^3,
6'7f
THE
PRACTICAL WORKS
REV. RICHARD BAXTER.
y. '
THE
PRACTICAL WORKS
THE REV. RICHARD BAXTER
A LIFE OF THE AUTHOR,
' AND
A CRITICAL EXAMINATION OF HIS WRITINGS,
BY THE
REV. WILLIAM ORME,
AUTHOR OF "the LIFE OF JOHN OWEN, D.D. ; " ** BIBHOTHECA BIBLICA," ETC.
IN TWENTY-THREE VOLUMES.
VOL.. IV.
LONDON:
JAMES DUNCAN, 37, PATERNOSTER ROW.
MDCCCXXX.
LONDON :
PUINTED BY MILLS, JOWETT, ANU MILLS,
BOLