, who else -should be uncapable and unfit. 4. And so, though God be not changed by -it in himself, yet the real change that is made by it on ourselves, -doth infer a change in God by mere relation or extrinsical -denomination; he being one that is, according to the tenor of his own -established law and covenant, engaged to disown or punish the -unbelieving, prayerless, and disobedient, and after engaged to own or -pardon them that are faithfully desirous and obedient: and so this is -a relative, or at least a denominative change. So that in prayer, -faith and fervency are so far from being useless, that they as much -prevail for the thing desired by qualifying ourselves for it, as if -indeed they moved the mind of God to a real change: even as he that is -in a boat, and by his hook layeth hold of the bank, doth as truly by -his labour get nearer the bank, as if he drew the bank to him. - -_Direct._ III. Labour above all to know that God to whom you -pray. To know him as your Maker, your Redeemer, and your Regenerator; -as your Owner, your Ruler, and your Father, Felicity, and End; as -all-sufficient for your relief, in the infiniteness of his power, his -wisdom, and his goodness; and to know your own dependence on him; and -to understand his covenant or promises, upon what terms he is engaged -and resolved either to give his mercies, or to deny them. "He that -cometh to God, must believe that He is, and that he is the rewarder of -them that diligently seek him," Heb. xi. 6. "He that calleth on the -name of the Lord shall be saved: but how shall they call on him, on -whom they have not believed?" Rom. x. 13, 14. - -_Direct._ IV. Labour when you are about to pray, to stir up in -your souls the most lively and serious belief of those unseen things -that your prayers have respect to; and to pray as if you saw them all -the while; even as if you saw God in his glory, and saw heaven and -hell, the glorified and the damned, and Jesus Christ your Mediator -interceding for you in the heavens. As you would pray if your eyes -beheld all these, so strive to pray while you believe them: and say to -yourselves, Are they not as sure as if I saw them? Are they not made -known by the Son and Spirit of God? - -_Direct._ V. Labour for a constant acquaintance with yourselves, -your sins and manifold wants and necessities; and also to take an -actual, special notice of your case, when you go to prayer. If you get -not a former constant acquaintance with your own case, you cannot -expect to know it aright upon a sudden as you go to pray: and yet if -you do not actually survey your hearts and lives when you go to -prayer, your souls will be unhumbled, and want that lively sense of -your necessities, which must put life into your prayers. Know well -what sin is, and what God's wrath, and hell, and judgment are, and -what sin you have committed, and what duty you have omitted, and -failed in, and what wants and corruptions are yet within you, and what -mercy and grace you stand in need of, and then all this will make you -pray, and pray to purpose with all your hearts. But when men are -wilful strangers to themselves, and never seriously look backwards or -inwards, to see what is amiss and wanting, nor look forwards, to see -the danger that is before them, no wonder if their hearts be dead and -dull, and if they are as unfit to pray, as a sleeping man to work.[55] - -_Direct._ VI. See that you hate hypocrisy, and let not your lips -go against or without your hearts; but that your hearts be the spring -of all your words: that you love not sin, and be not loth to leave it, -when you seem to pray against it; and that you truly desire the grace -which you ask, and ask not for that which you would not have: and that -you be ready to use the lawful means to get the mercies which you ask; -and be not like those lazy wishers, that will pray God to give them -increase at harvest, when they lie in bed, and will neither plough or -sow; or that pray him to save them from fire, or water, or danger, -while they run into it, or will not be at the pains to go out of the -way. Oh what abundance of wretches do offer up hypocritical, mock -prayers to God! blaspheming him thereby, as if he were an idol, and -knew not their hypocrisy, and searched not the hearts! Alas, how -commonly do men pray in public, "that the rest of their lives -hereafter may be pure and holy," that hate purity and holiness at the -heart, and deride and oppose that which they seem to pray for! As -Austin confesseth of himself before he was converted, that he prayed -against his filthy sin, and yet was afraid lest God should grant his -prayers. So many pray against the sins which they would not be -delivered from, or would not use the means that is necessary to their -conquest and deliverance. "Let him that nameth the name of Christ, -depart from iniquity," 2 Tim. ii. 19. "If I regard iniquity in my -heart, the Lord will not hear me," Psal. lxvi. 18; see Ezek. xiv. -3, 4, 14. Alas, how easy is it for an ungodly person to learn to say a -few words by rote, and to run them over, without any sense of what he -speaketh; while the tongue is a stranger to the heart, and speaketh -not according to its desires! - -_Direct._ VII. Search your hearts and watch them carefully, lest -some beloved vanity alienate them from the work in hand, and turn away -your thoughts, or prepossess your affections, so that you want them -when you should use them. If the mind be set on other matters, prayer -will be a heartless, lifeless thing; alas, what a dead and pitiful -work is the prayer of one that hath his heart insnared in the love of -money, or in any ambitious or covetous design! The thoughts will -easily follow the affections. - -_Direct._ VIII. Be sure that you pray for nothing that is -disagreeable to the will of God, and that is not for the good of -yourselves or others, or for the honour of God; and therefore take -heed, lest an erring judgment, or carnal desires, or passions, should -corrupt your prayers, and turn them into sin. If men will ignorantly -pray to God to do them hurt, it is a mercy to them if God will but -pardon and deny such prayers, and a judgment to grant them. And it is -an easy thing for fleshly interest, or partiality, or passion, to -blind the judgment, and consequently to corrupt men's prayers. An -ambitious or covetous man will easily be drawn to pray for the grant -of his sinful desires, and think it would be for his good. And there -is scarce an heretical or erroneous person, but thinketh that it would -be good that the world were all reduced to his opinion, and all the -opposers of it were borne down: there are few zealous antinomians, -anabaptists, or any other dividers of the church, but they put their -opinions usually into their prayers, and plead with God for the -interest of their sects and errors; and it is like that the Jews, that -had a persecuting zeal for God, Rom. x. 2, did pray according to that -zeal, as well as persecute; as it is like that Paul himself prayed -against the christians, while he ignorantly persecuted them. And they -that think they do God service by killing his servants, no doubt would -pray against them, as the papists and others do at this day. Be -especially careful therefore that your judgments and desires be sound -and holy, before you offer them up to God in prayer. For it is a most -vile abuse of God, to beg of him to do the devil's work; and, as most -malicious and erroneous persons do, to call him to their help against -himself, his servants, and his cause. - -_Direct._ IX. Come always to God in the humility that beseemeth a -condemned sinner, and in the faith and boldness that beseemeth a son, -and a member of Christ: do nothing in the least conceit and confidence -of a worthiness in yourselves; but be as confident in every lawful -request, as if you saw your glorified Mediator interceding for you -with his Father. Hope is the life of prayer and all endeavour, and -Christ is the life of hope. If you pray and think you shall be never -the better for it, your prayers will have little life. And there is no -hope of success, but through our powerful Intercessor. Therefore let -both a crucified and glorified Christ be always before your eyes in -prayer; not in a picture, but in the thoughts of a believing mind. -Instead of a crucifix, let some such sentence of holy Scripture be -written before you, where you use to pray, as John xx. 17, "Go to my -brethren, and say unto them, I ascend unto my Father and your Father, -to my God and your God." Or Heb. iv. 14, "We have a great High Priest -that is passed into the heavens, Jesus the Son of God;" ver. 15, 16, -"that was in all points tempted as we are, yet without sin: let us -therefore come boldly to the throne of grace, that we may obtain -mercy," &c. Heb. vi. 9, 20, "Which hope we have as an anchor of the -soul, both sure and stedfast, and that entereth into that within the -vail; whither the forerunner is for us entered." Heb. vii. 25, "He is -able to save to the uttermost them that come to God by him, seeing he -ever liveth to make intercession for them." John xiv. 13, 14, "If ye -ask any thing in my name, I will do it." Christ and the promise must -be the ground of all your confidence and hope. - -_Direct._ X. Labour hard with your hearts all the while to keep -them in a reverent, serious, fervent frame, and suffer them not to -grow remiss and cold, to turn prayer into lip-labour, and lifeless -formality, or into hypocritical, affected, seeming fervency, when the -heart is senseless, though the voice be earnest. The heart will easily -grow dull, and customary, and hypocritical, if it be not carefully -watched, and diligently followed and stirred up. "The effectual, -fervent prayer of a righteous man availeth much," James v. 16. A cold -prayer showeth a heart that is cold in desiring that which is prayed -for, and therefore is unfit to receive the mercy: God will make you -know that his mercy is not contemptible, but worthy your most earnest -prayers. - -_Direct._ XI. For the matter and order of your desires and -prayers, take the Lord's prayer as your special rule; and labour to -understand it well.[56] For those that can make use of so brief an -explication, I shall give a little help. - -_A Brief Explication of the Method of the Lord's Prayer._ - -The Lord's Prayer containeth, - - I. The I. To 1. Who he is: God: not Creatures, Saints or Angels. - address, whom the ------------------------------------------------------ - or prayer 2. How related 1. Our And 1. Our Owner, or - preface; is made. to us, he is Creator. therefore Absolute Lord. - in which OUR FATHER, Owner, - are which 2. Our - described comprehendeth, Redeemer. 2. Our Ruler, or - or fundamentally, Supreme King. - implied, that he is, 3. Our Lord. - Regenerator - (to the 3. Our Benefactor - regenerate) and chief Good, - and so our - Felicity and our - End. - ------------------------------------------------------ - 3. What he 1. Almighty; and able In this one word is - is in his to grant all that we not only implied - attributes: ask, and to relieve all these - WHICH ART and help us in every attributes of God, - IN HEAVEN. strait. but also our hearts - Which are directed - signifieth 2. All-knowing: our whither to look for - that hearts, and wants, and their relief and - therefore all things being open direction now, and - he is, to his sight. their felicity - forever; and - 3. Most good: from called off from - whom, and by whom, and earthly - to whom are all dependences, and - things; the Fountain, expectations of - the Disposer, and the happiness and rest; - End of all, on whose and to look for all - bounty and influence from heaven, and at - all subsist. And the last in heaven. - present tense "ART" - doth intimate his - eternity. - ----------------------------------------------- - II. Who are the 1. Man: as to his Being. - petitioners-- ----------------------------------------------- - Who are 2. By 1. By 1. His Own; - Relation, Creation: so - God's all are: and 2. His Subjects; - children, therefore all - may thus far 3. His Beloved - call him and - Father. Beneficiaries, - that live upon - 2. By Him, and to Him, - Redemption: as to their End. - as all are as - to the - sufficient - price and - satisfaction. - - 3. By - Regeneration: - and so only - the regenerate - are children. - ----------------------------------------------- - 3. By 1. Yet 1. Loving All which - Quality. Dependent God as is - on God. their signified - Father. in the - 2. word - Necessitous. 2. Loving OUR-- - themselves, - 3. Sinners. as men. - - 3. Loving - others, as - brethren. - -------------------------------------------- - II. The Prayer, I. The 1. For the end simply, which is GOD; in the - or Petitions, first part word "THY" repeated in every petition. - in two parts: is - of which, according 2. For the I. The highest or ultimate, - to the end that is, the glory of God; - order of respectively "HALLOWED BE THY NAME." - estimation, in the - intention, interest of II. The highest means of his - and desire; God, and glory, "THY KINGDOM COME;" that - and is, that is in is, let the world be subject to - thee their Creator and - Redeemer; the universal King. - - III. The next means, being the - effect of this: "THY WILL BE - DONE," that is, let thy laws be - fulfilled, and thy disposals - submitted to. - - 3. For the lower end, even the subject of - these means; which is the public good of - mankind, the world and church: "IN EARTH," - that is, let the world be subjected to thee, - and the church obey thee; which will be the - greatest blessing to them: ourselves being - included in the world. And the measure and - pattern is added, "AS IT IS IN HEAVEN," that - is, let the earth be conformed as near as - may be to the heavenly pattern. So that this - part of the Lord's Prayer, proceeding in the - order of excellency and intention, directeth - us, I. To make God our ultimate, highest, - end; and to desire his interest first, and - in this order, (1.) His glory, (2.) His - kingdom, (3.) Obedience to his laws. II. To - make the public good of the world and the - church our next end, as being the noblest - means. III. To include our own interest in - and under this, as the least of all; - professing first our own consent to that - which we desire first for others. - ---------------------------------------- - II. The second 1. For the support of our nature by - part is necessary means: "GIVE US THIS DAY OUR - according to DAILY BREAD:" this being God's first - the order of gift, presupposed both to grace and - execution, and glory. "GIVE," signifieth our dependence - is for on God for all. "US," our charity, that - ourselves, we desire relief for ourselves and - beginning at others. "DAILY" (or substantial) - the lowest, and "BREAD," our moderation; that we desire - ascending, till not unnecessaries or superfluities. - the end first "THIS DAY," the constancy of our - intended, be dependence, and that we desire not, or - last attained: care not too much for the future, and - and it is, promise not ourselves long life. - - 2. For clearing us from the guilt of all - sin past (repentance and faith being - here presupposed); where is (1.) The - Petition: "AND FORGIVE US OUR DEBTS: - (trespasses or sins). (2.) The motive - from our qualification for forgiveness: - "AS WE FORGIVE OUR DEBTORS:" without - which God will not forgive us. - - 3. For future preservation: (1.) From - the means, "LEAD US NOT INTO - TEMPTATION:" that is, though thou mayst - justly try us, yet pity our frailty, and - neither cause nor permit us so to be - tried, as may tempt us to sin and ruin. - (2.) From the end, "BUT DELIVER US FROM - THE EVIL:" that is, 1. The Evil One, - Satan (and his instruments). 2. The evil - thing: 1. Sin; 2. Misery; which are - Satan's end. He that would be saved from - hell and misery, must be saved from sin; - and he that would be saved from both, - must be saved from Satan and from - temptation. Quest. But where are the - requests for positive holiness, grace, - and heaven? Answ. 1. Repentance and - faith are supposed in the petitioner. - 2. What he wanteth is asked in the three - petitions of the first part, that we - with others may sanctify God's name, and - be the subjects of his kingdom, and do - his will, &c. Christ and a state of - grace, are finally in the first - petition, formally in the second, and - expressly in the third. - ---------------------------------------- - III. The conclusion: I. What we 1. His universal reign, "FOR THINE IS - the reason and praise; or THE KINGDOM," administered variously, - termination of our the matter; agreeably to the subjects: all owe this - desires in their or interest absolute obedience: who commandest and - ultimate end; here of God, executest what thou wilt. - praised: beginning - at the lowest, and 2. His own perfections, "THE POWER:" - ascending to the both right and all sufficiency: - highest: containing, including his omniscience and goodness, - as well as omnipotence. - - 3. His incomprehensible excellency and - blessedness, as he is the ultimate end - of us and all things; "AND THE GLORY," - Rom. xi. 36; 1 Cor. x. 31. - ---------------------------------------- - II. Whom GOD, in the word "THINE:" in him, the - we praise: first efficient cause of all things, we - begin: his help, as the dirigent cause, - we seek: and in him, as the final cause, - we terminate. - - III. The "FOR EVER AND EVER," to eternity: and - duration. "AMEN" is the expression of our consent. - For of Him, and through Him, and to Him - are all things: to Him be glory for ever, - Amen, Rom. ix. 36. - -So that it is apparent that the method of the Lord's prayer is -circular, partly analytical, and partly synthetical; beginning with -God, and ending in God: beginning with such acknowledgments as are -prerequisite to petition, and ending in those praises which petition -and grace bestowed tend to: beginning our petitions for God's interest -and the public good, according to the order of estimation and -intention, till we come to the mere means, and then beginning at the -lowest, and ascending according to the order of execution. As the -blood passing from the greater to the smaller numerous vessels, is -there received by the like, and repasseth to its fountain; such a -circular method hath mercy and duty, and consequently our desires. - - -_Tit. 2. Some Questions about Prayer answered._ - -The rest of the general directions about prayer, I think will be best -contrived into the resolving of these following doubts. - -_Quest._ I. Is the Lord's prayer a directory only, or a form of -words to be used by us in prayer? - -_Answ._ 1. It is principally the rule to guide our inward -desires, and outward expressions of them; both for the matter, what we -must desire, and for the order which we must desire first and most. 2. -But this rule is given in a form of words, most apt to express the -said matter and order. 3. And this form may fitly be used in due -season by all, and more necessarily by some. 4. But it was never -intended to be the only words which we must use, no more than the -creed is the only words that we must use to express the doctrine of -faith, or the decalogue the only words to express our duty by.[57] - -_Quest._ II. What need is there of any other words of prayer, if -the Lord's prayer be perfect? - -_Answ._ Because it is only a perfect summary, containing but the -general heads: and it is needful to be more particular in our desires; -for universals exist in particulars; and he that only nameth the -general, and then another and another general, doth remember but few -of the particulars. He that shall say, "I have sinned, and broken all -thy commandments," doth generally confess every sin; but it is not -true repentance, if it be not particular, for this, and that, and the -other sin; at least as to the greater which may be remembered. He that -shall say, "I believe all the word of God, or I believe in God the -Father, Son, and Holy Ghost," may know little what is in the word of -God, or what these generals signify, and therefore our faith must be -more particular. So must desires after grace be particular also: -otherwise it were enough to ask for mercy in the general. If you say, -that God knoweth what those general words signify, though we do not; I -answer, this is the papists' silly argument for Latin prayers, God -knoweth our desires without any expressions or prayers at all, and he -knoweth our wants without our desires. But it followeth not that -prayers or desires are unnecessary. The exercise of our own repentance -and desire doth make us persons fit to receive forgiveness, and the -grace desired; when the impenitent, and those that desire it not, are -unfit. And it is no true repentance, when you say, "I am sorry that I -have sinned," but you know not, or remember not, wherein you have -sinned, nor what your sin is; and so repent not indeed of any one sin -at all. And so it is no true desire, that reacheth not to the -particular, necessary graces, which we must desire; though I know some -few very quick, comprehensive minds can in a moment think of many -particulars, when they use but general words; and I know that some -smaller, less necessary things, may be generally passed over; and -greater matters in a time of haste, or when we, besides those -generals, do also use particular requests. - -_Quest._ III. Is it lawful to pray in a set form of words? - -_Answ._ Nothing but very great ignorance can make you really -doubt of it.[58] Hath God any where forbid it? You will say, that it -is enough that he hath not commanded it. I answer, that in general he -hath commanded it to all whose edification it tendeth to, when he -commandeth you, that all be done to edification; but he hath given no -particular command, nor prohibition. No more hath he commanded you to -pray in English, French, or Latin; nor to sing psalms in this tune or -that, nor after this or that version or translation; nor to preach in -this method particularly or that; nor always to preach upon a text; -nor to use written notes; nor to compose a form of words, and learn -them, and preach them after they are composed, with a hundred such -like, which are undoubtedly lawful; yea, and needful to some, though -not to others. If you make up all your prayer of Scripture sentences, -this is to pray in a form of prescribed words, and yet as lawful and -fit as any of your own. The psalms are most of them forms of prayer or -praise, which the Spirit of God indited for the use of the church, and -of particular persons. It would be easy to fill many pages with larger -reasonings, and answers to all the fallacious objections that are -brought against this; but I will not so far weary the reader and -myself. - -_Quest._ IV. But are those forms lawful which are prescribed by -others, and not by God? - -_Answ._ Yea; or else it would be unlawful for a child or scholar -to use a form prescribed by his parents or master. And to think that a -thing lawful doth presently become unlawful, because a parent, master, -pastor, or prince doth prescribe it or command it, is a conceit that I -will not wrong my reader so far as to suppose him guilty of. Indeed if -an usurper, that hath no authority over us in such matters, do -prescribe it, we are not bound to formal obedience, that is, to do it -therefore because he commandeth it; but yet I may be bound to it on -some other accounts; and though his command do not bind me, yet it -maketh not the thing itself unlawful. - -_Quest._ V. But is it lawful to pray extempore without a -premeditated form of words? - -_Answ._ No christian of competent understanding doubteth of it. -We must premeditate on our wants, and sins, and the graces and mercies -we desire, and the God we speak to; and we must be able to express -these things without any loathsome and unfit expressions. But whether -the words are fore-contrived or not, is a thing that God hath no more -bound you to by any law, than whether the speaker or hearers shall use -sermon-notes, or whether your Bibles shall be written or in print. - -_Quest._ VI. If both ways be lawful, which is better? - -_Answ._ If you are to join with others in the church, that is -better to you which the pastor then useth: for it is his office and -not yours to word the prayers which he puts up to God. And if he -choose a form, (whether it be as most agreeable to his parts, or to -his people, or for concord with other churches, or for obedience to -governors, or to avoid some greater inconvenience,) you must join with -him, or not join there at all.[59] But if it be in private, where you -are the speaker yourself, you must take that way that is most to your -own edification (and to others, if you have auditors joining with -you). One man is so unused to prayer, (being ignorantly bred,) or of -such unready memory or expression, that he cannot remember the tenth -part so much of his particular wants, without the help of a form, as -with it; nor can he express it so affectingly for himself or others; -nay, perhaps not in tolerable words. And a form to such a man may be a -duty; as to a dim-sighted man to read by spectacles, or to an unready -preacher to use prepared words and notes. And another man may have -need of no such helps; nay, when he is habituated in the understanding -and feeling of his sins and wants, and hath a tongue that is used to -express his mind even in these matters, with readiness and facility, -it will greatly hinder the fervour of such a man's affections, to tie -himself to premeditated words: to say the contrary, is to speak -against the common sense and experience of such speakers and their -hearers. And let them that yet deride this as uncertain and -inconsiderate praying, but mark themselves, whether they cannot if -they be hungry beg for bread, or ask help of their physician, or -lawyer, or landlord, or any other, as well without a learned or -studied form as with it? Who knoweth not that it is true which the new -philosopher saith: Cartes. de Passion. part i. art. 44. _Et cum -inter loquendum solum cogitamus de sensu illius rei, quam dicere -volumus, id facit ut moveamus linguam et labra celerius et melius, -quam si cogitaremus ea movere omnibus modis requisitis ad proferenda -eadem verba; quia habitus quem acquisivimus cum disceremus loqui, -&c._ Turning the thoughts too solicitously from the matter to the -words, doth not only mortify the prayers of many, and turn them into a -dead form, but also maketh them more dry and barren even as to the -words themselves. The heavy charge, and bitter, scornful words which -have been too common in this age, against praying without a set form -by some, and against praying with a book or form by others, is so -dishonourable a symptom or diagnostic of the church's sickness, as -must needs be matter of shame and sorrow to the sounder, understanding -part. For it cannot be denied, but it proves men's understandings and -charity to be both exceedingly low. - -_Quest._ VII. Must we always pray according to the method of the -Lord's prayer, and is it a sin to do otherwise? - -_Answ._ 1. The Lord's prayer is first a rule for your desires; -and it is a sin, if your desires follow not that method. If you do not -begin in your desires with God, as your ultimate end, and if you first -desire not his glory, and then the flourishing of his kingdom, and -then the obeying of his laws, and herein the public welfare of the -world, before and above your particular benefit. And it is a sin if -you desire not your daily bread, (or necessary support of nature,) as -a lower mercy in order to your higher spiritual mercies; and if you -desire not pardon of sin, as a means to your future sanctity, duty, -and felicity; and if you desire not these, as a means to the glory of -God, and take not his praises as the highest part of your prayers. But -for the expressing of these desires, particular occasions may warrant -you ofttimes to begin in another order: as when you pray for the sick, -or pray for directions, or a blessing before a sermon or some -particular work, you may begin and end with the subject that is -before you, as the prayers of holy men in all ages have done. 2. You -must distinguish also, as between desires and expressions, so between -a universal and a particular prayer. The one containeth all the parts -of prayer, and the other is but about some one subject or part, or but -some few; this last being but one or few, particular petitions cannot -possibly be uttered in the method of a universal prayer which hath all -the parts. There is no one petition in the Lord's prayer, but may be -made a prayer itself; and then it cannot have the other petitions as -parts. 3. And you must distinguish between the even and ordinary case -of a christian, and his extraordinary case, when some special reason, -affection, or accident calleth him to look most to some one -particular. In his even and ordinary case, every universal prayer -should be expressed in the method of the Lord's prayer; but in cases -of special reason and inducement it may be otherwise. - -_Quest._ VIII. Must we pray always when the Spirit moveth us, and -only then, or as reason guideth us? - -_Answ._ There are two sorts of the Spirit's motions; the one is -by extraordinary inspiration or impulse, as he moved the prophets and -apostles, to reveal new laws, or precepts, or events, or to do some -actions without respect to any other command than the inspiration -itself. This christians are not now to expect, because experience -telleth us that it is ceased; or if any should pretend to it as not -yet ceased, in the prediction of events, and direction in some things -otherwise indifferent, yet it is most certain that it is ceased as to -legislation; for the Spirit itself hath already given us those laws, -which he hath declared to be perfect, and unchangeable till the end of -the world: the other sort of the Spirit's working, is not to make new -laws or duties, but to guide and quicken us in the doing of that which -is our duty before by the laws already made. And these are the motions -that all true christians must now expect. By which you may see, that -the Spirit and reason are not to be here disjoined, much less opposed. -As reason sufficeth not without the Spirit, being dark and asleep; so -the Spirit worketh not on the will but by the reason: he moveth not a -man as a beast or stone, to do a thing he knoweth not why; but by -illumination giveth him the soundest reason for the doing of it: and -duty is first duty before we do it; and when by our own sin we forfeit -the special motions or help of the Spirit, duty doth not thereby cease -to be duty, nor our omission to be sin. If the Spirit of God teach you -to discern the meetest season for prayer, by considering your affairs, -and when you are most free, this is not to be denied to be the work of -the Spirit, because it is rational (as fanatic enthusiasts imagine). -And if you are moved to pray in a crowd of business, or at any time -when reason can prove that it is not your duty but your sin, the same -reason proveth that it was not the Spirit of God that moved you to it: -for the Spirit in the heart is not contrary to the Spirit in the -Scripture. Set upon the duty which the Spirit in the Scripture -commandeth you, and then you may be sure that you obey the Spirit; -otherwise you disobey it. Yea, if your hearts be cold, prayer is a -likelier means to warm them, than the omission of it. To ask whether -you may pray while your hearts are cold and backward, is as to ask -whether you may labour or come to the fire before you are warm. God's -Spirit is likelier to help you in duty, than in the neglect of it. - -_Quest._ IX. May a man pray that hath no desire at all of the -grace which he prayeth for? - -_Answ._ No; because it is no prayer, but dissembling; and -dissembling is no duty. He that asketh for that which he would not -have, doth lie to God in his hypocrisy. But if a man have but cold and -common desires, (though they reach not to that which will prove them -evidences of true grace), he may pray and express those desires which -he hath. - -_Quest._ X. May a man pray that doubteth of his interest in God, -and dare not call him Father as his child? - -_Answ._ 1. There is a common interest in God, which all mankind -have, as he is good to all: and as his mercy through Christ is offered -to all; and thus those that are not regenerate are his children by -creation, and by participation of his mercy; and they may both call -him Father and pray to himself, though yet they are unregenerate.[60] -2. God hath an interest in you, when you have no special interest in -him: therefore his command must be obeyed which bids you pray. 3. -Groundless doubts will not disoblige you from your duty; else men -might free themselves from almost all their obedience. - -_Quest._ XI. May a wicked or unregenerate man pray, and is he -accepted? Or is not his prayer abominable to God? - -_Answ._ 1. A wicked man as a wicked man, can pray no how but -wickedly, that is, he asketh only for things unlawful to be asked, or -for lawful things to unlawful ends; and this is still abominable to -God.[61] 2. A wicked man may have in him some good that proceedeth -from common grace; and this he may be obliged to exercise, and so by -prayer to express his desires so far as they are good. 3. A wicked -man's wicked prayers are never accepted, but a wicked man's prayers -which are for good things, from common grace, are so far accepted as -that they are some means conducing to his reformation; and though his -person be still unjustified, and these prayers sinful, yet the total -omission of them is a greater sin. 4. A wicked man is bound at once to -repent and pray, Acts viii. 22; Isa. lv. 6, 7. And whenever God bids -him ask for grace, he bids him desire grace; and to bid him pray, is -to bid him repent and be of a better mind: therefore those that -reprove ministers for persuading wicked men to pray, reprove them for -persuading them to repentance and good desires. But if they pray -without that repentance which God and man exhort them to, the sin is -theirs: but all their labour is not lost if their desires fall short -of saving sincerity; they are under obligations to many duties, which -tend to bring them nearer Christ, and which they may do without -special, saving grace. - -_Quest._ XII. May a wicked man pray the Lord's prayer, or be -exhorted to use it? - -_Answ._ 1. The Lord's prayer in its full and proper sense, must -be spoken by a penitent, believing, justified person;[62] for in the -full sense no one else can call him our Father (though in a limited -sense the wicked may): and they cannot desire the glory of God, and -the coming of his kingdom, nor the doing of his will on earth as it is -in heaven, and this sincerely, without true grace (especially those -enemies of holiness, that think it too much strictness to do God's -will on earth, ten thousand degrees lower than it is done in heaven). -Nor can they put up one petition of that prayer sincerely according to -the proper sense; no, not to pray for their daily bread, as a means of -their support while they are doing the will of God, and seeking first -his glory and his kingdom. But yet it is possible for them to speak -these words from such common desires as are not so bad as none at all. - -_Quest._ XIII. Is it idolatry to pray to saints or angels? or is -it always sinful? - -_Answ._ I love not to be too quarrelsome with other men's -devotions; but, 1. I see not how praying to an angel or a departed -saint can be excused from sin.[63] Because it supposeth them to be -every where present, or to be omniscient, and to know the heart, yea, -to know at once the hearts of all men; or else the speaker pretendeth -to know when the saint or angel is present and heareth him, and when -not: and because the Scripture doth no where signify that God would -have us pray to any such saints or angels; but signifieth enough to -satisfy us of the contrary. 2. But all prayer to them is not idolatry, -but some is, and therefore we must distinguish, if we will judge -righteously. (1.) To pray to saints or angels as supposed omnipresent, -omniscient, or omnipotent, is flat idolatry. (2.) To pray to them to -forgive us our sins against God, or to justify, or sanctify, or -redeem, or save us from hell, or any thing which belongeth to God only -to do, is no better than idolatry. (3.) But to pray to them only to do -that which belongeth to the guardian, or charitable office that is -committed to them, and to think that though they are not omnipresent -nor omniscient, nor you know not whether they hear you at this time or -not, yet you will venture your prayers at uncertainty, it being but so -much labour lost; this I take to be sinfully superstitious, but not -idolatry.[64] (4.) But to pray to living saints or sinners, for that -which belongeth to them to give, is no sin at all. - -_Quest._ XIV. Is a man bound to pray ordinarily in his family? - -_Answ._ I have answered this affirmatively before, and proved it; -one grain of grace would answer it better than arguments can do. - -_Quest._ XV. Must the same man pray secretly that hath prayed in -his family or with others? - -_Answ._ 1. Distinguish between those that were the speakers, and -those that were not; and, 2. Between those that have leisure from -greater or more urgent duties, and those that have not. And so, (1.) -Those that are free from the urgency of all other duties, which at -that time are greater, should pray both in the family and in secret; -especially if they were not themselves the speakers, usually they will -have the more need of secret prayer; because their hearts in public -may easilier flag, and much of their case may be omitted. (2.) But -those that have more urgent, greater duties, may take up at that -time[65] with family prayer alone (with secret ejaculations, -especially if they were the speakers); having there put up the same -requests as they would do in secret. - -_Quest._ XVI. Is it best to keep set hours for prayer, or to take -the time which is fittest at present? - -_Answ._ Ordinarily set times will prove the fittest times; and to -leave the time undetermined and uncertain, will put all out of order, -and multiply impediments, and hinder duty. But yet when extraordinary -cases make the ordinary time unfit, a fitter time must be taken. - -_Quest._ XVII. Is it lawful to join in family (or church) prayers -with ungodly men? - -_Answ._ I join both together, because the cases little differ; for the -pastor hath the government of the people in church worship, as the -master of the family hath in family worship. You may choose at first -whether you will be a member of the church or family (if you were not -born to it as your privilege); but when you are a member of either, -you must be governed as members. And to the case, 1. You must -distinguish between professed wicked men, and those that sin against -their profession. 2. And between a family (or church) that is totally -wicked, and that which is mixed of good and bad. 3. And between those -wicked men whose presence is your sin, because you have power to -remove them, and those whose presence is not your sin, nor the matter -in your power. 4. And between one that may yet choose of what family -he will be, and one that may not. And so I answer, (1.) If it be the -fault of the master of the family (or the pastors of the church) that -such wicked men are there, and not cast out, then it is their sin to -join with them, because it is their duty to remove them; but that is -not the case of the fellow-servants, (or people,) that have no power. -(2.) If that wicked men profess their wickedness, after sufficient -admonition, you must professedly disown communion with them; and then -you are morally separated and discharged, when you have no power -locally to separate. (3.) It is your sin to fly from your duty, -because a wicked man is there, whom you have no power to remove. (4.) -There are many prayers that a wicked man is bound to put up to God; -and you must not omit your duty, because he performeth his, though -faultily; methinks you should more scruple joining or conversing with -one that forsaketh prayer (which is the greater sin) than with one -that prayeth. (5.) But if you are free to choose, you are to be blamed -if you will not choose a better family (or church) (other things being -equal): especially if all the company be wicked. - -_Quest._ XVIII. But what if the master of a family (or pastor) be -a heretic or ungodly? - -_Answ._ You must distinguish between his personal faults, and the -faults of his performance or worship. His personal faults (such as -swearing or drunkenness, &c.) you must disown, and must not choose a -master (or pastor) that is such, while you have your choice, and may -have better; but otherwise it is lawful to join with him in doing -good, though not in evil. But if the fault of his duty itself be -intolerable you must not join with him. Now it is intolerable in these -cases: 1. In case he be utterly unable to express a prayer, and so -make it no prayer. 2. In case he bend his prayers against godliness, -and known truth, and charity, and peace, and so make his prayers but -the instruments of mischief, to vent heresy, or malice, and do more -hurt than good to others. - -_Quest._ XIX. May we pray absolutely for outward mercies, or only -conditionally? - -_Answ._ You must distinguish, 1. Between a condition spoken of -the subject, when we are uncertain whether it be a mercy or not, and -an extrinsic condition of the grant. 2. Between a condition of prayer, -and a condition of expectation. 3. Between submission to God's will, -and a conditional desire or prayer. And so I answer, (1.) It is -necessary when we are uncertain whether the thing itself be good or -not, that we pray with a subjective conditionality: Grant this if it -be good; or, If it be not good I do not pray for it. For it is -presupposed in prayer that we know the thing prayed for to be good. -(2.) But when we know the thing to be a mercy and good, we may pray -for it absolutely. (3.) But we may not believe that we shall receive -all with an absolute expectation, which we absolutely pray for. For -prayer being the expression of desire, that which may be absolutely -desired, though not absolutely promised, may be absolutely prayed for. -(As our increase or strength of grace, or the conversion of our -relations, &c.) (4.) But yet all such must be asked with a submission -to the will of God: but that maketh it not properly a conditional form -of praying; for when the nature of prayer is as it were to move the -will of God, it is not so proper to say, Lord, do this if it be thy -will already; or, Lord, be pleased to do this if it be thy pleasure; -as to say, Lord, grant this mercy; but if thou deny it, it is my duty -to submit. So Christ mentioned both the subjective conditionality and -the submission of his will. Matt. xxvi. 39, "If it be possible, let -this cup pass from me: nevertheless not as I will, but as thou wilt." -As if he had said, Nature requireth me with a simple nolition to be -unwilling of the suffering, and if it be consistent with the desired -ends of my mediatorship, to be desirous to avoid it; but seeing that -cannot be, my comparing will commandeth this simple will of -self-preservation to submit to thy most perfect will. But if any call -this (submission) a condition, the matter is not great. - -_Quest._ XX. May we pray for all that we may lawfully desire? - -_Answ._ No: for prayer is not only an expression of desire, but -also a means to attain the thing desired. And some things may be -lawfully desired, (at least with a simple velleity,) which may not be -sought, because they must not be hoped for, where God hath said that -he will not grant them. For it is vain to seek that which you have no -hope to find: as to desire to see the conversion of the whole world, -or to pass to heaven as Enoch without dying, are lawful (by a simple -velleity); but all things compared, it is not lawful peremptorily to -desire it, without submission; and therefore not to ask it. It is the -expression of a comparate, determinate desire, which is properly -called prayer, being the use of means for the obtaining of that -desire; and whatsoever I may so desire, I may pray for; for if there -be no hope of it, I may not so desire it. But the desire by way of -simple velleity may not be put into a proper prayer, when there is no -hope. I must have a simple desire (with submission) to attain a -sinless perfection here, even this hour; but because there is no hope, -I may not let it proceed to a determinate peremptory desire upon a -comparing judgment, nor into a proper prayer. And yet these velleities -may be expressed in prayer, though they have not the full nature of a -prayer. _Object._ But was not Christ's a prayer? Matt. xxvi. 39. -_Answ._ Either Christ as man was certain that the cup must not -pass from him, or uncertain. If you could prove him uncertain, then it -is a proper prayer (with submission to his Father's will); but if he -was certain that it was not to pass from him, then it was analogically -only a prayer, it being but a representing of his velleity to his -Father, and not of his determinate will, nor was any means to attain -that end: and indeed such it was, as if he had said, Father, if it had -stood with the ends of my office and thy will, I would have asked this -of thee; but because it doth not, I submit. And this much we may do. - -_Quest._ XXI. How then can we pray for the salvation of all the -world? must it be for all men collectively? or only for some, excluding -no numerical denominate person? - -_Answ._ Just as Christ prayed here in this text, we must express -our simple velleity of it to God, as a thing that in itself is most -desirable (as the passing of the cup was unto Christ): but we cannot -express a determinate volition, by a full prayer, such as has any -tendency as a means to attain that end; because we are certain that -God's will is against it, or that it will not be. - -_Quest._ XXII. May we pray for the conversion of all the nations -of the world to christianity, with a hopeful prayer? - -_Answ._ Yes: For we are not certain that every nation shall not -be so converted, though it be improbable. - -_Quest._ XXIII. May we pray in hope with a proper prayer (as a -means to obtain it) that a whole kingdom may be all truly converted -and saved? - -_Answ._ Yes: for God hath no way told us that it shall not be; -though it be a thing improbable, it is not impossible; and therefore -being greatly desirable may be prayed for. Though Christ has told us -that his flock is little, and few find the way of life, yet that may -stand with the salvation of a kingdom. - -_Quest._ XXIV. May we pray for the destruction of the enemies of -Christ, or of the gospel, or of the king? - -_Answ._ Not with respect to that which is called God's antecedent -will, for so we ought first to pray for their conversion (and -restraint till then); but with respect to that called his consequent -will we may; that is, we must first pray that they may be restrained -and converted, and secondly, that if not, they may be destroyed. - -_Quest._ XXV. What is to be thought of that which some call a -particular faith in prayer? If I can firmly believe that a lawful -prayer shall be granted in kind, may I not be sure by a divine faith -that it shall be so? - -_Answ._ Belief hath relation to a testimony or revelation. Prayer -may be warranted as lawful, if the thing be desirable, and there be -any possibility of obtaining it, though there be no certainty, or flat -promise; but faith or expectation must be warranted by the promise. If -God have promised you the thing prayed for, you may believe that you -shall receive it: otherwise your particular faith is a fancy, or a -believing of yourselves, and not a believing God that never promised -you the thing. _Object._ Matt. xxi. 22, "And all things whatsoever you -ask in prayer, believing, ye shall receive."[66] _Answ._ There are two -sorts of faith: the one a belief that is ordinary, having respect to -ordinary promises and mercies: the text can be understood of this in -no other sense than this: All things which I have promised you, you -shall receive, if you ask them believingly. But this is nothing to -that which is not promised. The other faith was extraordinary, in -order to the working of miracles: and this faith was a potent inward -confidence, which was not in the power of the person when he pleased, -but was given like an inspiration by the Spirit of God, when a miracle -was to be wrought; and this seemeth to be it that is spoken of in the -text. And this was built on this extraordinary promise, which was made -not to all men in all ages, but to those times when the gospel was to -be sealed and delivered by miracles; and especially to the apostles. -So that in these times, there is neither such a promise of our working -miracles as they had to believe, nor yet a power to exercise that sort -of extraordinary faith. Therefore a strong conceit (though it come in -a fervent prayer) that any thing shall come to pass, which we cannot -prove by any promise or prophecy, is not to be called any act of -divine faith at all, nor to be trusted to. - -_Quest._ XXVI. But must we not believe that every lawful prayer -is accepted and heard of God? - -_Answ._ Yes: but not that it should be granted in the very thing, -unless so promised: but you may believe that your prayer is not lost, -and that it shall be a means of that which tendeth to your good, Rom. -viii. 28; Isa. xlv. 19. - -_Quest._ XXVII. With what faith must I pray for the souls or -bodies of other men; for their conversion or their lives? - -_Answ._ A godly man may pray for wicked relations or others, with -more hope than they can pray for themselves, while they remain -ungodly: but yet not with any certainty of prevailing for the thing he -asketh; for it is not peremptorily promised him. Otherwise Samuel had -prevailed for Saul, and Isaac for Esau, and David for Absalom, and the -good people for all the wicked; and then no godly parents would have -their children lost; no, nor any in the world would perish, for godly -persons pray for them all. But those prayers are not lost to him that -puts them up. - -_Quest._ XXVIII. With what faith may we pray for the continuance -of the church and gospel to any nation? - -_Answ._ The former answer serveth to this; our hope may be -according to the degrees of probability: but we cannot believe it as a -certainty by divine faith, because it is not promised by God. - -_Quest._ XXIX. How may we know when our prayers are heard of God, -and when not? - -_Answ._ Two ways: sometimes by experience, when the thing itself -is actually given us; and always by the promise; when we ask for that -which God commandeth us to ask, or promiseth to grant; for we are sure -God's promises are all fulfilled. If we ask for the objects of sense -(as food or raiment, or health, &c.) sense will tell us whether our -prayers be granted in the same kind that we asked for; but if the -questions be of the objects of faith, it is faith that must tell you -that your prayers are granted; but yet faith and reason make use of -evidences or signs. As if I pray for pardon of sin, and salvation, the -promise assureth me, that this prayer is granted, if I be a penitent, -believing, regenerate person, otherwise not; therefore faith only -assureth me that such prayers are granted, supposing that I discern -the evidence of my regeneration, repentance, and faith in Christ. So -if the question be whether my prayer for others, or for temporal -mercies, be answered in some other kind, and conduce to my good some -other way, faith only must tell you this from the promise, by the help -of evidences. There are millions of prayers that will all be found -answered at death and judgment, which we knew not to be answered any -way but by believing it. - -_Quest._ XXX. What should a christian of weak parts do, that is -dry and barren of matter, and can scarce tell what to say in prayer, -but is ready to rise off his knees almost as soon as he hath begun? - -[Sidenote: How to have constant supply of matter.] - -_Answ._ 1. He must not be a stranger to himself, but study well -his heart and life: and then he will find such a multitude of inward -corruptions to lament, and such a multitude of wants to be supplied, -and weaknesses to be strengthened, and disorders to be rectified, and -actual sins to be forgiven, that may find him work enough for -confessions, complaints, and petitions many days together, if -expression be but as ready as matter. 2. Let him study God, and get -the knowledge of his nature, attributes, and works: and then he will -find matter enough to aggravate his sin, and to furnish him with the -holy praise of God from day to day. As he that is acquainted with all -that is in any book, can copiously discourse of it, when he that -knoweth not what is in it, hath little to say of it; so he that -knoweth God and his works (and himself, and his sins and wants) is -acquainted with the best prayer book, and hath always a full heap of -matter before him, whenever he cometh to speak to God. 3. Let him -study the mystery of man's redemption, and the person, and office, and -covenant, and grace of Christ; and he need not want matter for prayer -or praise. A very child, if he sees but a pedlar's pack opened, where -there are abundance of things which he desireth, will learn without -book to say, O father, buy me this, and give me that, &c. So will the -soul that seeth the treasures and riches of Christ.[67] 4. Let him -know the extent of the law of God, and the meaning of the ten -commandments: if he know but what sins are forbidden in each -commandment, and what duties are required, he may find matter enough -for confession and petition: and therefore the view of such a brief -exposition of the commandments, as you may find in Mr. Brinsley's -"True Watch," and in Dr. Downam's and Mr. Whateley's "Tables," will be -a present furniture for such a use, especially in days of humiliation. -So it will also to have a particular understanding of the creed and -the Lord's prayer, which will furnish you with much matter. 5. Study -well the temptations which you carry about you in your flesh, and meet -with in the world, and are suggested by the tempter; and think of the -many duties you have to do, and the many dangers and sufferings to -undergo, and you will never be unfurnished for matter for your -prayers. 6. Observe the daily passages of providence, to yourselves -and others; mark how things go with your souls every day, and hearken -how it goeth with the church of God, and mark also how it goeth with -your neighbours, and sure you will find matter enough for prayer. 7. -Think of the heavenly joys that you are going to, and the streets of -the New Jerusalem will be large enough for faith to walk in. 8. For -words, be acquainted with the phrase of Scripture, and you will find -provisions for all occasions. Read Dr. Wilkins's book, called "The -gift of Prayer," or Mr. Brinsley's "Watch," or Mr. E. Parr's "Abba, -Father." 9. Keep up the heart in a reverent, serious, lively frame, -and it will be a continual spring to furnish you with matter; when a -dead and barren heart hath a dry and sleepy tongue. 10. Join as often -as you can with those that are full and copious in prayer; for example -and use will be very great helps. 11. Quench not the Spirit of God -that must assist you. 12. In case of necessity, use those books or -forms which are more full than you can be yourselves till you come to -ability to do better without them. Read further the directions part i. -chap. vi. tit. 2, for more. - -_Quest._ XXXI. How should a christian keep up an ordinary -fervency in prayer? - -[Sidenote: How to keep up fervency in prayer.] - -_Answ._ 1. See that knowledge and faith provide you matter; for as the -fire will go out if there be not fuel, so fervency will decay when you -are dry, and scarce know what to say, or do not well believe what you -understand. 2. Clog not the body either with over-much eating and -drinking, or over-tiring labours; for an active body helpeth much the -activity of the mind; and the holiest person will be able but poorly -to exercise his fervency, under a dull or languishing body. 3. Rush -not suddenly upon prayer, out of a crowd of other businesses, or -before your last worldly cares or discourses be washed clean out of -your minds. In study and prayer how certain a truth is it, that _Non -bene fit quod occupato animo fit_. Hieron. Epist. 143. ad Paulin. That -work is not well done, which is done with a mind that is prepossessed, -or busied about other matters: that mind must be wholly free from all -other present thoughts or business, that will either pray or study -well. 4. Keep a tender heart and conscience that is not senseless of -your own concernments; for all your prayers must needs be sleepy, if -the heart and conscience be once hardened, seared, or fallen asleep. -5. Take more pains with your hearts than with your tongues. Remember -that the success of your work lieth most on them. Bear not with their -sluggishness; do by them as you would do by your child or servant that -sleepeth by you at prayer; you will not let them snort on, but jog -them till you have awakened them. So do by your hearts when you find -them dull. 6. Live as in the continual presence of God; but labour to -apprehend his special presence when you are about to speak to him: ask -your hearts how they would behave themselves, if they saw the Lord, or -but the lowest of his holy angels? 7. Let faith be called up to see -heaven and hell as open all the while before you; and such a sight -will surely keep you serious. 8. Keep death and judgment in your -continual remembrance and expectation: remember how all your prayers -will be looked back upon. Look not for long life: remember that this -prayer for aught you know may be your last; but certainly you have not -long to pray: pray therefore as a dying man should do. 9. Study well -the unspeakable necessity of your souls. If you prevail not for -pardon, and grace, and preservation, you are undone and lost for ever. -Remember that necessity is upon you, and heaven or hell are at the -end, and you are praying for more than a thousand lives. 10. Study -well the unspeakable excellency of those mercies which you pray for: O -think how blessed a life it would be, if you could know God more, and -love him more, and live a blameless, heavenly life, and then live with -Christ in heaven for ever! Study these mercies till the flames of love -put life into your prayers. 11. Study well the exceeding -encouragements that you have to pray and hope; if your hope decay your -fervour will decay. Think of the unconceivable love of God, the -astonishing mercy showed to you in your Redeemer, and in the helps of -the Holy Spirit, and how Christ is now interceding for you. Think of -these till faith make glad your heart; and in this gladness, let -praise and thanksgiving have ordinarily no small share in your -prayers; for it will tire out the heart to be always poring on its own -distempers, and discourage it to look on nothing but its infirmities; -and then, a sad, discouraged temper will not be so lively a temper, as -a thankful, praiseful, joyful temper is: for _lætitia loquax res est, -atque ostentatrix sui_; Gladness is a very expressive thing, and apt -to show itself.[68] But _tristes non eloquentes sunt: maxime si ad -ægritudinem animi accedat corporis ægritudo_. Hieron. Epist. 31. ad -Theoph. Alexand. Sad men are seldom eloquent; especially if the body -be sick as well as the mind. 12. Let the image of a praying and a -bleeding Christ, and of his praying saints, be (not on a wall before -your eyes, but) engraven on your minds. Is it not desirable to be -conformed to them? Had they more need to pray importunately than you? -13. Be very cautelous in the use of forms, lest you grow dull and -customary, and before you are aware your tongues use to go without -your hearts. The heart is apt to take its ease when it feeleth not -some urgent instigation. And though the presence of God should serve -the turn without the regard of man, yet with imperfect men the heart -is best held to its duty when both concur. And therefore most are more -cautelous of their words, than of their thoughts; as children will -learn their lesson better, when they know their masters will hear them -it, than when they think he will not. Now in the use of a form of -prayer, a sleepy heart is not at all discerned by man, but by God -only; for the words are all brought to your hand, and may be said by -the most dull and careless mind; but when you are put to express your -own desire, without such helps, you are necessitated to be so mindful -of what you do, as to form your desires into apt expressions, or else -your dulness or inattentiveness will be observed even by men; and you -will be like one that hath his coach, or horse, or crutches taken off -him, that if he have legs must use them, or else lie still. And to -them that are able, it is often a great benefit to be necessitated to -use the ability they have; though to others it is a loss to be -deprived of their helps.[69] I speak not this against the lawfulness -of a form of prayer; but to warn you of the temptations which are in -that way. 14. Join oft with the most serious, fervent christians; for -their fervour will help your hearts to burn, and carry you along with -them. 15. Destroy not fervency by adulterating it, and turning it into -an affected earnestness of speech, and loudness of voice, when it is -but a hypocritical cover for a frozen, empty heart. - -_Quest._ XXXII. May we look to speed ever the better for any -thing in ourselves, or in our prayers? Is not that to trust in them, -when we should trust on Christ alone? - -_Answ._ We must not trust in them for any thing that is Christ's -part and not theirs; but for their own part it is a duty to trust in -them (however quarrelsome persons may abuse or cavil at the words): -and he that distrusteth prayer in that which is its proper office, -will pray to little purpose: and he that thinks that faithful, -fervent, importunate, understanding prayer, is no more effectual with -God for mercy, than the babbling of the hypocrite, or the ignorant, -careless, unbelieving, sleepy prayers of the negligent, will either -not care how he prayeth, or whether he prayeth at all or not. Though -our persons and prayers have nothing that is meritorious with God, in -point of commutative justice, nor as is co-ordinate with the merits of -Christ, yet have they conditions without which God will not accept -them, and are meritorious in subordination to the merit of Christ, in -point of paternal governing justice according to the covenant of -grace; as an obedient child deserveth more love, and praise, and -reward from his father than the disobedient: as the ancient fathers -commonly used the word merit.[70] - -_Quest._ XXXIII. How must that person and prayer be qualified that -shall be accepted of God? - -_Answ._ There are several degrees of God's acceptance. I. That -which is but from common grace, may be accepted as better than none at -all. II. That which hath a promise of some success, especially as to -pardon and salvation, must be, 1. From a penitent, believing, holy -person. 2. It must proceed from true desire, and be sincere; and have -renewed faith and repentance in some measure. 3. It must be put up in -confidence on the merit and intercession of Christ. 4. It must be only -for things lawful. 5. And to a lawful end. III. That which is -extraordinarily accepted and successful, must be extraordinary in all -these respects; in the person's holiness, and in renewed faith and -fervent importunity, and holy love. - - -_Tit. 3. Special Directions for Family Prayer._ - -_Direct._ I. Let it be done rather by the master of the family -himself than any other, if he be competently able, though others be -more able; but if he be utterly unfit, let it rather be done by -another than not at all; and by such an one as is most acceptable to -the rest, and like to do most good. - -_Direct._ II. Let prayer be suited to the case of those that join -in it, and to the condition of the family; and not a few general words -spoken by rote, that serve all times and persons alike. - -_Direct._ III. Let it neither be so short as to end before their -hearts can be warm and their wants expressed (as if you had an -unwilling task to slubber over, and would fain have done); nor yet so -tedious as to make it an ungrateful burden to the family. - -_Direct._ IV. Let not the coldness and dulness of the speaker -rock the family asleep; but keep awake your own heart, that you may -keep the rest awake, and force them to attention. - -_Direct._ V. Pray at such hours as the family may be least -distracted, sleepy, tired, or out of the way. - -_Direct._ VI. Let other duties concur, as oft as may be, to -assist in prayer: as reading, and singing psalms. - -_Direct._ VII. Do all with the greatest reverence of God that -possibly you can; not seeming reverence, but real; that so more of God -than of man may appear in every word you speak. - -_Direct._ VIII. The more the hearers are concerned in it, the -more regard you must have to the fitness of your expressions; for -before others, words must be regarded, lest they be scandalized, and -God and prayer be dishonoured. And if you cannot do it competently -without, use a well-composed form. - -_Direct._ IX. Let not family prayer be used at the time of public -prayer in the church, nor preferred before it, but prefer public -prayer, though the manner were more imperfect than your own. - -_Direct._ X. Teach your children and servants how to pray -themselves, that they may not be prayerless when they come among those -that cannot pray. John and Christ taught their disciples to pray. - - -_Tit. 4. Special Directions for Secret Prayer._ - -_Direct._ I. Let it be in as secret a place as conveniently you -can; that you may not be disturbed. Let it be done so that others may -not be witnesses of it, if you can avoid it; and yet take it not for -your duty, to keep it unknown that you pray secretly at all: for that -will be a snare and scandal to them. - -_Direct._ II. Let your voice be suited to your own help and -benefit, if none else hear you. If it be needful to the orderly -proceeding of your own thoughts, or to the warming of your own -affections, you may use a voice; but if others be within hearing, it -is very unfit. - -_Direct._ III. In secret let the matter of your prayers be that -which is most peculiarly your own concernment, or those secret things -that are not fit for public prayer, or are there passed by; yet never -forgetting the highest interest of Christ, and the gospel, and the -world and church. - -_Direct._ IV. Be less solicitous about words in secret than with -others, and lay out your care about the heart; for that is it that God -most esteemeth in your prayers. - -_Direct._ V. Do not through carnal unwillingness grow into a neglect -of secret prayer, when you have time; nor yet do you superstitiously -tie yourselves to just so long time, whether you are fit, or at -leisure from greater duties, or not. But be the longer when you are -most fit and vacant, and the shorter when you are not. To give way to -every carnal backwardness, is the sin on one side; and to resolve to -spend so long time, when you do but tire yourselves, and sleep, or -business, or distemper maketh it a lifeless thing, is a sin on the -other side. Avoid them both. - -_Direct._ VI. A melancholy person who is unfit for much solitariness -and heart-searchings, must be much shorter, if not also seldomer in -secret prayers, than other christians that are capable of bearing it: -and they must, instead of that which they cannot do, be the more in -that which they can do; as in joining with others, and in shorter -ejaculations, besides other duties; but not abating their piety in the -main upon any pretence of curing melancholy. - -[53] The Stoics say, Orabit sapiens ac vota faciet bona à diis -postulans. Laert. in Zenone. So that when Seneca saith, Cur Deos -precibus fatigatis, &c. he only intendeth to reprove the slothful, -that think to have all done by prayer alone, while they are idle and -neglect the means. - -[54] Plerumque hoc negotium plus genscibus quam sermonibus agitur. -August. Epist. 121. - -[55] Bias navigabat aliquando cum impiis, et quum navis tempestate, -quateretur, illique Deos invocarent; silete, inquit, ne vos hic illi -navigare sentiant. Laert. p. 55. - -[56] Of the method of the Lord's Prayer, see Ramus de Relig. Christ. -lib. iii. cap. 3. et Ludolphus de Vita Christi, part i. cap. 37. et -Perkins in Orat. Dom. and Dr. Boys on the Liturgy, p. 5-7. - -[57] Selden in Eutychii Alexandr. Orig. p. 42, 43, showeth that before -Ezra the Jews prayed without forms, and that Ezra and the elders with -him, composed them a form which had eighteen benedictions and -petitions, that is, the three first and the three last for the -glorifying God, and the rest intermediate for personal and public -benefits. And, pag. 48, that they might omit none of these, but might -add others. - -[58] See Selden ubi supra, proving that the Jews had a form of prayer -since Ezra's time; therefore it was in Christ's time. Yet he and his -apostles joined with them, and never contradicted or blamed them for -forms. - -[59] Three or four of these cases as to church prayers are largelier -answered afterward, part iii. Socrates alius Cous deorum precationes, -invocationesque conscripsit. Laert. in Socrate. - -[60] Psal. xlii. 9; xxii. 1; John ii. 14; Jer. xxxi. 9; Luke xv. -12, 17, 19; Mal. ii. 10. - -[61] Acts xv. 17; xvii. 27; viii. 22; Isa. lv. 6; Psal. xiv. 4. - -[62] Heb. xi. 6; Rom. x. 14. - -[63] Psal. lxv. 2; Isa. lxiii. 16; Psal. cxlv. 18; 1 Kings viii. 39; -Acts i. 24; Rom. viii. 27; x. 14; Psal. lxii. 8; Matt. iv. 9. - -[64] Rev. xxii. 8, 9; Col. ii. 18. - -[65] Mark that I say but "at that time." - -[66] Mark xi. 23, 24. - -[67] Rev. iii. 17, 18. - -[68] Symmach. Epist. 31. 1. 1. ad Auson. - -[69] See Mr. Mayo's Directions on this case. - -[70] See my "Confession" of this at large. - - - - -CHAPTER XXIV. - -BRIEF DIRECTIONS FOR FAMILIES, ABOUT THE SACRAMENT OF THE BODY AND -BLOOD OF CHRIST. - - -OMITTING those things which concern the public administration of this -sacrament, (for the reasons before intimated part ii.) I shall here -only give you some brief directions for your private duty herein. - -[Sidenote: What are the ends of the sacrament?] - -_Direct._ I. Understand well the proper ends to which this -sacrament was instituted by Christ; and take heed that you use it not -to ends for which it never was appointed. The true ends are these: 1. -To be a solemn commemoration of the death and passion of Jesus Christ, -to keep it, as it were, in the eye of the church, in his bodily -absence till he come, 1 Cor. xi. 24-26. 2. To be a solemn renewing of -the holy covenant which was first entered in baptism, between Christ -and the receiver; and in that covenant it is, on Christ's part, a -solemn delivery of himself first, and with himself the benefits of -pardon, reconciliation, adoption, and right to life eternal. And on -man's part, it is our solemn acceptance of Christ with his benefits, -upon his terms, and a delivering up of ourselves to him, as his -redeemed ones, even to the Father as our reconciled Father, and to the -Son as our Lord and Saviour, and to the Holy Spirit as our Sanctifier, -with professed thankfulness for so great a benefit. 3. It is appointed -to be a lively objective means, by which the Spirit of Christ should -work to stir up, and exercise, and increase the repentance, faith, -desire, love, hope, joy, thankfulness, and new obedience of believers; -by a lively representation of the evil of sin, the infinite love of -God in Christ, the firmness of the covenant or promise, the greatness -and sureness of the mercy given, and the blessedness purchased and -promised to us, and the great obligations that are laid upon us.[71] -And that herein believers might be solemnly called out to the most -serious exercise of all these graces, and might be provoked and -assisted to stir up themselves to this communion with God in Christ, -and to pray for more as through a sacrificed Christ.[72] 4. It is -appointed to be the solemn profession of believers, of their faith, -and love, and gratitude, and obedience to God the Father, Son, and -Holy Ghost, and of continuing firm in the christian religion. And a -badge of the church before the world. 5. And it is appointed to be a -sign and means of the unity, love, and communion of saints, and their -readiness to communicate to each other. - -The false, mistaken ends which you must avoid are these: 1. You must -not, with the papists, think that the end of it is to turn bread into -no bread, and wine into no wine, and to make them really the true body -and blood of Jesus Christ. For if sense (which telleth all men that it -is still bread and wine) be not to be believed, then we cannot believe -that ever there was a gospel, or an apostle, or a pope, or a man, or -any thing in the world. And the apostle expressly calleth it bread -three times, in three verses together, after the consecration, 1 Cor. -xi. 26-28. And he telleth us, that the use of it is (not to make the -Lord's body really present, but) "to show the Lord's death till he -come;" that is, as a visible representing and commemorating sign, to -be instead of his bodily presence till he come. - -2. Nor must you with the papists use this sacrament to sacrifice -Christ again really unto the Father, to propitiate him for the quick -and dead, and ease souls in purgatory, and deliver them out of it. For -Christ having died once dieth no more, and without killing him there -is no sacrificing him. By once offering up himself, he hath perfected -for ever them that are sanctified, and now there remaineth no more -sacrifice for sin: having finished the sacrificing work on earth, he -is now passed into the heavens, to appear before God for his redeemed -ones.[73] - -3. Nor is it any better than odious impiety to receive the sacrament, -to confirm some confederacies or oaths of secrecy, for rebellions or -other unlawful designs; as the powder-plotters in England did. - -4. Nor is it any other than impious profanation of these sacred -mysteries, for the priest to constrain or suffer notoriously ignorant -and ungodly persons to receive them;[74] either to make themselves -believe that they are indeed the children of God, or to be a means -which ungodly men should use to make them godly, or which infidels or -impenitent persons must use to help them to repentance and faith in -Christ. For though there is that in it which may become a means of -their conversion, (as a thief that stealeth a Bible or sermon book, -may be converted by it,) yet is it not to be used by the receiver to -that end. For that were to tell God a lie, as the means of their -conversion; for whosoever cometh to receive a sealed pardon, doth -thereby profess repentance, as also by the words adjoined he must do; -and whosoever taketh, and eateth, and drinketh the bread and wine, -doth actually profess thereby, that he taketh and applieth Christ -himself by faith: and therefore, if he do neither of these, he lieth -openly to God: and lies and false covenants are not the appointed -means of conversion. Not that the minister is a liar in his delivery -of it: for he doth but conditionally seal and deliver God's covenant -and benefits to the receiver, to be his, if he truly repent and -believe: but the receiver himself lieth, if he do not actually repent -and believe, as he there professeth to do. - -5. Also it is an impious profanation of the sacrament, if any priest, -for the love of filthy lucre, shall give it to those that ought not to -receive it, that he may have his fees or offerings; or, that the -priest may have so much money that is bequeathed for saying a mass for -such or such a soul. - -6. And it is an odious profanation of the sacrament, to use it as a -league or bond of faction, to gather persons into the party, and tie -them fast to it, that they may depend upon the priest, and his faction -and interest may thereby be strengthened, and he may seem to have many -followers. - -7. And it is a dangerous abuse of it, to receive it, that you may be -pardoned, or sanctified, or saved, barely by the work done, or by the -outward exercise alone. As if God were there obliged to give you -grace, while you strive not with your own hearts, to stir them up to -love, or desire, or faith, or obedience, by the means that are before -you; or, as if God would pardon and save you for eating so much bread -and drinking so much wine, when the canon biddeth you; or, as if the -sacrament conveyed grace, like as charms are supposed to work, by -saying over so many words. - -8. Lastly, It is no appointed end of this sacrament, that the receiver -thereby profess himself certain of the sincerity of his own repentance -and faith (for it is not managed on the ground of such certainty only -by the receiver; much less by the minister that delivereth it). But -only he professeth, that as far as he can discern by observing his own -heart, he is truly willing to have Christ and his benefits, on the -terms that they are offered; and that he doth consent to the covenant -which he is there to renew. Think not therefore that the sacrament is -instituted for any of these (mistaken) ends. - -[Sidenote: What are the parts of the sacraments?] - -_Direct._ II. Distinctly understand the parts of the sacrament, -that you may distinctly use them, and not do you know not what. This -sacrament containeth these three parts. 1. The consecration of the -bread and wine, which maketh it the representative body and blood of -Christ. 2. The representation and commemoration of the sacrifice of -Christ. 3. The communion: or, communication by Christ, and reception -by the people. - -1. In the consecration, the church doth first offer the creatures of -bread and wine, to be accepted of God, to this sacred use. And God -accepteth them, and blesseth them to this use; which he signifieth -both by the words of his own institution, and by the action of his -ministers, and their benediction. They being the agents of God to the -people in this accepting and blessing, as they are the agents of the -people to God, in offering or dedicating the creatures to this use. - -This consecration having a special respect to God the Father, in it we -acknowledge his three grand relations. 1. That he is the Creator, and -so the Owner of all the creatures; for we offer them to him as his -own. 2. That he is our righteous Governor, whose law it was that Adam -and we have broken, and who required satisfaction, and hath received -the sacrifice and atonement, and hath dispensed with the strict and -proper execution of that law, and will rule us hereafter by the law of -grace. 3. That he is our Father or Benefactor, who hath freely given -us a Redeemer, and the covenant of grace, whose love and favour we -have forfeited by sin, but desire and hope to be reconciled by Christ. - -As Christ himself was incarnate and true Christ, before he was -sacrificed to God, and was sacrificed to God before that sacrifice be -communicated for life and nourishment to souls; so in the sacrament, -consecration must first make the creature to be the flesh and blood of -Christ representative; and then the sacrificing of that flesh and -blood must be represented and commemorated; and then the sacrificed -flesh and blood communicated to the receivers for their spiritual -life. - -II. The commemoration chiefly (but not only) respecteth God the Son. -For he hath ordained, that these consecrated representations should in -their manner and measure, supply the room of his bodily presence, -while his body is in heaven; and that thus, as it were, in effigy, in -representation, he might be still crucified before the church's eyes; -and they might be affected, as if they had seen him on the cross. And -that by faith and prayer, they might, as it were, offer him up to God; -that is, might show the Father that sacrifice, once made for sin, in -which they trust, and for which it is that they expect all the -acceptance of their persons with God, and hope for audience, when they -beg for mercy, and offer up prayer or praises to him. - -III. In the communication, though the sacrament have respect to the -Father, as the principal Giver, and to the Son, as both the Gift and -Giver, yet hath it a special respect to the Holy Ghost, as being that -Spirit given in the flesh and blood, which quickeneth souls; without -which, the flesh will profit nothing; and whose operations must convey -and apply Christ's saving benefits to us, John vi. 63; vii. 39.[75] - -These three being the parts of the sacrament in whole, as -comprehending that sacred action and participation which is essential -to it; the material parts, called the relate and correlate, are, 1. -Substantial and qualitative. 2. Active and passive. 1. The first, are -the bread and wine as signs, and the body and blood of Christ, with -his graces and benefits, as the things signified and given. 2. The -second, are the actions of breaking, pouring out, and delivering on -the minister's part, (after the consecration,) and the taking, eating, -and drinking, by the receivers as the sign. And the thing signified is -the crucifying or sacrificing of Christ, and the delivering himself -with his benefits to the believer, and the receiver's thankful -accepting and using the said gift. To these add the relative form, and -the ends, and you have the definition of this sacrament. Of which see -more in my "Universal Concord," p. 46, &c. - -_Direct._ III. Look upon the minister as the agent or officer of -Christ, who is commissioned by him to seal and deliver to you the -covenant and its benefits: and take the bread and wine, as if you -heard Christ himself saying to you, Take my body and blood, and the -pardon and grace which is thereby purchased. It is a great help in the -application, to have mercy and pardon brought us by the hand of a -commissioned officer of Christ. - -_Direct._ IV. In your preparation beforehand, take heed of these -two extremes: 1. That you come not profanely and carelessly, with -common hearts, as to a common work.[76] For God will be sanctified in -them that draw near him, Lev. x. 3; and they that eat and drink -unworthily, not discerning the Lord's body from common bread, but -eating as if it were a common meal, do eat death to themselves, -instead of life. 2. Take heed lest your mistakes of the nature of this -sacrament, should possess you with such fears of unworthy receiving, -and the following dangers, as may quite discompose and unfit your -souls for the joyful exercises of faith, and love, and praise, and -thanksgiving, to which you are invited. Many that are scrupulous of -receiving it in any save a feasting gesture, are too little careful -and scrupulous of receiving it in any save a feasting frame of mind. - -The first extreme is caused by profaneness and negligence, or by gross -ignorance of the nature of the sacramental work. The latter extreme is -frequently caused as followeth: 1. By setting this sacrament at a -greater distance from other parts of God's worship, than there is -cause; so that the excess of reverence doth overwhelm the minds of -some with terrors. 2. By studying more the terrible words of eating -and drinking damnation to themselves, if they do it unworthily, than -all the expressions of love and mercy, which that blessed feast is -furnished with. So that when the views of infinite love should ravish -them, they are studying wrath and vengeance to terrify them, as if -they came to Moses, and not to Christ. 3. By not understanding what -maketh a receiver worthy or unworthy, but taking their unwilling -infirmities for condemning unworthiness. 4. By receiving it so seldom, -as to make it strange to them, and increase their fear, whereas if it -were administered every Lord's day, as it was in the primitive -churches, it would better acquaint them with it, and cure that fear -that cometh from strangeness. 5. By imagining, that none that want -assurance of their own sincerity can receive in faith. 6. By -contracting an ill habit of mistaken religiousness, placing it all in -poring on themselves and mourning for their corruptions, and not in -studying the love of God in Christ, and living in the daily praises of -his name, and joyful thanksgiving for his exceeding mercies. 7. And -if, besides all these, the body contract a weak or timorous, -melancholy distemper, it will leave the mind capable of almost -nothing, but fear and trouble, even in the sweetest works. From many -such cases it cometh to pass, that the sacrament of the Lord's supper -is become more terrible and uncomfortable to abundance of such -distempered christians, than any other ordinance of God; and that -which should most comfort them, doth trouble them most. - -_Quest._ I. But is not this sacrament more holy and dreadful, and -should it not have more preparation, than other parts of worship? - -_Answ._ For the degree, indeed, it should have very careful -preparation: and we cannot well compare it with other parts of -worship; as praise, thanksgiving, covenanting with God, prayer, &c. -because that all these other parts are here comprised and performed. -But doubtless, God must also be sanctified in all his other worship, -and his name must not be taken in vain. And when this sacrament was -received every Lord's day, and often in the week besides, christians -were supposed to live continually in a state of general preparation, -and not to be so far from a due particular preparation, as many poor -christians think they are. - -_Quest._ II. How often should the sacrament be now administered, -that it neither grow into contempt nor strangeness? - -_Answ._ Ordinarily in well disciplined churches it should be still -every Lord's day: for, 1. We have no reason to prove, that the -apostles' example and appointment in this case, was proper to those -times, any more than that praise and thanksgiving daily is proper to -them: and we may as well deny the obligation of other institutions, or -apostolical orders, as that. 2. It is a part of the settled order for -the Lord's-day worship; and omitting it, maimeth and altereth the -worship of the day; and occasioneth the omission of the thanksgiving -and praise, and lively commemorations of Christ, which should be then -most performed; and so christians by use, grow habituated to sadness, -and a mourning, melancholy religion, and grow unacquainted with much -of the worship and spirit of the gospel. 3. Hereby the papists' -lamentable corruptions of this ordinance have grown up, even by an -excess of reverence and fear, which seldom receiving doth increase, -till they are come to worship bread as their God. 4. By seldom -communicating, men are seduced to think all proper communion of -churches lieth in that sacrament, and to be more profanely bold in -abusing many other parts of worship. 5. There are better means (by -teaching and discipline) to keep the sacrament from contempt, than the -omitting or displacing of it. 6. Every Lord's day is no oftener than -christians need it. 7. The frequency will teach them to live prepared, -and not only to make much ado once a month or quarter, when the same -work is neglected all the year besides: even as one that liveth in -continual expectation of death, will live in continual preparation; -when he that expecteth it but in some grievous sickness, will then be -frightened into some seeming preparations, which are not the habit of -his soul, but laid by again when the disease is over. - -2. But yet I must add, that in some undisciplined churches, and upon -some occasions, it may be longer omitted or seldomer used: no duty is -a duty at all times; and therefore extraordinary eases may raise such -impediments, as may hinder us a long time from this, and many other -privileges. But the ordinary faultiness of our imperfect hearts, that -are apt to grow customary and dull, is no good reason why it should be -seldom; any more than why other special duties of worship and church -communion should be seldom. Read well the epistles of Paul to the -Corinthians, and you will find that they were then as bad as the true -christians are now, and that even in this sacrament they were very -culpable; and yet Paul seeketh not to cure them by their seldomer -communicating. - -_Quest._ III. Are all the members of the visible church to be -admitted to this sacrament, or communicate? - -_Answ._ All are not to seek it, or to take it, because many may -know their own unfitness, when the church or pastors know it not; but -all that come and seek it, are to be admitted by the pastors, except -such children, idiots, ignorant persons, or heretics, as know not what -they are to receive and do, and such as are notoriously wicked or -scandalous, and have not manifested their repentance. But then it is -presupposed, that none should be numbered with the adult members of -the church, but those that have personally owned their baptismal -covenant, by a credible profession of true christianity. - -_Quest._ IV. May a man that hath knowledge, and civility, and -common gifts, come and take this sacrament, if he know that he is yet -void of true repentance, and other saving grace? - -_Answ._ No; for he then knoweth himself to be one that is -uncapable of it in his present state. - -_Quest._ V. May an ungodly man receive this sacrament, who -knoweth not himself to be ungodly? - -_Answ._ No; for he ought to know it, and his sinful ignorance of -his own condition, will not make his sin to be his duty, nor excuse -his other faults before God. - -_Quest._ VI. Must a sincere christian receive, that is uncertain -of his sincerity, and in continual doubting? - -_Answ._ Two preparations are necessary to this sacrament: the -general preparation, which is a state of grace, and this the doubting -christian hath; and the particular preparation, which consisteth in -his present actual fitness; and all the question is of this. And to -know this, you must further distinguish, between immediate duty and -more remote, and between the degrees of doubtfulness in christians. 1. -The nearest immediate duty of the doubting christian is, to use the -means to have his doubts resolved, till he know his case, and then his -next duty is, to receive the sacrament; and both these still remain -his duty, to be performed in this order: and if he say, I cannot be -resolved, when I have done my best; yet certainly it is some sin of -his own that keepeth him in the dark, and hindereth his assurance; and -therefore duty ceaseth not to be duty. The law of Christ still -obligeth him, both to get assurance, and to receive; and the want both -of the knowledge of his state, and of receiving the sacrament, are his -continual sin, if he lie in it never so long through these scruples, -though it be an infirmity that God will not condemn him for. (For he -is supposed to be in a state of grace.) But you will say, What if -still he cannot be resolved whether he have true faith and repentance, -or not? what should he do while he is in doubt? I answer, it is one -thing to ask, what is his duty in this case? and another thing to ask, -which is the smaller or less dangerous sin? Still his duty is both to -get the knowledge of his heart, and to communicate: but while he -sinneth (through infirmity) in failing of the first, were he better -also omit the other or not? To be well resolved of that, you must -discern, 1. Whether his judgment of himself do rather incline to think -and hope that he is sincere in his repentance and faith, or that he is -not. 2. And whether the consequents are like to be good or bad to him. -If his hopes that he is sincere, be as great or greater than his fears -of the contrary, then there is no such ill consequent to be feared as -may hinder his communicating; but it is his best way to do it, and -wait on God in the use of his ordinance. But if the persuasion of his -gracelessness be greater than the hopes of his sincerity, then he must -observe how he is like to be affected, if he do communicate. If he -find that it is like to clear up his mind, and increase his hopes by -the actuating of his grace, he is yet best to go: but if he find that -his heart is like to be overwhelmed with horror, and sunk into -despair, by running into the supposed guilt of unworthy receiving, -then it will be worse to do it, than to omit it. Many such fearful -christians I have known, that are fain many years to absent themselves -from the sacrament; because if they should receive it while they are -persuaded of their utter unworthiness, they would be swallowed up of -desperation, and think that they had taken their own damnation (as the -twenty-fifth article of the church of England saith the unworthy -receivers do). So that the chief sin of such a doubting receiver, is -not that he receiveth, though he doubt; for doubting will not excuse -us for the sinful omission of a duty (no more of this than of prayer -or thanksgiving): but only prudence requireth such a one to forbear -that, which through his own distemper would be a means of his despair -and ruin; as that physic or food, how good soever, is not to be taken, -which would kill the taker: God's ordinances are not appointed for our -destruction, but for our edification; and so must be used as tendeth -thereunto. Yet to those christians, who are in this case, and dare not -communicate, I must put this question, How dare you so long refuse it? -He that consenteth to the covenant, may boldly come and signify his -consent, and receive the sealed covenant of God; for consent is your -preparation, or the necessary condition of your right: if you consent -not, you refuse all the mercy of the covenant. And dare you live in -such a state? Suppose a pardon be offered to a condemned thief, but -so, that if he after cast it in the dirt, or turn traitor, he shall -die a sorer death; will he rather choose to die than take it, and -say, I am afraid I shall abuse it? To refuse God's covenant is certain -death; but to consent is your preparation and your life. - -_Quest._ VII. But what if superiors compel such a christian to -communicate, or else they will excommunicate and imprison him; what -then should he choose? - -_Answ._ If he could do it without his own soul's hurt, he should -obey them (supposing that it is nothing but that which in itself is -good that they command him).[77] But they have their power to -edification, and not to destruction, and he must value his soul above -his body; and therefore it is past question, that it is a smaller hurt -to be excommunicated, and lie and die in prison, than to cast his soul -into despair, by doing that which he thinketh is a grievous sin, and -would be his damnation. But all means must be used to cure the mistake -of his own understanding. - -_Quest._ VIII. Is not the case of a hypocrite that knoweth not -himself to be a hypocrite, and of a sincere christian that knoweth not -himself to be sincere, all one as to communicating; when both are -equally in doubt? - -_Answ._ No: for being and seeing are things that must be -distinguished. The one hath grace in being, though he see it not; and -therefore hath a right to the blessings of the covenant; and therefore -at once remaineth obliged both to discern his title, and to come and -take it: and therefore if become doubtingly, his sin is not that he -receiveth, but in the manner of receiving, that he doth it doubtingly; -and therefore it will be a greater sin not to receive at all, unless -in the last mentioned case, wherein the consequents are like to be -worse to him. But the other hath no true repentance, or faith, or love -in being; and therefore hath no right to the blessings of the -covenant; and therefore, at present, is obliged to discern that he is -graceless, and to repent of it: and it is not his sin that he doubteth -of his title, but that he demandeth and taketh what he hath no title -to; and therefore it is a greater sin in him to take it, than to delay -in order to his recovery and preparation. Yea, even in point of -comfort, there is some disparity: for though the true christian hath -far greater terrors than hypocrites, when he taketh himself to be an -unworthy receiver, (as being more sensible and regardful of the weight -of the matter,) yet usually, in the midst of all his fears, there are -some secret testimonies in his heart of the love of God, which are a -cordial of hope that keep him from sinking into despair, and have more -life and power in them, than all the hypocrite's false persuasions of -his own sincerity. - -_Quest._ IX. Wherein lieth the sin of a hypocrite, and ungodly -person, if he do receive? - -_Answ._ His sin is, 1. In lying and hypocrisy; in that he professeth -to repent unfeignedly of his sin, and to be resolved for a holy life, -and to believe in Christ, and to accept him on his covenant terms, and -to give up himself to God, as his Father, his Saviour, and his -Sanctifier, and to forsake the flesh, the world, and the devil; when, -indeed, he never did any of this, but secretly abhorreth it at his -heart, and will not be persuaded to it: and so all this profession, -and his very covenanting itself, and his receiving, as it is a -professing-covenanting sign, is nothing but a very lie. And what it is -to lie to the Holy Ghost, the case of Ananias and Sapphira telleth us. -2. It is usurpation to come and lay claim to those benefits, which he -hath no title to. 3. It is a profanation of these holy mysteries, to -be thus used; and it is a taking of God's name in vain, who is a -jealous God, and will be sanctified of all that draw near unto -him.[78] 4. And it is a wrong to the church of God, and the communion -of saints, and the honour of the christian religion, that such ungodly -hypocrites intrude as members: as it is to the king's army, when the -enemies' spies creep in amongst them; or to his marriage-feast to have -a guest in rags, Matt. xxii. 11, 12. - -_Object._ But it is no lie, because they think they say true in -their profession. - -_Answ._ That is through their sinful negligence and self-deceit: -and he is a liar that speaks a falsehood, which he may and ought to -know to be a falsehood, though he do not know it. There is a liar in -rashness and negligence, as well as of set purpose. - -_Quest._ X. Doth all unworthy receiving make a man liable to -damnation? Or, what worthiness is it that is so threatened.[79] - -_Answ._ There are three sorts of unworthiness, (or unfitness,) -and three sorts of judgment answerably to be feared. 1. There is the -utter unworthiness of an infidel, or impenitent, ungodly hypocrite. -And damnation to hell fire, is the punishment that such must expect, -if conversion prevent it not. 2. There is an unworthiness through some -great and scandalous crime, which a regenerate person falleth into; -and this should stop him from the sacrament for a time, till he have -repented and cast away his sin. And if he come before he rise from his -fall by a particular repentance, (as the Corinthians that sinned in -the very use of the sacrament itself,) they may expect some notable -temporal judgment at the present;[80] and if repentance did not -prevent it, they might fear eternal punishment. 3. There is that -measure of unworthiness which consisteth in the ordinary infirmities -of a saint; and this should not at all deter them from the sacrament, -because it is accompanied with a greater worthiness; yea, though their -weakness appear in the time and manner of their receiving: but yet -ordinary corrections may follow these ordinary infirmities. (The -grosser abuse of the sacrament itself, I join under the second rank.) - -_Quest._ XI. What is the particular preparation needful to a fit -communicant? - -_Answ._ This bringeth me up to the next direction. - -_Direct._ V. Let your preparation to this sacrament consist of -these particulars following. 1. In your duty with your own consciences -and hearts. 2. In your duty towards God. 3. And in your duty towards -your neighbour. - -[Sidenote: Marks of sincerity.] - -I. Your duty with your hearts consisteth in these particulars. 1. That -you do your best in the close examination of your hearts about your -states, and the sincerity of your faith, repentance, and obedience; to -know whether your hearts are true to God, in the covenant which you -are to renew and seal. Which may be done by these inquiries, and -discerned by these signs: (1.) Whether you truly loathe yourselves for -all the sins of your hearts and lives, and are a greater offence and -burden to yourselves, because of your imperfections and corruptions, -than all the world besides is, Ezek. vi. 9; xx. 43; xxxvi. 31; Rom. -vii. 24. (2.) Whether you have no sin but what you are truly desirous -to know; and no known sin, but what you are truly desirous to be rid -of; and so desirous, as that you had rather he perfectly freed from -sin, than from any affliction in the world, Rom. vii. 18, 22, 24; -viii. 18. (3.) Whether you love the searching and reforming light, -even the most searching parts of the word of God, and the most -searching books, and searching sermons, that by them you may be -brought to know yourselves, in order to your settled peace and -reformation, John iii. 19-21. (4.) Whether you truly love that degree -of holiness in others which you have not yet attained yourselves, and -love Christ in his children, with such an unfeigned love, as will -cause you to relieve them according to your abilities, and suffer for -their sakes, when it is your duty, 1 John iii. 14, 16; 1 Pet. i. 22; -iii. 8; James ii. 12-15; Matt. xxv. 40, &c. (5.) Whether you can truly -say, that there is no degree of holiness so high, but you desire it, -and had rather be perfect in the love of God, and the obedience of his -will, than have all the riches and pleasures of this world, Rom. vii. -18, 21, 24; Psal. cxix. 5; Matt. v. 6. And had rather be one of the -holiest saints, than of the most renowned, prosperous princes upon -earth, Psal. xv. 4; xvi. 2; Psal. lxxxiv. 10; lxv. 4. (6.) Whether you -have so far laid up your treasure and your hopes in heaven, as that -you are resolved to take that only for your portion; and that the -hopes of heaven, and interest of your souls, hath the pre-eminence in -your hearts against all that stands in competition with it, Col. iii. -1, 3, 4; Matt. vi. 20, 21. (7.) Whether the chiefest care of your -hearts, and endeavour of your lives, be to serve and please God, and -to enjoy him for ever, rather than for any worldly thing, Matt. vi. 23; -John v. 26; 2 Cor. v. 1, 6-9. (8.) Whether it be your daily desire -and endeavour to mortify the flesh, and master its rebellious -opposition to the Spirit; and you so far prevail, as not to live, and -walk, and be led by the flesh, but that the course and drift of your -life is spiritual, Rom. viii. 1, 6-10, 13; Gal. v. 17, 21, 22. (9.) -Whether the world, and all its honour, wealth, and pleasure appear to -you so small and contemptible a thing, as that you esteem it as dung, -and nothing in comparison of Christ, and the love of God and glory? -and are resolved, that you will rather let go all, than your part in -Christ? and, which useth to carry it in the time of trial, in your -deliberate choice? Phil. iii. 7-9, 13, 14, 18-20; 1 John ii. 15; Luke -xiv. 26, 30, 33; Matt. xiii. 19, 21. (10.) Whether you are resolved -upon a course of holiness and obedience, and to use those means which -God doth make known to you, to be the way to please him, and to subdue -your corruption; and yet feeling the frailties of your hearts, and the -burden of your sins, do trust in Christ as your righteousness before -God, and in the Holy Ghost, whose grace alone can illuminate, -sanctify, and confirm you, Acts xi. 23; Psal. cxix. 57, 63, 69, 106; -1 Cor. i. 30; Rom. viii. 9; John xv. 5; 2 Cor. xii. 9. By these signs -you may safely try your states. - -2. When this is done, you are also to try the strength and measure of -your grace; that you may perceive your weakness, and know for what -help you should seek to Christ. And to find out what inward -corruptions and sinful inclinations are yet strongest in you, that you -may know what to lament, and to ask forgiveness of, and help against. -My book called "Directions for weak Christians," will give you fuller -advice in this. - -3. You are also to take a strict account of your lives;[81] and to -look over your dealings with God and men, in secret and in public, -especially of late, since the last renewal of your covenant with God; -and to hear what God and conscience have to say about your sins, and -all their aggravations, Psal. cxxxix. 23; 1 Cor. xi. 28. - -4. And you must labour to get your hearts affected with your -condition, as you do discover it; to be humbled for what is sinful, -and to be desirous of help against your weakness, and thankful for the -grace which you discern. - -5. Lastly, you must consider of all the work that you are to do, and -all the mercies which you are going to receive, and what graces are -necessary to all this, and how they must be used; and accordingly look -up all those graces, and prepare them for the exercise to which they -are to be called out. I shall name you the particulars anon. - -II. Your duty towards God in your preparation for this sacrament, is, -1. To cast down yourselves before him in humble, penitent confession, -and lamentation of all the sins which you discover; and to beg his -pardon in secret, before you come to have it publicly sealed and -delivered. 2. To look up to him with that thankfulness, love, and joy, -as becomes one that is going to receive so great a mercy from him; and -humbly to beg that grace which may prepare you, and quicken you to and -in the work. - -III. Your duty towards others in this your preparation, is, 1. To -forgive those that have done you wrong, and to confess your fault to -those whom you have wronged, and ask them forgiveness, and make them -amends and restitution so far as is in your power; and to be -reconciled to those with whom you are fallen out; and to see that you -love your neighbours as yourselves, Matt. v. 23-26, 44; Jam. v. 16. 2. -That you seek advice of your pastors, or some fit persons, in cases -that are too hard for yourselves to resolve, and where you need their -special help. 3. That you lovingly admonish them that you know do -intend to communicate unworthily, and to come thither in their -ungodliness, and gross sin unrepented of: that you show not such -hatred of your brother, as to suffer sin upon him, Lev. xix. 17; but -tell him his faults, as Christ hath directed you, Matt. xviii. 15-17. -And do your parts to promote Christ's discipline, and keep pure the -church. See 1 Cor. v. throughout. - -_Direct._ VI. When you come to the holy communion, let not the -over-scrupulous regard of the person of the minister, or the company, -or the imperfections of the ministration, disturb your meditations, -nor call away your minds from the high and serious employment of the -day. Hypocrites who place their religion in bodily exercises, have -taught many weak christians to take up unnecessary scruples, and to -turn their eye and observation too much to things without them. - -_Quest._ But should we have no regard to the due celebration of -these sacred mysteries, and to the minister, and communicants, and -manner of administration? - -_Answ._ Yes: you should have so much regard to them, 1. As to see -that nothing be amiss through your default, which is in your power to -amend. 2. And that you join not in the committing of any known sin. -But, 1. Take not every sin of another for your sin, and think not that -you are guilty of that in others, which you cannot amend; or, that you -must forsake the church and worship of God, for these corruptions -which you are not guilty of, or deny your own mercies, because others -usurp them or abuse them. 2. If you suspect any thing imposed upon you -to be sinful to you, try it before you come thither; and leave not -your minds open to disturbance, when they should be wholly employed -with Christ. - -[Sidenote: May we receive from an unworthy minister?] - -_Quest._ 1. May we lawfully receive this sacrament from an -ungodly and unworthy minister? - -_Answ._ Whoever you may lawfully commit the guidance of your -souls to, as your pastor, you may lawfully receive the sacrament from, -yea, and in some cases from some others: for in case you come into a -church that you are no member of, you may lawfully join in communion -with that church, for that present, as a stranger, though they have a -pastor so faulty, as you might not lawfully commit the ordinary -conduct of your soul to. For it is their fault, and not yours, that -they chose no better; and (in some cases) such a fault as will not -warrant you to avoid communion with them. But you may not receive, if -you know it, from a heretic, that teacheth any error against the -essence of christianity. 2. Nor from a man so utterly ignorant of the -christian faith or duty, or so utterly unable to teach it to others, -as to be notoriously uncapable of the ministry. 3. Nor from a man -professedly ungodly, or that setteth himself to preach down godliness -itself. These you must never own as ministers of Christ, that are -utterly uncapable of it. But see that you take none for such that are -not such. And there are three sorts more, which you may not receive -from, when you have your choice, nor take them for your pastors: but -in case of necessity imposed on you by others, it is lawful, and your -duty. And that is, 1. Usurpers that make themselves your pastors -without a lawful call, and perhaps do forcibly thrust out the lawful -pastors of the church. 2. Weak, ignorant, cold, and lifeless -preachers, that are tolerable in case of necessity, but not to be -compared with worthier men. 3. Ministers of scandalous, vicious lives. -It is a sin in you to prefer any one of these before a better, and to -choose them when you have your choice; but it is a sin on the other -side, if you rather submit not to one of these, than be quite without, -and have none at all. You own not their faults in such a case, by -submitting to their ministry. - -_Quest._ 2. May we communicate with unworthy persons, or in an -undisciplined church? - -_Answ._ You must here distinguish if you will not err:[82] and -that, 1. Between persons so unworthy as to be no christians, and those -that are culpable, scandalous christians. 2. Between a few members, -and the whole society, or the denominating part. 3. Between sin -professed and owned, and sin disowned by a seeming penitence. 4. And -between a case of liberty, when I have my choice of a better society; -and a case of necessity, when I must communicate with the worser -society, or with none: and so I answer, - -1. You ought not to communicate at all in this sacrament with a -society that professeth not christianity, if the whole body, or -denominating part, be such: that is, 1. With such as never made -profession of christianity at all. 2. Or have apostatized from it. 3. -Or that openly own any heresy inconsistent with the essential faith or -duty of a christian. 4. Or that are notoriously ignorant what -christianity is. - -2. It is the duty of the pastors and governors of the church, to keep -away notorious, scandalous offenders, till they show repentance; and -the people's duty to assist them by private reproof, and informing the -church when there is cause. Therefore, if it be through the neglect of -your duty, that the church is corrupted and undisciplined, the sin is -yours, whether you receive with them or not. - -3. If you rather choose a corrupted, undisciplined church to -communicate with, when you have your choice of a better, _cæteris -paribus_, it is your fault. - -But on the contrary, it is not your sin, but your duty, to communicate -with that church which hath a true pastor, and where the denominating -part of the members are capable of church communion, though there may -some infidels, or heathens, or uncapable persons violently intrude, or -scandalous persons are admitted through the neglect of discipline; in -case you have not your choice to hold personal communion with a better -church, and in case also you be not guilty of the corruption, but by -seasonable and modest professing your dissent, do clear yourself of -the guilt of such intrusion and corruption. For here the reasons and -ends of a lawful separation are removed; because it tendeth not to -God's honour, or their reformation, or your benefit; for all these are -more crossed by holding communion with no church, than with such a -corrupted church. And this is to be preferred before none, as much as -a better before this. - -_Quest._ III. But what if I cannot communicate unless I conform -to an imposed gesture, as kneeling or sitting? - -_Answ._ 1. For sitting or standing, no doubt it is lawful in -itself: for else authority were not to be obeyed, if they should -command it; and else the church had sinned in forbearing kneeling in -the act of receiving, so many hundred years after Christ; as is plain -they did, by the canons of general councils (Nic. i. and Trull.) that -universally forbade to adore kneeling, any Lord's day in the year, and -any week day between Easter and Whitsuntide; and by the fathers, -Tertullian, Epiphanius, &c. that make this an apostolic or universal -tradition. 2. And for kneeling, I never yet heard any thing to prove -it unlawful; if there be any thing, it must be either some word of -God, or the nature of the ordinance, which is supposed to be -contradicted.[83] But, 1. There is no word of God for any gesture, nor -against any gesture: Christ's example can never be proved to be -intended to oblige us more in this, than in many other circumstances -that are confessed not obligatory; as that he delivered it but to -ministers, and but to a family, to twelve, and after supper, and on a -Thursday night, and in an upper room, &c.: and his gesture was not -such a sitting as ours. 2. And for the nature of the ordinance, it is -mixed: and if it be lawful to take a pardon from the king upon our -knees, I know not what can make it unlawful to take a sealed pardon -from Christ (by his ambassador) upon our knees. - -_Quest._ IV. But what if I cannot receive it, but according to -the administration of the Common Prayer-book, or some other imposed -form of prayer? Is it lawful so to take it? - -_Answ._ If it be unlawful to receive it when it is administered -with the Common Prayer-book, it is either, 1. Because it is a form of -prayer. 2. Or because that form hath some forbidden matter in it. 3. -Or because that form is imposed. 4. Or because it is imposed to some -evil end and consequent. 1. That it is not unlawful, because a form, -is proved before, and indeed needs no proof with any that is -judicious. 2. Nor yet for any evil in this particular form; for in -this part the Common Prayer is generally approved. 3. Nor yet, because -it is imposed: for a command maketh not that unlawful to us, which is -lawful before; but it maketh many things lawful and duties, that else -would have been unlawful accidentally. 4. And the intentions of the -commanders we have little to do with; and for the consequents they -must be weighed on both sides; and the consequents of our refusal will -not be found light. - -In the general, I must here tell all the people of God, in the bitter -sorrow of my soul, that at last it is time for them to discern that -temptation, that hath in all ages of the church almost, made this -sacrament of our union to be the grand occasion or instrument of our -divisions; and that true humility, and acquaintance with ourselves, -and sincere love to Christ and one another, would show some men, that -it was but their pride, and prejudice, and ignorance, that made them -think so heinously of other men's manner of worship; and that on all -sides among true christians, the manner of their worship is not so -odious, as prejudice, and faction, and partiality representeth it; and -that God accepteth that which they reject. And they should see how the -devil hath undone the common people by this means; by teaching them -every one to expect salvation for being of that party which he taketh -to be the right church, and for worshipping in that manner which he -and his party thinketh best: and so wonderful a thing is prejudice, -that every party by this is brought to account that ridiculous and -vile, which the other party accounteth best. - -_Quest._ V. But what if my conscience be not satisfied, but I am -still in doubt, must I not forbear? Seeing "he that doubteth is -condemned if he eat, because he eateth not in faith; for whatsoever is -not of faith is sin," Rom. xiv. 23. - -_Answ._ The apostle there speaketh not of eating in the sacrament, but -of eating meats which he doubteth of whether they are lawful, but is -sure that it is lawful to forbear them. And in case of doubting about -things indifferent, the surer side is to forbear them, because there -may be sin in doing; but there can be none on the other side, in -forbearing. But in case of duties, your doubting will not disoblige -you; else men might give over praying, and hearing God's word, and -believing, and obeying their rulers, and maintaining their families, -when they are but blind enough to doubt of it. 2. Your erring -conscience is not a law-maker, and cannot make it your duty to obey -it: for God is your King, and the office of conscience is to discern -his law, and urge you to obedience, and not to make you laws of its -own; so that if it speak falsely, it doth not oblige you, but deceive -you; it doth only _ligare_, or insnare you, but not _obligare_, or -make a sin a duty: it casteth you into a necessity of sinning more or -less, till you relinquish the error; but in the case of such duties as -these, it is a sin to do them with a doubting conscience, but -(ordinarily) it is a greater sin to forbear. - -_Object._ But some divines write, that conscience being God's -officer, when it erreth, God himself doth bind me by it to follow that -error, and the evil which it requireth becometh my duty. - -_Answ._ A dangerous error, tending to the subversion of souls and -kingdoms, and highly dishonourable to God. God hath made it your duty -to know his will, and do it; and if you ignorantly mistake him, will -you lay the blame on him, and draw him into participation of your sin, -when he forbiddeth you both the error and the sin? And doth he at once -forbid and command the same thing? At that very moment, God is so far -from obliging you to follow your error, that he still obligeth you to -lay it by, and do the contrary. If you say, you cannot, I answer, your -impotency is a sinful impotency; and you can use the means, in which -his grace can help you: and he will not change his law, nor make you -kings and rulers of yourselves instead of him, because you are -ignorant or impotent. - -_Direct._ VII. In the time of the administration, go along with -the minister throughout the work, and keep your hearts close to Jesus -Christ, in the exercise of all those graces which are suited to the -several parts of the administration. Think not that all the work must -be the minister's: it should be a busy day with you, and your hearts -should be taken up with as much diligence, as your hands be in your -common labour; but not in a toilsome, weary diligence, but in such -delightful business as becometh the guests of the God of heaven, at so -sweet a feast, and in the receiving of such unvaluable gifts. - -Here I should distinctly show you, I. What graces they be that you -must there exercise. II. What there is objectively presented before -you in the sacrament, to exercise all these graces. III. At what -seasons in the administration each of these inward works are to be -done. - -I. The graces to be exercised are these (besides that holy fear and -reverence common to all worship): 1. A humble sense of the odiousness -of sin, and of our undone condition as in ourselves, and a displeasure -against ourselves, and loathing of ourselves, and melting repentance -for the sins we have committed; as against our Creator, and as against -the love and mercy of a Redeemer, and against the Holy Spirit of -grace. 2. A hungering and thirsting desire after the Lord Jesus, and -his grace, and the favour of God and communion with him, which are -there represented and offered to the soul. 3. A lively faith in our -Redeemer, his death, resurrection, and intercession; and a trusting -our miserable souls upon him, as our sufficient Saviour and help; and -a hearty acceptance of him and his benefits upon his offered terms. 4. -A joy and gladness in the sense of that unspeakable mercy which is -here offered us. 5. A thankful heart towards him from whom we do -receive it. 6. A fervent love to him that by such love doth seek our -love. 7. A triumphant hope of life eternal, which is purchased for us, -and sealed to us. 8. A willingness and resolution to deny ourselves, -and all this world, and suffer for him that hath suffered for our -redemption. 9. A love to our brethren, our neighbours, and our -enemies, with a readiness to relieve them, and to forgive them when -they do us wrong. 10. And a firm resolution for future obedience, to -our Creator, and Redeemer, and Sanctifier, according to our covenant. - -II. In the naming of these graces, I have named their objects, which -you should observe as distinctly as you can, that they may be -operative. 1. To help your humiliation and repentance, you bring -thither a loaden, miserable soul, to receive a pardon and relief; and -you see before you the sacrificed Son of God, who made his soul an -offering for sin, and became a curse for us to save us who were -accursed. 2. To draw out your desires, you have the most excellent -gifts and the most needful mercies presented to you that this world is -capable of; even the pardon of sin, the love of God, the Spirit of -grace, and the hopes of glory, and Christ himself with whom all this -is given. 3. To exercise your faith, you have Christ here first -represented as crucified before your eyes; and then, with his -benefits, freely given you, and offered to your acceptance, with a -command that you refuse him not. 4. To exercise your delight and -gladness, you have this Saviour and this salvation tendered to you; -and all that your souls can well desire set before you. 5. To exercise -your thankfulness, what could do more than so great a gift, so dearly -purchased, so surely sealed, and so freely offered? 6. To exercise -your love to God in Christ, you have the fullest manifestation of his -attractive love, even offered to your eyes, and taste, and heart, -that a soul on earth can reasonably expect; in such wonderful -condescension, that the greatness and strangeness of it surpasseth a -natural man's belief. 7. To exercise your hopes of life eternal, you -have the price of it here set before you; you have the gift of it here -sealed to you; and you have that Saviour represented to you in his -suffering, who is now there reigning, that you may remember him as -expectants of his glorious coming to judge the world, and glorify you -with himself. 8. To exercise your self-denial and resolution for -suffering, and contempt of the world and fleshly pleasures, you have -before you both the greatest example and obligation, that ever could -be offered to the world; when you see and receive a crucified Christ, -that so strangely denied himself for you, and set so little by the -world and flesh. 9. To exercise your love to brethren, yea, and -enemies, you have his example before your eyes, that loved you to the -death when you were enemies; and you have his holy servants before -your eyes, who are amiable in him through the workings of his Spirit, -and on whom he will have you show your love to himself. 10. And to -excite your resolution for future obedience, you see his double title -to the government of you, as Creator and as Redeemer; and you feel the -obligations of mercy and gratitude; and you are to renew a covenant -with him to that end; even openly where all the church are witnesses. -So that you see here are powerful objects before you to draw out all -these graces, and that they are all but such as the work requireth you -then to exercise. - -III. But that you may be the readier when it cometh to practice, I -shall as it were lead you by the hand, through all the parts of the -administration, and tell you when and how to exercise every grace; and -those that are to be joined together I shall take together, that -needless distinctness do not trouble you. - -1. When you are called up and going to the table of the Lord, exercise -your humility, desire, and thankfulness, and say in your hearts, -"What! Lord, dost thou call such a wretch as I? What! me, that have so -oft despised thy mercy, and wilfully offended thee, and preferred the -filth of this world, and the pleasures of the flesh before thee? Alas, -it is thy wrath in hell that is my due: but if love will choose such -an unworthy guest, and mercy will be honoured upon such sin and -misery, I come, Lord, at thy call: I gladly come: let thy will be -done; and let that mercy which inviteth me, make me acceptable, and -graciously entertain me; and let me not come without the wedding -garment, nor unreverently rush on holy things, nor turn thy mercies to -my bane." - -2. When the minister is confessing sin, prostrate your very souls in -the sense of your unworthiness, and let your particular sins be in -your eye, with their heinous aggravations. The whole need not the -physician, but the sick. But here I need not put words into your -mouths or minds, because the minister goeth before you, and your -hearts must concur with his confessions, and put in also the secret -sins which he omitteth. - -3. When you look on the bread and wine which is provided and offered -for this holy use, remember that it is the Creator of all things, on -whom you live, whose laws you did offend; and say in your hearts, "O -Lord, how great is my offence! who have broken the laws of him that -made me, and on whom the whole creation doth depend! I had my being -from thee, and my daily bread; and should I have requited thee with -disobedience? Father, I have sinned against heaven and before thee, -and am no more worthy to be called thy son." - -4. When the words of the institution are read, and the bread and wine -are solemnly consecrated, by separating them to that sacred use, and -the acceptance and blessing of God is desired, admire the mercy that -prepared us a Redeemer, and say, "O God, how wonderful is thy wisdom -and thy love! How strangely dost thou glorify thy mercy over those -sins that gave thee advantage to glorify thy justice! Even thou our -God whom we have offended, hast out of thy own treasury satisfied thy -own justice, and given us a Saviour by such a miracle of wisdom, love, -and condescension, as men or angels shall never be able fully to -comprehend; so didst thou love the sinful world, as to give thy Son, -that whosoever believeth on him, should not perish, but have -everlasting life. O thou that hast prepared us so full a remedy, and -so precious a gift, sanctify these creatures to be the representative -body and blood of Christ, and prepare my heart for so great a gift, -and so high, and holy, and honourable a work." - -5. When you behold the consecrated bread and wine, discern the Lord's -body, and reverence it as the representative body and blood of Jesus -Christ; and take heed of profaning it, by looking on it as common -bread and wine: though it be not transubstantiate, but still is very -bread and wine in its natural being, yet it is Christ's body and blood -in representation and effect. Look on it as the consecrated bread of -life, which with the quickening Spirit must nourish you to life -eternal. - -6. When you see the breaking of the bread, and the pouring out of the -wine, let repentance, and love, and desire, and thankfulness, thus -work within you: "O wondrous love! O hateful sin! How merciful, Lord, -hast thou been to sinners! and how cruel have we been to ourselves and -thee! Could love stoop lower? Could God be merciful at a dearer rate? -Could my sin have done a more horrid deed, than put to death the Son -of God? How small a matter hath tempted me to that, which must cost so -dear before it was forgiven! How dear paid my Saviour for that which I -might have avoided at a very cheap rate! At how low a price have I -valued his blood, when I have sinned and sinned again for nothing! -This is my doing! My sins were the thorns, the nails, the spear! Can a -murderer of Christ be a small offender? O dreadful justice! It was I -and such other sinners that deserved to bear the punishment, who were -guilty of the sin; and to have been fuel for the unquenchable flames -for ever. O precious sacrifice! O hateful sin! O gracious Saviour! How -can man's dull and narrow heart be duly affected with such -transcendent things? or heaven make its due impression upon an inch of -flesh? Shall I ever again have a dull apprehension of such love? or -ever have a favourable thought of sin? or ever have a fearless thought -of justice? O break or melt this hardened heart, that it may be -somewhat conformed to my crucified Lord! The tears of love and true -repentance are easier than the flames from which I am redeemed. O hide -me in these wounds, and wash me in this precious blood! This is the -sacrifice in which I trust; this is the righteousness by which I must -be justified, and saved from the curse of thy violated law! As thou -hast accepted this, O Father, for the world, upon the cross, behold it -still on the behalf of sinners; and hear his blood that crieth unto -thee for mercy to the miserable, and pardon us, and accept us as thy -reconciled children, for the sake of this crucified Christ alone! We -can offer thee no other sacrifice for sin; and we need no other." - -7. When the minister applieth himself to God by prayer, for the -efficacy of this sacrament, that in it he will give us Christ and his -benefits, and pardon, and justify us, and accept us as his reconciled -children, join heartily and earnestly in these requests, as one that -knoweth the need and worth of such a mercy. - -8. When the minister delivereth you the consecrated bread and wine, -look upon him as the messenger of Christ, and hear him as if Christ by -him said to you, "Take this my broken body and blood, and feed on it -to everlasting life; and take with it my sealed covenant, and therein -the sealed testimony of my love, and the sealed pardon of your sins, -and a sealed gift of life eternal: so be it, you unfeignedly consent -unto my covenant, and give up yourselves to me as my redeemed ones." -Even as in delivering the possession of house or lands, the deliverer -giveth a key, and a twig, and a turf, and saith, "I deliver you this -house, and I deliver you this land;" so doth the minister by Christ's -authority deliver you Christ, and pardon, and title to eternal life. -Here is an image of a sacrificed Christ of God's own appointing, which -you may lawfully use; and more than an image; even an investing -instrument, by which these highest mercies are solemnly delivered to -you in the name of Christ. Let your hearts therefore say with joy and -thankfulness, with faith and love, "O matchless bounty of the eternal -God! what a gift is this! and unto what unworthy sinners! And will God -stoop so low to man? and come so near him? and thus reconcile his -worthless enemies? Will he freely pardon all that I have done? and -take me into his family and love, and feed me with the flesh and blood -of Christ? I believe; Lord, help mine unbelief. I humbly and -thankfully accept thy gifts! Open thou my heart, that I may yet more -joyfully and thankfully accept them. Seeing God will glorify his love -and mercy by such incomprehensible gifts as these, behold, Lord, a -wretch that needeth all this mercy! And seeing it is the offer of thy -grace and covenant, my soul doth gladly take thee for my God and -Father, for my Saviour and my Sanctifier. And here I give up myself -unto thee, as thy created, redeemed, and (I hope) regenerate one; as -thy own, thy subject, and thy child, to be saved and sanctified by -thee, to be beloved by thee, and to love thee to everlasting. O seal -up this covenant and pardon, by thy Spirit, which thou sealest and -deliverest to me in thy sacrament; that without reserve I may be -entirely and for ever thine!" - -9. When you see the communicants receiving with you, let your very -hearts be united to the saints in love, and say, "How goodly are thy -tents, O Jacob! How amiable is the family of the Lord! How good and -pleasant is the unity of brethren! How dear to me are the precious -members of my Lord! though they have yet all their spots and -weaknesses, which he pardoneth, and so must we. My goodness, O Lord, -extendeth not unto thee; but unto thy saints, the excellent ones on -earth, in whom is my delight. What portion of my estate thou -requirest, I willingly give unto the poor, and if I have wronged any -man, I am willing to restore it. And seeing thou hast loved me an -enemy, and forgiven me so great a debt, I heartily forgive those that -have done me wrong, and love my enemies. O keep me in thy family all -my days, for a day in thy courts is better than a thousand, and the -door-keepers in thy house are happier than the most prosperous of the -wicked."[84] - -10. When the minister returneth thanks and praise to God, stir up your -souls to the greatest alacrity; and suppose you saw the heavenly hosts -of saints and angels praising the same God in the presence of his -glory; and think with yourselves, that you belong to the same family -and society as they, and are learning their work, and must shortly -arrive at their perfection: strive therefore to imitate them in love -and joy; and let your very souls be poured out in praises and -thanksgiving. And when you have the next leisure for your private -thoughts, (as when the minister is exhorting you to your duty,) -exercise your love, and thanks, and faith, and hope, and self-denial, -and resolution for future obedience, in some such breathings of your -souls as these: "O my gracious God, thou hast surpassed all human -comprehension in thy love! Is this thy usage of unworthy prodigals? I -feared lest thy wrath as a consuming fire would have devoured such a -guilty soul; and thou wouldst have charged upon me all my folly. But -while I condemned myself, thou hast forgiven and justified me; and -surprised me with the sweetest embracements of thy love! I see now -that thy thoughts are above our thoughts, and thy ways above our ways, -and thy love excelleth the love of man, even more than the heavens are -above the earth. With how dear a price hast thou redeemed a wretch -that deserved thy everlasting vengeance! with how precious and sweet a -feast hast thou entertained me, who deserved to be cast out with the -workers of iniquity! Shall I ever more slight such love as this? shall -it not overcome my rebelliousness, and melt down my cold and hardened -heart? shall I be saved from hell, and not be thankful? Angels are -admiring these miracles of love; and shall not I admire them? Their -love to us doth cause them to rejoice, while they stand by and see our -heavenly feast; and should it not be sweeter to us that are the guests -that feed upon it? My God, how dearly hast thou purchased my love! how -strangely hast thou deserved and sought it! Nothing is so much my -grief and shame, as that I can answer such love with no more fervent, -fruitful love. Oh what an addition would it be to all this precious -mercy, if thou wouldst give me a heart to answer these thine -invitations, that thy love, thus poured out, might draw forth mine, -and my soul might flame by its approaching unto these thy flames! and -that love, drawn out by the sense of love, might be all my life! Oh -that I could love thee as much as I would love thee! yea, as much as -thou wouldst have me love thee! But this is too great a happiness for -earth! But thou hast showed me the place where I may attain it! My -Lord is there in full possession; who hath left me these pledges, till -he come and fetch us to himself, and feast us there in our Master's -joy. O blessed place! O happy company that see his glory, and are -filled with the streams of those rivers of consolation! yea, happy we -whom thou hast called from our dark and miserable state, and made us -heirs of that felicity, and passengers to it, and expectants of it, -under the conduct of so sure a guide! O then we shall love thee -without these sinful pauses and defects, in another measure and in -another manner than now we do; when thou shalt reveal and communicate -thy attractive love, in another measure and manner than now! Till -then, my God, I am devoted to thee; by right and covenant I am thine! -My soul here beareth witness against myself, that my defects of love -have no excuse: thou deservest all, if I had the love of all the -saints in heaven and earth to give thee. What hath this world to do -with my affections? And what is this sordid, corruptible flesh, that -its desires and pleasures should call down my soul, and tempt it to -neglect my God? What is there in all the sufferings that man can lay -upon me, that I should not joyfully accept them for his sake, that -hath redeemed me from hell, by such unmatched, voluntary sufferings? -Lord, seeing thou regardest, and so regardest so vile a worm, my -heart, my tongue, my hand confess, that I am wholly thine. O let me -live to none but thee, and to thy service, and thy saints on earth! -And O let me no more return unto iniquity! nor venture on that sin -that killed my Lord! And now thou hast chosen so low a dwelling, O be -not strange to the heart that thou hast so freely chosen! O make it -the daily residence of thy Spirit! Quicken it by thy grace; adorn it -with thy gifts; employ it in thy love; delight it in its attendance on -thee; refresh it with thy joys and the light of thy countenance; and -destroy this carnality, selfishness, and unbelief: and let the world -see that God will make a palace of the lowest heart, when he chooseth -it for the place of his own abode." - -_Direct._ VIII. When you come home review the mercy which you -have received, and the duty which you have done, and the covenant you -have made: and, 1. Betake yourselves to God in praise and prayer, for -the perfecting of his work. And, 2. Take heed to your hearts that they -grow not cold, and that worldly things, or diverting trifles, do not -blot out the sacred impressions which Christ hath made, and that they -cool not quickly into their former dull and sleepy frame. 3. And see -that your lives be actuated by the grace that you have here received, -that even they that you converse with may perceive that you have been -with God. Especially when temptations would draw you again to sin; and -when the injuries of friends or enemies would provoke you, and when -you are called to testify your love to Christ, by any costly work or -suffering; remember then what was so lately before your eyes, and upon -your heart, and what you resolved on, and what a covenant you made -with God. Yet judge not of the fruit of your receiving, so much by -feeling, as by faith; for more is promised than you yet possess. - -[71] Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 25; Heb. -ix. 15-18; 1 Cor. x. 16, 24; John vi. 32, 35, 51, 58. - -[72] 1 Cor. xi. 27-29, 31; x. 16, 17, 21; xi. 25, 26; vi. 14; Acts ii. -42, 46; xx. 7. - -[73] Rom. vi. 9; 1 Cor. xv. 3; 2 Cor. v. 14, 15; Heb. ix. 16; x. 12, 16; -ix. 24. - -[74] Non absque probatione et examine panem illum præbendum esse neque -novis neque veteribus Christianis. Quod siquis est fornicator, aut -ebriosus, aut idolis serviens, cum ejusmodi etiam communem cibum -capere vetat apostolus, nedum coelesti mensa communicare, saith a -Jesuit, Acosta, l. vi. c. 10. And after, Neque enim ubi perspecta est -superstitionis antiquæ aut ebriositatis, aut foedæ consuetudinis -macula, ad altare Indus debet admitti, nisi contraria opera illam -manifeste et diligenter eluerint.--Christianis concedatur; sed -Non-Christiano, dignis moribus subtrahatur. Pag. 549. - -[75] John iii. 5; 1 Cor. xii. 12, 13; xv. 45; Gal. iii. 14: iv. 6; -Eph. ii. 22. - -[76] Quinam autem indigni, ineptive sint, quibus Angelorum panis -præbetur, sacerdotum ipso audita confessione, cæterisque perspectis -judicium esto. Acosta, lib. vi. c. 10. pag. 519. - -[77] 2 Cor. xiii. 13; Matt. x. 28. - -[78] Commandment ii. & iii.; Lev. x. 2, 3. - -[79] 1 Cor. xi. 28, 29. - -[80] Vide Synod Dortdract. suffrag. Theol. Brit. in Artic. 5. - -[81] Psal. iv. 4-6. - -[82] Gildas de Excid. Britt. speaketh thus to the better sort of -pastors then; Quis perosus est consilium malignantium? et cum impiis -non sedit? Quis eorum salutari in area hoc est, nunc ecclesia, nullum -Deo adversantem, ut Noe diluvii tempore, non admisit? ut perspicue -monstraretur non nisi innoxios vel poenitentes egregios, in dominica -domo esse debere. - -[83] Mr. Paybodie's book, I think unanswerable. - -[84] Numb. xxiv. 5; Psal. cxxxiii.; xv. 4; xvi. 2, 3; Luke xix. 8; -Psal. lxxxiv. 10. - - - - -CHAPTER XXV. - -DIRECTIONS FOR FEARFUL, TROUBLED CHRISTIANS, THAT ARE PERPLEXED WITH -DOUBTS OF THEIR SINCERITY AND JUSTIFICATION. - - -HAVING directed families in the duties of their relations, and in -the right worshipping of God, I shall speak something of the special -duties of some christians, who in regard of their state of soul and -body, have special need of help and counsel. As, 1. The doubting, -troubled christian. 2. The declining, or backsliding christian. 3. The -poor. 4. The aged. 5. The sick. 6. And those that are about the sick -and dying. Though these might seem to belong rather to the first -part,[85] yet because I would have those directions lie here together, -which the several sorts of persons in families most need, I have -chosen to reserve them rather to this place. The special duties of the -strong, the rich, and the youthful and healthful, I omit, because I -find the book grow big, and you may gather them from what is said -before, on several such subjects. And the directions which I shall -first give to doubting christians, shall be but a few brief memorials, -because I have done that work already, in my "Directions or Method for -Peace of Conscience and Spiritual Comfort;" and much is here said -before, in the directions against melancholy and despair. - -_Direct._ I. Find out the special cause of your doubts and -troubles, and bend most of your endeavours to remove that cause. The -same cure will not serve for every doubting soul, no nor for every one -that hath the very same doubts; for the causes may be various, though -the doubts should be the same; and the doubts will be continued while -the cause remaineth. - -1. In some persons the chief cause is a timorous, weak, and passionate -temper of body and mind; which in some (especially of the weaker sex) -is so natural a disease, that there is no hope of a total cure; though -yet we must direct and support such as well as we are able. These -persons have so weak a head, and such powerful passions, that passion -is their life; and according to passion they judge of themselves, and -of all their duties. They are ordinarily very high or very low; full -of joy, or sinking in despair; but usually fear is their predominant -passion. And what an enemy to quietness and peace strong fears are, is -easily observed in all that have them. Assuring evidence will not -quiet such fearful minds, nor any reason satisfy them. The directions -for these persons must be the same which I have before given against -melancholy and despair. Especially that the preaching and books and -means which they make use of, be rather such as tend to inform the -judgment, and settle the will, and guide the life, than such as by the -greatest fervency tend to awaken them to such passions or affections -which they are unable to manage. - -2. With others the cause of their troubles is melancholy, which I have -long observed to be the commonest cause, with those godly people that -remain in long and grievous doubts; where this is the cause, till it -be removed, other remedies do but little; but of this I have spoken at -large before. - -3. In others the cause is a habit of discontent, and peevishness, and -impatiency; because of some wants or crosses in the world: because -they have not what they would have, their minds grow ulcerated, like a -body that is sick or sore, that carrieth about with them the pain and -smart; and they are still complaining of the pain which they feel; but -not of that which maketh the sore, and causeth the pain. The cure of -these is either in pleasing them that they may have their will in all -things, (as you rock children and give them that which they cry for to -quiet them,) or rather to help to cure their impatiency, and settle -their minds against their childish, sinful discontents (of which -before). - -4. In others the cause is error or great ignorance about the tenor of -the covenant of grace, and the redemption wrought by Jesus Christ, and -the work of sanctification, and evidences thereof; they know not on -what terms Christ dealeth with sinners in the pardoning of sin, nor -what are the infallible signs of sanctification: it is sound teaching, -and diligent learning, that must be the cure of these. - -5. In others the cause is a careless life or frequent sinning, and -keeping the wounds of conscience still bleeding; they are still -fretting the sore, and will not suffer it to skin: either they live in -railing and contention, or malice, or some secret lust, or fraud, or -some way stretch and wrong their consciences; and God will not give -his peace and comfort to them till they reform. It is a mercy that -they are disquieted, and not given over to a seared conscience, which -is past feeling. - -6. In others the cause of their doubts is, placing their religion too -much in humiliation, and in a continual poring on their hearts, and -overlooking or neglecting the high and chiefest parts of religion, -even the daily studies of the love of God, and the riches of grace in -Jesus Christ, and hereby stirring up the soul to love and delight in -God. When they make this more of their religion and business, it will -bring their souls into a sweeter relish. - -7. In others the cause is, such weakness of parts, and confusion of -thoughts, and darkness of mind, that they are not able to examine -themselves, nor to know what is in them; when they ask themselves any -question about their repentance or love to God, or any grace, they are -fain to answer like strangers, and say, they cannot tell whether they -do it or not. These persons must make more use than others of the -judgment of some able, faithful guide. - -8. But of all others, the commonest cause of uncertainty, is the -weakness or littleness of grace: when it is so little as to be next to -none at all, no wonder if it be hardly and seldom discerned: -therefore, - -_Direct._ II. Be not neglecters of self-examination, but labour -for skill to manage aright so great a work; but yet let your care and -diligence be much greater to get grace and use it, and increase it, -than to try whether you have it already or not. For, in examination, -when you have once taken a right course to be resolved, and yet are in -doubt as much as before, your over-much poring upon these trying -questions, will do you but little good, and make you but little the -better, but the time and labour may be almost lost: whereas all the -labour which you bestow in getting, and using, and increasing grace, -is bestowed profitably to good purpose; and tendeth first to your -safety and salvation, and next that, to your easier certainty and -comfort. There is no such way in the world to be certain that you have -grace, as to get so much as is easily discerned and will show itself, -and to exercise it much that it may come forth into observation: when -you have a strong belief you will easily be sure that you believe: -when you have a fervent love to Christ and holiness, and to the word -and ways and servants of God, you will easily be assured that you love -them. When you strongly hate sin, and live in universal constant -obedience, you will easily discern your repentance and obedience. But -weak grace will have but weak assurance and little consolation. - -_Direct._ III. Set yourselves with all your skill and diligence -to destroy every sin of heart and life, and make it your principal -care and business to do your duty, and please and honour God in your -place, and to do all the good you can in the world: and trust God with -your souls, as long as you wait upon him in his way. If you live in -wilful sin and negligence, be not unwilling to be reproved and -delivered! If you cherish your sensual, fleshly lusts, and set your -hearts too eagerly on the world, or defend your unpeaceableness and -passion, or neglect your own duty to God or man, and make no -conscience of a true reformation, it is not any inquiries after signs -of grace, that will help you to assurance. You may complain long -enough before you have ease, while such a thorn is in your foot. -Conscience must be better used before it will speak a word of sound, -well-grounded peace to you. But when you set yourselves with all your -care and skill to do your duties, and please your Lord, he will not -let your labour be in vain: he will take care of your peace and -comfort, while you take care of your duty: and in this way you may -boldly trust him: only think not hardly and falsely of the goodness of -that God whom you study to serve and please. - -_Direct._ IV. Be sure whatever condition you are in, that you -understand, and hold fast, and improve the general grounds of comfort, -which are common to mankind, so far as they are made known to them: -and they are three, which are the foundation of all our comfort. 1. -The goodness and mercifulness of God in his very nature. 2. The -sufficiency of the satisfaction or sacrifice of Christ. 3. The -universality, and freeness, and sureness of the covenant or promise of -pardon and salvation to all, that by final impenitence and unbelief do -not continue obstinately to reject it (or to all that unfeignedly -repent and believe). (1.) Think not meanly and poorly of the infinite -goodness of God:[86] even to Moses he proclaimed his name at the -second delivery of the law, "The Lord, the Lord God, merciful and -gracious, long-suffering and abundant in goodness and truth, keeping -mercy for thousands, forgiving iniquity, and transgression, and sin," -Exod. xxxiv. 6, 7. His mercy is over all his works; it is great and -reacheth to the heavens; it is firm and endureth for ever; "and he -hath pleasure in those that hope in his mercy," Psal. cxlvii. 11; c. 5; -xxxiii. 18; lvii. 10; cviii. 4. (2.) Extenuate not the merits and -sacrifice of Christ; but know that never man was damned for want of a -Christ to die and be a sacrifice for his sin, but only for want of -repentance and faith in him, John iii. 16. (3.) Deny not the -universality of the conditional promise of pardon and salvation, to -all that it is offered to, and will accept it on the offerer's terms. -And if you do but feel these three foundations firm and stedfast under -you, it will encourage every willing soul. The love of God was the -cause of our redemption by Christ; redemption was the foundation of -the promise or new covenant: and he that buildeth on this threefold -foundation is safe. - -_Direct._ V. When you come to try your particular title to the -blessings of the covenant, be sure that you well understand the -condition of the covenant; and look for the performance of that -condition in yourselves, as the infallible evidence of your title: and -know that the condition is nothing but an unfeigned consent unto the -covenant; or such a belief of the gospel, as maketh you truly willing -of all the mercies offered in the gospel, and of the duties required -in order to those mercies; and that nothing depriveth any man that -heareth the gospel of Christ, and pardon, and salvation, but obstinate -unwillingness or refusal of the mercy, and the necessary annexed -duties.[87] Understand this well, and then peruse the covenant of -grace (which is but to take God for your God and happiness, your -Father, your Saviour, and your Sanctifier): and then ask your hearts, -whether here be any thing that you are unwilling of; and unwilling of -in a prevailing degree, when it is greater than your willingness: and -if truly you are willing to be in covenant with your God, and Saviour, -and Sanctifier upon these terms, know that your consent, or -willingness, or acceptance of the mercy offered you, is your true -performance of the condition of your title, and consequently the -infallible evidence of your title; even as marriage consent is a -title-condition to the person and privileges: and therefore if you -find this, your doubts are answered; you have found as good an -evidence as Scripture doth acquaint us with; and if this will not -quiet and satisfy you, you understand not the business; nor is it -reason or evidence that can satisfy you till you are better prepared -to understand them. But if really you are unwilling, and will not -consent to the terms of the covenant, then instead of doubting, be -past doubt that you are yet unsanctified; and your work is presently -to consider better of the terms and benefits, and of those unreasonable -reasons that make you unwilling; till you see that your happiness -lieth upon the business, and that you have all the reason in the world -to make you willing, and no true reason for the withholding of your -consent; and when the light of these considerations hath prevailed for -your consent, the match is made, and your evidence is sure. - -_Direct._ VI. Judge not of your hearts and evidences upon every -sudden glance or feeling, but upon a sober, deliberate examination, -when your minds are in a clear, composed frame; and as then you find -yourselves, record the judgment or discovery, and believe not every -sudden, inconsiderate appearance, or passionate fear, against that -record. Otherwise you will never be quiet or resolved; but carried up -and down by present sense. The case is weighty, and not to be decided -by a sudden aspect, nor by a scattered or a discomposed mind; if you -call your unprovided or your distempered understandings suddenly to so -great a work, no wonder if you are deceived. You must not judge of -colours when your eye is blood-shotten, or when you look through a -coloured glass, or when the object is far off. It is like casting up a -long and difficult account, which must be done deliberately as a work -of time; and when it is so done, and the sums subscribed, if -afterwards you will question that account again, you must take as full -a time to do it, and that when you are as calm and vacant as before, -and not unsettle an exact account upon a sudden view, or a thought of -some one particular. Thus must you trust to no examinations and -decisions about the state of your souls, but those that in long and -calm deliberation have brought it to an issue. - -_Direct._ VII. And in doing this, neglect not to make use of the -assistance of an able, faithful guide, so far as your own weakness -makes it necessary. Your doubting showeth that you are not sufficient -to despatch it satisfactorily yourselves; the question then is, what -help a wiser man can give you? Why, he can clearlier open to you the -true nature of grace, and the marks that are infallible, and the -extent of the grace and tenor of the covenant; and he can help you how -to trace your hearts, and observe the discoveries of good or evil in -them; he can show you your mistakes, and help you in the application, -and tell you much of his own and others' experiences; and he can pass -a strong conjecture upon your own case in particular, if he be one -that knoweth the course of your lives, and is intimately acquainted -with you; for sin and grace are both expressive, operative things, -like life, that ordinarily will stir, or fire, that will be seen: -though their judgment cannot be infallible of you, and though for a -while hypocrisy may hide you from the knowledge of another, yet -_ficta non diu_, &c. ordinarily nature will be seen, and that -which is within you will show itself; so that your familiar -acquaintance, that see your lives in private and in public, may pass a -very strong conjecture at your state, whether you set yourselves -indeed to please God in sincerity or no. Therefore, if possible, -choose such a man to help you, as is, 1. Able; 2. Faithful; and 3. -Well acquainted with you; and undervalue not his judgment. - -_Direct._ VIII. When you cannot attain to a certainty of your -case, undervalue not and neglect not the comforts which a bare -probability may afford you. I know that a certainty in so weighty a -case, should be earnestly desired, and endeavoured to the uttermost. -But yet it is no small comfort which a likelihood or hopefulness may -yield you. Husband and wife are uncertain every day, whether one of -them may kill the other; and yet they can live comfortably together, -because it is an unlikely thing; and though it be possible, it is not -much to be feared. All the comforts of christians dependeth not on -their assurance; it is but few christians in the world that reach to -clear assurance; for all the papists, Lutherans, and Arminians are -without any certainty of their salvation; because they think it cannot -be had; and all those Jansenists, or protestants that are of -Augustine's judgment, are without assurance of salvation, though they -may have assurance of their justification and sanctification; because -their judgment is that the justified and sanctified (though not the -elect) may fall away. And of those that hold the doctrine of -perseverance, how few do we find, that can say, they are certain of -their sincerity and salvation. Alas, not one of very many. And yet -many thousands of these do live in some peace of conscience, and -quietness, and comfort, in the hopefulness and probabilities to which -they have attained. - -_Direct._ IX. Resolve to be much in the great, delightful duties -of thanksgiving and the praise of God; and to spend a considerable -part (ordinarily) of all your prayers herein; especially to spend the -Lord's day principally in these. And thus you will have three great -advantages: 1. The very actings of love, and thanks, and joy, will -help you to comfort in a nearer way, than arguments and self-examination -will do; even in a way of feeling, as the fire maketh you warm. 2. The -custom of exercising those sweetest graces, will habituate your souls -to it, and in time wear out the sadder impression. 3. God will most -own you in those highest duties. - -_Direct._ X. Mark well now far your doubtings do help or hinder -you in your sanctification. So far as they turn your heart from God, -and from the love and sweetness of a holy life, and unfit you for -thankfulness and cheerful obedience; so far you may be sure that Satan -is gratified by them, and God displeased, and therefore they should be -resisted: but so far as they keep you humble and obedient, and make -you more tenderly afraid of sin, and quicken your desires of Christ -and grace, so far God useth them for your benefit. And therefore be -not too impatient under them, but wait on God in the use of his means, -and he will give his comforts in the fittest season. Many a one hath -sweet assurance at his death, or in his sufferings, for Christ when he -needed it most, that was fain to live long before without it. -Especially take care, 1. That you miss not of assurance through your -own neglect. 2. And that your doubtings work no ill effects, in -turning away your hearts from God, or discouraging you in his service; -and then you may take them as a trial of your patience, and they will -certainly have a happy end. - -[85] See part i. chap. vii. tit. 10. Of despair. - -[86] Psalm ciii. 8, 11, 17; lxxxix. 2; lxxxvi. 5, 15; xxv. 10; -cxix. 64; cxxxviii. 8; cxxvi. 5. - -[87] For more particular marks, see those before mentioned -in preparation for the sacrament. - - - - -CHAPTER XXVI. - -DIRECTIONS FOR DECLINING OR BACKSLIDING CHRISTIANS: AND ABOUT -PERSEVERANCE. - - -THE case of backsliders is so terrible, and yet the mistakes of many -christians so common in thinking unjustly that they are backsliders, -that this subject must be handled with the greater care. And when I -have first given some directions for the cure, I shall next give some -to others for prevention, of so sad a state. - -_Direct._ I. Understand well wherein backsliding doth consist, -the sorts, and the degrees of it, that so you may the more certainly -and exactly discern, whether it be indeed your case, or not. To this -end, I shall here open to you, I. The several sorts of backsliders. -II. The several steps or degrees of backsliding. III. The signs of it. - -I. There are in general three sorts of backsliders. 1. Such as decline -from the truth by the error of their understanding. 2. Such as turn -from the goodness of God and holiness, by the corruption of their will -and affections. 3. Such as turn from the obedience of God, and an -upright conversation, by the sinfulness of their lives. - -The first sort containeth in it, 1. Such as decline to infidelity from -faith; and doubt of the truth of the word of God. 2. Such as decline -only to error, about the meaning of the Scriptures, though they doubt -not of the truth of them. This corrupted judgment will presently -corrupt both heart and life. - -The second sort (backsliders in heart) containeth, 1. Such as only -lose their affections to good; their complacency and desire; and lose -their averseness and zeal against sin. 2. And such as lose the very -resolution of the will also, and grow unresolved what to do, if not -resolved to do evil, and to omit that which is good. - -The third sort (backsliders in life) comprehendeth, 1. Those that fall -from duty, towards God or man. 2. And those that fall into positive -sins, and turn to sensuality, in voluptuousness, worldliness, or -pride. - -II. 1. Backsliders in judgment, do sometimes fall by slow degrees, and -sometimes suddenly at once. Those that fall by degrees, do some of -them begin in the failing of the understanding; but most of them begin -at the failing or falseness of the heart, and the corrupted will -corrupteth the understanding. - -[Sidenote: The method of falling into heresy or sects.] - -I. Those that fall by degrees through the failing of the -understanding, are those simple souls that never were well grounded in -the truth: and some of them reason themselves into error or unbelief; -and others of them (which is most usual) are led into it by the -cunning and diligence of seducers. And for the degrees, they grow -first to doubt of some arguments which formerly seemed valid to them; -and then they doubt of the truth itself; or else they hear some -argument from a seducer, which, through their own weakness, they are -unable to answer; and then they yield to it, as thinking that it is -right, because they see not what is to be said against it, and know -not what others know to the contrary, nor how easily another can -confute it. And when once they are brought into a suspicion of one -point, which they formerly held, they quickly suspect all the rest; -grow into a suspicion and disaffection to the persons whom they did -before most highly value. And then they grow into a high esteem of the -persons and party that seduced them; and think that they that are -wiser in one thing, are wiser in the rest: and so are prepared to -receive all the errors which follow that one, which they first -received. And next they embody with the sect that seduced them; and -separate from the sober, united part of the church: and so they grow -to a zealous importunity for the increase of their party, and to lose -their charity to those that are against their way; and to corrupt -their morals, in thinking all dishonesty lawful, which seemeth -necessary to promote the interest of their sect, which they think is -the interest of the truth and of God. And at last, it is like they -will grow weary of that sect, and hearken to another, and another; -till in the end, they come to one of these periods; either to settle -in popery, as the easiest religion; and being taken with their -pretence of antiquity, stability, unity, and universality; or else to -turn to atheism or infidelity, and take all religion for a mere -deceit; or else if (they retained an honest heart in their former -wanderings) God showeth them their folly, and bringeth them back to -unity and charity, and maketh them see the vanity of those reasonings -which before seduced them, and which once they thought were some -spiritual, celestial light. This is the common course of error; when -the understanding is the most notable cause. But sometimes a deceiver -prevaileth with them on a sudden, by such false appearances of truth -which they are unable to confute. But still an ill-prepared, -unfurnished mind is the chiefest cause. - -(2.) But those whose judgments are conquered by the perverse -inclination of their wills, are usually carnal, worldly hypocrites, -who never conquered the fleshly mind and interest, nor overcame the -world, nor ever were acquainted with the heavenly nature and life, nor -with the power of divine love; and these having made a change of their -profession, through the mere conviction of their understandings, and -benefit of education or government, or the advantages of religion in -the country where they live, without a renewed, holy heart, the bias -of their hearts doth easily prevail against the light of their -understandings; and because they would fain have those doctrines to be -true, which save them from sufferings, or give them liberty for a -fleshly, ambitious, worldly life, therefore they do by degrees prevail -with their understandings to receive them. - -2. Backsliders in heart do fall by divers degrees and means; for -Satan's methods are not always the same. Some of them fall through the -corruption of their judgments; for every error hath much influence on -the heart. Some are tempted suddenly into some gross or sensual sin; -and so the errors of their lives call away their hearts from God. Not -but that some sin of the heart or will doth still go first, but yet -the extraordinary declension and pravity of the heart, may sometimes -be caused by the errors of the judgment, or the life. But sometimes -the beginning and progress is almost observable in the appetite and -will itself: and here the inclining to evil, (that is, to sensual or -carnal good,) and the declining from true, spiritual good, do almost -always go together. And it is most usually by this method, and by -these degrees. - -1. The devil usually beginneth with the fantasy and appetite, and -representeth some worldly, fleshly thing, as very pleasant and -desirable. 2. Next that, he causeth this complacency to entice the -thoughts; so that they are much and oft in thinking on this pleasure. -3. Next that, the will is drawn into a liking of it, and he wisheth he -might enjoy it (whether it be riches, or pleasant dwellings, or -pleasant company, or pleasant meats or drinks, or fleshly -accommodations, or apparel, or honour, or command, or ease, or lust, -or sports and recreations, or whatever else). 4. Next that, the -understanding is drawn into the design, and is casting and contriving -how it may be obtained, and all lawful means are first considered of, -that, if possible, the business might be accomplished without the -hazard of the soul. Next to that, endeavours are used to that end, by -such means as are supposed lawful, and the conscience quieted with the -conceit of the harmlessness and security. 6. By this time the man is -engaged in his carnal cause and course, and so the difficulty of -returning is increased; and the inclination of the heart groweth -stronger to the sensual pleasure than before. 7. And then he is drawn -to prosecute his design by any means, how sinful soever; if it be -possible, making himself believe by some reasonings or other, that all -is lawful still; or if the case be too palpable to be so cloaked, -conscience, at last, is cast asleep, and seared, and stupified, that -it may be silent under all; till either grace or vengeance awake the -sinner, and make him amazed at his madness and stupidity. This is the -most usual method of the heart's relapse to positive evil. - -And by such degrees doth the heart decline from the love of God and -goodness: as, 1. The thoughts are diverted to some carnal vanity that -is over-loved; and the thoughts of God are seldomer and shorter, than -they were wont to be. 2. And at the same time, the thoughts of God do -grow less serious and pleasing, and more dead and lifeless. 3. And -then the means which should kindle love, are used with more dulness, -and remissness, and indifferency. 4. And then conscience being galled -with the guilt of wilful omissions and commissions, (being acquainted -with the fleshly designs of the heart,) doth raise a secret fear of -God's displeasure. And this being not strong enough to restrain the -man from sin, doth make his sin greater, and maketh him very backward -to draw near to God, or seriously to think of him, or call upon him; -and turneth love into terror and aversation. 5. And if God do not stop -and recover the sinner, he will next grow quite weary of God, and out -of love with a holy life, and change him for his worldly, fleshly -pleasures. 6. And next that, he will entertain some infidel, or -atheistical, or libertine doctrine, which may quiet him in his course -of sin, by justifying it, and will conform his judgment to his heart. -7. And next that, he will hate God, and his ways, and servants, and -turn a persecutor of them; till vengeance lay him in hell, where pain -and desperation will increase his hatred; but his fleshly pleasure, -and malicious persecution, shall be for ever at an end. - -3. Backsliders in life and practice, do receive the first infection at -the heart; and the life declineth no further than the heart declineth: -but yet I distinguish this sort from the other, as the effect from the -cause; and the rather, because some few do much decline in heart, that -yet seem to keep much blamelessness of life in the eye of men: and it -is usually done by these degrees. - -(1.) In the man's backsliding into positive sin, (as sensuality or -worldliness,) the heart being prepared as before. 1. The judgment doth -reason more remissly against sin, than it did before; and the will -doth oppose it with less resolution, and with greater faintness and -indifferency. 2. Then the sinner tasteth of the bait, and first -draweth as near to sin as he dare, and embraceth the occasions and -opportunities of sinning, while yet he thinketh to yield no further. -And in this case, he is so long disputing with the tempter, and -hearkening to him, and gazing on the bait, till at last he yieldeth; -and having long been playing at the pit's brink, his violent lust or -appetite doth thrust him in. 3. When he hath once sinned (against -knowledge) he is troubled awhile, and this he taketh for true -repentance: and when he is grown into some hope that the first sin is -forgiven him, he is the bolder to venture on the like again; and -thinketh, that the second may be as well forgiven as the first. 4. In -the same order he falleth into it again and again, till it come to a -custom. 5. And by this time he loveth it more, and wisheth it were -lawful, and there were no danger by it. 6. And then he thinketh -himself concerned to prove it lawful to quiet conscience, that it may -not torment him; and therefore he gladly heareth what the justifiers -of his sin can say for it, and he maketh himself believe that the -reasons are of weight. 7. And then he sinneth without remorse. - -(2.) So in men's backsliding from the practice of religion: 1. The -heart is alienated and undisposed as aforesaid. 2. And then the life -of the duty doth decay, and it dwindleth towards a dead formality; -like a body in a consumption, the vivid complexion, and strength, and -activity decay. 3. Next this, he can frequently omit a duty, -especially in secret where no man knoweth it; till by degrees he grow -more seldom in it. 4. All this he taketh for a pardoned infirmity, -which consisteth with a state of grace; and therefore he is little -troubled about it. 5. Next this, he loseth all the life and comfort of -religion, and misseth not any duty when he hath omitted it, but is -glad that he escapeth it, and when it is at an end, as an ox is when -he is out of the yoke. 6. Next, he beginneth to hearken to them that -speak against so much ado in religion, as if it were a needless, -unprofitable thing. 7. And if God forsake him, he next repenteth of -his former diligence, and settleth himself, either in a dead course of -such customary lip-service as doth cost him nothing, or else in utter -worldliness and ungodliness, and perhaps at last in malignity and -persecution. - -[Sidenote: Signs of declining.] - -III. Though the signs or symptoms of declining may be gathered from -what is said already, I shall add some more. 1. You are declining when -you grow bolder with sin, or with the occasions of it, and temptations -to it, than you were in your more watchful state.[88] 2. When you make -a small matter of those inward corruptions and infirmities, which once -seemed grievous to you, and almost intolerable. 3. When you settle in -a course of profession or religiousness, that putteth your flesh to -little cost, in labour, reproach, or suffering from the ungodly, but -leave out the hard and costly part, and seem to be very religious in -the rest. 4. When you are quiet and contented in the daily, customary -use of ordinances, though you find no profit or increase in grace by -it, or communion with God. 5. When you grow strange to God and Jesus -Christ, and have little converse with him in the Spirit: and your -thoughts of him are few, and cold, and lifeless; and your religion -lieth all in conversing with good men, and good books, and outward -duties. 6. When you grow neglecters of your hearts, and strangers to -them, and find little work about them from day to day, either in -trying them, or watching them, or stirring them up, or mortifying -their corruptions; but your business in religion is most abroad, and -in outward exercises. 7. Yea, though your own hearts and duties be -much of your care and thoughts, you are on the losing hand, if the -wonders of love and grace in Christ have not more of your thoughts, or -if you set not yourselves more to the study of a crucified and -glorified Christ, than of your own distempered hearts. 8. All is not -well with you, when spiritual helps and advantages are less relished -and valued, and you grow more indifferent to the sermons, and prayers, -and sacraments, which once you could not live without; and use them -but as bare duties for necessity, and not as means, with any great -hope of benefit and success. 9. When you grow too regardful of the eye -of man, and too regardless of the eye of God; and are much more -careful about the words and outside of your prayers and discourses, -than the spirit and inward part and manner of them; and dress -yourselves accurately when you appear abroad, as those that would seem -very good to men, but go at home in the sordidest garb of a cold and -careless heart and life. 10. When you grow hottest about some -controverted, smaller matters in religion, or studious of the interest -of some private opinion and party which you have chosen, more than of -the interest of the common truths and cause of Christ. 11. When in -joining with others, you relish more the fineness of the speech, than -the spirit, and weight, and excellency of the matter; and are -impatient of hearing of the wholesomest truths, if the speaker -manifest any personal infirmity in the delivery of them; and are weary -and tired, if you be not drawn on with novelty, variety, or elegancy -of speech. 12. When you grow more indifferent for your company, and -set less by the company of serious, godly christians than you did, and -are almost as well pleased with common company and discourse. 13. When -you grow more impatient of reproof for sin, and love not to be told of -any thing in you that is amiss; but love those best that highliest -applaud you. 14. When the renewing of your repentance is grown a -lifeless, cursory work; when in preparation for the Lord's day, or -sacrament, or other occasions, you call yourselves to no considerable -account, or make no greater a matter of the sins which you find on -your account, than if you were almost reconciled to them. 15. When you -grow more uncharitable and censorious to brethren that differ from you -in tolerable points; and less tender of the names or welfare of -others, and love not your neighbour as yourselves, and do not as you -would be done by. 16. When you grow less compassionate to the ungodly -world, and less regardful of the common interest of the universal -church, and of Jesus Christ, throughout the earth, and grow more -narrow, private spirited, and confine your care to yourselves, or to -your party. 17. When the hopes of heaven, and the love of God, cannot -content you, but you are thirsty after some worldly contentment, and -grow eager in your desires, and the world groweth more sweet to you, -and more amiable in your eyes. 18. When sense, and appetite, and -fleshly pleasure are grown more powerful with you, and you make a -great matter of them, and cannot deny them, without a great deal of -striving and regret, as if you had done some great exploit, if you -live not like a beast.[89] 19. When you are more proud and impatient, -and are less able to bear disesteem, and slighting, and injuries from -men, or poverty, or sufferings for Christ; and make a greater matter -of your losses, or crosses, or wrongs, than beseemeth one that is dead -to the flesh and to the world. 20. Lastly, when you had rather dwell -on earth than be in heaven; and are more unwilling to think of death, -or to prepare for it, and expect it, and are less in love with the -coming of Christ, and are ready to say of this sinful life in flesh, -it is good to be here. All these are signs of a declining state, -though yet you are not come to apostasy. - -[Sidenote: Signs of a graceless state.] - -But the signs of a mortal, damnable state indeed, are found in these -following degrees: 1. When a man had rather have worldly prosperity, -than the favour and fruition of God in heaven. 2. When the interest of -the flesh can do more with him, than the interest of God and his soul, -and doth more rule and dispose of his heart and life. 3. When he had -rather live in sensuality, than in holiness; and had rather have leave -to live as he list, than have a Christ and Holy Spirit to sanctify and -cure him; or, at least, will not be cured on the terms proposed in the -gospel. 4. When he loveth not the means that would recover him (as -such). The nearer you come to this, the more dangerous is your case. - -[Sidenote: Dangerous signs of impenitency.] - -And these following signs are therefore of a very dangerous -signification. 1. When the pleasure of sinful prosperity and delights -doth so far overtop the pleasures of holiness, that you are under -trouble and weariness in holy duties, and at ease and merry when you -have your sinful delights. 2. When no persuasion of a minister or -friend, can bring you so thoroughly to repent of your open, scandalous -sins, as to take shame to yourselves in a free confession of them, -(even in the open assembly, if you are justly called to it), to -condemn yourselves, and give warning to others, and glorify the most -holy God: but you will not believe that any such disgraceful -confession is your duty, because you will not do it. 3. When you -cannot bring your hearts to a full resolution to let go your sin; but -though conscience worry and condemn you for it, you do but slightly -purpose hereafter to amend, but will not presently resolve. 4. When -you will not be persuaded to consent to the necessary, effectual means -of your recovery; as to abstain from the bait, and temptation, and -occasion of sin. Many a drunkard hath told me, he was willing to be -reformed; but when I have desired them then to consent to drink no -wine or ale for so many months, and to keep out of the place, and to -commit the government of themselves for so many months to their wives, -or some other friend that liveth with them, and to drink nothing but -what they give them; they would not consent to any of this, and so -showed the hypocrisy of their professed willingness to amend. 5. When -sin becometh easy, and the conscience groweth patient with it, and -quiet under it. 6. When the judgment taketh part with it, and the -tongue will plead for it, and justify or extenuate it, instead of -repenting of it. - -These are dangerous signs of an impenitent, unpardoned, miserable -soul. And the man is in a dangerous way to this, 1. When he hath -plunged himself into such engagements to sin that he cannot leave it, -but it will cost him very dear: as it will be his shame to confess it, -or his undoing in the world to forsake it, or a great deal of cost and -labour must be lost, which his ambitious or covetous projects have -cost him: it will be hard breaking over so great difficulties. 2. When -God letteth him alone in sin, and prospereth him in it, or doth not -much disturb him or afflict him. This also is a dangerous case. - -[Sidenote: False signs of declining.] - -By all this you may perceive, that those are no signs of a backsliding -state, which some poor christians are afraid are such. As, 1. When -poverty necessitateth them to lay out more of their time, and -thoughts, and words about the labours of their callings, than some -richer persons do. 2. When age or sickness causeth their memories to -decay; so that they cannot remember a sermon so well as heretofore. 3. -When age or sickness taketh off the quickness and vigour of their -spirits; so that they have not the lively affections in prayer, or -holy conference, or meditation, or reading, or hearing, as formerly -they had. But (though they are as much as ever resolved for God, -against sin and vanity, yet) they are colder and duller, and have less -zeal, and fervency, and delight in holy exercises. 4. When age, or -weakness, or melancholy, hath decayed or confounded their -imaginations, and ravelled their thoughts, so that they cannot order -them, and command them, as formerly they could. 5. And when age or -melancholy hath weakened their parts and gifts; so that they are of -slower understandings, and unabler in prayer, or preaching, or -conference to express themselves than heretofore. All these are but -bodily changes, and such hinderances of the soul as depend thereon, -and not to be taken for signs of a soul that declineth in holiness, -and is less accepted of God. - -_Direct._ II. When you know the marks of a backslider, come into -the light, and be willing to know yourselves, whether this be your -condition, or not, and do not foolishly cover your disease. Inquire -whether it be with you as in former times, when the light of God did -shine upon you, and you delighted in his ways: when you hated sin, and -loved holiness; and were glad of the company of the heirs of life: -when the word of God was pleasant to you; and when you poured out your -souls to him in prayer and thanksgivings: when you were glad of the -Lord's day, and were quickened and confirmed under the teaching and -exhortation of his ministers: when you took worldly wealth and -pleasures, as childish toys and fooleries, in comparison of the -content of holy souls: when you hungered and thirsted after Christ and -righteousness; and had rather have been in heaven to enjoy your God, -and be free from sinning, than to enjoy all the pleasures and -prosperity of this world. And when it was your daily business to -prepare for death, and to live in expectation of the everlasting rest, -which Christ hath promised. If this were once your case, inquire -whether it be so still? or, what alterations are made upon your hearts -and lives? - -_Direct._ III. If you find yourselves in a backsliding case, by -all means endeavour the awakening of your souls, by the serious -consideration of the danger and misery of such a state. To which end I -shall here set some such awakening thoughts before you (for security -is your greatest danger). - -1. Consider that to fall back from God, was the sin of the devils. -"They are angels that kept not their first estate, but left their own -habitations, and are now reserved in chains under darkness, to the -judgment of the great day," Jude 6. And shall they entice you into -their own condemnation? - -2. It was the sin of our first parents Adam and Eve, to revolt from -God, and lose their holiness. And is there any sin that we should more -carefully avoid, than that which all the world hath so much suffered -by? Every one of the creatures that you look on, and every pain and -misery you feel, doth mind you of that sin, and call to you to take -heed by the warning of your first parents, that you suffer not your -hearts to be drawn from God. - -3. It is a part of hell that you are choosing upon earth. "Depart from -me, ye cursed," is the sentence on the damned, Matt. xxv. 41; vii. 23. -And will you damn yourselves by departing from God, and that when he -calleth you and obligeth you to him? To be separated from God, is one -half of the misery of the damned. - -4. You are drawing back towards the case that you were in, in the days -of your unconverted state. And what a state of darkness, and folly, -and delusion, and sin, and misery, was that! If it were good or -tolerable, why turned you from it? and, why did you so lament it? and, -why did you so earnestly cry out for deliverance? But if it were as -bad as you then apprehended it to be, why do you again turn towards -it? Would you be again in the case you were? Would you perish in it? -Or, would you have all those heart-breakings and terrors to pass -through again? May I not say to you, as Paul to the Galatians, "O -foolish sinners! who hath bewitched you, that you are so soon turned -back?" Gal. iii. 1-4. Who have seen that of sin, and of God, and of -Christ, and of heaven, and of hell, as you have done? - -5. Yea, it is a far more doleful state that you are drawing towards, -than that which you were in before. For the guilt of an apostate is -much greater than if he had never known the truth. And his recovery is -more difficult, and of smaller hope: because he is "twice dead and -plucked up by the root," Jude 12. "For if after they have escaped the -pollutions of the world, through the knowledge of the Lord and Saviour -Jesus Christ, they are again entangled therein, and overcome, the -latter end is worse with them than the beginning: for it had been -better for them not to have known the way of righteousness, than after -they have known it, to turn from the holy commandment delivered unto -them. But it is happened unto them according to the true proverb, The -dog is turned to his own vomit again; and the sow that was washed to -her wallowing in the mire," 2 Pet. ii. 20-22. "For if we sin wilfully -(by apostasy) after that we have received the knowledge of the truth, -there remaineth no more sacrifice for sins, but a certain fearful -looking for of judgment, and fiery indignation, which shall devour the -adversaries," Heb. x. 26, 27. I know this speaketh only of total -apostasy from Christ, (such being worthy "of far sorer punishment, -than he that despiseth Moses's law," ver. 28, 29,) but it is a -terrible thing to draw towards so desperate a state. A habit is easier -introduced upon a negation than a privation; in him that never had it, -than in him that hath totally lost it. - -6. What abundance of experience do you sin against in your -backsliding! You have had experience of the evil of sin, and of the -smart of repentance, and of the deceitfulness of all that can be said -for sinning; and of the goodness of God, and of the safety and -sweetness of religion: and will you sin against so great experience? -If your horse fall once into a quicksand, he will scarce be forced -into it again; and will you be less wise? - -7. What abundance of promises and covenants, which you have made to -God, do you violate in your backsliding? How often in your fears, and -dangers, and sicknesses, at sacraments and days of humiliation, have -you bound yourselves afresh to God! And will you forget all these, and -sin against them? - -8. By what multitudes of mercies hath God obliged you! mercies before -your repentance, and mercies that drew you to repent, and mercies -since! How mercifully hath he kept you out of hell! How mercifully -hath he borne with you in all your sins! and maintained you while you -provoked him! and pardoned all that you have done against him (if you -were truly penitent believers)![90] How mercifully hath he taught you, -and sanctified you, and comforted you; and plentifully provided for -you! And yet do you forsake him, and return to folly? For which of all -his mercies is it, that you thus unworthily requite him? Can you -remember how he hath dealt with you, and not be ashamed of your -backslidings? Doth it not melt your heart to look back on his love, -and to think of your ungrateful dealing? - -9. Nay, what a multitude of present mercies dost thou run away from! -Doth not thy conscience tell thee, that it is safer and better for -thee to be true to Christ, than to return to sin? Wilt thou take thy -leave of thy God, and thy Redeemer, and thy Comforter? Wilt thou quit -thy title to pardon and protection, and all the promises of grace? -Wilt thou bid farewell to all the comforts of a saint? Dost thou not -tremble to think of such a day? Thou forsakest all these when thou -forsakest God. - -10. Yea, look before thee, man, and consider what greater things are -promised thee, than yet thou ever didst enjoy. Christ is conducting -thee to eternal happiness in the sight of God. And wilt thou forsake -thy Guide, and break away from him, and quit all thy hopes of -everlasting life? - -11. Consider for what it is, that thou art about to run so great a -hazard? Is it not for some worldly gain or honour, or some fleshly -pleasure, sport, or ease? And hast thou not known long ago what all -these are? What have they done for thee? or what will they ever do? -Can any thing in the world be more causeless and unreasonable, than -thy forsaking God, and turning back from the way of holiness? Will the -world or sin give more for thee, than God will? or be better to thee -here and hereafter? What wouldst thou have in God, or in thy Saviour, -that thou thinkest wanting in him? Is it any thing that the world can -make up, which hath nothing in itself but what is from him? What wrong -hath God, or his service, done thee, that thou shouldst now forsake -him and turn back? For thy soul's sake, man, think of some reasonable -answer to such questions, before thou venture thyself upon a course -which thou hast found so bad and perilous heretofore! Let all the -malice of earth or hell say the worst it can against God and holiness, -it shall never justify thy revolt! - -12. Consider what abundance of labour and suffering is all lost, if -thou fall away from Christ. Is all thy hearing, and meditation, and -prayer, come to this? Is all thy self-denial and sufferings for Christ -and godliness come to this? Heb. x. 32-34, "Call to remembrance the -former days, in which after ye were illuminated, ye endured a great -fight of afflictions; partly, while ye were made a gazing-stock both -by reproaches and afflictions, and partly, whilst ye became companions -of them that were so used.--Cast not away therefore your confidence, -which hath great recompence of reward." You should have let Christ -alone, if you would not follow him to the end: he is less foolish that -sitteth still, than he that first tireth himself, and then turneth -again. The idle beggar is not so foolish, as the husbandman that will -plough and sow, and at last lose his crop for want of the labour to -reap it, and carry it home. Shall all thy pains and sufferings be lost -at last, for nothing? - -13. God is not so forward to cast you off, who hath just cause; and -why then should you be forward to turn from him? If he had, what had -become of you long ago? Yea, what abundant occasion have you given -him, when he never gave you any at all! Thy sins have testified and -cried against thee! abused mercies have witnessed against thee! and -yet he hath not cast thee off! Satan hath stood up before God to -accuse thee, and glad he would be to see thee utterly forsaken of God, -and yet he hath not utterly forsaken thee: even while thou art -forsaking him, he is protecting and supporting thee, and providing for -thee! Did he forsake thee when thou wast in sickness, want, and -danger? If he had, thou hadst not now been here. And wilt thou begin -and run away from him? What if Christ should offer thee a bill of -divorce, and say, Seeing thou hast so little mind of me, or of my -service, take thy course, and seek another master; I discharge thee -from all thy relations to me, follow thy own way, and take what thou -gettest by it. Would this be welcome tidings to thee? Or durst thou -accept of it, and be gone? - -14. If thou do turn back for the pleasures of the flesh, or the -preferments or profits of the world, thou wilt have less pleasure in -them now, than thou hadst heretofore, or than the unconverted have. -For they that sin in the dark, do not know their danger, and therefore -sin not with so much terror, as thou wilt hereafter. Thou hast known -the danger, thou hast confessed the folly; the reasons of God's word -will never be forgotten, nor thy convictions ever totally blotted out: -thou wilt be remembering the ancient kindnesses of Christ, and thy -former purposes, and promises, and ways; and thou wilt be thinking -both of the days that are past, and the days that are to come, and -foreseeing thy terrible account: so that thou wilt sin in such -terrors, that thou wilt have a taste of hell in the very exercise of -thy sin, and be tormented before the time. And will the world and sin -be worth the enjoying on such terms as these?[91] - -15. Either thou hopest to recover from thy backsliding by a second -repentance, or else thou purposest to go on. If thou shouldst be so -happy as to be recovered, dost thou know with how much pain and terror -it is like to be accomplished? When thou thinkest of thy backslidings, -and what thou hast done in revolting after such convictions, and -promises, and mercies, and experiences, thou wilt be very hardly kept -from desperation. Thou wilt read such passages, as Heb. vi. 4-6; x. -26-29, with so much horror, that thou wilt hardly be persuaded that -there is any hope: thou wilt be ready to think that thou hast sinned -against the Holy Ghost, and that thou hast trampled under foot the -blood of the covenant, and done despite to the Spirit of grace. And -thou wilt think, that there is no being twice born again! Or, if thou -be restored to life, thou wilt hardly ever be restored to thy comforts -here; if thy backsliding should be very great. But indeed, the danger -is exceeding great, lest thou never be recovered at all, if once thou -be "twice dead, and plucked up by the roots," Jude 6; and lest God do -finally forsake thee! And then how desperate will be thy case! - -16. Is not the example of backsliders very terrible, which God hath -set up for the warning of his servants, as monuments of his wrath? -Luke xvii. 32, "Remember Lot's wife," saith Christ, to them that are -about to lose their estates, or goods, or lives, by saving them! How -frightful is the remembrance of a Cain, a Judas, a Saul, a Joash, -2 Chron. xxiv. 2, a Julian! How sad is it to hear but such a one as -Spira, especially at his death, crying out of his backsliding in the -horror of his soul! and to see such ready to make away with -themselves! - -17. Consider, that there is none that so much dishonoureth God as a -backslider. Others are supposed to sin in ignorance; but you do by -your lives as bad as speak such blasphemy as this against the Lord; as -if you should say, I thought once that God had been the best master, -and his servants the wisest and happiest men, and godliness the best -and safest life; but now I have tried both, and I find by experience -that the devil is a better master, and his servants are the happiest -men, and the world and the flesh do give the truest contentment of the -mind. This is the plain blasphemy of your lives. And bethink thee how -God should bear with this! - -18. There is none that so much hardeneth the wicked in his sin, and -furthereth the damnation of souls, as the backslider. If you would but -drive your sheep or cattle into a house, those that go in first, do -draw the rest after them; but those that run out again, make all the -rest afraid, and run away. One apostate that hath been noted for -religion, and afterwards turneth off again, doth discourage many that -would come in: for he doth, as it were, say to them by his practice, -Keep off, and meddle not with a religious life; for I have tried it, -and found that a life of worldliness and fleshliness is better. And -people will think with themselves, Such a man hath tried a religious -life, and he hath forsaken it again; and therefore he had some reason -for it, and knew what he did. "Woe to the world, because of offences! -and woe to him, by whom the offence shall come!" Matt. xvii. 7; Luke -xvii. 1. How dreadful a thing is it to think that men's souls should -lie in hell, and you be the cause of it! "It were good for that man, -that a millstone were hanged about his neck, and he were drowned in -the depth of the sea," Matt. xviii. 6, 7; Luke xvii. 2. - -19. There is none that are so great a terror to weak christians, as -these backsliders. For they are thinking how far such went before they -fell away; and those that think that true grace may be lost, are -saying, Alas, how shall I stand, when such that were better and -stronger than I have fallen away? And those that think that true grace -cannot be lost, are as much perplexed, and say, How far may a -hypocrite go, that after falleth away! How piously did this man live! -How sorrowfully did he repent! How blamelessly did he walk! How -fervently and constantly did he pray! How savourily did he speak! How -charitably and usefully did he live! And I that come far short of him, -as far as I can discern, can have no assurance that I am sincere, till -I am sure that I go further than ever he did. Woe to thee, that thus -perplexest the consciences of the weak, and hinderest the comforts of -believers! - -20. Thou art the greatest grief to the faithful ministers of Christ. -Thou canst not conceive what a wound it giveth to the heart and -comforts of a minister, when he hath taken a great deal of pains for -thy conversion, and after that rejoiced when he saw thee come to the -flock of Christ; and after that, laboured many a year to build thee -up, and suffered many a frown from the ungodly, for thy sake; to see -all his labour at last come to nought, and all his glorying of thee -turned to his shame, and all his hopes of thee disappointed! I tell -thee, this is more doleful to his heart, than any outward loss or -cross that could have befallen him: it is not persecution that is his -greatest grief, as long as it hindereth not the good of souls: it is -such as thou that are his sorest persecutors, that frustrate his -labours, and rob him of his joys; and his sorrows shall one day cost -thee dear. The life and comforts of your faithful pastors, is much in -your hands, 2 Cor. vii. 3. 1 Thess. iii. 8, "Now we live, if ye stand -fast in the Lord." - -21. Thou art more treacherous to Christ, than thou wouldst be to a -common friend. Wouldst thou forsake thy friend without a cause? -especially an old and tried friend? and especially, when in forsaking -him thou dost forsake thyself? Prov. xxvii. 10, "Thy own friend, and -thy father's friend, forsake not." Prov. xvii. 17, "A friend loveth at -all times; and a brother is born for adversity." If thy friend were in -distress, wouldst thou forsake him? And wilt thou forsake thy God, -that needs thee not, but supplieth thy needs? Ruth was more faithful to -Naomi, Ruth i. 16, 17, that resolved, "Whither thou goest I will go; -and where thou lodgest I will lodge; where thou diest I will die--." -And hath God deserved worse of thee? - -22. Nay, thou dealest worse with God, than the devil's servants do -with him: alas, they are too constant to him. Reason will not change -them, nor the commands of God, nor the offers of everlasting life, nor -the fears of hell; nothing will change them, till the Spirit of God do -it. And wilt thou be less constant to thy God? - -23. Consider also that thy end is so near, that thou hadst but a -little while longer to have held out; and thou mightst have known that -thou couldst keep thy worldly pleasures but a little while. And it is -a pitiful thing to see a man that hath borne the sorest brunt of the -battle, and run till he is almost at the end of the race, to lose all -for want of a little more; and to see a man sell his God, and soul, -and heaven for fleshly pleasure, when perhaps he hath not a year or -month, or, for aught he knoweth, a day more to enjoy it. For a man to -be weary and give over prayer, just when the mercy is at hand! and to -be weary and give over a holy life, when his labour and sufferings are -almost at an end! How sad will this day be to thee, if death this -night be sent to fetch away thy soul! Then whose will all those -pleasures be that thou soldest thy soul for? Luke. xii. 19-21. If thou -knewest that thou hadst but a month or a year to live, wouldst thou -not have held out that one year? Thou knowest not that it shall be one -week. This is like the sad story of a student in one of our universities, -who wanting money, and his father delaying to send it him, he staid so -long, till at last he resolved to stay no longer, but steal for it -rather than be without; and so went out, and robbed and murdered the -first man he met, who proved to be his father's messenger, that was -bringing him the money that he robbed and killed him for; which when -he perceived by a letter which he found in his pocket, he confessed it -through remorse of conscience, and was hanged; when a few hours' -patience more might have saved his innocency and his life. And so is -it with many a backsliding wretch, that is cut off, not like Zimri and -Cozbi in the act of their sin, yet quickly after; and enjoy the -pleasure which they forsook their God for but a little while. - -_Direct._ IV. When you are awakened to see the terribleness of a -relapsed state, presently return and fly to Christ to reconcile your -guilty souls to God; and make a stop and go not one step further in -your sin, nor make any delays in returning to your fidelity. It is too -sad a case to be continued in. If thou darest delay yet longer, and -wilfully sin again, thou art yet impenitent, and thy heart is -hardened; and if the Lord have not mercy on thee, to recall thee -speedily, thou art lost for ever. - -_Direct._ V. Make haste away from the occasions of thy sin, and -the company which insnareth thee in it. If thou knewest that they were -robbers that intended to murder thee, thou wouldst be gone; if thou -knewest that they had plague-sores running on them, thou wouldst be -gone. And wilt thou not be gone, when thou knowest that they are the -servants of the devil, that would infect thee with this sin, and cheat -thee of thy salvation? Say not, Is not this company lawful, and that -pleasure lawful? &c. If it be like to entice thy heart to sin, it is -unlawful to thee, whatever it is to others; it is not lawful to undo -thy soul. - -_Direct._ VI. Come off by sound and deep repentance, and shame thyself -by free confession, and mince not the matter, and deal not gently -with thy sin, and be not tender of thy fleshly interest, and skin not -over the sore, but go to the bottom, and deceive not thyself with a -seeming cure.[92] Many a one is undone, by repenting by the halves, -and refusing to take shame to themselves by a free confession, and to -engage themselves to a thorough reformation by an openly professed -resolution. Favouring themselves and sparing the flesh, when the sore -should be lanced and searched to the bottom, doth cause many to -perish, while they supposed that they had been cured. - -_Direct._ VII. Command thy senses, and at least forbear the -outward acts of sin, while thy conscience considereth further of the -matter. The drunkard cannot say, that he hath not power to shut his -mouth: let the forbidden cup alone; no one compelleth you; you can -forbear it if you will. The same I may say of other such sins of -sensuality. Command thy hand, thy mouth, thy eye, and guard these -entrances and instruments of sin. - -_Direct._ VIII. Engage some faithful friend to assist thee in thy -watch. Open all thy case to some one, that is fit to be thy guide or -helper; and resolve that whenever thou art tempted to the sin, thou -wilt go presently and tell them before thou do commit it; and entreat -them to deal plainly with you; and give them power to use any -advantages that may be for your good. - -_Direct._ IX. Do your first works, and set yourselves seriously -to all the duties of a holy life; and incorporate yourselves into the -society of the saints: for holy employment and holy company are very -great preservatives against every sin. - -_Direct._ X. Go presently to your companions in sin, and lament -that you have joined with them, and earnestly warn and entreat them to -repent; and if they will not, renounce their course and company, and -tell them what God hath showed you of the sin and danger.[93] If -really you will return, as with Peter you have fallen, so with Peter -go out and weep bitterly; and when you are converted, strengthen your -brethren, and help to recover those that you have sinned with, Luke -xxii. 32. - -I have suited most of these directions to those that relapse into sins -of sensuality, rather than to them that fall into atheism, infidelity, -or heresy; because I have spoken against these sins already; and the -directions there given, show the way for the recovery of such. - - -_Tit. 2. Directions for preventing Backsliding, or for Perseverance._ - -Apostasy and backsliding is a state that is more easily prevented than -cured; and therefore I shall desire those that stand, to use these -following directions, lest they fall. - -_Direct._ I. Be well grounded in the nature and reasons of your -religion. For it is not the highest zeal and resolution that will -cause you to persevere, if your judgments be not furnished with -sufficient reasons to confute gainsayers, and evidence the truth, and -tell you why you should persevere. I speak that with grief and shame -which cannot be concealed; the number of christians is so small that -are well seen in the reasons and methods of christianity, and are able -to prove what they hold to be true, and to confute opposers, that it -greatly afflicteth me to think, what work the atheists and infidels -would make, if they once openly play their game, and be turned loose -to do their worst! If they deride and oppose the immortality of the -soul, and the life to come, and the truth of the Scriptures, and the -work of redemption, and office of Christ; alas, how few are able to -withstand them, by giving any sufficient reason of their hope! We have -learnt of the papists, that he hath the strongest faith that believeth -with least reason; and we have been (truly) taught that to deny our -foundations is the horrid crime of infidelity; and therefore because -it is so horrid a crime to deny or question them, we thought we need -not study to prove them: and so most have taken their foundation upon -trust, (and indeed are scarce able to bear the trial of it,) and have -spent their days about the superstructure, and in learning to prove -the controverted, less necessary points. Insomuch, that I fear there -are more that are able to prove the points which an antinomian or an -anabaptist do deny, than to prove the immortality of the soul, or the -truth of Scripture, or christianity; and to dispute about a ceremony, -or form of prayer, or church government, than to dispute for Christ -against an infidel. So that their work is prepared to their hands, and -it is no great victory to overcome such raw, unsettled souls. - -_Direct._ II. Get every sacred truth which you believe, into your -very hearts and lives; and see that all be digested into holy love and -practice. When your food is turned into vital nutriment, into flesh -and blood, it is not cast up by every thing that maketh you sick, and -turneth your stomachs; as it may be before it is concocted, -distributed, and incorporated. Truth that is but barely known, is but -like meat that is undigested in the stomach: but truth which is turned -into the love of God, and of a holy life, is turned into a new nature, -and will not so easily be let go. - -_Direct._ III. Take heed of doctrines of presumption and -security, and take heed lest you fall away, by thinking it so -impossible to fall away, that you are past all danger.[94] The -covenant of grace doth sufficiently encourage you to obey and hope, -against temptations to despair and casting off the means: but it -encourageth no man to presume or sin, or to cast off means as needless -things. Remember that if ever you will stand, the fear of falling must -help you to stand; and if ever you will persevere, it must be by -seeing the danger of backsliding, so far as to make you afraid, and -quicken you in the means which are necessary to prevent it. It is no -more certain that you shall persevere, than it is certain that you -shall use the means of persevering: and one means is, by seeing your -danger, to be stirred up to fear and caution to escape it. Because it -is my meaning in this direction, to save men from perishing by -security upon the abuse of the doctrine of perseverance, I hope none -will be offended that I lay down these antidotes. - -1. Consider, that the doctrine of perseverance hath nothing in it to -encourage security. The very controversies about it, may cause you to -conclude, that a certain sin is not to be built upon a controverted -doctrine. Till Augustine's time, it is hard to find any ancient -writers, that clearly asserted the certain perseverance of any at all. -Augustine and Prosper maintain the certain perseverance of all the -elect, but deny the certain perseverance of all that are regenerated, -justified, or sanctified; for they thought that more were regenerate -and justified than were elect, of whom some stood (even all the elect) -and the rest fell away: so that I confess, I never read one ancient -father, or christian writer, that ever maintained the certainty of -the perseverance of all the justified, of many hundred, if not a -thousand years after Christ. And a doctrine, that to the church was so -long unknown, hath not that certainty, or that necessity, as to -encourage you to any presumption or security. The churches were saved -many hundred years without believing it. - -2. The doctrine of perseverance is against security, because it -uniteth together the end and the means: for they that teach that the -justified shall never totally fall from grace, do also teach that they -shall never totally fall into security, or to any reigning sin; for -this is to fall away from grace. And they teach that they shall never -totally fall from the use of the necessary means of their -preservation; nor from the cautelous avoiding of the danger of their -souls: God doth not simply decree that you shall persevere; but that -you shall be kept in perseverance by the fear of your danger, and the -careful use of means; and that you shall persevere in these, as well -as in other graces. Therefore if you fall to security and sin, you -fall away from grace, and show that God never decreed or promised that -you should never fall away. - -3. Consider how far many have gone that have fallen away: the -instances of our times are much higher than any I can name to you out -of history. Men that have seemed to walk humbly and holily, fearing -all sin, blameless in their lives, zealous in religion, twenty or -thirty years together, have fallen to deny the truth or certainty of -the Scriptures, the Godhead of Christ, if not christianity itself. And -many that have not quite fallen away, have yet fallen into such -grievous sins, as make them a terrible warning to us all, to take heed -of presumption and carnal security. - -4. Grace is not, in the nature of it, a thing that cannot perish or be -lost. For, 1. It is a separable quality. 2. Adam did lose it. 3. We -lose a great degree of it too oft; and the remaining degrees are of -the same nature. It is not only possible in itself to lose it, but too -easy; and not possible without cooperating grace to keep it. - -5. Grace is not natural to us: to love our ease, and honour, and -friends, is natural; but to love Christ, and his holy ways and -servants, is not natural to us: indeed when we do it, it is our -natural powers that do it, but not as naturally disposed to it, but as -inclined by the cure of supernatural grace. Eating, and drinking, and -sleeping we forget not, because nature itself remembereth us of them; -but learning and acquired habits may be lost, if not very deeply -radicated, and it is commonly concluded as to the nature of them, that -_habitus infusi habent se ad modum acquisitorum_: infused habits -are like to acquired ones.[95] - -6. Grace is, as it were, a stranger, or new comer in us. It hath been -there but a little while, and therefore we are but raw and too -unacquainted with the right usage and improvement of it, and are the -apter to forget our duty, or to neglect it, or ignorantly to do that -which tendeth to its destruction. - -7. Grace dwelleth in a heart which is not wholly dispossessed of those -objects which are against its work, nor delivered from those -principles which have an enmity against it. The love of the world and -flesh was in the heart, before the love of God and holiness, and -ignorance was before knowledge, and pride before humility, and -selfishness before self-denial. And these are not wholly rooted out; -we have dealt so gently with them, (as the Israelites with the -Canaanites, Jebusites, and other inhabitants of the land,) that they -are left to try us, and to be thorns in our sides. And the garrison is -not free from danger, that hath an enemy always lodged within. Our -enemies are in the house with us, they lie down and rise up with us, -and are as near us as our flesh and bones: we can never be where they -are not, nor leave them behind us, whithersoever we go, or whatever we -do. No marvel, if brother be against brother, and the father against -the son, when we are so much against ourselves.[96] And are we yet -secure? - -8. And the number of the snares that are still before us, and of the -subtle malicious enemies of our souls, may easily convince us, that we -are wholly free from danger. How subtle and diligent is the devil! How -much do his servants imitate him! Every creature or person that we -have to do with, and every common mercy which we receive, hath matter -of danger in it, which calleth us to fear and watch. - -9. Perseverance is nothing else but our continuance in the grace which -we received: and this grace consisteth in act as well as in habit: and -the habit is for action; and the act is it that increaseth and -continueth the habit. And the fear of God, and the belief of his -threatenings, and repentance, and watchfulness, and diligent -obedience, are a great part of this grace. And the acts are ours, -performed by ourselves, by the help of God: God doth not believe, and -repent, and obey in us, but causeth us ourselves to do it. Therefore -to grow cold, and secure, and sinful, upon pretence that we are sure -to persevere, this is to cease persevering, and to fall away, because -we are sure to persevere, and not to fall away: which is a mere -contradiction. - -10. Lastly, bethink you well what is the meaning of all these texts of -Scripture, and the reason that the Holy Ghost doth speak to us in this -manner. Col. i. 21-23, "And you--hath he reconciled,--to present you -holy:--if ye continue in the faith, grounded and settled, and be not -moved away from the hope of the gospel." John xv. 4-6, "Abide in me, -and I in you. If a man abide not in me, he is cast forth as a branch -and withered. If ye abide in me, and my words abide in you, ye shall -ask what ye will." Heb. iv. 1, "Let us therefore fear, lest a promise -being left us of entering into his rest, any of you should seem to -come short of it." Jude 21, "Keep yourselves in the love of God." -1 Cor. x. 4, 5, 12, "They drank of that spiritual rock that followed -them, and that rock was Christ; but with many of them God was not well -pleased: wherefore let him that thinketh he standeth take heed lest he -fall." Rom. xi. 20, 21, "Be not highminded, but fear; for if God -spared not the natural branches, take heed lest he spare not thee." -Gal. v. 4, "Ye are fallen from grace." Matt. x. 22, "He that endureth -to the end shall be saved;" Matt. xxiv. 13. Heb. iii. 6, 14, "Whose -house are we, if we hold fast the confidence, and the rejoicing of the -hope firm unto the end. For we are partakers of Christ, if we hold the -beginning of our confidence stedfast unto the end." Heb. iv. 11, "Let -us labour therefore to enter into that rest, lest any man fall after -the same example of unbelief." Rev. ii. 25, 26, "Hold fast till I -come. And he that overcometh and keepeth my works unto the end, to him -will I give power over the nations;" Rev. iii. 2, 3; ii. 4. - -Take heed therefore of that doctrine which telleth you, that sins to -come are all pardoned to you before they are committed, and that you -are justified from them, and that it is unlawful to be afraid of -falling away, because it is impossible, &c. For no sin is pardoned -before it is committed, (though the remedy be provided,) for it is -then no sin; and you are justified from no sin any further than it is -pardoned. Suppose God either to decree, or but to foreknow the freest, -most contingent act, and there will be a logical impossibility in -order of consequence, that it should be otherwise than he so decreeth -or foreseeth. But that inferreth no natural impossibility in the thing -itself; for God doth not decree or foresee that such a man's fall -shall be impossible, but only _non futurum_. - -_Direct._ IV. In a special manner take heed of the company and -doctrine of deceivers; yea, though they seem most religious men, and -are themselves first deceived, and think they are in the right. And -take heed of falling into a dividing party, which separateth from the -generality of the truly wise and godly people.[97] For this hath been -an ordinary introduction to backsliding: false doctrine hath a mighty -power on the heart. And he that can separate one of the sheep from the -rest of the flock, hath a fair advantage to carry him away. See Rom. -xvi. 16, 17. - -_Direct._ V. Be very watchful against the sin of pride, especially -pride of gifts, or knowledge, or holiness, which some call spiritual -pride; for God is engaged to cast down the proud. Prov. xvi. 18, -"Pride goeth before destruction, and a haughty spirit before a fall." -Satan assaulted our first parents by that way that he fell himself; -and his success encourageth him to try the same way with their -posterity. And, alas, how greatly hath he succeeded through all ages -of the world till now! - -_Direct._ VI. Take heed of a divided, hypocritical heart, which -never was firmly resolved for God, upon expectation of the worst, and -upon terms of self-denial, nor was ever well loosed from the love of -this present world, nor firmly believed the life to come. For it is no -wonder that he falleth from grace, who never had any grace but common, -which never renewed his soul. It is no wonder that false-hearted -friends forsake us, when their interest requireth it; nor that the -seed which never had depth of earth, doth bring forth no fruit, but -what will wither when persecution shall arise, or that which is sown -among thorns be choked, Matt. xiii.[98] Sit down and count what it -will cost you to be christians, and receive not Christ upon mistakes, -or with reserves. - -_Direct._ VII. Take heed lest the world, or any thing in it, -steal again into your hearts, and seem too sweet to you. If your -friends, or dwellings, or lands and wealth, or honours, begin to grow -too pleasant, and be over-loved, your thoughts will presently be -carried after them, and turned away from God, and all holy affection -will be damped and decay, and grace will fall into a consumption. It -is the love of money that is the root of all evil; and the love of -this world which is the mortal enemy of the love of God. Keep the -world from your hearts, if you would keep your graces. - -_Direct._ VIII. Keep a strict government and watch over your -fleshly appetite and sense.[99] For the loosing of the reins to carnal -lusts, and yielding to the importunity of sensual desires, is the most -ordinary way of wasting grace, and falling off from God. - -_Direct._ IX. Keep as far as you can from temptations, and all -occasions and opportunities of sinning. Trust not to your own -strength; and be not so foolhardy as to thrust yourselves into -needless danger. No man is long safe that standeth at the brink of -ruin: if the fire and straw be long near together, some spark is like -to catch at last. - -_Direct._ X. Incorporate yourselves into the communion of saints, -and go along with them that go towards heaven, and engage yourselves -in the constant use of all those means which God hath appointed you to -use for your perseverance; especially take heed of an idle, slothful, -unprofitable life: and keep your graces in the most lively exercise; -for the slothful is brother to the waster; and idleness consumeth or -corrupteth our spiritual health and strength, as well as our bodily. -Set yourselves diligently to work while it is day, and do all the good -in your places that you are able: for it is acts that preserve and -increase the habits; and a religion which consisteth only in doing no -hurt, is so lifeless and corrupt, that it will quickly perish. - -_Direct._ XI. Keep always in thine eye the doleful case of a -backslider (which I opened before). Oh what horror is waiting to seize -on their consciences! How many of them have we known, that on their -death-beds have lain roaring in the anguish of their souls, crying -out, "I am utterly forsaken of God, because I have forsaken him! There -is no mercy for such an apostate wretch: oh that I had never been -born, or had been any thing rather than a man! Cursed be the day that -ever I hearkened to the counsel of the wicked, and that ever I pleased -this corruptible flesh, to the utter undoing of my soul! Oh that it -were all to do again! Take warning by a mad, besotted sinner, that -have lost my soul for that which I knew would never make me -satisfaction, and have turned from God when I had found him to be good -and gracious." O prepare not for such pangs as these, or worse than -these, in endless desperation. - -_Direct._ XII. Make not a small matter of the beginnings of your -backsliding. There are very few that fall quite away at once, the -misery creepeth on by insensible degrees. You think it a small matter -to cut short one duty, and omit another, and be negligent at another; -and to entertain some pleasing thoughts of the world; or first to look -on the forbidden fruit, and then to touch it, and then to taste it; -but these are the ways to that which is not small. A thought, or a -look, or a taste, or a delight hath begun that with many, which never -stopped, till it had shamed them here, and damned them for ever. - -[88] 1 Tim. i. 19. - -[89] 1 Cor. vii. 31. - -[90] Mic. vi. 5-7. - -[91] In the Vandals' persecution, Epidophorus, an apostate, was the -most cruel persecutor; at last it came to his turn to torment Mirita, -that had baptized him, who spread before them all the linens in which -he was baptized, saying, Hæc te accusabunt dum majestas venerit -judicantis. Custodientur diligentia mea ad testimonium tuæ -perditiones, ad margendum te in abyssum putei sulphurantis. Hæc te -acrius per-sequentur flammantem gehennam cum cæteris possidentem--Quod -facturus es miser cum servi patris familias ad coenam regiam -congregare coeperint invitatos? Ligate eum manibus pedibusque, &c. -Hæc et alia Merita dicente, igne conscientiæ ante ignem æternum -obmutescens Epidophorus torrebatur. Victor Utic. p. 466. - -[92] Jam. v. 16; Neh. ix. 2, 3; Matt. iii. 6; Acts xix. 18. - -[93] Matt. xxvi. 75; Luke xxii. 62. - -[94] Virlutem Chrysippus amitti posse, Cleanthes vero non posse ait: -ille posse amitti per ebrietatem et atram bilem; ille non posse ob -firmas ac stabiles comprehensiones, &c. Laert. in Zenone. - -[95] Nature as not lapsed and nature as restored, incline the soul to -the love of God; but not nature as corrupt; nor is it an act performed -per modum naturæ, i.e. necessario. - -[96] Matt. xiii. 12; x. 21. - -[97] Eph. iv. 14; 1 Thess. v. 12, 13. - -[98] Luke xiv. 26, 29, 33. - -[99] Rom. viii. 13; xiii. 13, 14. - - - - -CHAPTER XXVII. - -DIRECTIONS FOR THE POOR. - - -THERE is no condition of life so low or poor, but may be sanctified, -and fruitful, and comfortable to us, if our own misunderstanding, or -sin and negligence, do not pollute it or imbitter it to us: if we do -the duty of our condition faithfully, we shall have no cause to murmur -at it. Therefore I shall here direct the poor in the special duties of -their condition; and if they will but conscionably perform them, it -will prove a greater kindness to them, than if I could deliver them -from their poverty, and give them as much riches as they desire. -Though I doubt this would be more pleasing to the most, and they would -give me more thanks for money, than for teaching them how to want it. - -_Direct._ I. Understand first the use and estimate of all earthly -things: that they were never made to be your portion and felicity, -but your provision and helps in the way to heaven.[100] And therefore -they are neither to be estimated nor desired simply for themselves, -(for so there is nothing good but God,) but only as they are means to -the greatest good. Therefore neither poverty nor riches are simply to -be rejoiced in for themselves, as any part of our happiness; but that -condition is to be desired and rejoiced in, which affordeth us the -greatest helps for heaven, and that condition only is to be lamented -and disliked, which hindereth us most from heaven, and from our duty. - -_Direct._ II. See therefore that you really take all these -things, as matters in themselves indifferent, and of small concernment -to you; and as not worthy of much love, or care, or sorrow, further -than they conduce to greater things. We are like runners in a race, -and heaven or hell will be our end; and therefore woe to us, if by -looking aside, or turning back, or stopping, or trifling about these -matters, or burdening ourselves with worldly trash, we should lose the -race, and lose our souls. O sirs, what greater matters than poverty or -riches have we to mind! Can those souls that must shortly be in heaven -or hell, have time to bestow any serious thoughts upon these -impertinencies? Shall we so much as "look at the temporal things which -are seen, instead of the things eternal that are unseen?" 2 Cor. iv. 18. -Or shall we whine under those light afflictions, which may be so -improved, as to "work for us a far more exceeding and eternal weight -of glory?" ver. 17. Our present "life is not in the abundance of the -things which we possess," Luke xii. 15; much less is our eternal life. - -_Direct._ III. Therefore take heed that you judge not of God's -love, or of your happiness or misery, by your riches or poverty, -prosperity or adversity, as knowing that they come alike to all,[101] -and love or hatred is not to be discerned by them; except only God's -common love, as they are common mercies to the body. If a surgeon is -not to be taken for a hater of you, because he letteth you blood, nor -a physician because he purgeth his patient, nor a father because he -correcteth his child; much less is God to be judged an enemy to you, -or unmerciful, because his wisdom and not your folly disposeth of you, -and proportioneth your estates. A carnal mind will judge of its own -happiness and the love of God by carnal things, because it savoureth -not spiritual mercies: but grace giveth a christian another judgment, -relish, and desire; as nature setteth a man above the food and -pleasures of a beast. - -_Direct._ IV. Stedfastly believe that God is every way fitter -than you to dispose of your estate and you.[102] He is infinitely -wise, and knoweth what is best and fittest for you: he knoweth -beforehand what good or hurt any state of plenty or want will do you: -he knoweth all your corruptions, and what condition will most conduce -to strengthen them or destroy them, and which will be your greatest -temptations and snares, and which will prove your safest state; much -better than any physician or parent knoweth how to diet his patient or -his child. And his love and kindness are much greater to you, than -yours are to yourself; and therefore he will not be wanting in -willingness to do you good: and his authority over you is absolute, -and therefore his disposal of you must be unquestionable. "It is the -Lord: let him do what seemeth him good," 1 Sam. iii. 18. The will of -God should be the rest and satisfaction of your wills, Acts xxi. 14. - -_Direct._ V. Stedfastly believe that, ordinarily, riches are far more -dangerous to the soul than poverty, and a greater hinderance to men's -salvation. Believe experience; how few of the rich and rulers of the -earth are holy, heavenly, self-denying, mortified men! Believe our -Saviour, "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," Luke xviii. -24, 25, 27. So that you see the difficulty is so great of saving such -as are rich, that to men it is a thing impossible, but to God's -omnipotency only it is possible. So 1 Cor. i. 26, "For ye see your -calling, brethren, how that not many wise men after the flesh, not -many mighty, not many noble are called." Believe this, and it will -prevent many dangerous mistakes. - -_Direct._ VI. Hence you may perceive, that though no man must -pray absolutely either for riches or poverty, yet of the two it is -more rational ordinarily to pray against riches than for them, and to -be rather troubled when God maketh us rich, than when he maketh us -poor. (I mean it, in respect to ourselves, as either of them seemeth -to conduce to our own good or hurt; though to do good to others, -riches are more desirable.) This cannot be denied by any man that -believeth Christ: for no wise man will long for the hinderance of his -salvation, or pray to God to make it as hard a thing for him to be -saved, as for a camel to go through a needle's eye; when salvation is -a matter of such unspeakable moment, and our strength is so small, and -the difficulties so many and great already. - -_Object._ But Christ doth not deny but the difficulties to the -poor may be as great. _Answ._ To some particular persons upon -other accounts it may be so; but it is clear in the text, that Christ -speaketh comparatively of such difficulties as the rich had more than -the poor. - -_Object._ But then how are we obliged to be thankful to God for -giving us riches, or blessing our labours?[103] _Answ._ 1. You -must be thankful for them, because in their own nature they are good, -and it is by accident, through your own corruption, that they become -so dangerous. 2. Because you may do good with them to others, if you -have hearts to use them well. 3. Because God in giving them to you -rather than to others, doth signify (if you are his children) that -they are fitter for you than for others. In Bedlam and among foolish -children, it is a kindness to keep fire, and swords, and knives out of -their way; but yet they are useful to people that have the use of -reason. But our folly in spiritual matters is so great, that we have -little cause to be too eager for that which we are inclined so -dangerously to abuse, and which proves the bane of most that have it. - -_Direct._ VII. See that your poverty be not the fruit of your -idleness, gluttony, drunkenness, pride, or any other flesh-pleasing -sin.[104] For if you bring it thus upon yourselves, you can never look -that it should be sanctified to your good, till sound repentance have -turned you from the sin: nor are you objects worthy of much pity from -man (except as you are miserable sinners). He that rather chooseth to -have his ease and pleasure, though with want, than to have plenty, and -to want his ease and pleasure, it is pity that he should have any -better than he chooseth. - -1. Slothfulness and idleness are sins that naturally tend to want, and -God hath caused them to be punished with poverty; as you may see, -Prov. xii. 24, 27; xviii. 9; xxi. 25; xxiv. 34; xxvi. 14, 15; vi. 11; -xx. 13. Yea, he commandeth that if any (that is able) "will not work, -neither should he eat," 2 Thess. iii. 10. In the sweat of their face -must they eat their bread, Gen. iii. 19; and "six days must they -labour and do all that they have to do." To maintain your idleness is -a sin in others. If you will please your flesh with ease, it must be -displeased with want; and you must suffer what you choose. - -2. Gluttony and drunkenness are such beastly devourers of mercy, and -abusers of mankind, that shame and poverty are their punishment and -cure. Prov. xxiii. 20, 21, "Be not among 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." It is not -lawful for any man to feed the greedy appetites of such: if they -choose a short excess before a longer competency, let them have their -choice. - -3. Pride also is a most consuming, wasteful sin: it sacrificeth God's -mercies to the devil, in serving him by them, in his first-born sin. -Proud persons must lay it out in pomp and gaudiness, to set forth -themselves to the eyes of others; in buildings, and entertainments, -and fine clothes, and curiosities: and poverty is also both the proper -punishment and cure of this sin: and it is cruelty for any to save -them from it, and resist God, that by abasing them takes the way to do -them good, Prov. xi. 2; xxix. 23; xvi. 18. - -4. Falsehood also, and deceit, and unjust getting, tend to poverty; -for God doth often, even in this present life, thus enter into -judgment with the unjust. Ill-gotten wealth is like fire in the -thatch, and bringeth ofttimes a secret curse and destruction upon all -the rest. The same may be said of unmercifulness to the poor; which is -oft cursed with poverty, when the liberal are blest with plenty, Prov. -xi. 24, 25; Isa. xxxii. 8; Psal. lxxiii. 21, 22, 25, 26, 34, 35. - -_Direct._ VIII. Be acquainted with the special temptations of the -poor, that you may be furnished to resist them. Every condition hath -its own temptations, which persons in that condition must specially be -fortified and watch against; and this is much of the wisdom and safety -of a christian. - -_Tempt._ I. One temptation of poverty will be to draw you to -think highlier of riches and honours than you ought; to make you think -that the rich are much happier than they are. For the world is like -all other deceivers; it is most esteemed where it is least known. They -that never tried a life of wealth, and plenty, and prosperity, are apt -to admire it, and think it braver and better than it is. And so you -may be drawn as much to over-love the world by want, as other men by -plenty. Against this remember, that it is folly to admire that which -you never tried and knew; and mark whether all men do not vilify it, -that have tried it to the last: dying men call it no better than -vanity and deceit. And it is rebellious pride in you so far to -contradict the wisdom of God, as to think most highly of that -condition which he hath judged worst for you; and to fall in love with -that which he denieth you. - -_Tempt._ II. The poor will also be tempted to over-much care about -their wants and worldly matters;[105] they will think that necessity -requireth it in them, and will excuse them. So much care is your duty, -as is needful to the right doing of your work. Take care how to -discharge your own duties; but be not too careful about the event, -which belongs to God. If you will care what you should be and do, God -will care sufficiently what you shall have.[106] And so be it you -faithfully do your business, your other care will add nothing to the -success, nor make you any richer, but only vex and disquiet your -minds. It is the poor as well as the rich, that God hath commanded to -be careful for nothing, and to cast all their care on him. - -_Tempt._ III. Poverty also will tempt you to repining, impatience, and -discontent, and to fall out with others; which because it is one of -the chief temptations, I will speak to by itself anon. - -_Tempt._ IV. Also you will be tempted to be coveting after -more:[107] Satan maketh poverty a snare to draw many needy creatures -to greater covetousness than many of the rich are guilty of; none -thirst more eagerly after more; and yet their poverty blindeth them, -so that they cannot see that they are covetous, or else excuse it as a -justifiable thing. They think that they desire no more but -necessaries, and that it is not covetousness, if they desire not -superfluities. But do you not covet more than God allotteth you? and -are you not discontent with his allowance? And doth not he know best -what is necessary for you, and what superfluous? What then is -covetousness, if this be not? - -_Tempt._ V. Also you will be tempted to envy the rich, and to -censure them in matters where you are incompetent judges. It is usual -with the poor to speak of the rich with envy and censoriousness; they -call them covetous, merely because they are rich, especially if they -give them nothing; when they know not what ways of necessary expense -they have, nor know how many others they are liberal to, that they are -unacquainted with. Till you see their accounts you are unfit to -censure them. - -_Tempt._ VI. The poor also will be tempted to use unlawful means -to supply their wants.[108] How many by the temptation of necessity -have been tempted to comply with sinners, and wound their consciences, -and lie and flatter for favour or preferment, or to cheat, or steal, -or over-reach! A dear price! to buy the food that perisheth, with the -loss or hazard of everlasting life; and lose their souls to provide -for their flesh! - -_Tempt._ VII. Also you will be tempted to neglect your souls, and -omit your spiritual duties, and, as Martha, to be troubled about many -things, while the one thing needful is forgotten; and you will think -that necessity will excuse all this; yea, some think to be saved -because they are poor, and say, God will not punish them in this life -and another too. But alas, you are more unexcusable than the rich, if -you are ungodly and mindless of the life to come. For he that will -love a life of poverty and misery better than heaven, deserveth indeed -to go without it, much more than he that preferreth a life of plenty -and prosperity before it. God hath taught you by his providence to -know, that you must either be happy in heaven, or no where;--if you -would be worldlings, and part with heaven for your part on earth, how -poor a bargain are you like to make! To love rags, and toil, and want, -and sorrow, better than eternal joy and happiness, is the most -unreasonable kind of ungodliness in the world. It is true, that you -are not called to spend so many hours of the week days in reading and -meditation, as some that have greater leisure are; but you have reason -to seek heaven, and set your hearts upon it, as much as they; and you -must think of it when you are about your labour, and take those -opportunities for your spiritual duties which are allowed you. -Poverty will excuse ungodliness in none! Nothing is so necessary as -the service of God and your salvation; and therefore no necessity can -excuse you from it. Read the case of Mary and Martha, Luke x. 41, 42. -One would think that your hearts should be wholly set upon heaven, who -have nothing else but it to trust to. The poor have fewer hinderances -than the rich, in the way to life eternal! And God will save no man -because he is poor; but condemn poor and rich that are ungodly. - -_Tempt._ VIII. Another great temptation of the poor, is to -neglect the holy education of their children; so that in most places, -there are none so ignorant, and rude, and heathenish, and unwilling to -learn, as the poorest people and their children: they never teach them -to read, nor teach them any thing for the saving of their souls; and -they think that their poverty will be an excuse for all; when reason -telleth them, that none should be more careful to help their children -to heaven, than they that can give them nothing upon earth. - -_Direct._ IX. Be acquainted with the special duties of the poor; -and carefully perform them. They are these: - -1. Let your sufferings teach you to contemn the world; it will be a -happy poverty if it do but help to wean your affections from all -things below; that you set as little by the world as it deserveth. - -2. Be eminently heavenly-minded; the less you have or hope for in this -life, the more fervently seek a better.[109] You are at least as -capable of the heavenly treasures as the greatest princes; God -purposely straiteneth your condition in the world, that he may force -up your hearts unto himself, and teach you to seek first for that -which indeed is worth your seeking, Matt. vi. 33, 19-21. - -3. Learn to live upon God alone; study his goodness, and faithfulness, -and all-sufficiency; when you have not a place nor a friend in the -world, that you can comfortably betake yourselves to for relief, -retire unto God, and trust him, and dwell the more with him.[110] If -your poverty have but this effect, it will be better to you than all -the riches in the world. - -4. Be laborious and diligent in your callings: both precept and -necessity call you unto this; and if you cheerfully serve him in the -labour of your hands, with a heavenly and obedient mind, it will be as -acceptable to him, as if you had spent all that time in more spiritual -exercises; for he had rather have obedience than sacrifice; and all -things are pure and sanctified to the pure; if you cheerfully serve -God in the meanest work, it is the more acceptable to him, by how much -the more subjection and submission there is in your obedience.[111] - -5. Be humble and submissive unto all. A poor man proud is doubly -hateful; and if poverty cure your pride, and help you to be truly -humble, it will be no small mercy to you.[112] - -6. You are specially obliged to mortify the flesh, and keep your -senses and appetites in subjection; because you have greater helps for -it than the rich; you have not so many baits of lust, and wantonness, -and gluttony, and voluptuousness as they. - -7. Your corporal wants must make you more sensibly remember your -spiritual wants; and teach you to value spiritual blessings: think -with yourselves, if a hungry, cold, and naked body, be so great a -calamity, how much greater is a guilty, graceless soul, a dead or -diseased heart! If bodily food and necessaries are so desirable, oh -how desirable is Christ and his Spirit, and the love of God and life -eternal! - -8. You must above all men be careful redeemers of your time; -especially of the Lord's day; your labours take up so much of your -time, that you must be the more careful to catch every opportunity for -your souls! Rise earlier to get half an hour for holy duty; and -meditate on holy things in your labours, and spend the Lord's day in -special diligence, and be glad of such seasons; and let scarcity -preserve your appetites. - -9. Be willing to die; seeing the world giveth you so cold entertainment, -be the more content to let it go, when God shall call you; for what is -here to detain your hearts? - -10. Above all men, you should be most fearless of sufferings from men, -and therefore true to God and conscience; for you have no great matter -of honour, or riches, or pleasure to lose: as you fear not a thief, -when you have nothing for him to rob you of. - -11. Be specially careful to fit your children also for heaven: provide -them a portion which is better than a kingdom; for you can provide but -little for them in the world. - -12. Be exemplary in patience and contentedness with your state: for -that grace should be the strongest in us which is most exercised; and -poverty calleth you to the frequent exercise of this. - -_Direct._ X. Be specially furnished with those reasons which -should keep you in a cheerful contentedness with your state; and may -suppress every thought of anxiety and discontent.[113] As, 1. Consider -as aforesaid, that that is the best condition for you which helpeth -you best to heaven; and God best knoweth what will do you good, or -hurt. 2. That it is rebellion to grudge at the will of God; which must -dispose of us, and should be our rest. 3. Look over the life of -Christ, who chose a life of poverty for your sakes; and had not a -place to lay his head. He was not one of the rich and voluptuous in -the world; and are you grieved to be conformed to him? Phil. iii. 7-9. -4. Look to all his apostles, and most holy servants and martyrs. Were -not they as great sufferers as you? 5. Consider that the rich will -shortly be all as poor as you: naked they came into the world, and -naked they must go out; and a little time makes little difference. 6. -It is no more comfort to die rich than poor; but usually much less; -because the pleasanter the world is to them, the more it grieveth them -to leave it. 7. All men cry out, that the world is vanity at last. How -little is it valued by a dying man! and how sadly will it cast him -off! 8. The time is very short and uncertain, in which you must enjoy -it; we have but a few days more to walk about, and we are gone. Alas, -of how small concernment is it, whether a man be rich or poor, that is -ready to step into another world! 9. The love of this world drawing -the heart from God, is the common cause of men's damnation; and is not -the world liker to be over-loved, when it entertaineth you with -prosperity, than when it useth you like an enemy? Are you displeased, -that God thus helpeth to save you from the most damning sin? and that -he maketh not your way to heaven more dangerous? 10. You little know -the troubles of the rich. He that hath much, hath much to do with it, -and much to care for; and many persons to deal with, and more -vexations than you imagine. 11. It is but the flesh that suffereth; -and it furthereth your mortification of it. 12. You pray but for your -daily bread, and therefore should be contented with it. 13. Is not -God, and Christ, and heaven, enough for you? should that man be -discontent that must live in heaven? 14. Is it not your lust, rather -than your well-informed reason, that repineth? I do but name all these -reasons for brevity: you may enlarge them in your meditations. - -[100] Prov. xxviii. 6; Jam. ii. 5. - -[101] Eccles. ii 14; ix. 2, 3. - -[102] Psal. x. 15; 1 Sam. ii. 7. - -[103] Saith Aristippus to Dionysius, Quando sapientia egebam, adii -Socratem? nunc pecuniarum egens, ad te veni. Laert. in Aristip. - -[104] 1 Cor. vii. 35. - -[105] Luke x. 41. - -[106] Matt. vi.; 1 Pet. v. 7; Phil. iv. 6. - -[107] Prov. xxiii. 4. - -[108] Prov. xxx. 8, 9; John vi. 27. - -[109] Phil. iii. 18, 20, 21; 2 Cor. v. 7, 8. - -[110] Gal. ii. 20; Psal. lxxiii. 25-28; 2 Cor. i. 10. - -[111] Eph. iv. 28; Prov. xxi. 25; 1 Sam. xv. 22; 2 Thess. iii. 8, 10. - -[112] Prov. xviii. 23. - -[113] Phil. iv. 11-13; Matt. v. 3; 1 Sam. ii. 7; Matt. vi. 25, &c; -Psal. lxxviii. 20; Numb. xiv. 11; Matt. xvi. 9; Job xiii. 15; Eccl. v. -12; 1 Cor. vii. 29-31; Psal. lxxxiv. 11; xxxvii. 25; x. 14; lv. 22; -Rom. ix. 20; Psal. xxxiv. 9, 10; Rom. viii. 28; Heb. xiii. 5. - - - - -CHAPTER XXVIII. - -DIRECTIONS FOR THE RICH. - - -I HAVE said so much of this already, part i. about covetousness -or worldliness, and about good works, and in my book of "Self-denial," -and that of "Crucifying the World;" that my reason commandeth me -brevity in this place.[114] - -_Direct._ I. Remember that riches are no part of your felicity; -or that if you have no better, you are undone men. Dare you say that -they are fit to make you happy? Dare you say, that you will take them -for your part? and be content to be turned off when they forsake you? -They reconcile not God; they save not from his wrath; they heal not a -wounded conscience: they may please your flesh, and adorn your -funeral, but they neither delay, nor sanctify, nor sweeten death, nor -make you either better or happier than the poor. Riches are nothing -but plentiful provision for tempting, corruptible flesh. When the -flesh is in the dust, it is rich no more. All that abounded in wealth, -since Adam's days till now, are levelled with the lowest in the dust. - -_Direct._ II. Yea, remember that riches are not the smallest -temptation and danger to your souls. Do they delight and please you? -By that way they may destroy you. If they be but loved above God, and -make earth seem better for you than heaven, they have undone you. And -if God recover you not, it had been better for you to have been worms -or brutes, than such deceived, miserable souls. It is not for nothing, -that Christ giveth you so many terrible warnings about riches, and so -describeth the folly, the danger, and the misery of the worldly rich, -Luke xii. 17-20; xvi. 19-21, &c; xviii. 21-23, &c.; and telleth you -how hardly the rich are saved. Fire burneth most, when it hath most -fuel; and riches are the fuel of worldly love and fleshly lust, 1 John -ii. 15, 16; Rom. xiii. 13, 14. - -_Direct._ III. Understand what it is to love and trust in worldly -prosperity and wealth. Many here deceive themselves to their -destruction. They persuade themselves, that they desire and use their -riches but for necessity: but that they do not love them, nor trust in -them, because they can say that heaven is better, and wealth will -leave us to a grave! But do you not love that ease, that greatness, -that domination, that fulness, that satisfaction of your appetite, -eye, and fancy, which you cannot have without your wealth? It is -fleshly lust, and will, and pleasure, which carnal worldlings love for -itself; and then they love their wealth for these. And to trust in -riches, is not to trust that they will never leave you; for every fool -doth know the contrary. But it is to rest, and quiet, and comfort your -minds in them, as that which most pleaseth you, and maketh you well, -or to be as you would be. Like him in Luke xii. 18, 19, that said, -"Soul, take thy ease, eat, drink, and be merry, thou hast enough laid -up for many years." This is to love and trust in riches. - -_Direct._ IV. Above all the deceits and dangers of this world, -take heed of a secret, hypocritical hope of reconciling the world to -heaven, so as to make you a felicity of both; and dreaming of a -compounded portion, or of serving God and mammon.[115] The true state -of the hypocrite's heart and hope is, to love his worldly prosperity -best, and desire to keep it as long as he can, for the enjoyment of -his fleshly pleasures; and when he must leave this world against his -will, he hopeth then to have heaven as his reserve; because he -thinketh it better than hell, and his tongue can say, It is better -than earth, though his will and affections say the contrary. If this -be your case, the Lord have mercy upon you, and give you a more -believing, spiritual mind, or else you are lost, and you and your -treasure will perish together. - -_Direct._ V. Accordingly take heed, lest when you seem to resign -yourselves, and all that you have, to God, there should be a secret -purpose at the heart, that you will never be undone in the world for -Christ, nor for the hopes of a better world. A knowing hypocrite is -not ignorant, that the terms of Christ, proposed in the gospel, Luke -xiv. 26, 27, 33, are no lower than forsaking all; and that in baptism, -and our covenant with Christ, all must be designed and devoted to him, -and the cross taken up instead of all, or else we are no christians, -as being not in covenant with Christ. But the hypocrite's hope is, -that though Christ put him upon these promises, he will never put him -to the trial for performance, nor ever call him to forsake all indeed: -and therefore, if ever he be put to it, he will not perform the -promise which he hath made. He is like a patient that promiseth to be -wholly ruled by his physician, as hoping that he will put him upon -nothing which he cannot bear. But when the bitter potion or the vomit -cometh, he saith, I cannot take it, I had hoped you would have given -me gentler physic. - -_Direct._ VI. And accordingly take heed lest while you pretend to -live to God, and to use all that you have as his stewards for his -service, you should deceitfully put him off with the leavings of your -lusts, and give him only so much as your flesh can spare. It is not -likely that the damned gentleman, Luke xvi. was never used to give any -thing to the poor; else what did beggars use his doors for? When -Christ promiseth to reward men for a cup of cold water, the meaning -is, when they would give better if they had it. There are few rich men -of all that go to hell, that were so void of human compassion, or of -the sense of their own reputation, as to give nothing at all to the -poor; but God will have all, though not all for the poor, yet all -employed as he commandeth; and will not be put off with your tithes or -scraps. His stewards confess that they have nothing of their own. - -_Direct._ VII. Let the use of your riches in prosperity show, that you -do not dissemble when you promise to forsake all for Christ in trial, -rather than forsake him. You may know whether you are true or false in -your covenant with Christ, and what you would do in a day of trial, by -what you do in your daily course of life. How can that man leave all -at once for Christ, that cannot daily serve him with his riches, nor -leave that little which God requireth, in the discharge of his duty in -pious and charitable works? What is it to leave all for God, but to -leave all rather than to sin against God? And will he do that, who -daily sinneth against God by omission of good works, because he -cannot leave some part? Study, as faithful stewards, to serve God to -the utmost with what you have now, and then you may expect that his -grace should enable you to leave all in trial, and not prove withering -hypocrites and apostates. - -_Direct._ VIII. Be not rich to yourselves, or to your fleshly -wills and lusts;[116] but remember that the rich are bound to be -spiritual, and to mortify the flesh, as well as the poor. Let lust -fare never the better for all the fulness of your estates. Fast and -humble your souls never the less; please an inordinate appetite never -the more in meat and drink; live never the more in unprofitable -idleness. The rich must labour as constantly as the poor, though not -in the same kind of work. The rich must live soberly, temperately, and -heavenly, and must as much mortify all fleshly desires, as the poor. -You have the same law and Master, and have no more liberty to indulge -your lusts; but if you live after the flesh, you shall die as well as -any other. Oh the partiality of carnal minds! They can see the fault -of a poor man, that goeth sometimes to an ale-house, who perhaps -drinketh water (or that which is next to it) all the week; when they -never blame themselves, who scarce miss a meal without wine and strong -drink, and eating that which their appetite desireth. They think it a -crime in a poor man, to spend but one day in many in such idleness, as -they themselves spend most of their lives in. Gentlemen think that -their riches allow them to live without any profitable labour, and to -gratify their flesh, and fare deliciously every day; as if it were -their privilege to be sensual, and to be damned, Rom. viii. 1, 5-9, 13. - -_Direct._ IX. Nay, remember that you are called to far greater -self-denial, and fear, and watchfulness against sensuality, and -wealthy vices, than the poor are. Mortification is as necessary to -your salvation, as to theirs, but much more difficult. If you live -after the flesh, you shall die as well as they. And how much stronger -are your temptations! Is not he easilier drawn to gluttony or excess -in quality or quantity, who hath daily a table of plenty, and -enticing, delicious food before him, than he that never seeth such a -temptation once in half a year? Is it not harder for him to deny his -appetite who hath the baits of pleasant meats and drinks daily set -upon his table, than for him that is seldom in sight of them, and -perhaps in no possibility of procuring them; and therefore hath -nothing to solicit his appetite or thoughts? Doubtless the rich, if -ever they will be saved, must watch more constantly, and set a more -resolute guard upon the flesh, and live more in fear of sensuality, -than the poor, as they live in greater temptations and dangers. - -_Direct._ X. Know therefore particularly what are the temptations -of prosperity, that you may make a particular, prosperous resistance. -And they are especially these: - -1. Pride. The foolish heart of man is apt to swell upon the accession -of so poor a matter as wealth; and men think they are got above their -neighbours, and more honour and obeisance is their due, if they be but -richer.[117] - -2. Fulness of bread.[118] If they do not eat till they are sick, they -think the constant and costly pleasing of their appetite in meats and -drinks, is lawful. - -3. Idleness. They think he is not bound to labour, that can live -without it, and hath enough. - -4. Time-wasting sports and recreations. They think their hours may be -devoted to the flesh, when all their lives are devoted to it; they -think their wealth alloweth them to play, and court, and compliment -away that precious time, which no men have more need to redeem; they -tell God that he hath given them more time than they have need of; and -God will shortly cut it off, and tell them that they shall have no -more. - -5. Lust and wantonness, fulness and idleness, cherish both the -cogitations and inclinations unto filthiness; they that live in -gluttony and drunkenness, are like to live in chambering and -wantonness.[119] - -6. Curiosity, and wasting their lives in a multitude of little, -ceremonious, unprofitable things, to the exclusion of the great -businesses of life.[120] Well may we say, that men's lusts are their -jailors, and their fetters, when we see to what a wretched kind of -life a multitude of the rich (especially ladies and gentlewomen) do -condemn themselves. I should pity one in bridewell, that were but tied -so to spend their time; when they have poor, ignorant, proud, worldly, -peevish, hypocritical, ungodly souls to be healed, and a life of great -and weighty business to do for eternity, they have so many little -things all day to do, that leave them little time to converse with -God, or with their consciences, or to do any thing that is really -worth the living for: they have so many fine clothes and ornaments to -get, and use; and so many rooms to beautify and adorn, and so many -servants to talk with, that attend them, and so many dishes and sauces -to bespeak, and so many flowers to plant, and dress, and walks, and -places of pleasure to mind; and so many visitors to entertain with -whole hours of unprofitable talk; and so many great persons -accordingly to visit; and so many laws of ceremony and compliment to -observe; and so many games to play, (perhaps,) and so many hours to -sleep, that the day, the year, their lives are gone, before they could -have while to know what they lived for. And if God had but damned them -to spend their days in picking straws or filling a bottomless vessel, -or to spend their days as they choose themselves to spend them, it -would have tempted us to think him unmerciful to his creatures. - -7. Tyranny and oppression: when men are above others, how commonly do -they think that their wills must be fulfilled by all men, and none -must cross them, and they live as if all others below them were as -their beasts, that are made for them, to serve and please them. - -_Direct._ XI. Let your fruitfulness to God, and the public good, -be proportionable to your possessions.[121] Do as much more good in -the world than the poor, as you are better furnished with it than -they. Let your servants have more time for the learning of God's word, -and let your families be the more religiously instructed and governed. -To whom God giveth much, from them he doth expect much. - -_Direct._ XII. Do not only take occasions of doing good, when they are -thrust upon you; but study how to do all the good you can, as those -"that are zealous of good works," Tit. ii. 14.[122] Zeal of good works -will make you, 1. Plot and contrive for them. 2. Consult and ask -advice for them. 3. It will make you glad when you meet with a hopeful -opportunity. 4. It will make you do it largely, and not sparingly, and -by the halves. 5. It will make you do it speedily, without unwilling -backwardness and delay. 6. It will make you do it constantly to your -lives' end. 7. It will make you pinch your own flesh, and suffer -somewhat yourselves to do good to others. 8. It will make you labour -in it as your trade, and not only consent that others do good at your -charge. 9. It will make you glad when good is done, and not to grudge -at what it cost you. 10. In a word, it will make your neighbours to be -to you as yourselves, and the pleasing of God to be above yourselves, -and therefore to be as glad to do good, as to receive it. - -_Direct._ XIII. Do good both to men's souls and bodies; but -always let bodily benefits be conferred in order to those of the soul, -and in due subordination, and not for the body alone. And observe the -many other rules of good works, more largely laid down, part i. chap. -iii. direct. 10. - -_Direct. XIV._ Ask yourselves often, how you shall wish at death -and judgment your estates had been laid out; and accordingly now use -them. Why should not a man of reason do that which he knoweth -beforehand he shall vehemently wish that he had done? - -_Direct._ XV. As your care must be in a special manner for your -children and families; so take heed of the common error of worldlings, -who think their children must have so much, as that God and their own -souls have very little. When selfish men can keep their wealth no -longer to themselves, they leave it to their children, who are as -their surviving selves. And all is cast into this gulf, except some -inconsiderable parcels. - -_Direct._ XVI. Keep daily account of your use and improvement of -your Master's talents.[123] Not that you should too much remember your -own good works, but remember to do them; and therefore ask yourselves, -What good have I done with all that I have, this day or week? - -_Direct._ XVII. Look not for long life; for then you will think -that a long journey needeth great provisions; but die daily, and live -as those that are going to give up their account: and then conscience -will force you to ask, whether you have been faithful stewards, and to -lay up a treasure in heaven, and to make you friends of the mammon -that others use to unrighteousness, and to lay up a good foundation -for the time to come, and to be glad that God hath given you that, the -improvement of which may further the good of others, and your -salvation.[124] Living and dying, let it be your care and business to -do good. - -[114] See more in my "Life of Faith." - -[115] Heb. x. 34; Luke xviii. 22; Matt. xiii. 20-22; Acts v. 1, &c; -ii. 45; Luke xiv. 33. - -[116] Luke xii. 21; Acts x. 1-3. - -[117] Jam. v. 1-6. - -[118] Ezek. xvi. - -[119] Rom. xiii. 13, 14. - -[120] Luke x. 40-42. - -[121] John xv. 5; Mark xii. 41; Luke xii. 48. - -[122] Matt. v. 16; Gal. 6-10; 1 Pet. ii. 12; Heb. x. 24; Tit. iii. -8, 14; ii. 7; Eph. ii. 10; 1 Tim. ii. 10; v. 10; Acts ix. 36. - -[123] Matt. xxv. 14, 15. - -[124] 1 Tim. vi. 18; 1 Cor. iv. 1, 2; Luke xvi. 10; 1 Tim. v. 25. - - - - -CHAPTER XXIX. - -DIRECTIONS FOR THE AGED (AND WEAK). - - -HAVING before opened the duties of children to God, and to -their parents, I shall give no other particular directions to the -young, but shall next open the special duties of the aged. - -_Direct._ I. The old and weak have a louder call from God than -others, to be accurate in examining the state of their souls, and -making their calling and election sure.[125] Whether they are yet -regenerate and sanctified or not, is a most important question -for every man to get resolved; but especially for them that are -nearest to their end. Ask counsel, therefore, of some able, faithful -minister or friend, and set yourselves diligently to try your title to -eternal life, and to cast up your accounts, and see how all things -stand between God and you; and if you should find yourselves in an -unrenewed state, as you love your souls, delay no longer, but -presently be humbled for your so long and sottish neglect of so -necessary and great a work. Go, open your case to some able minister, -and lament your sin, and fly to Christ, and set your hearts on God, as -your felicity, and change your company and course, and rest not any -longer in so dangerous and miserable a case: the more full directions -for your conversion I have given before, in the beginning of the book, -and in divers others; and therefore shall say no more to such, it -being others that I am here especially to direct. - -_Direct._ II. Cast back your eyes upon the sins of all your life, -that you may perceive how humble those souls should be, that have -sinned so long as you have done; and may feel what need you have of -Christ, to pardon so long a life of sin. Though you have repented and -been justified long ago, yet you have daily sinned since you were -justified; and though all be forgiven that is repented of, yet must it -be still before your eyes, both to keep you humble, and continue the -exercise of that repentance, and drive you to Christ, and make you -thankful. Yea, your forgiveness and justification are yet short of -perfection, (whatever some may tell you to the contrary,) as well as -your sanctification. For, 1. Your justification is yet given you, but -conditionally as to its continuance, even upon condition of your -perseverance. 2. And the temporal chastisement, and the pains of -death, and the long absence of the body from heaven, and the present -wants of grace, and comfort, and communion with God, are punishments -which are not yet forgiven executively. 3. And the final sentence of -justification at the day of judgment, (which is the perfectest sort,) -is yet to come: and therefore you have still reason enough to review -and repent of all that is past, and still pray for the pardon of all -the sins that ever you committed, which were forgiven you before. So -many years' sinning should have a very serious repentance, and lay you -low before the Lord. - -_Direct._ III. Cleave closer now to Christ than ever. Remembering -that you have a life of sin, for him to answer for, and save you from. -And that the time is near, when you shall have more sensible need of -him, than ever you have had. You must shortly be cast upon him as your -Saviour, Advocate, and Judge, to determine the question, what shall -become of you unto all eternity, and to perfect all that ever he hath -done for you, and accomplish all that you have sought and hoped for. -And now your natural life decayeth, it is time to retire to him that -is your Root, and to look to the "life that is hid with Christ in -God," Col. iii. 4; and to him that is preparing you a mansion with -himself; and whose office it is to receive the departing souls of true -believers. Live therefore in the daily thoughts of Christ, and comfort -your souls in the belief of that full supply and safety which you have -in him. - -_Direct._ IV. Let the ancient mercies and experiences of God's love, -through all your lives, be still before you, and fresh upon your -minds, that they may kindle your love and thankfulness to God, and may -feed your own delight and comfort, and help you the easier to submit -to future weaknesses and death. Eaten bread must not be forgotten: a -thankful remembrance preserveth all your former mercies still fresh -and green; the sweetness and benefit may remain, though the thing -itself be past and gone. This is the great privilege of an aged -christian; that he hath many years' mercy more to think on, than -others have. Every one of those mercies was sweet to you by itself, at -the time of your receiving it; (except afflictions, and misunderstood -and unobserved mercies;) and then how sweet should all together be! If -unthankfulness have buried any of them, let thankfulness give them now -a resurrection. What delightful work is it for your thoughts, to look -back to your childhood, and remember how mercy brought you up, and -conducted you to every place that you have lived in; and provided for -you, and preserved you, and heard your prayers, and disposed of all -things for your good; how it brought you under the means of grace, and -blessed them to you; and how the Spirit of God began and carried on -the work of grace upon your hearts! I hope you have recorded the -wonders of mercy ever upon your hearts, with which God hath filled up -all your lives. And is it not a pleasant work in old age to ruminate -upon them? If a traveller delight to talk of his travels, and a -soldier or seaman upon his adventures, how sweet should it be to a -christian to peruse all the conduct of mercy through his life, and all -the operations of the Spirit upon his heart. Thankfulness taught men -heretofore, to make their mercies, as it were, attributes of their -God. As "the God that brought them out of the land of Egypt," was the -name of the God of Israel. And, Gen. xlviii. 15, Jacob delighteth -himself in his old age, in such reviews of mercy: "The God which fed -me all my life long unto this day. The angel which redeemed me from -all evil, bless the lads." Yea, such thankful reviews of ancient -mercies, will force an ingenuous soul to a quieter submission to -infirmities, sufferings, and death; and make us say as Job, "Shall we -receive good at the hands of God, and not evil?" and as old Simeon, -"Lord, now lettest thou thy servant depart in peace." It is a powerful -rebuke of all discontents, and maketh death itself more welcome, to -think how large a share of mercy we have had already in the world. - -_Direct._ V. Draw forth the treasure of wisdom and experience, -which you have been so long in laying up, to instruct the ignorant, -and warn the unexperienced and ungodly that are about you. Job xxxii. 7, -"Days should speak, and multitude of years should teach wisdom." -Tit. ii. 3-5, "The aged women must teach the young women to be sober, -to love their husbands and children, to be discreet, chaste, keepers -at home, good, obedient to their own husbands, that the word of God be -not blasphemed." It is supposed that time and experience hath taught -you more than is known to raw and ignorant youth. Tell them what you -have suffered by the deceits of sin: tell them the method and danger -of temptations: tell them what you lost by delaying your repentance; -and how God recovered you; and how the Spirit wrought upon your souls: -tell them what comforts you have found in God; what safety and -sweetness in a holy life; how sweet the holy Scriptures have been to -you; how prayers have prevailed, how the promises of God have been -fulfilled; and what mercies and great deliverances you have had. Tell -them how good you have found God; and how bad you have found sin; and -how vain you have found the world. Warn them to resist their fleshly -lusts, and to take heed of the insnaring flatteries of sin: acquaint -them truly with the history of public sins, and judgments, and mercies -in the times which you have lived in. God hath made this the duty of -the aged, that the "fathers should tell the wonders of his works and -mercies to their children, that the ages to come may praise the Lord," -Deut. iv. 10; Psal. lxxviii. 4-6. - -_Direct._ VI. The aged must be examples of wisdom, gravity, and -holiness unto the younger. Where should they find any virtues in -eminence, if not in you, that have so much time, and helps, and -experiences? It may well be expected that nothing but savoury, wise, -and holy, come from your mouths; and nothing unbeseeming wisdom and -godliness, be seen in your lives. Such as you would have your children -after you to be, such show yourselves to them in all your -conversation. - -_Direct._ VII. Especially it belongeth to you, to repress the -heats, and dividing, contentious, and censorious disposition of the -younger sorts of professors of godliness. They are in the heat of -their blood, and want the knowledge and experience of the aged to -guide their zeal: they have not their senses yet exercised in -discerning good and evil, Heb. v. 12: they are not able to try the -spirits: they are yet but as children, apt to be tossed to and fro, -and "carried up and down with every wind of doctrine, after the craft -and subtlety of deceivers," Eph. iv. 14. The novices are apt to be -puffed up with pride, and "fall into the condemnation of the devil," -1 Tim. iii. 6. They never saw the issue of errors, and sects, and -parties, and what divisions and contentions tend to, as you have done. -And therefore it belongeth to your gravity and experience to call them -unto unity, charity, and peace, and to keep them from proving -firebrands in the church, and rashly overrunning their understandings -and the truth. - -_Direct._ VIII. Of all men you must live in the greatest contempt -of earthly things, and least entangle yourselves in the love or -needless troubles of the world: you are like to need it and use it but -a little while; a little may serve one that is so near his journey's -end: you have had the greatest experience of its vanity: you are so -near the great things of another world, that methinks you should have -no leisure to remember this, or room for any unnecessary thoughts or -speeches of it. As your bodies are less able for worldly employment -than others, so accordingly you are allowed to retire from it more -than others, for your more serious thoughts of the life to come. It is -a sign of the bewitching power of the world, and of the folly and -unreasonableness of sin, to see the aged usually as covetous as the -young; and men that are going out of the world, to love it as fondly, -and scrape for it as eagerly, as if they never looked to leave it. You -should rather give warning to the younger sort, to take heed of -covetousness, and of being insnared by the world, and while they -labour in it faithfully with their hands, to keep their hearts -entirely for God. - -_Direct._ IX. You should highly esteem every minute of your time, -and lose none in idleness or unnecessary things; but be always doing -or getting some good; and do what you do with all your might. For you -are sure now that your time will not be long: how little have you left -to make all the rest of your preparation in for eternity! The young -may die quickly, but the old know that their time will be but short. -Though nature decay, yet grace can grow in life and strength; and when -"your outward man perisheth, the inner man may be renewed day by day," -2 Cor. iv. 16. Time is a most precious commodity to all; but -especially to them that have but a little more to determine the -question in, Whether they must live in heaven or hell for ever. Though -you cannot do your worldly businesses as heretofore, yet you have -variety of holy exercises to be employed in; bodily ease may beseem -you, but idleness is worse in you than in any. - -_Direct._ X. When the decay of your strength, or memory, or -parts, doth make you unable to read, or pray, or meditate by -yourselves, so much or so well as heretofore, make the more use of the -more lively gifts and help of others. Be the more in hearing others, -and in joining with them in prayer; that their memory, and zeal, and -utterance may help to lift you up and carry you on. - -_Direct._ XI. Take not a decay of nature, and of those gifts and -works which depend thereon, for a decay of grace. Though your memory, -and utterance, and fervour of affection, abate as your natural heat -abateth, yet be not discouraged; but remember, that you may for all -this grow in grace. If you do but grow in holy wisdom and judgment, -and a higher esteem of God and holiness, and a greater disesteem of -all the vanities of the world, and a firmer resolution to cleave to -God and trust on Christ, and never to turn to the world and sin; this -is your growth in grace. - -_Direct._ XII. Be patient under all the infirmities and inconveniencies -of old age. Be not discontented at them, repine not, nor grow peevish -and froward to those about you. This is a common temptation which the -aged should carefully resist. You knew at first that you had a body -that must decay: if you would not have had it till a decaying age, why -were you so unwilling to die? If you would, why do you repine? Bless -God for the days of youth, and strength, and health, and ease which -you have had already! and grudge not that corruptible flesh decayeth. - -_Direct._ XIII. Understand well that passive obedience is that -which God calleth you to in your age and weakness, and in which you -must serve and honour him in the conclusion of your labour. When you -are unfit for any great or public works, and active obedience hath not -opportunity to exercise itself as heretofore, it is then as acceptable -to God that you honour him by patient suffering. And therefore it is a -great error of them that wish for the death of all that are impotent, -decrepit, and bedrid, as if they were utterly unserviceable to God. I -tell you, it is no small service that they may do, not only by their -prayers, and their secret love to God, but by being examples of faith, -and patience, and heavenly-mindedness, and confidence and joy in God, -to all about them. Grudge not then if God will thus employ you. - -_Direct._ XIV. Let your thoughts of death, and preparations for -it, be as serious as if death were just at hand. Though all your life -be little enough to prepare for death, and it be a work that should be -done as soon as you have the use of reason, yet age and weakness call -louder to you, presently to prepare without delay. Do therefore all -that you would fain find done, when your last sickness cometh; that -unreadiness to die may not make death terrible, nor your age -uncomfortable. - -_Direct._ XV. Live in the joyful expectation of your change, as -becometh one that is so near to heaven, and looketh to live with -Christ for ever. Let all the high and glorious things, which faith -apprehendeth, now show their power in the love, and joy, and longings -of your soul. There is nothing in which the weak and aged can more -honour Christ and do good to others, than in joyful expectation of -their change, and an earnest desire to be with Christ. This will do -much to convince unbelievers, that the promises are true, and that -heaven is real, and that a holy life is indeed the best, which hath so -happy an end. When they see you highest in your joys, at the time -when others are deepest in distress: and when you rejoice as one that -is entering upon his happiness, when all the happiness of the ungodly -is at an end; this will do more than many sermons, to persuade a -sinner to a holy life. I know that this is not easily attained; but a -thing so sweet and profitable to yourselves, and so useful to the good -of others, and so much tending to the honour of God, should be -laboured after with all your diligence: and then you may expect God's -blessing on your labours. Read to this use the fourth part of my -"Saints' Rest." - -[125] In Augustine's speech to the people of Hippo, for Eradius his -succession, he saith, In infantia speratur pueritia, et in pueritia -speratur adolescentia, in adolescentia speratur juventus, in juventute -speratur gravitas, et in gravitate speratur senectus: utrum contingat -incertum est; est tamen quod speretur. Senectus autem aliam ætatem -quam speret, non habet. Vid. Papor. Massor. in vita Coelesti. fol. 58. - - - - -CHAPTER XXX. - -DIRECTIONS FOR THE SICK. - - -THOUGH the chief part of our preparation for death be in the time of -health, and it is a work for which the longest life is not too long; -yet because the folly of unconverted sinners is so great, as to forget -what they were born for till they see death at hand, and because there -is a special preparation necessary for the best, I shall here lay down -some directions for the sick. And I shall reduce them to these four -heads: 1. What must be done to make death safe to us, that it may be -our passage to heaven and not to hell. 2. What must be done to make -sickness profitable to us. 3. What must be done to make death -comfortable to us, that we may die in peace and joy. 4. What must be -done to make our sickness profitable to others about us. - - -_Tit. 1. Directions for a Safe Death, to secure our Salvation._ - -The directions of this sort are especially necessary to the -unconverted, impenitent sinner; yet needful also to the godly -themselves; and therefore I shall distinctly speak to both. - - -I. _Directions for an Unconverted Sinner in his Sickness._ - -It is a very dreadful case to be found by sickness in an unconverted -state. There is so great a work to be done, and so little time to do -it in, and soul and body so unfit and undisposed for it, and the -misery so great (even everlasting torment) that will follow so -certainly and so quickly if it be undone, that one would think it -should overwhelm the understanding and heart of any man with -astonishment and horror, to foresee such a condition in the time of -his health; much more to find himself in it in his sickness. And -though one would think that the near approach of death, and the -nearness of another world, should be irresistibly powerful to convert -a sinner, so that few or none should die unconverted, however they -lived; yet Scripture and sad experience declare the contrary, that -most men die, as well as live, in an unsanctified and miserable state. -For, 1. A life of sin doth usually settle a man in ignorance or -unbelief, or both; so that sickness findeth him in such a dungeon of -darkness, that he is but lost and confounded in his fears, and knoweth -not whither he is going, nor what he hath to do. 2. And also sin -woefully hardeneth the heart, and the long-resisted Spirit of God -forsaketh them, and giveth them over to themselves in sickness, who -would not be ruled and sanctified by him in their health: and such -remain like blocks or beasts even to the last. 3. And the nature of -sickness and approaching death doth tend more to affright than to -renew the soul; and rather to breed fear and trouble than love. And -though grief and fear be good preparatives and helps, yet it is the -love of God and holiness in which the soul's regeneration and -renovation doth consist; and there is no more holiness than there is -love and willingness. And many a one that is affrighted into strong -repentings, and cries, and prayers, and promises, and seem to -themselves and others to be converted, do yet either die in their sins -and misery, or return to their unholy lives when they recover, being -utter strangers to that true repentance which reneweth the heart, as -sad experience doth too often testify. 4. And many poor sinners -finding that they have so short a time, do end it in mere amazement -and terror, not knowing how to compose their thoughts, to examine -their hearts and lives, nor to exercise faith in Christ, nor to follow -any directions that are given them; but lie in trembling and -astonishment, wholly taken up with the fears of death, much worse than -a beast that is going to be butchered. 5. And the very pains of the -body do so divert or hinder the thoughts of many, that they can scarce -mind any spiritual things, with such a composedness as is necessary to -so great a work. 6. And the greatest number being partly confounded in -ignorance, and partly withheld by backwardness and undisposedness, and -partly disheartened by thinking it impossible to become new creatures, -and get a regenerate, heavenly heart on such a sudden, do force -themselves to hope that they shall be saved without it, and that -though they are sinners, yet that kind of repentance which they have, -will serve the turn and be accepted, and God will be more merciful -than to damn them. And this false hope they think they are -necessitated to take up. For there is but two other ways to be taken: -the one is, utterly to despair; and both Scripture, and reason, and -nature itself are against that: the other way is, to be truly -converted and won to the love of God and heaven by a lively faith in -Jesus Christ; and they have no such faith; and to this they are -strange and undisposed, and think it impossible to be done. And if -they must have no hopes but upon such terms as these, they think they -shall have none at all. Or else if they hear that there is no other -hope, and that none but the holy can be saved, they will force -themselves to hope that they have all this, and that they are truly -converted, and become new creatures, and do love God and holiness -above all: not because indeed it is so, but because they would have it -so, for fear of being damned. And instead of finding that they are -void of faith, and love, and holiness, and labouring to get a renewed -soul, they think it a nearer way to make themselves believe that it is -so already: and thus in their presumption, self-deceiving, and false -hopes, they linger out that little time that is left them to be -converted in, till death open their eyes, and hell do undeceive them. -7. And the same devil, and wicked men his instruments, that kept them -in health from true repentance, will be as diligent to keep them from -it in their sickness; and will be loth to lose all at the last cast, -which they had been winning all the time before. And if the devil can -but keep them in his power, till sickness come and take them up with -pain and fear, he will hope to keep them a few days longer, till he -have finished that which he had begun and carried on so far. And if -there be here and there one, that will be held no longer by false -hopes and presumption, he will at last think to take them off by -desperation, and make them believe that there is no remedy. - -And indeed it is a thing so difficult, and unlikely, to convert a -sinner in all his pain and weakness at the last, that even the godly -friends of such do many times even let them alone, as thinking that -there is little or no hope. But this is a very sinful course: as long -as there is life, there is some hope. And as long as there is hope, we -must use the means. A physician will try the best remedies he hath, in -the most dangerous disease which is not desperate: for when it is -certain that there is no hope without them, if they do no good, they -do no harm. So must we try the saving of a poor soul, while there is -life and any hope; for if once death end their time and hopes, it will -be then too late; and they will be out of our reach and help for ever. -To those that sickness findeth in so sad a case, I shall give here but -a few brief directions, because I have done it more at large in the -first part and first chapter, whither I refer them. - -[Sidenote: For examination.] - -_Direct._ I. Set speedily and seriously to the judging of -yourselves, as those that are going to be judged of God. And do it in -the manner following. 1. Do it willingly and resolvedly, as knowing -that it is now no time to remain uncertain of your everlasting state, -if you can possibly get acquainted with it. Is it not time for a man -to know himself, whether he be a sanctified believer or not, when he -is just going to appear before his Maker, and there be judged as he is -found? - -2. Do it impartially; as one that is not willing to find himself -deceived, as soon as death hath acquainted him with the truth. O take -heed, as you love your souls, of being foolishly tender of yourselves, -and resolving for fear of being troubled at your misery, to believe -that you are safe, whether it be true or false. This is the way that -thousands are undone by. Thinking that you are sanctified will neither -prove you so, nor make you so; no more than thinking that you are -well, will prove or make you well. And what good will it do you to -think you are pardoned and shall be saved, for a few days longer, and -then to find too late in hell that you were mistaken? Is the ease of -so short a deceit worth all the pain and loss that it will cost you? -Alas, poor soul! God knoweth it is not needlessly to affright thee, -that we desire to convince thee of thy misery! We do not cruelly -insult over thee, or desire to torment thee. But we pity thee in so -sad a case: to see an unsanctified person ready to pass into another -world, and to be doomed unto endless misery, and will not know it till -he is there. Our principal reason of opening your danger is, because -it is necessary to your escaping it: if soul diseases were like bodily -diseases, which may sometimes be cured without the patient's knowing -them, and the danger of them, we would never trouble you at such a -time as this. But it will not be so done; you must understand your -danger, if you will be saved from it: therefore be impartial with -yourself if you are wise, and be truly willing to know the worst. 3. -In judging yourselves, proceed by the same rule or law that God will -judge you by; that is, by the word of God revealed in the gospel. For -your work now is not to steal a little short-lived quiet to your -consciences, but to know how God will judge your souls, and whether he -will doom you to endless joy or misery: and how can you know this, but -by that law or rule that God will judge you by? And certainly God will -judge you by the same law or rule by which he governed you, or which -he gave you to live by in the world. It will go never the better or -worse there with any man, for his good or bad conceits of himself, if -they were his mistakes; but just what God has said in his word that he -will do with any man, that will he do with him in the day of judgment. -All shall be justified whom the gospel justifieth; and all shall be -condemned that it condemneth: and therefore judge yourself by it: by -what signs you may know an unsanctified man, I have told you before, -part i. chap. i. direct. 8. And by what signs true grace may be known, -I told you before, in preparation for the sacrament. 4. If you cannot -satisfy yourself about your own condition, advise with some godly, -able minister, or other christian that is best acquainted with you; -that knoweth how you have lived towards God and man: or at least, open -all your heart and life to him that he may know it; and if he tell you -that he feareth you are yet unsanctified, you have the more reason to -fear the worst. But then be sure that he be not a carnal, ungodly, -worldly man himself; for they that flatter and deceive themselves, are -not unlike to do so by others. Such blind deceivers will daub over -all, and bid you never trouble yourself; but even comfort you as they -comfort themselves, and bid you believe that all is well, and it will -be well; or will make you believe that some forced confession and -unsound repentance will serve instead of true conversion. But a man -that is going to the bar of God, should be loth to be deceived by -himself, or others. - -[Sidenote: For humiliation and repentance.] - -_Direct._ II. If by a due examination you find yourself unsanctified, -bethink you seriously of your case, both what you have done, and what -a condition you are in, till you are truly humbled, and willing of any -conditions that God shall offer you for your deliverance. Consider how -foolishly you have done, how rebelliously, how unthankfully, to -forsake your God, and forget your souls, and lose all your time, and -abuse all God's mercies, and leave undone the work that you were made, -and preserved, and redeemed for! Alas, did you never know till now -that you must die? and that you had all your time to make preparation -for an endless life which followeth death? Were you never warned by -minister, or friend? Were you never told of the necessity of a holy, -heavenly life; and of a regenerate, sanctified state, till now? O what -could you have done more unwisely, or wickedly, than to cast away a -life that eternal life so much depended on; and to refuse your -Saviour, and his grace and mercies, till your last extremity? Is this -the time to look after a new birth, and to begin your life, when you -are at the end of it? O what have you done to delay so great a work -till now! And now if you die before you are regenerate, you are lost -for ever. O humble your souls before the Lord! Lament your folly; and -presently condemn yourselves before him, and make out to him for mercy -while there is hope. - -[Sidenote: For faith in Christ.] - -_Direct._ III. When you are humbled for your sin and misery, and -willing of mercy upon any terms, believe that yet your case is not -remediless, but that Jesus Christ hath given himself to God, a -sacrifice for your sins, and is so sure and all-sufficient a Saviour, -that yet nothing can hinder you from pardon and salvation, but your -own impenitence and unbelief. Come to him therefore as the Saviour of -souls, that he may teach you the will of God, and reconcile you to his -Father, and pardon your sins, and renew you by his Spirit, and -acquaint you with his Father's love, and save you from damnation, and -make you heirs of life eternal. For all this may yet possibly be done, -as short as your time is like to be: and it will yet be long of you, -if it be not done. The covenant of grace doth promise pardon and -salvation to every penitent believer whenever they truly turn to God, -without excepting any hour, or any person, in all the world. Nothing -but an unbelieving, hardened heart, resisting his grace, and unwilling -to be holy, can deprive you of pardon and salvation, even at the -last. It was a most foolish wickedness of you to put it off till now: -but yet for all that, if you are not yet saved, it shall not be long -of Christ, but you: yet he doth freely offer you his mercy, and he -will be your Lord and Saviour if you will not refuse him: yet the -match shall not break on his part: see that it break not on your part, -and you shall be saved. Know therefore what he is, as God and man, and -what a blessed work he hath undertaken, to redeem a sinful, miserable -world; and what he hath already done for us, in his life and doctrine, -in his death and sufferings, by his resurrection and his covenant of -grace, and what he is now doing at his Father's right hand, in making -intercession for penitent believers, and what an endless glory he is -preparing for them, and how he will save to the uttermost all that -come to God by him. O yet let your heart even leap for joy, that you -have an all-sufficient, willing, gracious Saviour, whose grace -aboundeth more than sin aboundeth. If the devils and poor damned souls -in hell were yet but in your case, and had your offers and your hopes, -how glad do you imagine they would be! Cast yourselves therefore in -faith and confidence upon this Saviour; trust your souls upon his -sacrifice and merit, for the pardon of your sins, and peace with God; -beg of him yet the renewing grace of his Spirit; be willing to be made -holy, and a new creature, and to live a holy life if you should -survive; resolve to be wholly ruled by him; and give up yourself -absolutely to him as your Saviour, to be justified, and sanctified, -and saved by him, and then trust in him for everlasting happiness! O -happy soul, if yet you can do thus, without deceit. - -[Sidenote: For a new heart, and the love of God, and a resolution for -a holy, obedient life.] - -_Direct._ IV. Believe now and consider what God is and will be to -your soul, and what love he hath showed to you by Christ, and what -endless joy and glory you may have with him in heaven for ever, -notwithstanding all the sins that you have done: and think what the -world and the flesh have done for you, in comparison of God: think of -this till you fall in love with God, and till your hearts and hopes -are set on heaven, and turned from this world and flesh, and till you -feel yourself in love with holiness, and till you are firmly resolved -in the strength of Christ to live a holy life, if God recover you: and -then you are truly sanctified, and shall be saved if you die in this -condition. Take heed that you take not a repentance and good purposes -which come from nothing but fear, to be sufficient; if you recover, -all this may die again, when your fear is over: you are not -sanctified, nor hath God your hearts, till your love be to him: that -which you do through fear alone, you had rather not do if you might be -excused; and therefore your hearts are still against it. When the -feeling of God's unspeakable love in Christ, doth melt and overcome -your hearts; when the infinite goodness of God himself, and his -mercies to your souls and bodies, do make you take him as more lovely -and desirable than all the world; when you so believe the heavenly -joys above, as to desire them more than earthly pleasures; when you -love God better than worldly prosperity, and when a life of such love -and holiness seemeth better to you, than all the merriments of -sinners, and you had rather be a saint, than the most prosperous of -the ungodly, and are firmly resolved for a holy life, if God recover -you, then are you indeed in a state of grace, and not till then: this -must be your case, or you are undone for ever. And therefore meditate -on the love of Christ, and the goodness of God, and the joys of -heaven, and the happiness of saints, and the misery of worldlings and -ungodly men; meditate on these till your eyes be opened, and your -hearts be touched with a holy love, and heaven and holiness be the -very things that you desire above all; and then you may boldly go to -God, and believe that all your sins are pardoned; and it is not bare -terror, but these believing thoughts of God, and heaven, and Christ, -and love, that must change your hearts and do the work. - -These four directions truly practised, will yet set you on safe -ground, as sad and dangerous as your condition is; but it is not the -hearing of them, or the bare approbation of them, that will serve the -turn. To find out your sinful, miserable state, and to be truly -humbled for it, and to discern the remedy which you have in Christ, -and penitently and believingly to enter into his covenant, and to see -that your happiness is wholly in the love and fruition of God, and to -believe the glory prepared for the saints, and to prefer it before all -the prosperity of the world, and love it, and set your hearts upon it, -and to resolve on a holy life if you should recover, forsaking this -deceitful world and flesh; all this is a work that is not so easily -done as mentioned, and requireth your more serious, fixed thoughts; -and indeed had been fitter for your youthful vigour, than for a -painful, weak, distempered state. But necessity is upon you; it must -needs be yet done, and thoroughly and sincerely done, or you are lost -for ever. And therefore do it as well as you can, and see that your -hearts do not trifle and deceive you. In some respect you have greater -helps than ever you had before; you cannot now keep up your -hard-heartedness and security, by looking at death as a great way off. -You have now fuller experience, than ever you had before, what the -flesh and all its pleasures will come to, and what good your sinful -sports, and recreations, and merriments will do you; and what all the -riches, and greatness, and gallantry, and honours of the world are -worth, and what they will do for you in the day of your necessity. You -stand so near another world, and must so quickly appear before the -Lord, that methinks a dead and senseless heart should no longer be -able to make you slight your God, your Saviour, and your endless life: -and one would think that the flesh, and world, should never be able to -deceive you any more. O happy soul, if yet at last you are not only -frightened into an unsound repentance, but can hate all sin, and love -the Lord, and trust in Christ, and give up yourself entirely to him, -and set your heart upon that blessed life, where you may see and love -him perfectly for ever! - -[Sidenote: Of late repentance.] - -_Quest._ But will so late repentance serve the turn, for one that -hath been so long ungodly? - -_Answ._ Yes, if it be sincere: but there is all the doubt; and -that is it that your salvation now dependeth on. - -_Quest._ But how may I know whether it be sincere? - -_Answ._ 1. If you be not only frighted into it, but your very heart, -and will, and love are changed. 2. If it extend both to the end, and -the necessary means: so that you love God and the joys of heaven, -above all earthly prosperity and pleasure; and also you had rather be -perfectly holy, than live in all the delights of sin. And if you hate -every known sin, and love the holy ways and servants of God, and this -unfeignedly: this is a true change. 3. And if this repentance and -change be such as will hold, if God should recover you, and would show -itself in a new, and holy, and self-denying life; which certainly it -will do, if it come not only from fear, but from love: but if you -renounce the world, and the flesh, against your wills, because you -know there is no remedy; and if you bid farewell to your worldly, -sinful pleasures, not because you love God better, but because you -cannot keep them, though you would; and if you take not God and heaven -as your best, but only for better than hell; but not as better than -worldly prosperity, which yet you would choose, if you had your -choice; this kind of repentance will never save you; and if you should -recover, it would vanish away, and come to nothing, as soon as your -fears of death are over, and you are returned to your worldly delights -again. Though now in your extremity you cry out never so confidently, -Oh I had rather have heaven than earth, and I had rather have Christ -and holiness, than all the pleasures and prosperity of sinners; yet if -it be not from a renewed, sanctified heart, that had rather be such -indeed, but from mere necessity and fear and against the habit of your -hearts and wills; this is but such a repentance as Judas had, that is -neither sincere at present, nor if you recover, will hold you to a -holy life. - - -II. _Directions to the Sanctified, for a safe Departure._ - -When the soul is truly converted and sanctified, the principal -business is despatched, that is necessary to a safe departure: but yet -I cannot say that there is no more to be done. They were godly persons -that were exhorted, 2 Pet. i. 10, "to give diligence to make their -calling and election sure;" which being (as the Greek importeth) not -only to make it known or certain, but to make it firm, doth signify -more than barely to discern it. These following duties are yet further -necessary. - -_Direct._ I. Satisfy not yourselves that once you found yourselves -sincere; but if your understandings be clear and free, renew the -trial; and if you are insufficient for it of yourself, make use of the -help of a faithful, judicious minister or friend. For when a man is -going to the bar of God, it concerneth him to make all as sure as -possibly he can. - -_Direct._ II. Review your lives, and renew your universal -repentance, for all the sins that ever you committed; and also let -your particular repentance extend to every particular sin which you -remember, but especially repent of your most aggravated, soul-wounding -sins. For if your repentance be universal and true, it will also be -particular; and you will be specially humbled for your special sins: -and search deep, and see that none escape you. And think not that you -are not called to repent of them, or ask forgiveness, because you have -repented of them long ago, and received a pardon: for this is a thing -to be done even to the last. - -_Direct._ III. Renew your faith in Jesus Christ, and cast your -souls upon his merits and mediation. Satisfy not yourselves that you -have a habit of faith, and that formerly you did believe; but fly to -your trusty rock and refuge, and continue the exercise of your faith, -and again give up your souls to Christ. - -_Direct._ IV. Make it your chief work to stir up in your hearts -the love of God, and a desire to live with Christ in glory. Let those -comforting and encouraging objects which are the instruments of this, -be still in your thoughts: and if you can do this, it will be the -surest proof of your title to the crown. - -_Direct._ V. If you have wronged any by word or deed, be sure that you -do your best to right them, and make them satisfaction; and if you -have fallen out with any, be reconciled to them. Leave not other men's -goods to your heirs or executors: restore what you have wrongfully -gotten, before you leave your legacies to any. Confess your faults -where you can do no more; and ask those forgiveness whom you have -injured; and leave not men's names, or estates, or souls, under the -effects of your former wrongs, so far as you are able to make them -reparation. - -_Direct._ VI. Be still taken up in your duty to God, even that -which he now calleth you to, that you may not be found idle, or in the -sins of omission; but may be most holy and fruitful at the last. -Though sickness call you not to all the same duties, which were -incumbent on you in your health; yet think not therefore, that there -is no duty at all expected from the sick. Every season and state hath -its peculiar duties, (and its peculiar mercies,) which it much -concerneth us to know. I shall anon tell you more particularly what -they are. - -_Direct._ VII. Be specially fortified and vigilant against the -most dangerous temptations of Satan, by which he useth to assault the -sick. Pray now especially, that God would not lead you into -temptation, but deliver you from the evil one: for in your weakness -you may be less fit to wrestle with them, than at another time. O beg -of God, that as he hath upheld you, and preserved you till now, he -would not forsake you at last in your extremity.[126] Particularly, - -_Tempt._ I. One of the most dangerous temptations of the enemy -is, To take the advantage of a christian's bodily weakness, to shake -his faith, and question his foundations, and call him to dispute over -his principles again, Whether the soul be immortal? and there be a -heaven, and a hell? and whether Christ be the Son of God, and the -Scriptures be God's word? &c. As if this had never been questioned, -and scanned, and resolved before! It is a great deal of advantage that -Satan expecteth by this malicious course. If he could, he would draw -you from Christ to infidelity; but Christ prayeth for you, that your -faith may not fail: if he cannot do this, he would at least weaken -your faith, and hereby weaken every grace: and he would hereby divert -you from the more needful thoughts, which are suitable to your present -state; and he would hereby distract you, and destroy your comforts, -and draw you in your perplexities to dishonour God. Away therefore -with these blasphemous and unseasonable motions; cast them from you, -with abhorrence and disdain: it is no time now to be questioning your -foundations; you have done this more seasonably, when you were in a -fitter case. A pained, languishing body, and a disturbed, discomposed -mind, is unfit upon a surprise, to go back and dispute over all our -principles. Tell Satan, you owe him not so much service, nor will you -so cast away those few hours and thoughts, for which you have so much -better work. You have the witness in yourselves, even the Spirit, and -image, and seal of God. You have been converted and renewed by the -power of that word, which he would have you question; and you have -found it to be owned by the Spirit of grace, who hath made it mighty -to pull down the strongest holds of sin. Tell Satan, you will not -gratify him so much, as to turn your holy, heavenly desires, into a -wrangling with him about those truths which you have so often proved. -You will not question now, the being of that God who hath maintained -you so long, and witnessed his being and goodness to you by a life of -mercies; nor will you now question the being or truth of him that hath -redeemed you, or of the Spirit or word that hath sanctified, guided, -comforted, and confirmed you. If he tell you, that you must prove all -things, tell him, that this is not now to do; you have long proved the -truth and goodness of your God, the mercy of your Saviour, and the -power of his holy Spirit and word. It is now your work to live upon -that word, and fetch your hopes and comforts from it, and not to -question it. - -_Tempt._ II. Another dangerous temptation of Satan is, When he -would persuade you to despair, by causing you to misunderstand the -tenor of the gospel, or by thinking too narrowly and unworthily of -God's mercy, or of the satisfaction of Christ. But because this -temptation doth usually tend more to discomfort the soul, than to damn -it, I shall speak more to it under tit. 3. - -_Tempt._ III. Another dangerous temptation is, When Satan would -draw you to overlook your sins, and overvalue your graces, and be -proud of your good works; and so lay too much of your comfort upon -yourselves, and lose the sense of your need of Christ, or usurp any -part of his office or his honour. I shall afterward show you how far -you must look at any thing in yourselves: but certainly, that which -lifteth you up in pride, or encroacheth on Christ's office, or would -draw you to undervalue him, is not of God. Therefore keep humble, in -the sense of your sinfulness and unworthiness, and cast away every -motion which would carry you away from Christ, and make yourselves, -and your works, and righteousness, as a saviour to yourselves. - -_Tempt._ IV. Another perilous temptation is, By causing the -thoughts of death and the grave, and your doubts and fears about the -world to come, to overcome the love of God, and (not only the -comforts, but also) the desires and willingness of your hearts, to be -with Christ. It will abate your love to God and heaven, to think on -them with too much estrangedness and terror. The directions under tit. -3. will help you against this temptation. - -_Tempt._ V. Another dangerous temptation is fetched from the -remnants of your worldly-mindedness; when your dignity, or honour, -your house, or lands, your relations and friends, or your pleasures -and contentments, are so sweet to you, that you are loth to leave -them; and the thoughts of death are grievous to you, because it taketh -you from that which you over-love; and God and heaven are the less -desired, because you are loth to leave the world. Watch carefully -against this great temptation; observe how it seeketh the very -destruction of your grace and souls; and how it fighteth against your -love to God and heaven, and would undo all that Christ and his Spirit -have been doing so long. Observe what a root of matter it findeth in -yourselves; and therefore be the more humbled under it. Learn now what -the world is, and how little the accommodations of the flesh are -worth, when you perceive what the end of all must be. Would you never -die? would you enjoy your worldly things for ever? Had you rather have -them, than to live with Christ in the heavenly glory of the New -Jerusalem? If you had, it is your grievous sin and folly; and yet you -know that it is a desire that you can never hope to attain. Die you -must, whether you will or not! What is it, then, that you would stay -for? Is it till the world be grown less pleasant to you, and your love -and minds be weaned from it? When should that rather be than now? And -what should more effectually do it, than this dying condition that you -are in? It is time for you to spit out these unwholesome pleasures; -and now to look up to the true, the holy, the unmeasurable, everlasting -pleasures. - - -_Tit. 2. Directions how to Profit by our Sickness._ - -Whether it shall please God to recover you or not, it is no small -benefit which you may get by his visitation, if you do your part, and -faithfully improve it, according to these directions following. - -_Direct._ I. If you hear God's call to a closer trial of your -hearts, concerning the sincerity of your conversion, and thereby are -brought to a more exact examination, and come to a truer acquaintance -with your state, (be it good or bad,) the benefit may be exceeding -great. For if it be good, you may be much comforted, and confirmed, -and fitted to give thanks and praise to God; and if it be bad, you may -be awakened speedily to look about you, and seek for a recovery. - -_Direct._ II. If in the review of your lives, you find out those -sins which before you overlooked, or perceive the greatness of those -sins which you before accounted small, the benefit may be very great; -for it helps to a more deep and sound repentance, and to a stronger -resolution against all sins, if you recover. And affliction is a very -great help to us in this: many a man hath been ashamed and deeply -humbled for that same sin, when sickness did awake him, which he could -make his play-fellow before, as if there had been neither hurt nor -danger in it. - -_Direct._ III. There is many a deep corruption in the heart, -which affliction openeth and discovereth, which deceitfulness hid in -the time of prosperity; and the detecting of these is no small benefit -to the soul. When you come to part with wealth and honour, you shall -better know how much you loved them, than you could before. Mark -therefore what corruptions appear in your affliction, and how the -heart discloseth its deceits, that you may know what to repent of, and -reform. - -_Direct._ IV. When affliction calleth you to the use and exercise -of your graces, you have a great help to be better acquainted with the -strength or weakness of them. When you are called so loudly to the use -of faith, and love, and patience, and heavenly-mindedness, you may -better know what measure of every one of these you have, than you -could when you had no such help. Mark therefore what your hearts prove -in the trial, and what each grace doth show itself to be in the -exercise. - -_Direct._ V. You have a very great help now to be thoroughly -acquainted with the vanity of the world, and so to mortify all -affections unto the things below. Now judge of the value of wealth, -and honour, of plenty, and high places. Are they a comfort to a dying -man that is parting with them? Or is it any grief to a poor man when -he is dying, that he did not enjoy them? Is it not easy now to rectify -your errors, if ever you thought highly of these transitory things? O -settle it now in your firm resolution, that if God should restore you, -you would value this world at a lower rate, and set by it, and seek -it, but as it deserveth. - -_Direct._ VI. Also you have now a special help to raise your -estimation of the happiness of the saints in heaven, and of the -necessity and excellency of a holy life, and of the wisdom of the -saints on earth; and to know who maketh the wisest choice.[127] Now -you may see that it is nothing but heaven that is worth our seeking, -and that is finally to be trusted to, and will not fail us in the hour -of our distress; now you may discern between the righteous and the -wicked; between those that serve God and those that serve him not, -Mal. iii. 17, 18. Now judge whether a loose and worldly life, or a -holy, heavenly life be better? And resolve accordingly. - -_Direct._ VII. You have also now a very great help to discern the -folly of a voluptuous life, and to mortify the deeds and desires of -the flesh: when God is mortifying its natural desires, it may help -you in mortifying its sinful desires. Now judge what lust, and plays, -and gaming, and feasting, and drunkenness, and swaggering, are worth? -You see now the end of all such pleasures. Do you think them better -than the joys of heaven, and worthy the loss of a man's salvation to -attain them? Or better than the pleasures of a holy life? - -_Direct._ VIII. Also now you have a great advantage, for the -quickening of your hearts that have lost their zeal, and are cold in -prayer, and dull in meditation, and regardless of holy conference. If -ever you will pray earnestly, sure it will be now; if ever you will -talk seriously of the matters of salvation, sure it will be now. Now -you do better understand the reason of fervent prayer, and serious -religion, and circumspect walking, than you did before; and you can -easily now confute the scorns, or railings of the loose, ungodly -enemies of holiness; even as you confute the dotage of a fool, or the -ravings of a man beside himself. - -_Direct._ IX. You have a great advantage more sensibly to -perceive your dependence upon God alone; and what reason you have to -please him before all the world, and to regard his favour or -displeasure more, than all the things or persons upon earth. Now you -see how vain a thing is man; and how little the favour of all the -world can stand you in stead in your greatest necessity: now you see -that it is God, and God alone, that is to be trusted to at last; and -therefore it is God that is to be obeyed and pleased, whatever become -of all things in the world. - -_Direct._ X. You have now a great advantage to discern the -preciousness of time, and to see how carefully it should be redeemed, -and to perceive the distractedness of those men, that can waste it in -pastimes, and curiosity of dressings, and needless compliments and -visits, and a multitude of such vanities, as rob the world of that -which is more precious than gold or treasure. Now what think you of -idling and playing away your time? Now do you not think that it is -wiser to spend it in a holy preparation for the life to come, than to -cast it away upon childish fooleries, or any unnecessary worldly -things? - -_Direct._ XI. Also you have now a special help to be more serious -than ever in your preparations for death, and in your thoughts of -heaven; and so to be readier than you were before; and if sickness -help you to be readier to die, and more to set your hearts above, -whether you live or die, it will be a profitable sickness to you. - -_Direct._ XII. Let your friends about you be the witnesses of -your open confessions and resolutions, and engage them, if God should -restore you to your health, to remember you of all the promises which -you made, and to watch over you, and tell you of them whenever there -is need. By these means sickness may be improved, and be a mercy to -you. - -[Sidenote: Directions to them that recover.] - -I might next have given some special directions to them that are -recovered from sickness; but because I would not be needlessly -tedious, I refer such to what is here said already. 1. Let them but -look over these twelve directions, and see whether these benefits -remain upon their hearts. 2. Let them call to their lively -remembrance, the sense which they had, and the frame they were in, -when they made these resolutions. 3. Let them remember that sickness -will come again, even a sickness which will have no cure. And, 4. Let -them bethink themselves, how terribly conscience will be wounded, and -their souls dismayed, when the next sickness cometh, to remember that -they were unthankful for their last recovery, and how falsely they -dealt with God in the breaking of their promises. Foresee this, that -you may prevent it. - - -_Tit. 3. Directions for a Comfortable or Peaceable Death._ - -Comfort is not desirable only as it pleaseth us, but also as it -strengtheneth us, and helpeth us in our greatest duties. And when is -it more needful than in sickness, and the approach of death? I shall -therefore add such directions as are necessary to make our departure -comfortable or peaceful at the least, as well as safe. - -_Direct._ I. Because I would make this treatise no longer than I -needs must; in order to overcome the fears of death, and get a -cheerful willingness to die, I desire the sick to read over those -twenty considerations, and the following directions, which I have laid -down in my book of "Self-denial." And when the fears of death are -overcome, the great impediment of their comfort is removed. - -_Direct._ II. Misunderstand not sickness, as if it were a greater -evil than it is; but observe how great a mercy it is, that death hath -so suitable a harbinger or forerunner: that God should do so much -before he taketh us hence, to wean us from the world, and make us -willing to be gone; that the unwilling flesh hath the help of pain; -and that the senses and appetite languish and decay, which did draw -the mind to earthly things: and that we have so loud a call, and so -great a help to true repentance and serious preparation! I know to -those that have walked very close with God, and are always ready, a -sudden death may be a mercy; as we have lately known divers holy -ministers and others, that have died either after a sacrament, or in -the evening of the Lord's day, or in the midst of some holy exercise, -with so little pain, that none about them perceived when they -died.[128] But ordinarily it is a mercy to have the flesh brought down -and weakened by painful sickness, to help to conquer our natural -unwillingness to die. - -_Direct._ III. Remember whose messenger sickness is, and who it -is that calleth you to die. It is he, that is the Lord of all the -world, and gave us the lives which he taketh from us; and it is he, -that must dispose of angels and men, of princes and kingdoms, of -heaven and earth; and therefore there is no reason that such worms as -we should desire to be excepted. You cannot deny him to be the -disposer of all things, without denying him to be God: it is he that -loveth us, and never meant us any harm in any thing that he hath done -to us; that gave the life of his Son to redeem us; and therefore -thinketh not life too good for us. Our sickness and death are sent by -the same love that sent us a Saviour, and sent us the powerful -preachers of his word, and sent us his Spirit, and secretly and -sweetly changed our hearts, and knit them to himself in love; which -gave us a life of precious mercies for our souls and bodies, and hath -promised to give us life eternal; and shall we think, that he now -intendeth us any harm? Cannot he turn this also to our good, as he -hath done many an affliction which we have repined at? - -_Direct._ IV. Look by faith to your dying, buried, risen, ascended, -glorified Lord. Nothing will more powerfully overcome both the poison -and the fears of death, than the believing thoughts of him that hath -triumphed over it. Is it terrible as it separateth the soul from the -body? So it did by our Lord, who yet overcame it. Is it terrible as it -layeth the body in the grave? So it did by our Saviour; though he saw -not corruption, but quickly rose by the power of his Godhead. He died -to teach us believingly and boldly to submit to death. He was buried, -to teach us not over-much to fear a grave. He rose again to conquer -death for us, and to assure those that rise to newness of life, that -they shall be raised at last by his power unto glory; and being made -partakers of the first resurrection, the second death shall have no -power over them. He liveth as our head, that we might live by him; and -that he might assure all those that are here risen with him, and seek -first the things that are above, that though in themselves they are -dead, "yet their life is hid with Christ in God; and when Christ who -is our life shall appear, then shall we also appear with him in -glory," Col. iii. 1, 2, 4, 5. What a comfortable word is that, John -xiv. 19, "Because I live, ye shall live also." Death could not hold -the Lord of life; nor can it hold us against his will, who hath the -"keys of death and hell," Rev. i. 18. He loveth every one of his -sanctified ones much better than you love an eye, or a hand, or any -other member of your body, which you will not lose if you are able to -save it. When he ascended, he left us that message full of comfort for -his followers, John xx. 17, "Go to my brethren, and say unto them, I -ascend unto my Father, and your Father; to my God, and your God." -Which, with these two following, I would have written before me on my -sick bed. "If any man serve me, let him follow me; and where I am, -there also shall my servant be," John xii. 26. And, "Verily, I say -unto thee, to-day shalt thou be with me in paradise," Luke xxiii. 43. -Oh what a joyful thought should it be to a believer, to think when he -is a dying, that he is going to his Saviour, and that our Lord is -risen and gone before us, to prepare a place for us, and take us in -season to himself, John xiv. 2-4. "As you believe in God, believe thus -in Christ; and then your hearts will be less troubled," ver. 1. It is -not a stranger that we talk of to you; but your Head and Saviour, that -loveth you better than you love yourselves, whose office it is there -to appear continually for you before God, and at last to receive your -departing souls; and into his hand it is, that you must then commend -them, as Stephen did, Acts vii. 59. - -_Direct._ V. Choose out some promises most suitable to your -condition, and roll them over and over in your mind, and feed and live -on them by faith. A sick man is not (usually) fit to think of very -many things; and therefore two or three comfortable promises, to be -still before his eyes, may be the most profitable matter of his -thoughts; such as those three which I named before. If he be most -troubled with the greatness of his sin, let it be such as these: "God -so loved the world, that he gave his only begotten Son, that whosoever -believeth in him should not perish, but have everlasting life," John -iii. 16. "And by him all that believe are justified from all things, -from which ye could not be justified by the law of Moses," Acts -xiii. 39. "For I will be merciful unto their unrighteousness, and -their sins and iniquities will I remember no more," Heb. viii. 12. If -it be the weakness of his grace that troubleth him, let him choose -such passages as these: "He shall gather the lambs with his arm, and -carry them in his bosom, and shall gently lead those that are with -young," Isa. xl. 11. "The flesh lusteth against the Spirit, and the -Spirit against the flesh, and these are contrary one to the other; so -that ye cannot do the things that ye would," Gal. v. 17. "The spirit -is willing, but the flesh is weak," Matt. xxvi. 41. "All that the -Father giveth me, shall come to me; and him that cometh to me, I will -in no wise cast out," John vi. 37. "The apostles said unto the Lord, -Increase our faith," Luke xvii. 5. If it be the fear of death, and -strangeness to the other world, that troubleth you, remember the words -of Christ before cited, and 2 Cor. v. 1-6, 8, "For we know, that if -our earthly house of this tabernacle were dissolved, we have a -building of God, an house not made with hands, eternal in the heavens. -For in this we groan, earnestly desiring to be clothed upon with our -house which is from heaven. For we that are in this tabernacle do -groan being burdened, not for that we would be unclothed, but clothed -upon, that mortality might be swallowed up of life.--We are confident, -and willing rather to be absent from the body, and present with the -Lord." "For I am in a strait between two, having a desire to depart, -and to be with Christ, which is far better," Phil. i. 23. "Blessed are -the dead which die in the Lord, from henceforth: yea, saith the -Spirit, that they may rest from their labours, and their works do -follow them," Rev. xiv. 13. "O death, where is thy sting? O grave, -where is thy victory?" 1 Cor. xv. 55. "Lord Jesus, receive my spirit," -Acts vii. 59. Fix upon some such word or promise, which may support -you in your extremity. - -_Direct._ VI. Look up to God, who is the glory of heaven, and the -light, and life, and joy of souls, and believe that you are going to -see his face, and to live in the perfect, everlasting fruition of his -fullest love among the glorified. If it be delectable here to know his -works, what will it be to see the cause of all? All creatures in -heaven and earth conjoined, can never afford such content and joy to -holy souls, as God alone! Oh if we knew him whom we must there behold, -how weary should we be of this dungeon of mortality! and how fervently -should we long to see his face! The chicken that cometh out of the -shell, or the infant that newly cometh out of the womb, into this -illuminated world of human converse, receiveth not such a joyful -change, as the soul that is newly loosed from the flesh, and passeth -from this mortal life to God. One sight of God by a blessed soul, is -worth more than all the kingdoms of the earth. It is pleasant to the -eyes to behold the sun; but the sun is as darkness and useless in his -glory. "And the city had no need of the sun, nor of the moon to shine -in it: for the glory of God did lighten it, and the Lamb is the light -thereof," Rev. xxi. 23. "And there shall be no more curse: but the -throne of God and of the Lamb shall be in it, and his servants shall -serve him: and they shall see his face, and his name shall be in their -foreheads: and there shall be no night there: and they need no candle, -nor light of the sun; for the Lord God giveth them light, and they -shall reign for ever and ever," Rev. xxii. 3-5. If David in the -wilderness so impatiently thirsted to appear before God, the living -God, in his sanctuary at Jerusalem, Psal. xlii. how earnestly should -we long to see his glory in the heavenly Jerusalem! The glimpse of his -back parts, was as much as Moses might behold, Exod. xxxiv. yet that -much put a shining glory upon his face, ver. 29, 30. The sight that -Stephen had when men were ready to stone him, was a delectable sight, -Acts vii. 55, 56. The glimpse of Christ in his transfiguration -ravished the three apostles that beheld it, Matt. xvii. 2, 6. Paul's -vision which rapt him up into the third heavens, did advance him above -the rest of mankind! But our beatifical sight of the glory of God, -will very far excel all this. When our perfected bodies shall have the -perfect glorious body of Christ to see, and our perfected souls shall -have the God of truth, the most perfect uncreated light to know, what -more is a created understanding capable of? And yet this is not the -top of our felicity; for the understanding is but the passage to the -heart or will, and truth is but subservient to goodness: and -therefore though the understanding be capable of no more than the -beatifical vision, yet the man is capable of more; even of receiving -the fullest communications of God's love, and feeling it poured out -upon the heart, and living in the returns of perfect love; and in this -intercourse of love will be our highest joys, and this is the top of -our heavenly felicity. Oh that God would make us foreknow by a lively -faith, what it is to behold him in his glory, and to dwell in perfect -love and joy, and then death would no more be able to dismay us, nor -should we be unwilling of such a blessed change! But having spoken of -this so largely in my "Saints' Rest," I must stop here, and refer you -thither. - -_Direct._ VII. Look up to the blessed society of angels and -saints with Christ, and remember their blessedness and joy, and that -you also belong to the same society, and are going to be numbered with -them. It will greatly overcome the fears of death, to see by faith the -joys of them that have gone before us; and withal to think of their -relation to us; as it will encourage a man that is to go beyond sea, -if the far greatest part of his dearest friends be gone before him, -and he heareth of their safe arrival, and of their joy and happiness. -Those angels that now see the face of God are our special friends and -guardians, and entirely love us, better than any of our friends on -earth do! They rejoiced at our conversion, and will rejoice at our -glorification; and as they are better, and love us better, so -therefore our love should be greater to them, than to any upon earth, -and we should more desire to be with them. Those blessed souls that -are now with Christ, were once as we are here on earth; they were -compassed with temptations, and clogged with flesh, and burdened with -sin, and persecuted by the world, and they went out of the world by -sickness and death, as we must do; and yet now their tears are wiped -away, their pains, and groans, and fears are turned into inexpressible -blessedness and joy: and would we not be with them? is not their -company desirable? and their felicity more desirable? The glory of the -New Jerusalem is not described to us in vain, Rev. xxi. xxii. God will -be all in all there to us, as the only sun and glory of that world; -and yet we shall have pleasure, not only to see our glorified -Redeemer, but also to converse with the heavenly society, and to sit -down with Abraham, Isaac, and Jacob in the kingdom of God, and to love -and praise him in consort and harmony with all those holy, blessed -spirits. And shall we be afraid to follow, where the saints of all -generations have gone before us? And shall the company of our best, -and most, and happiest friends, be no inducement to us? Though it must -be our highest joy to think that we shall dwell with God, and next -that we shall see the glory of Christ, yet is it no small part of my -comfort to consider, that I shall follow all those holy persons, whom -I once conversed with, that are gone before me; and that I shall dwell -with such as Enoch and Elias, and Abraham and Moses, and Job and -David, and Peter and John, and Paul and Timothy, and Ignatius and -Polycarp, and Cyprian and Nazianzen, and Augustine and Chrysostom, and -Bernard and Gerson, and Savonarola and Mirandula, and Taulerus and -Kempisius, and Melancthon and Alasco, and Calvin and Bucholtzer, and -Bullinger and Musculus, and Zanchy and Bucer, and Paræus and Grynæus, -and Chemnitius and Gerhard, and Chamier and Capellus, and Blondel and -Rivet, and Rogers and Bradford, and Hooper and Latimer, and Hildersham -and Amesius, and Langley and Nicolls, and Whitaker and Cartwright, -and Hooker and Bayne, and Preston and Sibbes, and Perkins and Dod, and -Parker and Ball, and Usher and Hall, and Gataker and Bradshaw, and -Vines and Ash, and millions more of the family of God.[129] I name -these for my own delight and comfort; it being pleasant to me to -remember what companions I shall have in the heavenly joys and praises -of my Lord. How few are all the saints on earth, in comparison of -those that are now with Christ! And, alas, how weak, and ignorant, and -corrupt, how selfish, and contentious, and froward, are God's poor -infants here in flesh, when above there is nothing but holiness and -perfection! If knowledge, or goodness, or any excellency do make the -creatures truly amiable, all this is there in the highest degree; but -here, alas, how little have we! If the love of God, or the love of us, -do make others lovely to us, it is there and not here that these and -all perfections flourish. Oh how much now do I find the company of the -wise and learned, the godly and sincere, to differ from the company of -the ignorant, brutish, the proud and malicious, the false-hearted and -ungodly rabble! How sweet is the converse of a holy, wise, experienced -christian! Oh then what a place is the New Jerusalem; and how pleasant -will it be with saints and angels to see and love and praise the Lord. - -_Direct._ VIII. That sickness and death may be comfortable to -you, as your passage to eternity, take notice of the seal and earnest -of God, even the Spirit of grace which he hath put into your hearts. -That which imboldened Paul and such others to groan after immortality, -and to "be most willing to be absent from the body and present with -the Lord," was because God himself "had wrought or made them for it, -and given them the earnest or pledge of his Spirit," 2 Cor. v. 4, 5, 8. -For this is God's mark upon his chosen and justified ones, by which -they are "sealed up to the day of their redemption," Eph. iv. 33; -i. 13, "In whom also after ye believed, ye were sealed with that holy -Spirit of promise." 2 Cor. i. 21, 22, "God hath anointed us, and -sealed us, and given us the pledge or earnest of his Spirit into our -hearts." "This is the pledge or earnest of our inheritance," Eph. i. 14. -And what a comfort should it be to us, when we look towards heaven, to -find such a pledge of God within us! If you say, I fear I have not -this earnest of the Spirit; whence then did your desires of holiness -arise? what weaned you from the world, and made you place your hopes -and happiness above? whence came your enmity to sin, and opposition to -it, and your earnest desires after the glory of God, the prosperity of -the gospel, and the good of souls? The very love of holiness and holy -persons, and your desires to know God and perfectly love him, do show -that heavenly nature or spirit within you, which is your surest -evidence for eternal life: for that spirit was sent from heaven, to -draw up your hearts, and fit you for it; and God doth not give you -such natures, and desires, and preparations in vain. This also is -called "The witness of the Spirit with (or to) our spirit, that we are -the children of God; and if children then heirs; heirs of God, and -joint heirs with Christ," Rom. viii. 15-17. It witnesseth our -adoption, by evidencing it; as a seal or pledge doth witness our title -to that which is so confirmed to us. The nature of every thing is -suited to its use and end; God would not have given us a heavenly -nature or desire, if he had not intended us for heaven. - -[Sidenote: So Hezekiah.] - -_Direct._ IX. Look also to the testimony of a holy life, since grace -hath employed you in seeking after the heavenly inheritance. It is -unlawful and perilous to look after any works or righteousness of your -own, so as to set it in whole or in part instead of Christ, or to -ascribe to it any honour that is proper to him; as to imagine that you -are innocent, or have fulfilled the law, or have made God a -compensation by your merits or sufferings, for the sin you have -committed; but yet you must judge yourselves on your sick beds as near -as you can as God will judge you. And "he will judge every man -according to his work;" and will recompense and reward men according -to their works. Matt. xxv. 21, 34, &c. "Well done, good and faithful -servant! thou hast been faithful over a little, I will make thee ruler -over much. Come, ye blessed of my Father, inherit the kingdom prepared -for you--for I was hungry and ye fed me," &c.--Heb. v. 9, "He is the -author of eternal salvation to all them that obey him." Matt. vii. -24, 25, "Whosoever heareth these sayings of mine and doeth them, I will -liken him to a wise man that built his house upon a rock--." Rev. xxii. -"Blessed are they that do his commandments, that they may have right -to the tree of life, and may enter in by the gate into the city, for -without are dogs," &c. "Thus must you rejoice in the cross of our Lord -Jesus Christ," not only as he was crucified on it for you, but also -as you are "crucified by it to the world, and the world to you," Gal. -vi. 14. He that as a benefactor will give you that glory which you -could never deserve of him, on terms of commutative justice, (for so -no creature can deserve any thing of God,) will yet, as a righteous -governor and judge, deliver it you only on the terms of his paternal, -governing, distributive justice; and all shall receive according to -what they have done in the body. And therefore you may take comfort in -that evangelical righteousness, which consisteth in your fulfilling -the conditions of the new covenant, though you have no legal -righteousness, (which consisteth in innocency, or freedom from the -curse of the law,) but only in the merits and sacrifice of Christ. If -you are accused as being impenitent, unbelievers, or hypocrites, -Christ's righteousness will not justify you from that accusation; but -only your repentance, faith, and sincerity (wrought in you by the -Spirit of Christ). But if you can but show the evidence of this -evangelical righteousness, Christ then will justify you against all -the other accusations of guilt that can be charged on you. (Of which -more anon.) Seeing therefore the Spirit hath given you these -evidences, to difference you from the wretched world, and prove your -title to eternal life, if you overlook these, you resist your -Comforter, and can see no other ground of comfort, than every -graceless hypocrite may see. Imitate holy Paul: 2 Cor. i. 12, "For our -rejoicing is this, the testimony of our conscience, that in simplicity -and godly sincerity, not in fleshly wisdom, but by the grace of God, -we have had our conversation in the world--." 2 Tim. iv. 7, 8, "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 me at that day: and not to me -only, but to all them also that love his appearing." To look back and -see that in sincerity you have gone the way to heaven, is a just and -necessary ground of assurance, that you shall attain it. If you say, -But I have been a grievous sinner! I answer, so was Paul that yet -rejoiced after in this evidence! Are not those sins repented of and -pardoned? If you say, But I cannot look back upon a holy life with -comfort, it hath been so blotted and uneven! I answer, hath it not -been sincere, though it was imperfect? Did you not "first seek the -kingdom of God and his righteousness?" Matt. vi. 33. If you say, My -whole life hath been ungodly, till now at last that God hath humbled -me; I answer, it is not the length of time, but the sincerity of your -hearts and service, that is your evidence. If you came in at the last -hour, if now you are faithfully devoted to God, you may look with -comfort on this change at last, though you must look with repentance -on your sinful lives. - -_Direct._ X. When you see any of this evidence of your interest -in Christ, appeal to him to acquit you from all the sin that can be -charged on you; for all that believe in him are justified from all -things, from which they could not be justified by the law of Moses. -"There is no condemnation to them that are in Christ Jesus, that walk -not after the flesh, but after the Spirit," Rom. viii. 1. Whatever sin -a penitent believer hath committed, he is not chargeable with it; -Christ hath undertaken to answer for it, and justify him from it; and -therefore look not on it with terror, but with penitent shame, and -believing thankfulness, as that which shall tend to the honour of the -Redeemer, and not to the condemnation of the sinner. He hath borne our -transgressions and we are healed by his stripes.[130] - -_Direct._ XI. Look back upon all the mercies of your lives, and -think whence they came and what they signify. Love tokens are to draw -your hearts to him that sent them; these are dropped from heaven, to -entice you thither! If God have been so good to you on earth, what -will he be in glory! If he so blessed you in this wilderness, what -will he do in the land of promise! It greatly imboldeneth my soul to -go to that God, that hath so tenderly loved me, and so graciously -preserved me, and so much abounded in all sorts of mercies to me -through all my life. Surely he is good that so delighteth to do good! -And his presence must be sweet, when his distant mercies have been so -sweet! What love shall I enjoy when perfection hath fitted me for his -love, who have tasted of so much in this state of sin and imperfection! -The sense of mercy will banish the fears and misgivings of the heart. - -_Direct._ XII. Remember (if you have attained to a declining age) -what a competent time you have had already in the world. If you are -grieved that you are mortal, you might on that account have grieved -all your days; but if it be only that you die so soon, if you have -lived well, you have lived long. When I think how many years of mercy -I have had, since I was near to death, and since many younger than I -are gone, and when I think what abundance of mercy I have had in all -that time, ingenuity forbiddeth me to grudge at the season of my -death, and maketh me almost ashamed to ask for longer life. How long -would you stay, before, you would be willing to come to God? If he -desired our company no more than we do his, and desired our happiness -in heaven no more than we desire it ourselves, we should linger here -as Lot in Sodom! Must we be snatched away against our wills, and -carried by force to our Father's presence? - -_Direct._ XIII. Remember that all mankind are mortal, and you are -to go no other way than all that ever came into the world have gone -before you (except Enoch and Elias). Yea, the poor brute creatures -must die at your pleasure, to satisfy your hunger or delight. Beasts, -and birds, and fishes, even many to make one meal, must die for you. -And why then should you shrink at the entrance of such a trodden path, -which leadeth you not to hell, as it doth the wicked, nor merely to -corruption, as it doth the brutes, but to live in joy with Christ and -his church triumphant? - -_Direct._ XIV. Remember both how vile your body is, and how great -an enemy it hath proved to your soul; and then you will the more -patiently bear its dissolution. It is not your dwelling-house, but -your tent or prison, that God is pulling down. And yet even this vile -body, when it is corrupted, shall at last be changed "into the -likeness of Christ's glorious body, by the working of his irresistible -power," Phil. iii. 20, 21. And it is a flesh that hath so rebelled -against the spirit, and made your way to heaven so difficult, and put -the soul to so many conflicts, that we should the easilier submit it -to the will of justice, and let it perish for a time, when we are -assured that mercy will at last recover it. - -_Direct._ XV. Remember what a world it is that you are to leave, -and compare it with that which you are going to; and compare the life -which is near an end, with that which you are next to enter upon. Was -it not Enoch's reward when he had walked with God, to be taken to him -from a polluted world? 1. While you are here, you are yourselves -defiled; sin is in your natures, and your graces are all imperfect; -sin is in your lives, and your duties are all imperfect; you cannot be -free from it one day or hour. And is it not a mercy to be delivered -from it? Is it not desirable to you to sin no more? and to be perfect -in holiness? to know God and love him as much and more than you can -now desire? You are here every day lamenting your darkness, and -unbelief, and estrangedness from God and want of love to him. How oft -have you prayed for a cure of all this! And now would you not have it, -when God would give it you? Why hath God put that spark of heavenly -life into you, but to fight against sin, and make you weary of it? And -yet had you rather continue sinning, than have the victory and be with -Christ? 2. It is a life of grief as well as sin; and a life of cares, -and doubts, and fears! When you are at the worst, you are fearing -worse! If it were nothing but the fears of death itself, it should -make you the willinger to submit to it, that you might be past those -fears. 3. You are daily afflicted with the infirmities of that flesh, -which you are so loth should be dissolved. To satisfy its hunger and -thirst, to cover its nakedness, to provide it a habitation, and supply -all its wants, what care and labour doth it cost you! Its infirmities, -sicknesses, and pains, do make you oft weary of yourselves, so that -you "groan, being burdened," as Paul speaketh, 2 Cor. v. 3, 4, 6. And -yet is it not desirable to be with Christ? 4. You are compassed with -temptations, and are in continual danger through your weakness: and -yet would you not be past the danger? Would you have more of those -horrid and odious temptations? 5. You are purposely turned here into a -wilderness, among wild beasts; you are as lambs among wolves, and -through many tribulations you must enter into heaven. You must deny -yourselves, and take up your cross, and forsake all that you have; and -all that will live godly in Christ Jesus, must suffer persecution; in -the world you must have trouble: the seed of the serpent must bruise -your heel, before God bruise Satan under your feet! And is such a life -as this more desirable than to be with Christ? Are we afraid to land -after such storms and tempests? Is a wicked world, a malicious world, -a cruel world, an implacable world, more pleasing to us than the joy -of angels, and the sight of Christ, and God himself in the majesty of -his glory? Hath God on purpose made the world so bitter to us, and -permitted it to use us unjustly and cruelly, and all to make us love -it less, and to drive home our hearts unto himself? and yet are we so -unwilling to be gone? - -_Direct._ XVI. Settle your estates betimes, that worldly matters -may not distract or discompose you. And if God have endowed you with -riches, dispose of a due proportion to such pious or charitable uses, -in which they may be most serviceable to him that gave them you. -Though we should give what we can in the time of life and health, yet -many that have but so much as will serve to their necessary -maintenance, may well part with that to good uses at their death, -which they could not spare in the time of their health: especially -they that have no children, or such wicked children, as are like to do -hurt with all that is given them above their daily bread. - -_Direct._ XVII. If it may be, get some able, faithful guide and -comforter to be with you in your sickness, to counsel you, and resolve -your doubts, and pray with you, and discourse of heavenly things, when -you are disabled by weakness for such exercises yourselves. Let not -carnal persons disturb you with their vain babblings. Though the -difference between good company and bad, be very great in the time of -health, yet now in sickness it will be more discernible. And though a -faithful friend and spiritual pastor be always a great mercy, yet now -especially in your last necessity. Therefore make use of them as far -as your pain and weakness will permit. - -_Direct._ XVIII. Be fortified against all the temptations of -Satan by which he useth to assault men in their extremity: stand it -out in the last conflict, and the crown is yours. I shall instance in -particulars. - - -_Directions for resisting the Temptations of Satan, in the time of -Sickness._ - -_Tempt._ I. The most ordinary temptation against the comfort of -believers, (for I have already spoken of those that are against their -safety,) is to doubt of their own sincerity, and consequently of their -part in Christ. Saith the tempter, All that thou hast done, hath been -but in hypocrisy; thou wast never a true believer, nor ever didst -truly repent of sin, nor truly love God; and therefore thou are -unjustified, and shalt speedily be condemned. - -Against this temptation a believer hath two remedies. The first is, to -confute the tempter by those evidences which will prove that he hath -been sincere (such as I have often mentioned before); and by repelling -these reasonings, by which the tempter would prove him to have been a -hypocrite. As when it is objected, Thou hast repented and been humbled -but slightly and by the halves; _Answ._ Yet was it sincerely; and -weak grace is not no grace. _Object._ Thou hast been a lover of -the world, and a neglecter of thy soul, and cold in all that thou -didst for thy salvation. _Answ._ Yet did I set more by heaven -than earth; and I first sought the kingdom of God and his righteousness, -as esteeming it above all the riches of the world. _Object._ Thou -hast kept thy sins while thou wentest on in a profession of religion. -_Answ._ I had no sin but what in the habitual, ordinary temper of -my soul, I hated more than I loved it, and had rather have been -delivered from it, than have kept it, and none but what I unfeignedly -repented of. _Object._ Thou didst not truly believe the promises -of God, and the life to come; or else thou wouldst never have doubted -as thou hast done, nor sought such a kingdom with such weak desires. -_Answ._ Though my faith was weak, it overcame the world: I so far -believed the promise of another life, as that I preferred it before -this life, and was resolved rather to forsake all the world, than to -part with my hopes of that promised blessedness: and that faith is -sincere (how weak soever) that can do this. _Object._ But thou -hast done thy works to be seen of men, and been troubled when men -have not approved thee, nor honoured thee; and what was this but mere -hypocrisy? _Answ._ Though I had some hypocrisy, yet was I not a -hypocrite, because it was not in a reigning and prevalent degree: -though I too much regarded the esteem of men, yet I did more regard -the esteem of God. Thus if a christian discern his evidences, the -false reasonings of Satan are to be refuted. - -2. But ordinarily it is a readier way to take the second course, which -is, at present, to believe, and repent, and so confute Satan that -saith you are not penitent believers.[131] But then you must truly -understand what believing and repenting are; or else you may think -that you do not believe and repent when you do. Believing in Christ, -is a believing that he is the Saviour of the world, and a consent of -will that he be your Saviour, to justify you by his blood, and -sanctify you by his Spirit. To repent, is to be so sorry that you have -sinned, that if it were to do again, you would not do it (as to gross -sin and a state of sin); and the smallest infirmities, your will is so -far set against, that you desire to be delivered from them. Believing -to justification, is not the believing that you are already justified, -and your sins forgiven you; and repenting consisteth not in such -degrees of sorrow as some expect; but in the change of the mind and -will, from a life of sensuality to a life of holiness. When you know -this, then answer the tempter thus: If I should suffer thee to deprive -me of the comfort of all my former uprightness, yet shalt thou not so -deprive me of the comfort of my present sincerity, and of my hopes; I -am now too weak and distempered to try all that is past and gone. Past -actions are now known but by remembering them; and they are seldom -judged of, as indeed they then were, but according to the temper and -apprehension of the mind when it revieweth them; and I am now so -changed and weakened myself, that I cannot tell whether I truly -remember the just temper and thoughts of my heart in all that is past -or not. Nor doth it most concern me now, to know what I have been, but -to know what I am. Christ will not judge according to what I was, but -according to what he findeth me; never did he refuse a penitent, -believing soul, because he repented and believed late; I do now -unfeignedly repent of all my sins, and am heartily willing to be both -pardoned, and cleansed, and sanctified by Christ, and here I give up -myself to him as my Saviour, and to this covenant I will stand; and -this is true repenting and believing. Thus a poor christian in the -time of sickness, may ofttimes much easier clear up to himself, that -he repenteth now, than that he repented formerly; and it is his surest -way. - -_Tempt._ II. And yet sometimes he cometh with the quite contrary -temptation, and must be resisted by the contrary way. When he findeth -a christian so perplexed, and distempered with sickness, that his -understanding is disabled from any composed thoughts, then he asketh -him, Now where is thy faith and repentance? If thou hast any, or ever -hadst any, let it now appear. In this case a christian is to take up -with the remembrance of his former sincerity, and tell the tempter, I -am sure that once I gave up myself unfeignedly to my Lord; and those -that come to him, he will in no wise cast out; and if now I be -disabled from a composed exercise of grace, he will not impute my -sickness to me as my sin. - -_Tempt._ III. Another ordinary temptation is, that it is now too late; -God will not now accept repentance; the day of grace is past and -gone; or at least, a death-bed repentance is not sincere. To this the -tempted soul must reply, 1. That if faith and repentance were not -accepted at any time in this life, then God's promise were not true, -which saith, that "whosoever believeth in him shall not perish, but -have everlasting life," John iii. 16. So Luke xxiv. 47; Acts v. 31; -xi. 18; xx. 21; 2 Tim. ii. 25; 2 Pet. iii. 9. There is a time in this -life, in which some resisters of the truth are given up to their own -lusts, to the love of sin, and hatred of holiness, so that they will -not repent; but there was never a time in this life, in which God -refused to justify a true repenting sinner upon his belief in Christ. -2. That if a death-bed repentance do truly turn the heart from the -world to God, and from sin to holiness, so that the penitent person, -if he should recover, would lead a new and holy life, then that -repentance hath as sure a promise of pardon and salvation, as if it -had been sooner; and yet delay must be confessed to be dangerous to -all, and casteth men under very great difficulties, and their loss is -exceeding great, though at last they repent and are forgiven. - -_Tempt._ IV. Sometimes the tempter saith, Thou art not elected to -salvation; and God saveth none but his elect; and so puzzleth the -ignorant by setting them on doubting of their election. To this we -must answer, That every soul that is chosen to faith, and repentance, -and perseverance, is certainly chosen to salvation; and I know that -God hath chosen me to faith and repentance, because he hath given them -me; and I have reason enough to trust on him for that upholding grace, -which will cause me to persevere. - -_Tempt._ V. But, saith the tempter, Christ did not die for thee; -and no one can be saved that Christ did not die for. To this it must -be answered, That Christ died for all men, so far as to be a -sufficient sacrifice for their sins, and to make a promise of pardon -and salvation to all that will accept him and his gift; and he -entreateth all that hear the gospel to accept it; and accordingly he -will save all that consent unto his covenant. I am a sinful child of -Adam, and therefore am one that Christ became a sacrifice for; and I -consent unto his covenant, and therefore I am one that Christ by that -covenant doth justify, and will save. - -_Tempt._ VI. Sometimes the tempter troubleth the soul with -temptations to blasphemy and infidelity; and asketh him, How knowest -thou, that there is a God, or a life to come, or that souls are -immortal, or that the Scripture is true? Of this I spake before. To -this we must then answer, I abhor thy suggestions; these things I have -seen proved long ago, and I will not so far gratify thee in my -weakness and extremity, as to question and dispute these sealed -fundamental truths, no more than I will dispute whether there be a sun -or earth. - -_Tempt._ VII. Sometimes the tempter will say, At best, thou hast -no assurance of salvation, and how canst thou choose but tremble to -think of dying, when thou knowest not whether thou shalt go to heaven -or hell? To this the soul, that hath not assurance, must answer, It is -my own mistake or weakness that keepeth me unassured; and I will -neither take part with my infirmities, nor increase them by their -effects: my hopes are such as should draw up my desires, though I want -full assurance: the child delighteth in the company of the mother, and -every man of his friend; though he is not certain, that the mother or -friend will not hurt him, or take away his life. Why should I trouble -myself with improbabilities? or fear that which I have no sound reason -to fear? Rather I should be glad to die, that death may perfect my -assurance, and put an end to all my doubts and fears. - -_Tempt._ VIII. But, saith the tempter, How strange art thou to -God, and the life to come! Thou never sawest it: is it not dreadful to -enter upon an unchangeable life, in a world which thou art so great a -stranger to? _Answ._ But Christ is not a stranger to it; he seeth -it for me, and I will implicitly trust him. Where should my eyes be, -but in my head? I shall never see it till I come thither. When I have -been there a while, this darkness, and fear, and strangeness will be -gone. I was as strange to this world before I came into it, and more; -and all those holy souls in heaven, were strange to it once, as well -as I. I should therefore long to be with Christ, that I may be strange -to him no more. - -_Tempt._ IX. But, saith the tempter, thy fear and unwillingness -is a sign that thou hast no love to God, nor heavenly mind; and how -then canst thou hope to come to heaven? _Answ._ My fears come -from strangeness, and weakness of faith, and a natural enmity to -death. If I could come to Christ in joy and glory, and be perfected in -holiness, without dying, I should not be unwilling of it. God looketh -not that my nature should be willing to die; but that grace make me -willing to be with Christ; and patiently submit to so dark a passage. -Even Christ himself prayed, "that if it were possible, that cup might -pass from him." - -_Tempt._ X. But what will thy wife and children do, when thou art -gone? _Answ._ God hath more interest in them than I have; he will -look to his own without any care: doth all the world depend upon him, -and is he not to be trusted with my wife and children? - -_Tempt._ XI. But thou wilt never more be serviceable to the -church: all thy work will for ever be at an end; and there are many -things which thou mightst have done before thou diest, which will all -be lost. _Answ._ 1. I shall have higher, and holier, and sweeter -work: whether it will any thing conduce to the good of those on earth, -I know not; but I know it will more conduce to the highest, most -desirable ends. 2. As my work will be done, so my trouble, and -weariness, and fears, and sufferings from a malignant, unthankful -world will all be done. 3. And when my work is done, my reward and -everlasting rest begin. 4. And God needeth not such a worm as I! the -work is his, and it is reason that he should choose his workmen. - -_Tempt._ XII. But when thou hast said all, death will be death, -the king of terrors. _Answ._ And when thou hast said all, God -will be God, and heaven will be heaven, and Christ will be Christ, -that hath conquered death, and hath the keys or power of death and -hell: and the promise will be sure; and those that trust on him shall -never be ashamed or confounded. And therefore "the spirit is willing, -though the flesh be weak."[132] - - -_Tit. 4. Directions for doing good to others in our Sickness._ - -The whole life of a christian should be a serving of his God; and -though his body in sickness seem to be unserviceable, yet it is not -the least or lowest of his services, which he is then at last to do: -partly by his holy example, and partly by his speeches; which are both -more observed in dying men, than in any others. For now all suppose, -that if there were before any mask of hypocrisy, it is laid aside, and -the soul that is going to the bar of God will deal sincerely. And now -it is supposed, that we are delivered much from all the befooling -delusions of prosperity, and therefore fitter to be counsellors to -others. And every christian should be very desirous to do good to the -last, and be found so doing. - -_Direct._ I. Show not a distempered, impatient mind. Though pain -will be pain, and flesh will be flesh, yet show men that you have also -reason and spirit: and that it calmeth your soul, though it ease not -your body. Speak good of God, as beseemeth one that indeed believeth -that it is good for us when we are afflicted by him, and that all -shall work together for good to us.[133] Speak not a repining word -against him. Job i. 22, "In all this Job sinned not, nor charged God -foolishly." And speak not too peevishly and impatiently to those about -you; though weakness incline you to it, yet let the power of grace -appear. - -_Direct._ II. Let those that are about you see, that you take the -life to come for a reality, and that you verily expect to live with -Christ in joys for ever. Let them see this in your holy joy and -confidence, and your thankfulness to God for the grace and hopes which -he hath given through Christ. I know that a pained, languishing body, -is undisposed to express the comforts of the soul: but yet as long as -the soul is the commander, they may be expressed in some good measure, -though not with such vivacity and alacrity as in health. Behave -yourselves before all, as those that are going to dwell with Christ. -If you show them that you take heaven for a real felicity, it will do -much to draw them to do so too; show them the difference between the -death of the righteous and of the wicked; and that may so draw them to -desire to die the death of the righteous, that it may draw them also -to resolve to live their lives. How many souls might it win to God, if -they saw in his dying servants such confidence and joy as beseemeth -men that are entering into a world of joy, and peace, and blessedness! -If we went out of the body, as from a prison into liberty, and from a -tedious journey to our desired home, it would invite sinners to seek -after the same felicity, and be a powerful sermon to convert the -inconsiderate. - -_Direct._ III. Now tell poor sinners of the vanity of the world, -and of all its glory, wealth, and pleasure; and of the mischief and -deceitfulness of sin. Say to them, O sirs, you may see in me what the -world is worth: if you had all the wealth and pleasure that you -desire, thus it would turn you off, and forsake you in the end: it -will ease no pain: it will bring no peace to a troubled soul: it will -not lengthen your lives an hour: it will not save you from the wrath -of God: it maketh your death the sadder, because you must be taken -from it: your account will be the more dreadful. O love not such a -vain, deceitful world! sell not your souls for so poor a price! -Forsake it before you are forsaken by it! O make not light of any sin! -Though the wanton flesh would have you take it for a harmless thing, -you cannot imagine, when the pleasure is gone, how sharp a sting is -left behind. Sin will then be no jesting matter, when your souls are -going hence into the dreadful presence of the most holy God. - -_Direct._ IV. Now tell those about you of the excellency and -necessity of the love of God, of heaven, of Christ, and of a holy -life. Though these may be made light of at a distance, yet a soul that -is drawing near them, will be more awakened to understand their worth. -Say to them, O friends, I find now more than ever I did before, that -it is only God, that is the end and happiness of souls: nothing but -his favour through Jesus Christ, can comfort and content a dying man; -and none but Christ can reconcile us to God, and answer for our sins, -and make us acceptable; and no way but that of faith and holiness will -end in happiness. Opinions and customary forms in religion will not -serve the turn; to be of this or that party, or church, or communion, -will not save you. It is only the soul that is justified by Christ, -and sanctified by his Spirit, and brought up to the love of God and -holiness, that shall be saved. Whatever opinion or church you are of, -without holiness you shall never see God to your comfort, as without -faith it is impossible to please him, Heb. xii. 14; xi. 6; Rom. viii. -6, 7, 9. O now what a miserable case were I in, if I had all the -wealth and honour in the world, and had not the favour of God, and a -Christ to purchase it, and his Spirit to witness it, and prepare me -for a better life. Now I see the difference between spending time in -holiness, and in sin; between a godly, and a worldly, fleshly, -careless life. Now I would not for a thousand worlds, that I had spent -my life in sensuality and ungodliness, and continued a stranger to the -life of faith. Now, if I had a world, I would give it to be more holy! -O sirs, believe it, when you come to die, sin will be then sin indeed, -and Christ, and grace, will be better than riches, and to die in an -unregenerate, unsanctified state, will be a greater misery than any -heart can now conceive. - -_Direct._ V. Endeavour also to make men know the difference -between the godly and the wicked. Tell them, I now see who maketh the -wisest choice. O happy men, that choose the joys which have no end, -and "lay up their treasure in heaven, where rust and moths do not -corrupt, and thieves do not break through and steal, and labour for -the food that never perisheth," Matt. vi. 19, 20; John vi. 27. O -foolish sinners, that for an inch of fleshly, filthy pleasure, do lose -everlasting rest and joy! "What shall it profit them that win all the -world and lose their souls?" - -_Direct._ VI. Labour also to convince men of the preciousness of -time, and the folly of putting off repentance, and a holy life, till -the last. Say to them, O friends, it is hard for you in the time of -health and prosperity, to judge of time according to its worth: but -when time is gone, or near an end, how precious doth it then appear! -Now if I had all the time again, which ever I spent in unnecessary -sleep, or sports, or curiosities, or idleness, or any needless thing, -how highly should I value it, and spend it in another manner than I -have done! Of all my life that is past and gone, I have no comfort now -in the remembrance of one hour, but what was spent in obedience to -God. O take time to make sure of your salvation, before it is gone, -and you are left under the tormenting feeling of your loss. - -_Direct._ VII. Labour also to make them understand the sinfulness -of sloth, and of loitering in the matters of God and their salvation; -and stir them up to do it with all their might. Say to them, I have -often heard ungodly people deride or blame the diligence, and zeal, -and strictness of the godly; but if they saw and felt what I see and -feel they could not do it. Can a man that is going into another world, -imagine that any thing is so worthy of his greatest zeal and labour, -as his God and his salvation? or blame men for being loth to burn in -hell? or for taking more pains for their souls than for their bodies? -O friends, let fools talk what they will, in their sleep and phrensy, -as you love your souls, do not think any care, or cost, or pains too -great for your salvation! If they think not their labour too good for -this world, do not you think yours too good for a better world. Let -them now say what they will, when they come to die, there is none of -them all, that is not quite forsaken of sense and reason, but will -wish that they had loved God, and sought and served him, not formally, -in hypocritical compliment, but with all their heart, and soul, and -might. - -_Direct._ VIII. Labour also to fortify the minds of your friends, -against all fears of suffering for Christ, and all impatience in any -of their afflictions. Say to them, The sufferings as well as the -pleasures of this life are so short, that they are not worthy once to -be compared with the durable things of the life to come. If I have -passed through a life of want and toil, if my body hath endured -painful sickness, if I have suffered never so much from men, and been -used cruelly for the sake of Christ, what the worse am I now, when all -is past? Would an easy, honourable, plentiful life, have made my death -either the safer or the sweeter? O no! it is the things eternal that -are indeed significant and regardable. Neither pleasure nor pain that -is short, is of any great regard. Make sure of the everlasting -pleasures, and you have done your work. O live by faith, and not by -sense; look not at the temporal things which are seen. It is not your -concernment, whether you are rich or poor, in honour or dishonour, in -health or sickness, but whether you be justified, and sanctified, and -shall live with God in heaven for ever. Such serious counsels of dying -men, may make their sickness more fruitful than their health. - -[126] Hic labor extremus, longarum hæc meta viarum est. Virgil. - -[127] Luke x. 42; Phil. i. 19, 23. - -[128] Mr. Vines, Mr. Capel, Mr. Hollingworth, Mr. Ashurst, Mr. -Ambrose, Mrs. Burnel, &c. - -[129] Reader, bear with this mixture: for God will own his image when -peevish contenders do deny it, or blaspheme it; and will receive those -whom faction and proud domination would cast out, and vilify with -scorn and slanders. - -[130] Isa. liii. 10-12. - -[131] John i. 10-12: iii. 16, 19, 20; Rom. vii. 20-25, 9; Psal. xi. -1-5. - -[132] Matt. xxviii. 19, 20, 2; John xvii.; Rev. i. 18; Rom. x. 9-12. - -[133] Heb. xii. 7-9; Rom. viii. 28. - - - - -CHAPTER XXXI. - -DIRECTIONS TO THE FRIENDS OF THE SICK, THAT ARE ABOUT THEM. - - -_Direct._ I. When you see the sickness or death of friends, take -it as God's warning to you, to prepare for the same yourselves. -Remember that thus it must be with you: thus are you like to lie in -pain; and thus will all the world forsake you, and nothing of all your -honour or wealth will afford you any comfort. This will be the end of -all your pleasures, of your greatness, and your houses, and lands, and -attendance; and of your delicious meats and drinks; and of all your -mirth, and play, and recreations. Thus must your carcasses be forsaken -of your souls, and laid in a grave, and there lie rotting in the dark; -and your souls appear before your Judge, to be sentenced to their -endless state. This certainly will be your case: and oh how quickly -will it come! Then, what will Christ and grace be worth! Then, nothing -but the favour of God can comfort you. Then, whether will it be better -to you to look back on a holy, well-spent life, or upon a life of -fleshly ease and pleasure? Then, had you rather be a saint, or a -sensualist? Lay this to heart, and let the house of mourning make you -better, and live as one that looks to die. - -_Direct._ II. Use the best means for the recovery of the sick, -which the ablest physicians shall advise you to, as far as you are -able. Take heed of being guilty of the pride and folly of many -self-conceited, ignorant persons, who are ready to thrust every -medicine of their own upon their friends in sickness, when they -neither know the nature of the sickness or the cure. Many thousands -are brought to their death untimely, by the folly of their nearest -friends, who will needs be medicining them, and ruling them, and -despising the physician; as if they were themselves much wiser than -he, when they are merely ignorant of what they do. As ignorant -sectaries despise divines, and set up themselves as better preachers, -so many silly women despise physicians; and when they have got a few -medicines, which they know not the nature of, nor how to use, they -take themselves for the better physicians, and the lives of their poor -friends must pay for their pride and folly. No means must be trusted -to instead of God, but the best must be used in subservience unto God. -And one would think that a small measure of wit and humility might -serve to make silly women understand, that they that never bestowed -one year in the study of physic, are not so likely to understand it, -as those that have studied and practised it a great part of their -lives. It is sad to see people kill their dearest friends in kindness; -even by that ignorance and proud self conceitedness, which also maketh -them the destroyers of their own souls. - -_Quest._ But seeing God hath appointed all men's time, what good -can physic do? If God hath appointed them to live, they shall live; -and if he have appointed them to die, it is not physic that can save -them. - -_Answ._ This is the foolish reasoning of wicked people about -their salvation. If God have appointed me to salvation, I shall be -saved; if he have not, all my diligence will do no good. But such -people know not what they talk of. God hath made your duty more open -and known to you, than his own decrees. And you separate those things -which he hath joined together. As God hath appointed no man to -salvation simply without respect to the means of salvation; so God -hath appointed no man to live but by the means of life. His decree is -not, Such a man shall be saved, or, Such a man shall live so long, -only; but this is his decree, Such a man shall be saved, in the way of -faith and holiness, and in the diligent use of means, and, Such a man -shall live so long, by the use of those means which I have fitted for -the preservation of his life. So that as he that liveth a holy life, -may be sure he is chosen to salvation, (if he persevere,) and he that -is ungodly, may be sure that he is in the way to hell; so he that -neglecteth the means of his health and life, doth show that it is -unlike that God hath appointed him to live; and he that useth the best -means is liker to recover (though the best will not cure incurable -diseases, nor make a man immortal). The reasoning is the same, as if -you should say, if God have appointed me to live so long, I shall live -though I neither eat nor drink; but if he have not, eating and -drinking will not prolong my life. But you must know, that God doth -not only appoint you to live, that is but half his decree, but he -decreeth, that you shall live by eating and drinking. - -_Direct._ III. Mind your friends betimes to make their wills, and -prudently by good advice to settle their estates, that they may leave -no occasion of contending about it when they are dead. This should be -done in health, because of the uncertainty of life; but if it be -undone till sickness, it should then be done betimes. The neglect of -it oft causeth much sinful contending about worldly things, even among -those near relations, who should live in the greatest amity and peace. - -_Direct._ IV. Keep away vain company from them, as far as you can -conveniently (except it be such as must needs be admitted, or such as -are like to receive any good by the holy counsel of the sick). It is a -great annoyance to one that is near death, to hear people talk to -little purpose, about the world, or some impertinencies; when they are -going speedily to their endless state, and have need of no more -impediments in their way; but of the best assistance that their -friends can afford them. Procure some able, faithful minister to be -with them, to counsel them about the state of their souls; and get -some holy, able christians to be much about them, who are fit to pray -with them, and instruct them. - -_Direct._ V. Bear with their impatience, and grudge not at any -trouble that they put you to. Remember that weakness is froward, and -as you bear with the crying of children, so must you with the -peevishness of the sick; and remember, that shortly it is like to be -your own case, and you must be a trouble to others, and they must bear -with you. Be not weary of your friends in sickness; but loving, and -tender, and compassionate, and patient. - -_Direct._ VI. Deal faithfully and prudently with them about the -state of their souls. Your faithfulness must be showed in these two -points: 1. That you do not flatter them with vain hopes of life, when -they are more likely to die. 2. That you do not flatter them with -false persuasions that their state is safe, when they are yet -unsanctified, nor put them in hopes of being saved without -regeneration. - -Your prudence must be manifested, 1. In suiting your counsel, and -speeches, and prayers to their state; and not using the same words to -the ungodly, as you would to the godly. 2. In so contracting your -counsel for the conversion of the ungodly, as not to overwhelm them -with more than they can bear; and yet not to leave out any point of -absolute necessity to salvation. Alas, how much skill doth such a work -require! And how few christians (that I say not, pastors) are fit for -it! - -_Quest._ I. But is it a duty when the sick are like to die, to -make it known to them? - -_Answ._ Sometimes it is, and sometimes not. 1. Some sicknesses -are such, as will be so increased with fear, that the patient that -before was in hope of a recovery, will be put almost past hope. And -some sicknesses are much different, and are not like to be so -increased by it. And some are past all hope already. 2. Some are so -prepared to die, that they have the less need to be acquainted with -their danger; and some are unconverted, and in so dangerous a case, -that the absolute necessity of their souls may require it. When the -soul is in so sad a case, and yet the body may be endangered by the -fear of the sentence of death, it is the safest course to tell them, -that though God may recover them, yet their disease is so dangerous, -as calleth for their speedy and serious preparation for death; which -will not be lost, if God restore them. So that they may have so much -hope, as to keep their fear from killing them, and so much -acquaintance with their danger, as may put them upon their duty. But -in case there be already little or no hope, or in case the disease -will be but little increased by the fear, (which is the case of the -most,) the danger should not at all be hid. - -_Quest._ II. Am I always bound to tell a wicked man of his sin -and misery, when it may exasperate his disease, and offend his mind? - -_Answ._ If it were a sickness that is void of danger, in case his mind -be quiet, and be like to kill him if his mind be disturbed, then it -were the most prudent course to call him so far to repentance and -faith, as you can do it without any dangerous disturbance of him; -because it is most charity to his soul to help him to a longer time of -repentance, rather than to lay all the hopes of his salvation upon the -present time. But this is not an ordinary case; therefore ordinarily -it is a duty to acquaint the sick person, that is yet in his sin, and -unregenerate state, with the truth of his danger, and the necessity -of renovation. Alas! it is a lamentable kind of friendship, to flatter -a poor soul into damnation, or to hide his danger till he is past -recovery. When he is in a state of unexpressible misery, and hath but -a few days' or weeks' time left, to do all that ever must be done for -his salvation; what horrid cruelty is it then, to let him go to hell -for fear of displeasing or disquieting him! - -_Object._ But I am afraid I shall cast him into despair, if I -tell him plainly that he is in a state of damnation. - -_Answ._ If you let him alone a little longer, he will be in -remediless despair. There is no despair remediless, but that in hell. -But now you may help to save him, both from present and endless -desperation. He must needs despair of ever being saved without a -Christ, or without the regeneration of the Holy Spirit, or without -true faith and repentance, and love to God, and holiness. But need he -despair of attaining all these, while Christ is offered him so freely, -and a full remedy is at hand? He must know his sin and misery, or else -he is never like to escape it; but he must also be acquainted with the -true remedy; and that is your way to keep him from despair, and not by -flattering him into hell. - -_Quest._ III. But what should one do in so short a time, and with -dead-hearted sinners? Alas! what hope is there? If it were nothing but -their ignorance, it cannot be cured in a moment. And is there then any -hope in so short a space, to bring them to knowledge, and repentance, -and a changed heart, to love God and holiness; and that when pain and -weakness do disable them? - -_Answ._ The case indeed is very sad; but yet while there is life, -there is some hope: and while there is any hope, we should do our -best, when it is for the saving of a soul; and the difficulty should -but stir us up to use our utmost skill and diligence. But as it is the -misery of such to delay conversion till so unfit a time, so is it too -frequently the sin of believers, that they delay their serious -endeavours to convert men, till such a time as they almost despair of -the success. - -_Quest._ IV. But what shall we do in a doubtful case, when we -know not whether the person be renewed and truly penitent, or not; -which is the case of most that we have to deal with? - -_Answ._ You can tell whether the grounds of your hope, or of your -fear concerning them, be the greater; and accordingly your speech must -be mixed and tempered, and your counsels or comforts given with the -conditions and suppositions expressed. - -_Quest._ V. But what order would you have us observe in speaking -to the ignorant and ungodly, when the time is so short? - -_Answ._ 1. Labour to awaken them to a lively sense of the change which -is at hand, that they may understand the necessity of looking after -the state of their souls. 2. Then show them what are the terms of -salvation, and who they are that the gospel doth judge to salvation or -damnation. 3. Next advise them to try which of these is their -condition, and to deal faithfully, seeing self-flattery may undo them, -but can do them no good. 4. Then help them in the trial; q. d. If it -have been so or so with you, then you may know that this is your case. -5. Then tell them the reasons of your fears, if you fear they are -unconverted, or of your hopes, if you hope indeed that it is better -with them. 6. Then exhort them conditionally, (if they are yet in a -carnal, unsanctified state,) to lament it, and be humbled, and -penitent for their sinful and ungodly life. 7. And then tell them the -remedy, in Christ and the Holy Ghost, and the promise or covenant of -grace. 8. And lastly, tell them their present duty, that this remedy -may prove effectual to their salvation. And if you have so much -interest or authority as maketh it fit for you, excite them by -convenient questions so far to open their case, as may direct you, and -as by their answers may show whether they truly resolve for a holy -life, if God restore them, and whether their hearts indeed be changed -or not. - -_Direct._ VII. If you are not able to instruct them as you -should, read some good book to them, which is most suitable to their -case: such as Mr. Perkins's "Right Art of Dying Well;"--"The Practice -of Piety in the Directions for the Sick;"--Mr. Edward Lawrence's -"Treatise of Sickness;" or what else is most suitable to them. And -because most are themselves unable for counselling the sick aright, -and you may not have a fit book at hand, I shall here subjoin a brief -form or two for such to read to the sick that can endure no long -discourse. And other books will help you to forms of prayer with them, -if you cannot pray without such help. - -_Direct._ VIII. Judge not of the state of men's souls, by those -carriages in their sickness, which proceed from their diseases or -bodily distemper. Many ignorant people judge of a man by the manner of -his dying: if one die in calmness and clearness of understanding, and -a few good words, they think that this is to die like a saint. -Whereas in consumptions, and oft in dropsies, and other such -chronical diseases, this is ordinary with good and bad: and in a fever -that is violent, or a frenzy or distraction, the best man that is may -die without the use of reason: some diseases will make one blockish, -and heavy, and unapt to speak; and some consist with as much freedom -of speech as in time of health. The state of men's souls must not be -judged of by such accidental, unavoidable things as these. - -_Direct._ IX. Be neither unnaturally senseless at the death of -friends, nor excessively dejected or afflicted. To make light of the -death of relations and friends, be they good or bad, is a sign of a -very vicious nature; that is so much selfish, as not much to regard -the lives of others: and he that regardeth not the lives of his -friends is little to be trusted in his lower concernments. I speak not -this of those persons whose temper alloweth them not to weep: for -there may be as deep a regard and sorrow in some that have no tears, -as in others that abound with them. But I speak of a naughty, selfish -nature, that is little affected with any one's concernments but its -own. - -Yet your grief for the death of friends, must be very different both -in degree and kind. 1. For ungodly friends you must grieve for their -own sakes, because if they died such, they are lost for ever. 2. For -your godly friends you must mourn for the sake of yourselves and -others, because God hath removed such as were blessings to those about -them. 3. For choice magistrates, and ministers, and other instruments -of public good, your sorrow must be greater, because of the common -loss, and the judgment thereby inflicted on the world. 4. For old, -tried christians, that have overcome the world, and lived so long till -age and weakness make them almost unserviceable to the church, and who -groan to be unburdened and to be with Christ, your sorrow should be -least, and your joy and thanks for their happiness should be greatest. -But especially abhor that nature that secretly is glad of the death of -parents, (or little sorrowful,) because that their estates are fallen -to you, or you are enriched, or set at liberty by their death. God -seldom leaveth this sin unrevenged, by some heavy judgments even in -this life. - -[Sidenote: Help against excessive grief for the death of friends.] - -_Direct._ X. To overcome your inordinate grief for the death of -your relations, consider these things following. 1. That excess of -sorrow is your sin: and sinning is an ill use to be made of your -affliction. 2. That it tendeth to a great deal more: it unfitteth you -for many duties which you are bound to, as to rejoice in God, and to -be thankful for mercies, and cheerful in his love, and praise, and -service: and is it a small sin to unfit yourselves for the greatest -duties? If you are so troubled at God's disposal of his own, what doth -your will but rise up against the will of God; as if you grudged at -the exercise of his dominion and government, that is, that he is God! -Who is wisest, and best, and fittest to dispose of all men's lives? Is -it God or you? Would you not have God to be the Lord of all, and to -dispose of heaven and earth, and of the lives and crowns of the -greatest princes? If you would not, you would not have him to be God. -If you would, is it not unreasonable that you or your friends only -should be excepted from his disposal? 4. If your friends are in -heaven, how unsuitable is it, for you to be over-much mourning for -them, when they are rapt into the highest joys with Christ; and love -should teach you to rejoice with them that rejoice, and not to mourn -as those that have no hope. 5. You know not what mercy God showed to -your friends, in taking them away from the evil to come, you know not -what suffering the land or church is falling into; or at least might -have fallen upon themselves; nor what sins they might have been -tempted to.[134] But you are sure that heaven is better than earth, -and that it is far better for them to be with Christ. 6. You always -knew that your friends must die; to grieve that they were mortal, is -but to grieve that they were but men. 7. If their mortality or death -be grievous to you, you should rejoice that they are arrived at the -state of immortality, where they must live indeed and die no more. 8. -Remember how quickly you must be with them again. The expectation of -living long yourselves, is the cause of your excessive grief for the -death of friends. If you looked yourselves to die tomorrow, or within -a few weeks, you would less grieve that your friends are gone before -you. 9. Remember that the world is not for one generation only; others -must have our places when we are gone; God will be served by -successive generations, and not only by one. 10. If you are christians -indeed, it is the highest of all your desires and hopes to be in -heaven; and will you so grieve that your friends are gone thither, -where you most desire and hope to be? - -_Object._ All this is reason, if my friend were gone to heaven: -but he died impenitently, and how should I be comforted for a soul -that I have cause to think is damned? - -[Sidenote: Helps to moderate our sorrow for the damned.] - -_Answ._ Their misery must be your grief; but not such a grief as shall -deprive you of your greater joys, or disable you for your greater -duties. 1. God is fitter than you to judge of the measures of his -mercy and his judgments, and you must neither pretend to be more -merciful than he, nor to reprehend his justice. 2. All the works of -God are good; and all that is good is amiable; though the misery of -the creature be bad to it, yet the works of justice declare the wisdom -and holiness of God; and the perfecter we are, the more they will be -amiable to us. For, 3. God himself, and Christ, who is the merciful -Saviour of the world, approve of the damnation of the finally ungodly. -4. And the saints and angels in heaven do know more of the misery of -the souls in hell, than we do; and yet it abateth not their joys. And -the perfecter any is, the more he is like-minded unto God. 5. How glad -and thankful should you be to think that God hath delivered yourselves -from those eternal flames! The misery of others should excite your -thankfulness. 6. And should not the joys of all the saints and angels -be your joy, as well as the sufferings of the wicked be your sorrows? -But above all, the thoughts of the blessedness and glory of God -himself, should overtop all the concernments of the creature with you. -If you will mourn more for the thieves and murderers that are hanged, -than you will rejoice in the justice, prosperity, and honour of the -king, and the welfare of all his faithful subjects, you behave not -yourselves as faithful subjects. 7. Shortly you hope to come to -heaven: mourn now for the damned, as you shall do then; or at least, -let not the difference be too great, when that, and not this, is your -perfect state. - - -_A Form of Exhortation to the Ungodly in their Sickness (or those -that we fear are such)._ - -Dear Friend: The God that must dispose of us and all things, doth -threaten by this sickness, to call away your soul, and put an end to -the time of your pilgrimage; and therefore your friends that love and -pity you, must not now be silent, if they can speak any thing for your -preparation and salvation, because it must be now or never: when a few -days are past, they must never have any such opportunity more: if now -we prevail not with you, you are likely to be quickly out of hearing, -and past our advice and help for ever. And because I know your -weakness bids me to be but short, and your memory is not to be -burdened with too much, and yet your necessity must not be neglected, -I shall reduce all that I have to say to you, to these four heads: 1. -Of the change which you seem near to, and the world which you are -going to. 2. Of the preparation that must be made by all that will be -saved, and who they be that the gospel doth justify or condemn. 3. I -would fain help you to understand which of these conditions you are -in, and what will become of your soul, if it thus goeth hence: and, 4. -If your case be bad, I would direct you how you may come out of it, -and what is yet to be done while there remaineth any time and hope. -And I pray you set your heart to what I say; for I will speak nothing -but the certain truth of God, revealed to the world by his Son and -Spirit expressed in the Scripture, and believed by all the church of -Christ. - -1. God knoweth the change is great, which you are near. You are -leaving this world, where you have spent the days of your preparation -for eternity, and leaving this flesh to corrupt and turn to common -earth, and must here converse with man no more: you are going now to -see that world, which the gospel told you of, and you have often heard -of, but neither you nor we did ever see. Before your friends have laid -your body in the grave, your soul must enter into its endless state, -and at the resurrection your body be joined with it. Either heaven or -hell must be your lot for ever. If it be heaven, you will there find a -world of light, and love, and peace; a world of angels and glorified -souls, who are all made perfect in knowledge and holiness; living in -the perfect flames of love to their glorious Creator, Redeemer, and -Regenerator: and with them you will be thus perfected yourself: your -soul will see the glory of God, and be rapt up in his love, and filled -with his joys, and employed triumphantly in his praises, and this for -ever. If hell should be your portion, you will there be thrust away as -a hated thing from the face of God, and there you will find a world -of devils, and unholy, damned, miserable souls; among whom you must -dwell, in the flames of the wrath of God, and the horrors of your own -conscience, remembering with anguish the mercy which you once -rejected, and the warnings and time which once you lost:[135] and at -the resurrection your soul and body must be reunited and live there in -torment and despair for ever. I know these things are but half -believed by the ungodly world, while they profess to believe them; and -therefore they must feel that which they refused to believe: but God -hath revealed it to us, and we will believe our Maker. You are now -going to see the great difference between the end of holiness and of -sin; between the godly and the ungodly; and to know by your own -experience those joys or torments, which the wicked will not know by -faith. And oh what a preparation doth such a change require! - -II. You are next to know what persons they are, and how they differ, -who must abide for ever in these different states. As we are the -children of Adam, we are all corrupted; our minds are carnal, and set -upon this world, and savour nothing but the things of the flesh; and -the further we go in sin, the worse we are; being strangers to the -life of faith, and to the love of God and the life to come, taking the -prosperity and pleasure of the flesh for the felicity which we most -desire and seek. The name of this state in Scripture is, carnal, and -ungodly, and unholy; because such men live in a mere fleshly nature or -disposition for fleshly ends, in a fleshly manner, and are not at all -devoted to God, and carried up to heavenly desires and delights; but -live chiefly for this life, and not for the life to come: and though -they may take up some kind of religion, in a second place and upon the -by, for fear of being damned when they can keep the world no longer; -yet is it this world which they principally value, love, and seek, and -their religion is subject to their worldly and fleshly interest and -delights. And though God hath provided and offered them a Saviour, to -teach them better, and reclaim and sanctify them by his word and -Spirit, and forgive them if they will believe in him and return, yet -do they sottishly neglect this mercy, or obstinately refuse it, and -continue their worldly, fleshly lives, till time be past, and mercy -hath done, and there is no remedy. These are the men that God will -condemn, and this is the true description of them. And it will not -stand with the governing justice, and holiness, and truth of God to -save them. - -But on the other side, all those that God will save, do heartily -believe in Jesus Christ, who is sent of God to be the Saviour of -souls; and he maketh them know (by his word and Spirit) their grievous -sin and misery in their state of corrupted nature; and he humbleth -them for it, and bringeth them to true repentance, and maketh them -loathe themselves for their iniquities; and seeing how they have cast -away and undone themselves, and are no better than the slaves of -Satan, and the heirs of hell, they joyfully accept of the remedy that -is offered them in Christ: they heartily take him for their Saviour -and King, and give up themselves in covenant to him, to be justified -and sanctified by him; whereupon he pardoneth all their sin, and -further enlighteneth and sanctifieth them by his Spirit: he showeth -them by faith, the infinite love of God, and the sure, everlasting, -holy joys, which they may have in heaven with him; and how blessed a -life they may there obtain (through his purchase and gift) with all -the blessed saints and angels: he maketh them deliberately to compare -this offer of eternal happiness, with all the pleasures and seeming -commodities of sin, and all that this deceitful world can do for them: -and having considered of both, they see that there is no comparison to -be made, and are ashamed that ever they were so mad as to prefer earth -before heaven, and an inch of time before eternity, and a dream of -pleasure before the everlasting joys, and to love the pleasures of a -transitory world, above the presence, and favour, and glory of God: -and for the time to come, they are firmly resolved what to do; even to -take heaven for their only happiness, and there to lay up their hopes -and treasure, and to live to God, as they have done to the flesh; and -to make sure of their salvation, whatever become of their worldly -interest. And thus the Spirit doth dwell and work in them, and renew -their hearts, and give them a hatred to every sin, and a love to every -holy thing, even to the holy word, and worship, and ways, and servants -of the Lord: and in a word, he maketh them new creatures; and though -they have still their sinful imperfections, yet the bent of their -hearts and lives is holy and heavenly, and they long to be perfect, -and are labouring after it, and seek first the kingdom of God and his -righteousness, and live above the world and flesh: and shortly Christ -will make them perfect, and justify them in the day of their judgment, -and give them the glorious end of all their faith, obedience, and -patience. These are the persons, and none but these, (among us, that -have the use of reason,) that shall live with God. - -III. Now this being the infallible truth of the gospel, and this being -the true difference between the righteous and the wicked, the -justified and condemned souls, oh how nearly doth it now concern you, -to try which of these is your own condition! Certainly it may be -known: for God will judge the world in righteousness, by the same law -or covenant by which he governeth them. Know but whom the law of -Christ condemneth or justifieth, and you may soon know whom the Judge -will condemn and justify; for he will proceed according to this law. -If you should die in an unrenewed state in your sins, your hopes of -heaven would all die with you; and if you should think never so well -of yourself till death, and pretend never so confidently to trust on -Christ and the mercy of God, one hour will convince you to your -everlasting woe, that God's mercy and Christ's merits did never bring -to heaven an unsanctified soul. Self-flattery is good for nothing, but -to keep you from repenting till time be past, and to quiet you in -Satan's snares till there be no remedy: therefore presently, as you -love your soul, examine yourself, and try which of these is the -condition that you are in, and accordingly judge yourself, before God -judge you.[136] May you not know if you will, whether you have most -minded earth or heaven, and which you have preferred and sought with -the highest esteem and resolution, and whether your worldly or -heavenly interest have borne sway, and which of them it is that gave -place unto the other? Cannot a man tell if he will, what it is which -his very soul hath practically taken for his chief concernment, and -what it is that hath had most of his love and care? and what hath been -next his heart, and which he hath preferred when they came to the -parting, and one was set against the other? Cannot you tell whether -you have lived principally to the flesh, for the prosperity of this -world, and the pleasures of sin? or whether the Spirit of Christ by -his word, hath enlightened you, and showed you your sin and misery, -and humbled you for it, and showed you the glory of the life to come, -and the happiness of living in the love of God, and hereupon hath -united your heart unto himself, and turned it from sin to holiness, -from the world to God, and from earth to heaven, and made you a new -creature, to live for heaven as you did for earth: surely this is not -so small and indiscernible a work or change, but he that hath felt it -on himself may know it. It is a good work to bring a sinner to feel -his unrighteousness and misery, and to apply himself to Christ for -righteousness and life: it is a great work to take off the heart from -all the felicity of this world, and to set it unfeignedly upon God, -and to cause him to place and seek his happiness in another world, -whatever become of all the prosperity or pleasure of the flesh. It is -thus with every true believer, for all the remnant of his sins and -weaknesses: and may you not know whether it be thus or not with you? -One of these is your case: and it is now time to know which of them it -is; when God is ready to tell you by his judgment. If indeed you are -in Christ, and his Spirit be in you, and hath renewed you, and -sanctified you, and turned your heart and life to God, I have then -nothing more than peace and comfort to speak to you (as in the -following exhortation): but if it be otherwise, and you are yet in a -carnal state, and were never renewed by the Spirit of Christ, will you -give me leave to deal faithfully with you, as is necessary with one in -your condition, and to set before you at once your sin and your -remedy, and to tell you what yet you must do if you will be saved. - -IV. And first, will you here lay to heart your folly, and unfeignedly -lament your sinful life before the Lord? not only this or that -particular sin, but principally your fleshly heart and life; that in -the main, you have lived to this corruptible flesh, and loved, and -sought, and served the world, before your God, and the happiness of -your soul? Alas, friend, did you not know that you had an immortal -soul, that must live in joy or misery for ever? Did you not know that -you were made to love, and serve, and honour your Maker; and that you -had the little time of this life given you, to try and prepare you for -your endless life; and that as you lived here, it must go with you in -heaven or hell for ever? If you did not believe these things, why did -you not come, and give your reasons against them, to some judicious -divine that was able to have showed you the evidence of their truth? -If you did believe them, alas, how was it possible that you could -forget them? Could you believe a heaven and a hell, and not regard -them, or suffer any transitory worldly vanity to be more regarded by -you? Did you know what you had to do in the world, and yet is it all -undone till now? Were you never warned of this day? Did never -preacher, nor Scripture, nor book, nor friend, nor conscience, tell -you of your end? and tell you what would be the fruit of sin, and of -your contempt and slighting of Christ and of his grace? Did you know -that you must love God above the world, if ever you would be saved, -and that you must to that end be partaker of Christ, and renewed by -his Spirit; and yet would you let out your heart upon the world, and -follow the brutish pleasures of the flesh, and never earnestly seek -after that Christ and Spirit that should thus renew and sanctify you? -Do you not think now that it had been wiser to have sought Christ and -grace, and set your affections first on the things above, and to have -made sure work for your soul against such a day as this, than to have -hardened your heart against God's grace, and despised Christ, and -heaven, and your salvation, for a thing of nought? You see now what it -was that you preferred before heaven: what have you now got by all -your sinful love of the world? where now is all your fleshly -pleasure? will it all now serve turn to save you from death, or the -wrath of God, and everlasting misery? will it now go with you to -another world? Or do you think it will comfort a soul in hell, to -remember the wealth which he gathered and left behind him upon earth? -Would it not now have been much more comfortable to you, if you could -say, My days were spent in holiness, in the love of my dear Redeemer, -and in the hearty service of my God; in praising him and praying to -him, in learning and obeying his holy word and will; my business in -the world was to please God, and seek a better world; and while I -followed my lawful trade or calling, my eye was chiefly on eternal -life; instead of pleasing the flesh, I delighted my soul in the love, -and praise, and service of my Redeemer, and in the hopes of my eternal -blessedness; and now I am going to enjoy that God and happiness which -I believed and sought. Would not this be more comfortable to you now, -than to look back on your time as spent in a worldly, fleshly life, -which you preferred before your God and your salvation? Christ would -not have forsaken you in the time of your extremity, as the world -doth, if you had cleaved faithfully to him. You little know what peace -and comfort you might have found, even on earth, in a holy life: how -sweet would the word of God have been to you! how sweet would prayer, -and meditation, and holy conference have been! Do you think it is not -more pleasant to a true believer, to read the promises of eternal -life, and to think and talk of that blessed state, when they shall -dwell with God in joy for ever, than it was to you to think and talk -of worldly trash and vanity? If you had used the world as a traveller -doth the necessaries of his journey, the thought of heaven would have -afforded you solid, rational comfort all the way. O little do you know -the sweetness of the love of God in Christ, and how good a christian -findeth it, when he can but exercise and increase his knowledge, and -faith, and love to God, and thankfulness for mercy, and hopes of -heaven, and walk with God in a heavenly conversation! Do you not wish -now that this had been your course? But that which is done cannot be -undone, and time that is past can never be called back: but yet there -is a sure remedy for your soul, if you have but a heart to entertain -and use it. "God so loved the world that he gave his only begotten -Son, that whosoever believeth in him should not perish, but have -everlasting life."[137] Jesus Christ being God and man, is the -Mediator between God and man; his death is a sufficient sacrifice for -our sins; it is his office to save all those that come to God by him: -do but unfeignedly repent of your sinful life, and yet set your heart -upon the life to come, and love God and holiness better than the world -and fleshly pleasure, and trust your soul on Christ as your Redeemer, -and he will certainly forgive you, and reconcile you unto God, and -present you justified and spotless in his sight. Think of your sin -till you abhor yourself; and think of your sin and misery till you -feel that you are undone if you have not a Saviour; and then think -what love God hath showed you in Christ, in giving him to be incarnate -and die for sinners, and offering you freely to pardon all that ever -you have done, and to justify and save you, and bring you to endless -glory with himself, if yet at last you will but give up yourself to -Christ, and accept his mercy and return to God. What joyful tidings is -here now for a sinful, miserable soul! Yet this is the certain truth -of God. This is his very covenant of grace, which is founded in the -blood of Christ, and which he is now ready to make with you, and seal -to you by his Spirit within, and his sacrament without, if you do but -heartily and unfeignedly consent: believe in Christ, and turn to God, -from the world and the flesh, and resolve upon a holy life if you -should recover, and then I can assure you from the word of God, that -he will freely pardon you, and take you for his child, and save your -soul in endless glory. As late as it is, he will certainly receive -you, if you return to him by Christ with all your heart. And doth not -your heart now rejoice in this unspeakable mercy, which is willing to -save you after all the sin that you have committed, and after all the -time that you have lost? Do you yet love that God that is so abundant -in goodness and in love? and that Saviour who hath purchased you this -pardon and salvation? Is it not better, think you, to love, and -praise, and serve him, than to live in fleshly lusts and pleasures? -and is it not better to dwell in heaven with him, in endless joys, -than to live awhile in the vain delights of sinners, and thence to -pass to endless misery? O beg of God now to give you a new heart to -believe in Christ, and repent of sin, and love him that is most holy, -good, and gracious: and take heed that you slight not his grace any -longer; and that you do not now take on you in a fear, to be that -which you are not, or to do that which you would not hold to, if you -should recover. And to make all sure, will you now sincerely enter -into a covenant with Christ; I mean but the same covenant which you -made in baptism and the sacrament of the Lord's supper; and which -would have saved you, if you had sincerely made and kept it? Let me -therefore help you both to understand it, and to do it, by these -questions, which I entreat you to answer sincerely as one that is -going to the presence of God. - -_Quest._ I. Do you truly believe that you are a rational -creature, differing from brutes, being made to love and serve your -Maker, and have an immortal soul, which must live in heaven or hell -for ever? and that there is indeed a heaven of joys, and a hell of -punishments, when this life is ended? - -_Quest._ II. Do you believe that in heaven, the souls of the -justified at death, and the body also at the resurrection, shall be -joined with the angels, and shall dwell with Christ, and see the glory -of God, and be perfected in holiness, and filled with the sense of the -love of God, and with the greatest joys that our nature can receive, -and shall live in the most delightful love and praise of God for ever? - -_Quest._ III. Seeing you are certain that all the pleasures of -this life are short, and will end in death, and leave the flesh which -desired them in corruption, do you not firmly believe that the joys of -heaven are infinitely better, and more to be desired and sought, than -all the pleasures and profits of this life? and that it is most -reasonable that we should love God above all creatures, even with all -our heart, and soul, and might? - -_Quest._ IV. Seeing then that the love of God is both our duty -and happiness, is it not reason that we should be kept from the love -of any thing in the world, which would steal away our hearts from God, -and hinder us from loving him, and desiring, and seeking him? and that -we should mortify the love of worldly riches, honours, and delights, -so far as they are against the love of God? - -_Quest._ V. Seeing God is the absolute Lord and Ruler of the world, is -it not reason that we obey him, whatsoever he commandeth us, though we -did not see the reason why he doth command it? And yet is it not -plainly reasonable, that he command us to love, and honour, and -worship him; and to love one another, and to deal justly with all, and -do as we would be done by, and to be careful of our souls, and -temperate for our bodies; and not to neglect or dishonour our Maker, -nor to neglect our own salvation, nor abuse our bodies by beastly -filthiness or excess; nor to wrong our neighbours, nor deny to do them -any good that is in our power? This is the sum of all God's laws: and -this is the nature of holiness and obedience. And do you not from your -heart believe, that all this is very reasonable and good? - -_Quest._ VI. When the sinful world was fallen from happiness into -misery, by turning away from God and holiness to sensuality, and God -sent his Son to be their Redeemer and Saviour; to be a sacrifice for -sin, and a teacher and pattern of a holy and obedient life, and to -make a new covenant with them, in which he giveth them the pardon of -all sin, and everlasting happiness, if they will but give up -themselves to him as their Saviour, and Sanctifier, and by true -repentance turn to God; do you not verily believe that miserable -sinners should gladly and thankfully accept of such an offer? and -abundantly love that God and Saviour, that hath so tenderly loved -them, and so freely redeemed them from the flames of hell, and so -freely offered them everlasting life? And do you not believe that he, -who, after all this, shall slight all this mercy, and refuse to be -renewed by sanctifying grace, and shall neglect his God, and soul, and -this salvation, and rather choose to keep his sins; doth not deserve -to be utterly forsaken, and to be punished more than if a Saviour and -salvation had never been offered to him? - -_Quest._ VII. Hath not this been your own case? Have you not -lived a fleshly, worldly life; neglecting God and your salvation; and -minding more these lower things? And have you not refused the word and -Spirit of Christ, which would have brought you to repentance and a -holy life? and consequently rejected Christ as a Saviour, and the Holy -Ghost as a Sanctifier, and all the mercy which he offered you on these -terms? - -_Quest._ VIII. If this hath been your case, are you now unfeignedly -grieved for it? not only because it hath brought you so near to hell, -but also because it hath displeased God, and deprived you of that holy -and comfortable life, which you might all this while have lived, and -endangered all your hopes of heaven? Do you so far repent, as that -your very heart and love is changed; so that now you had rather have a -holy life on earth, and the sight and enjoyment of God in the heavenly -joys for ever, than to have all the pleasure and prosperity of this -world? Do you hate your sins, and loathe yourself for them, and truly -desire to be made holy? Are you firmly resolved, that if God do -recover you to health, you will live a new and holy life? that you -will forsake your fleshly, worldly life, and all your wilful sins; and -will set yourself to learn the will of God, and call upon him, and -live in the holy communion of saints, and make it your chief care to -please God, and to be saved? - -_Quest._ IX. Are you willing, to these ends, to give up yourselves -absolutely now to God the Father, Son, and Holy Ghost, as your -reconciled Father, your Saviour, and your Sanctifier, to be sanctified -and justified, and saved from your sins, and from the wrath of God, -and live to God in love and holiness? And are you willing to bind -yourself to this, by entering into this covenant with God, renouncing -the flesh, the world, and the devil? Either your heart is willing and -sincere in this resolution and covenant, or it is not. If it be not, -there is no hope that your sin should be pardoned, and your soul be -saved upon any other, or easier terms! And for all that God is -merciful, and Christ died for sinners, it was never his intent to save -one impenitent, unsanctified soul. But if your heart unfeignedly -consent to this, I have the commission of Christ himself to tell you, -That God will be your reconciled God and Father, and Christ will be -your Saviour, and the Holy Spirit will be your Sanctifier and -Comforter, and your sins are pardoned, and your soul shall be saved, -and you shall dwell in heaven with God for ever.[138] God did consent -before you consented; he showed his consent in purchasing, and making, -and offering you this covenant. Show your unfeigned consent now by -accepting it, and giving up yourself unreservedly to him, and you have -Christ's blood, and Spirit, and sacrament, to seal it to you. The -flesh and the world have deceived you; but trust in Christ upon his -covenant terms, and he will never deceive you. - -And now, alas, what pity it is, that a soul that is in so miserable a -case, and is lost for ever, if it have not help, and speedy help, -should be deprived of all this grace and glory, and only for want of -repenting and consenting! What pity is it that a soul, that is ready -to go into another world, where mercy shall never more be offered it, -should rather go stupidly on to hell, than return to God, and accept -his mercy! Do but truly repent and consent to this covenant, and all -the mercies of it are certainly yours. God will be your God, and -Christ, and the Spirit, and pardon, and heaven, and all are yours. The -Lord open and persuade your heart, that you may not be undone and lost -for ever, for want of accepting the mercy that is offered you! - -And now I know it would be comfortable to you, if you could be fully -assured that you are forgiven, and shall be saved. In a matter of such -unspeakable moment, how joyful would a well-grounded certainty be, to -any man that hath the right use of his understanding? I tell you -therefore from God, that there is no cause of your doubting on his -part, but only on your own. There is no doubt to be made, whether God -be merciful, nor whether Christ be a sufficient Saviour and sacrifice -for your sins; nor whether the covenant be sure, and promise of pardon -and salvation to all true penitent believers be true. All the doubt -is, whether your faith and repentance be sincere, or not: and for -that, I can but tell you how you may know it; and I shall open the -truth to you, that I may neither deceive you, nor causelessly -discomfort you. - -If this repentance and change which you now profess, and this covenant -which you have made with God, 1. Do come only from a present fear, and -not from a changed, renewed heart; 2. And if your resolutions be such -as would not hold you to a holy life, if you should recover; but would -die and fade away, and leave you as you were before, when the fear is -past; then it is but a forced, hypocritical repentance, and will not -save you, if you so die.[139] Though a minister of Christ should -absolve you of all your sins, and seal it by giving you the sacrament -of the body and blood of Christ; for all this you are lost for ever, -if you have no more: for absolution and the sacrament are given you -but on supposition that your faith and repentance be sincere; and if -this condition fail in you, the action of the holiest minister in the -world will never save you. - -But, 1. If your repentance and covenant come not only from a present -fear but from a renewed heart, which now loveth God, and Christ, and -heaven, and holiness, better than all the honours, and riches, and -pleasures of the flesh and world, and had rather have them, even on -God's terms; 2. And if this change be such, as if you should recover, -would hold you to a holy life, and not die, or dwindle into hypocritical -formality, when the fright is over; then I can assure you from the -word of God, that if you die in this repentance, you shall certainly -be saved. And though late repentance have so many difficulties that it -too seldom proveth true and sound, and it is an unspeakable madness to -cast our salvation on so great a hazard; and to defer that till such a -day as this, which should be the principal work of all our lives; and -for which, the greatest care and diligence is not too much: yet for -all that, when conversion is indeed sincere, it is always acceptable, -how late soever; and a returning prodigal shall find better -entertainment with God, than he could possibly expect; and never will -Christ cast out one soul that cometh to him, in sincerity of -heart.[140] The Lord give you such a heart, and all is yours. Amen. -Jer. xxxi. 34; Eph. i. 7; Acts v. 31; Eph. v. 26; Rev. i. 5; 2 Cor. -vi. 16; Mal. iii. 17; John i. 12; iii. 16; Eph. ii. 14; Rom. viii. 1, 17; -Luke iv. 18; Rom. v. 1, 5; Luke i. 74; John x. 28; Luke xxiii. 43; -1 Cor. xv. 8; Tit. iii. 3, 4; Acts iv. 4-6; 1 Tim. i. 13-16. - - -_A Form of Exhortation to the Godly in their Sickness._ - -Dear friend: Though nature teacheth us to have compassion on your -flesh, which lieth in pain; yet faith teacheth us to see the nearness -of your happiness, and to rejoice with you in hope of your endless -joys, which seem to be at hand. We must rejoice with you as your -friends that love you, and therefore are partakers of your welfare: -and we must rejoice with you as your fellow-travellers and -fellow-soldiers, that are going along with you to the same felicity; -and if we are left behind for a little while, yet hope ere long to -overtake you, and never to be separated from you more. This is the day -for which Christ hath been so long preparing you; and which you have -so long foreseen, and have been so long preparing for yourself. This -is the day which you thought on in all your prayers and patience, in -all your labours and sufferings, your self-denial and mortification, -since God did bring you to yourself and him. Now you are going to see -the things which you have believed; and to possess the things which -you have sought and hoped for; to see the final difference between the -righteous and the wicked; between a holy and a worldly life, between -the vessels of mercy and of wrath. Your time is hasting to an end, and -endless blessedness must succeed it. O now, what a mercy is it to have -a Christ! that you are not to encounter an unconquered death; nor to -go to God without a Mediator: but that death is by Christ disarmed of -its sting; and that you may boldly resign your soul into the hands of -your Redeemer, and commend it to him as a member of himself! Now, what -a case had your soul been in, if you had no intercessor! if you had -been to answer for your sins, yourself only; and had not a Saviour to -be your advocate, and answer for you! Now you may better perceive than -ever you have done, what God did for you when he opened your eyes, and -humbled, and changed, and renewed your heart; and how great a mercy it -is to be a penitent believer. You may now see more fully than ever -heretofore, what God intended for you, when he converted you; when he -forgave all your sins, and justified you by his grace, and adopted you -for his child, and an heir of life, and sealed you with his Spirit, -and sanctified and separated you to himself. Now what a case were you -in, if you were yet in your sins, and in the bondage of Satan, and -had not this evidence of your title to eternal life! if you had your -heart to soften, and to humble, and to convert, and your faith and -justification all to seek, and all your preparations for heaven to -make; if you had all this to do, with a pained body, and a distracted -mind, in so short a time, with God, and eternity, and death before -you, ready with terror to overwhelm your souls! if now you were to -seek for an interest in Christ, and for the pardon of all your sins, -and your peace with God were yet to make! if you had all your life -past to look back upon, as consumed in sin; and when time is at an -end, must cry out of all that is past, as lost! This is the case that -God in justice might have left you to. But what an unspeakable mercy -is it, that you have already been reconciled to that God that you are -going to! and that the sins which now would have been your terror, are -all forgiven through the blood of Christ! that you can look back upon -your time, since the day of your conversion, as spent in faithful -devotedness to God, and in a believing preparation for your endless -life; and in godly sincerity, notwithstanding your manifold sinful -imperfections, which Christ hath undertaken to answer for himself! -Though you have nothing of your own to boast of; and no works that -will justify you according to the law, at the bar of God; but you need -a Saviour, and a pardon, for the failings, even of the best that ever -you did; yet must you with thankfulness remember that grace which hath -begun eternal life within you, and prepared and sealed you to the fall -possession of it. For all the mercy that is in God, and for all the -glory that is in heaven, and for all the merits and satisfaction of -Christ, and for all the fulness and freeness of the promise;[141] if -God had not given you a believing, penitent heart, and sanctified and -sealed you by the Spirit of his Son, all this could have afforded you -little comfort, but would have aggravated your misery, as it did your -sin. Seeing then that, many of the wicked would be glad to die the -death of the righteous; and when it is too late, they would all be -glad if their latter end might be like his; how glad should you be, -that God, by such a life, hath prepared you for such an end! And -though a humble soul hath still an eye upon its own unworthiness, and -Satan is ready to aggravate our sins, in order to our discouragement -and fear; yet must you remember what an honourable victory grace hath -had over them; and look on them as Christ did, as the advantage of his -grace; that "where sin abounded, there grace hath super-abounded."[142] -You have had something to humble you, and to show you that you were a -child of Adam; and you have had something for grace to contend with, -and to conquer; and for Christ to pardon: bless him through whom you -have had the victory. Had you not deserved hell, Christ would not have -saved you from a deserved hell; and the song of the Lamb would not -have been so sweet to you, in the everlasting remembrance and -experience of his grace. You have sinned as a man, and he hath -pardoned as God; you have been weak and nothing, but his grace hath -been sufficient for you, and by his strength you can do all things. He -hath as dear a love to you now in his exaltation, as he had upon the -cross, when he was bleeding for your sins. And will he suffer a chosen -soul to perish, for whom he hath paid so dear a price? A Christ in -heaven that had never been on earth, would have seemed a stranger to -us, and one that never was acquainted with our miseries, nor had -testified his love at so dear a rate, as might have convinced, and -encouraged, and won our hearts. And a Christ on earth, that had not -passed for us into heaven, would have seemed to us but an insufficient, -conquered friend; and were unfit to provide us a mansion with the -Father, and to receive our souls, when they are separated from the -flesh. But "now we have a great High Priest that is passed into the -heavens, and was in all points tempted like as we are, yet without -sin;" and therefore "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. This is your time of need, and here is a supply for -all your needs. As we may come boldly through our High Priest to the -throne of grace, so may we boldly pass by his conduct into the -presence of God in glory. For he is purposely gone before "to prepare -a place for us, that where he is there we may be also," John xiv. 1-3. -Oh what a joy is it to our departing souls, that we have our Head and -Saviour already in possession of the kingdom which we are passing to! -What a support and joy is it, to receive this message from our -ascending Head, "Say to my brethren, I ascend to my Father, and your -Father; to my God, and your God," John xx. 17. What a joy is it to -read his promise, John xii. 26, "If any man serve me, let him follow -me; and where I am, there shall also my servant be." You have served -him, and are following him, and now are going to be with him where he -is. - -There you shall be delivered from the darkness of this world. How -dimly did we see through the lantern of the flesh! how little did we -know! and how much were we ignorant of! and what pains did our little -knowledge cost us.! But there, one sight of the face of God will put -an end to this longsome night; and will show you that, which all the -reading and study of a thousand years could never satisfactorily have -shown you. There you shall understand the works of God: the frame of -the creation; the place, and office, and reason of all things, which -here you knew not. The mysteries of the gospel, which angels pry into, -will be there much more unfolded to you, than the clearest divines -were able to explain them.[143] All sciences there shall be one -pansophy; and all things knowable shall appear to you in their -wondrous, perfect harmony. What welcome will those blessed angels give -you that here disdained not to minister for you, and bear you up in -all your ways, and interested themselves in your concernments, -rejoicing before God at your conversion! How glad then will they be of -your safe arrival at the promised harbour of felicity with themselves! -What joy will it be to you to be presently entertained, and welcomed -into the acquaintance of those blessed spirits, and of all the holy -souls that are delivered from this flesh and world; and to see their -order, and be numbered with their society, and to be employed in their -joyful work. Oh how much better company is that than the best below! -There is no ignorance, and therefore no error; no want of love, and no -contention; nor narrow, private interests to contend for, but all made -happy in perfect love in him that is their universal end and -happiness. There is no dissension, nor perverse disputes; no ignorant -zeal, nor blinding passions; no proud or covetous designs, and -therefore no hurtful means to prosecute them; no seeming necessity to -hurt our brethren, to advance, or enrich, or save ourselves; no -slanderers there condemn the souls whom Christ doth justify, nor take -away the righteousness of the righteous from him; no cruel mockings, -imprisonments, or banishments; no wandering, destitute, afflicted, or -tormented; nor more suffering for the sake of righteousness; but -having suffered with Christ they are now reigning with him; and those, -of whom the world was not worthy, are taken to God from an unworthy -world. There are no troublesome mutations or confusions; no wars, nor -rumours of wars, because no lusts to war in their members; but united -souls in the harmony of love, do without any discord praise the -Lord.[144] The church is not there divided into sects and factions, -either through the pride or peevishness of its members; none scrupleth -communion with the rest; none silence others from speaking the praises -of their Redeemer; nor drive away others from their brotherhood and -communion. There is neither unrighteous law, nor disobedient subject, -nor unpeaceable neighbour, nor unfaithful friend, nor hurtful or -malicious enemy! There is no afflicted friend to mourn for, nor any -disconsolate soul to grieve with; no ignorant person to instruct, nor -obstinate heart to persuade or pray for; no fearful, doubting -christian to be comforted, nor weak and wavering soul to be confirmed; -no imprudent, scandalous actions of the godly to be lamented; no -remnants of pride, self-conceitedness, or any delusion to keep out the -light; no blemishes in them for the enemies to reproach, nor any -malignant enemies to reproach them; no misrepresentations of things or -persons; no raising or receiving false reports; no sin of our own to -grieve for, or to strive against; and no sin of others to trouble the -society, or be lamented. There we shall have no suffering friend to -suffer with; none labouring of want, while you have plenty; nor any -groaning in pain and sickness, while you are well. As no want or pain -of your own will afflict you, so no suffering of your friends will -interrupt your joy. Your comforts shall not be turned into -lamentations, for the madness and obstinate wickedness of a -sodomitical generation about you; nor your righteous soul be vexed -with their filthy and sottish conversation.[145] You shall not dwell -in a world where the most part is drowned in heathenism and -infidelity, nor in a church defiled with papal tyranny, cruelty, -covetousness, or profaneness. The whole society will shine in light, -and flame in love, and none through any weakness or corruption will be -a clog or hinderance to another. - -You shall above all this behold the person of your glorified Redeemer! -You shall see that body, in its glorious change, which once was -humbled to the virgin's womb, and to a life of poverty, and to the -scorns of sinners; to be spit upon, and buffeted, and crowned with -thorns, and first made a laughingstock, and then hanged up to die upon -a cross, at the will of proud, malicious persecutors. You shall there -see that Person whom God hath chosen to advance above the whole -creation; and in whom he will be more glorified than in all the -saints.[146] The wonderful condescension of his incarnation, and the -wonderful mystery of the hypostatical union, will there be better -understood. - -And, which is all in all, you shall see the most blessed God -himself;[147] whether in his essence, or not, yet undoubtedly in his -glory, in that state or place, which he hath prepared to reveal his -glory in, for the glorifying of holy spirits. You shall see him whose -sight will perfect your understandings, and love him, and feel the -fulness of his love, which is the highest felicity that any created -being can attain. Though this will be in different measures, as souls -are more or less amiable and capacious, (or else the human nature of -Christ would be no happier than we,) yet none shall have any sinful or -troublesome imperfection, and all their capacities shall be filled -with God. - -O dear friend, I am even confounded and ashamed to think, that I -mention to you such high and glorious things, with no more sense and -admiration! And that my soul is not drawn up in the flames of a more -fervent love; nor lifted up in higher joys, nor yet drawn out into -more longing desires, when I speak of such transcendent happiness and -joy! O had you and I but a glimpse with blessed Stephen or Paul of -these unutterable pleasures, how deeply would it affect us! And how -should we abhor this life of sin; and be weary of this dark and -distant state; and be glad to be gone from this prison of flesh; and -to be delivered from this present evil world![148] - -This is the life that you are going to live; though a painful death -must open the womb of time, and let you into eternity, how quickly -will the pain be over! And though nature make death dismal to you, and -sin have made it penal, and you look at it now with backwardness and -fear; yet this will all be quickly past, and your souls will be born -into a world of joy, which will make you forget all your fears and -sorrows. It is meet that as the birth of nature had its pains, and the -birth of grace had its penitent sorrows; so the birth of glory should -have the greatest difficulties, as it entereth us into the happiest -state.[149] Oh what a change will it be to a humbled, fearful soul, to -find itself in a moment dislodged from a sinful, painful flesh, and -entered into a world of light, and life, and holy love, unspeakably -above all the expressions and conceptions of this present life. Alas! -that our present ignorance and fear should make us draw back from such -a change! that whilst all our brethren that died in faith, are -triumphing in these joys with Christ, our trembling souls should be so -loth to leave this flesh, and be afraid to be called to the same -felicity! Oh what an enemy is the remnant of unbelief, to our -imprisoned and imperfect souls! that it can hide such a desirable -glory from our eyes, that it should no more affect us, and we should -no more desire it, but are willing to stay so long from God! How -wonderful is that love and mercy, that brings such backward souls to -happiness! and will drive us away from this beloved world, by its -afflicting miseries! and from this beloved flesh, by pain and -weariness! and will draw us to our joyful blessedness, as it were, -whether we will or not! and will not leave us out of heaven so long, -till we are willing ourselves to come away! - -You seem to be almost at your journey's end. But how many a foul step -have those yet to go, whom you leave behind you in this dirty world. -You have fought a good fight, and kept the faith; and shall never be -troubled with an enemy or temptation when this one concluding brunt is -over. You shall never be so much as tempted to unbelief, or pride, or -worldly-mindedness, or fleshly lusts, or to any defects in the service -of your Lord. But how many temptations do you leave us encompassed -with! and how many dangers and enemies to overcome! And alas! how many -falls and wounds may we receive! You seem to be near the end of your -race, when those behind you have far to run. You are entering into the -harbour, and leave us tossed by tempests on the waves. Flesh will no -more entice or clog your soul! You will no more have unruly senses to -command, nor an unreasonable appetite to govern, nor a straggling -fantasy, or wandering thoughts, or headstrong lusts, or boisterous -passions, to restrain. You will no longer carry about a root of -corruption, nor a principle of enmity to God. It will no more be -difficult or wearisome to you to do good. Your service of God will no -more be mixed and blemished with imperfections. You shall never more -have a cold, or hard, or backward heart, or a careless, customary duty -to lament. That primitive holiness which consisteth in the love of -God, and the exercise and delights thereof, will be perfected; and -those subservient duties of holiness, which consist in the use of -recovering means, will cease as needless. Preaching, and studying, and -books, will be necessary no more. Sacraments, and church discipline, -and all such means have done their work. Repentance and faith have -attained their end. As your bodies, after the resurrection, will have -no need of food, or raiment, or care, or labour; so your souls will be -above the use of such creatures and ordinances, as now we cannot be -without. For the glass will be unnecessary, when you must see the -Creator face to face.[150] Will it not be a joyful day to you, when -you shall know God as much as you desire to know him? and love him as -much as you desire to love him? and be loved by him as much as you can -reasonably desire to be beloved? and rejoice in him as much as you -desire to rejoice; yea, more than you can now desire? I open to you -but a casement into the everlasting mansions, and show you but a dark -and distant prospect of the promised land, the heavenly Jerusalem. The -satisfying sight is reserved for the time, when thereby we shall have -that satisfying fruition. - -And is there any such thing to be hoped for on earth? Will health or -wealth, will the highest places or the greatest pleasures, make men -happy? You know it will not. Or if it would, the happiness would be so -short, as maketh it little worthy of our regard. Have you not seen an -end of all perfection? Have you not observed and tried what a deluding -dream, and shadow of felicity, the world puts off its followers with? -How they act their parts as players on a stage; and they that in a -dream, or mask, did yesterday seem princes, lords, or conquerors, -to-day are buried in a darksome grave! And they that yesterday seemed -great and rich, to-day have no more of their furniture, or possessions, -than a coffin and a winding-sheet, and a place to hide their loathsome -flesh! And they that yesterday were merry, and jovial, and in health, -and honour, to-day lie groaning in painful misery, are leaving their -dear-bought, beloved riches, never to be delightful to them any more. -How little doth it concern them, that must dwell in heaven or hell for -ever, whether they live in wealth or poverty, in honour or shame, in a -palace or a cottage, in pain or pleasure, for so short a time as this -transitory life, which is almost at an end as soon as it is begun! How -many millions of dying parents have cried out of the world as vanity -and vexation! and yet their besotted posterity admire it, and through -the love of it lose their souls and everlasting hopes! They boast or -rejoice in the multitude of their riches, as if their houses would -continue for ever; though in their honour they abide not, but are like -the beasts that perish, and death feedeth on them, when like sheep -they are laid in the grave; and though this their way is their folly, -yet their posterity approve their sayings, and follow them by the same -sin to the same perdition, Psal. xlix. 6, 7, 10-14, 17, 19, 20. And is -this a world for a holy soul to be in love with? Hath it merited our -affections? Doth it love us so much, or use us so well, that we should -be loth to leave it? John xv. 18-20. As it loved our Lord, it will -love his followers: as it used him, it will use us, if he restrain it -not. Is a blinded, bedlam world, a malicious, cruel, and ungodly -world, a false, perfidious, deceitful world, a place for a saint to be -loth to leave? O blessed be that love, that blood, that grace, which -hath provided better for us! And shall we be unwilling to go to so -sweet a feast? and to partake of a happiness which cost so dear?[151] - -Come on then, dear friend, and faint not at the last; and fear not to -encounter with the king of fears! It is the last enemy, and it is a -conquered enemy! Conquer this, and you have no more to conquer. Lift -up your head, and look to your victorious, reigning Lord; gird up the -loins of your mind, and let faith and patience hold out yet a little -while, and play well this last part, and all is your own.[152] - -If the tempter now assault your faith, and sinking flesh do give him -any advantage, abhor his blasphemies, and cry for help to him that -conquered him. Do you think yonder high and spacious mansions are -uninhabited; when every part of sea and land hath its inhabitants? Why -have those blessed angels been so long employed in ministering for -you, but to let you know, that your souls are not so distant from -them, but that they are glad of familiarity with you, and you may be -like them, or equal with them in felicity? Nature hath put you out of -doubt, that there is a God of infinite, eternal being, power, wisdom, -and goodness, who is the efficient, dirigent, and final cause of all; -the Creator and Governor of the world. And the same nature hath put -you out of doubt, that all that his creatures have, or can do, is due -to him from whom they have it; and that so far as you are capable to -know, and love, and serve him, that you should employ your faculties -herein: and nothing is more undeniable to you, than that it is our -duty to love and serve our God, with all our heart, and soul, and -might. And it is as clear to you, that neither are these powers given -us in vain, nor this duty required of us in vain, nor yet that man's -natural, highest duty is made to be the way of his misery and undoing. -And sure that way, which turneth the mind from sensual pleasures, and -casteth a man on the malice and cruelty of the world, and engageth him -in so much duty, which both the flesh and the world are utter enemies -to, would be his misery and torment, if there were no rewards and -punishments hereafter, and no future judgment to set all straight, -that seemed crooked in the judgments of men. If all the intrinsic -evidences of credibility, in the sacred word, were not sufficient; if -all the antecedent evidences of prophecy were too little; if the -concomitant evidence of all the miracles of Christ, and his apostles, -and other of his servants, with his own resurrection and ascension, -did seem too distant from you; yet mark what subsequent continued -evidences it hath pleased God to bring even to your very sense, to -assure you of the truth of this gospel, and of the life to come. -Whence cometh that universal, unreasonable enmity, which in all -generations and nations of the world, from Cain and Abel till this -day, is found in the carnal against the spiritual, holy seed? Even a -Seneca telleth us of it among heathens, against that remnant of -virtue, and temperance, and sobriety that was found in the better sort -of men. Could all mankind be thus infected, and hate a saint that -never hurt them, much more than those that themselves confess to be -most vicious, if the fall of Adam were not true? Have we a whole world -before our eyes, that are visibly polluted with that irrational -leprosy, and yet shall we doubt whether our common father was sick of -that disease? And do you not see that the gospel, wherever it is -heartily entertained, doth renew the soul, and change the life, and -make the man to be another man; not only amending some little things -that were amiss, but making us new creatures, and turning the bent of -heart and life another way? Though the carnal, nominal christian, that -never heartily received the gospel, do differ from a heathen but in -opinion and formality; yet serious christians are other men, and so -transformed, as that their holy desires and endeavours do contain the -seed of life eternal, and are such a preparation for it as cannot be -in vain. Would God concur thus with any word, which is not true, and -holy, and good, to make it effectual for the renovation of so many -millions of souls? Have you not found that his work of grace is -carried on by heavenly wisdom, love, and power? and is a witness of -his special providence? and containeth his own image upon the soul? -And shall we then question the author of the seal, when we see that -the image and superscription which it imprinteth is divine? And have -you not had such experiences yourself of the fulfilling of this word, -in the answer of prayers, manifest both on men's souls and bodies, -which are enough to confute the tempter, that would shake your faith, -when he seeth you in your weakness, unfit to call up all those -evidences, which at another time you have discerned? For my own part, -I must bear this witness to the truth, that I have known, and felt, -and seen, and heard such wonders wrought upon fervent prayer, as have -many a time convinced me of the truth of the promises, and the special -providence of God to his poor petitioners. I have oft known the acute -and chronical diseases of afflicted ones relieved by prayer without -any natural means. Some of the most violent cured in an hour; and some -by more slow degrees. Besides the effects upon men's souls, and -estates, and public affairs, which plainly demonstrated the means and -cause. And shall a promise thus sealed to us, be ever questioned -again? Nay, have you not the witness in yourself, 1 John v. 10-12; -even the Spirit of Christ, which is the pledge and earnest of your -inheritance, and the seal and mark of God upon you? In a word, it is -an unquestionable truth, that the rational world neither is, nor ever -was, nor can be governed agreeably to its nature, without an end to -move and rule them, which is beyond this life; and without the hopes -and fears of a reward and punishment hereafter. Were this but taken -out of the world, man would no longer live like man, but as the most -odious, noxious creature upon earth. And it is as sure that it agreeth -not with the omnipotence, wisdom, and goodness of God, to govern so -noble a creature by a lie, and to make a nature that must be so -governed. And it is as certain that all other revelation is -defective, and that life and immortality, the end and the way, were -never so brought to light, as they are in the gospel, by Christ, and -by his Spirit.[153] - -Say then to the malicious tempter, "The Lord rebuke thee, O Satan! -even the Lord that hath chosen Jerusalem, rebuke thee," Zech. iii. 2. -"O full of all subtlety and mischief! thou enemy of God and -righteousness! wilt thou not cease to be a lying spirit, and to -pervert the truth and right ways of the Lord?" Acts xiii. 10. Lift up -your soul to God, and say, I believe, Lord, help mine unbelief! Though -Satan stand to resist me at my right hand, am I not a brand plucked -out of the fire? Am I not thine? and have I not resigned this soul to -thee? and didst thou not accept it in thy holy covenant? O then defend -it as thy own! Plead thou my cause, and confirm thy work, and justify -both thy truth and me, against the malicious enemy of both. O let the -intercession of my Saviour prevail, that my faith fail not. And take -away the filthy garments from me, and cause mine iniquities to pass -away. And though my soul be troubled, what shall I say? Father, save -me from this hour? But then what passage shall I have into thy -presence? I was born a mortal wight, and go but the way as all -generations have gone before me; and follow my Lord and all his -saints: Father, receive and glorify thy servant, that thy servant may -glorify thy name for ever! Receive, O Father, the soul which thou hast -made! Receive, O Saviour, the soul which thou hast so dearly bought, -and loved to the death, and washed in thy blood! Receive the soul -which thou hast regenerated by thy Spirit, and in some measure -quickened by the immortal seed! Behold, thou hast made my days as an -handbreadth; my age before thee is as nothing; and every man at his -best estate is vanity. When thy rebukes correct us for iniquity, thou -makest our beauty to consume as a moth. And now, O Lord, what wait I -for? is not my hope alone in thee? Deliver me from my transgressions, -and impute not to me the sins which I have done. Remember not against -me the sins of my youth; and forgive the iniquities of my riper years. -Charge not upon me my grieving of thy Spirit, and neglects and -resistances of thy grace. Forgive my sins of ignorance and of -knowledge, my sins of slothfulness, rashness, and presumption, -especially those which I have wilfully committed, against thy warnings -and the warnings of my conscience. Who can understand his errors? -Cleanse thou me from secret sins. O pardon my unprofitableness, and -abuse of thy mercies, and my sluggish loss of precious time! that I -have served thee no better, and loved thee no more, and improved no -better the day of grace! Though folly and sin have darkened my light, -and blemished my most holy services, and my transgressions have been -multiplied in thy sight, yet is the sacrifice sufficient which thou -hast accepted from our great High Priest, who made his soul an -offering for sin. In him thou art well pleased: he is our peace: in -him I trust: he was holy, harmless, undefiled, and separate from -sinners: he did no iniquity: he fulfilled all righteousness; and by -once offering of himself, he hath perfected for ever them that are -sanctified: he is able to save to the utmost them that come to God by -him, seeing he ever liveth to make intercession for them. Accept me, O -Father, in him thy Well-beloved: let my sinful soul be healed by his -stripes, who bare our sins in his body on the cross. Let me be found -in him, not having any legal righteousness of my own, but that which -is through the faith of Christ; that being made conformable unto -his death, I may attain to the resurrection of the dead; and may by -him be presented without spot or blemish. My God, thou hast encouraged -my fearful soul, by the multitude of thy mercies, as well as by thy -promises, to trust thee, and yield itself to thee. Thou hast filled up -all my days with mercy: every place that I have lived in, and every -relation, and all that I have had to do with in the world, are the -witnesses of thy love and mercy to me. Thy eyes beheld my substance -being yet imperfect, and all my members were written in thy book. My -parents were instructed by thee to educate me, and all things -commanded by thee to serve for my preservation, comfort, and -salvation. Thou hast brought me forth in a land and age of mercies, -and caused me to hear and see the things which others have not seen or -heard. The lines have fallen to me in pleasant places; my life hath -not been spent in a howling wilderness, nor in banishment from thy -sanctuary, or the communion of thy saints; nor hath it been wholly -consumed in darkness, and sorrow, and unserviceable barrenness. But -often have I heard the joyful sound, and I have gone with the -multitude to the house of God, and there have seen the light of thy -countenance, and drank of the rivers of thy pleasure, even of the -waters of life, and have been solaced with the voice of joy and -praise. How oft have I cried unto thee in my trouble, and thou hast -delivered me out of my distresses! When for my folly and transgression -I was afflicted, thou broughtest me out of darkness and the shadow of -death.[154] Thou renewedst my age as Hezekiah's, and causedst the -shadow of my dial to go back! and hast set me at liberty to praise -thee for thy goodness, and declare thy works to the children of men. -In the day of trouble I called upon thee, and thou didst deliver me -that I might glorify thee. Thou causedst me to receive the sentence of -death, that I might trust in God that raised the dead. My Shepherd -hath led me in his pleasant pastures, by the silent streams; he -restored my soul, and conducted me in the paths of righteousness. How -precious are thy thoughts unto me, O God! how great is the sum of -them! If I should count them, they are more in number than the sand. -And will that mercy now forsake me, which hath abounded to me, and -supported me so long? Thou hast said, I will never fail thee nor -forsake thee. Having loved thy own, that are in the world, thou wilt -love them to the end; for thy mercy is great and reacheth to the -heavens, and it endureth for ever. O therefore when I awake, let me be -with thee! And as thy loving-kindness is better than life; and to -depart and be with Christ, is far better than the best condition upon -earth; so let thy servant depart in peace, his eye of faith beholding -thy salvation: and when my earthly house of this tabernacle is -dissolved, let me have that building of God, the house not made with -hands, eternal in the heavens. Let my present burden of sin and -suffering make me more earnestly to groan, not to be unclothed, but to -be clothed upon, that mortality may be swallowed up of life; that -being absent from the body, I may be present with the Lord.[155] And -seeing this cup may not pass from me, and I must not look for the -chariot of Elias, to carry me unto heaven; let thy will be done, and -let me rest therein, and let death be the gain and advantage of my -soul; and while this outward man is perishing, let the inner man be -renewed from day to day: for what am I better than my fathers, and all -thy saints, and the generations of mankind, that I should think of -another passage, than this of death, to the world of immortality?[156] -O let this fainting heart be glad, and let my glory rejoice, and in -love and joy, in thankfulness and praise, let me pass into the world -of love and joy, where thanksgiving and praise shall be my work for -ever. And though my flesh and heart will fail, be thou the strength of -my heart, O God, and my portion for ever.[157] Though I must walk -through the valley of the shadow of death, let me fear no evil; but be -thou still with me, and let me be comforted by thy rod and staff: let -the goodness and mercy which hath followed me thus far all my days, -receive me at the last, that I may dwell with thee for ever. For it is -the will of my Redeemer, that those which thou hast given him, be with -him where he is, to behold the glory which thou hast given him. And -that his servants should follow him, that where he is, there also may -his servants be. Amen, Lord Jesus! good is thy will and the word which -thou hast spoken! Into thy hands I commend my spirit which thou hast -redeemed. Receive it, and let me be with thee in paradise. O thou that -hast called us thy brethren, when thou didst ascend to thy Father and -our Father, and to thy God and our God, take up this poor unworthy -soul to the mansions which thou hast prepared for us, that I may be -with thee where thou art.[158] And though this flesh must perish, let -it rest in hope, and be but sowed as a grain of wheat; till thy -powerful call shall raise it from the dust, and this corruptible shall -put on incorruption, and this mortal shall put on immortality, and -this natural body shall be raised a spiritual body, and death shall be -swallowed up in victory.[159] For though I be dead, my life is hid -with Christ in God; and when thou appearest who art my life, then let -me appear with thee in glory. O hasten that appearance, and come with -thy holy, glorious angels, to be glorified in thy saints, and admired -in and by believers! When thou wilt change our vile bodies, and make -them like to thy glorious body, by the mighty working, by which thou -canst subdue even all things to thyself. Hast thou not said, "Behold, -I come quickly?" Even so come, Lord! and let the great marriage day of -the Lamb make haste, when thy spouse shall be presented spotless, -unblamable, and glorious; and the glory of God in the New Jerusalem, -shall be revealed to all his holy ones, to delight and glorify them -for ever. In the mean time, remember, Lord, thy promise, "Because I -live, therefore shall ye live also:" and let the dead that die in thee -be blessed: and thou that art made a quickening Spirit, and art the -Lord and Prince of life, and hast said that not a hair of our heads -shall perish; gather our departing souls unto thyself, into the -heavenly Jerusalem and mount Sion, the city of the living God, and to -the myriads of holy angels, and to the general assembly and church of -the first-born, and to the perfected spirits of the just; where thou -wilt make us kings and priests to God, whom we shall see, and love, -and praise for ever. For of him, and through him, and to him are all -things; and for his pleasure they are, and were created. And O thou -the blessed God of love, the Father of spirits and King of saints, -receive this unworthy member of thy Son, into the heavenly choir which -sing thy praise! who rest not saying, night and day, Holy, holy, holy, -Lord God Almighty, who is, and was, and is to come! For thine is the -kingdom, the power, and the glory, for ever and ever. Amen.[160] - -[134] Isa. lvii. 1, 2; Phil. i. 21, 23. - -[135] Matt. xiii.; 2 Thess. i. 6-11. - -[136] Matt. xviii. 3; Heb. xii. 14; John iii. 3, 5, 6. - -[137] John iii. 16, 18. - -[138] Matt. xxviii. 19, 20; 2 Cor. vi. 16-18. - -[139] Matt. xiii. 19-23; Rom. viii. 7-9; Heb. xii. 14; John iii. -3, 5, 6; Matt. xviii. 3; 2 Cor. v. 17; Eph. vi. 24; 1 Cor. xvi. 22; -Luke xiv. 26, 27. - -[140] Luke xv. 19-22; John vi. 37. - -[141] Gal. iv. 4, 6; Rom. viii. 16, 17; viii. 9; 1 Pet. iii. 7. - -[142] Rom. viii. 25, 36; Eph. i. 6, 7; ii. 5, 7, 8; Tit. iii. 3, 5, 6, 7; -Rom iii. 24; 2 Cor. xii. 9; Luke xv. 4, 6, 24; Matt. xviii. 11; -2 Pet. iii. 9; John iii. 15, 16; Matt. xviii. 14; Luke xxi. 18; John -xviii. 9; vi. 39. - -[143] Heb. xii. 22; i. 14; Psal. xxxiv. 7; Luke xv. 10; xvi 22; xx. 36; -Phil. iii. 10, 20, 21. - -[144] Heb. xi. 35-38; Matt. xxiv. 6; Psal. xlvi. 9: James iv. 1, 2. - -[145] Zeph. iii. 17, 18; Ezek. ix. 4; 2 Pet. ii. 7, 8. - -[146] John xvii. 2, 4; Phil. ii. 7-10. - -[147] Matt. v. 8; Heb. xii. 14. - -[148] Acts vii. 56; 2 Cor. xii. 3-5; Gal. i. 4. - -[149] John xvi. 21; iii. 3, 5, 7, 8. - -[150] 2 Cor. iii. 18; iv. 6; 1 Cor. xiii. 12. - -[151] 1 John ii. 15: John xv. 17-20. - -[152] Post illam pugnam triumphabimus victores cum nostro signifero in -vita æterna: diu in Christum credidi: desidero jam finem fidei, ut non -amplius credam in eum, sed videam eum in quem credidi: ut gustem quam -suavis fit Dominus, palpem manibus Dominum meum, et Deum meum. Ibi -vocabor Abraham, qui lastatur videns diem Christi: expertus sum quod -in hac vita peccatum sit omnia in omnibus: experiar etiam aliam vitam, -ubi est Dominus omnia in omnibus. Abr. Bucholtzer, referente Abr. -Sculteto in Curric. vitæ suæ, pag. 15. - -[153] 2 Tim. i. 10. - -[154] Zech. iii. 3, 4; John xii. 23, 27, 28; xvii. 1; Acts vii. 59; -Psal. xxxix. 5, 7, 8, 11; xxxii. 1-3; Rom. iv. 7, 8, 24; Psal. xxv. 7; -xix. 12, 13; 1 Pet. ii. 27; Matt. iii. 15; Heb. ix. 26; Isa. liii. -10, 3, 4, 6-9; Matt. iii. 17; xvii. 5; xii. 18; Rom. v. 1-3, 5, 10; -Eph. ii. 14; Heb. x. 10, 12, 14, 18; vii. 25, 26; Eph. i. 6, 7, 11, 13; -1 Pet. ii. 24; Phil. ix. 3, 10, 11; Eph. v. 26, 27; Psal. cxxxix. 16-18; -xvi. 6, 7; lxv. 9; xlvi. 4; xlii. 3, 4; lxxxix. 15; xxxvi. 8; John iv. -10, 13, 14; Psal. xlii. 4; cvii. 6, 13, 14. - -[155] Psal. cvii. 8, 15; l. 15; 2 Cor. i. 9, 10; Psal. xxiii.; cxxxix. -17, 18; Heb. xiii. 5; John xiii. 1; Psal. lvii. 10; cviii. 4; xxxvi. 5; -ciii. 17; cxxxvi.; lxiii. 3; Phil. i. 23; Luke ii. 29, 30; 2 Cor. -v. 1-8. - -[156] Phil. i. 21; 2 Cor. iv. 16, 18; 1 Kings xix. 4. - -[157] Psal. lxxiii. 26. - -[158] Psal. xxiii. 4-6; John xvii. 24; xii. 26; Acts vii. 59; Luke -xxiii. 43; John xx. 17; xiv. 1-3; Psal. xvi. 11. - -[159] 1 Cor. xv. 53-55. - -[160] Col. iii. 3-5; 2 Thess. i. 10, 11; Phil. iii. 21; Rev. xxii. -20, 27; Eph. v. 26, 27; 1 Cor. xv. 45; Acts iii. 5; John xiv. 19; Rev. -xiv. 13; Matt. x. 30; Luke xxi. 18; Heb. xii. 22, 23; Rev. i. 6; Rom. -xi. 36; Rev. v. 9, 10; iv. 11, 8; xv. 3; Heb. xii. 9; Matt. vi. 13. - - - - - -End of the Project Gutenberg EBook of A Christian Directory (Part 2 of 4), by -Richard Baxter - -*** END OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY, PART 2 *** - -***** This file should be named 43800-8.txt or 43800-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/3/8/0/43800/ - -Produced by Colin Bell, Chris Pinfield, CCEL and the Online -Distributed Proofreading Team at http://www.pgdp.net - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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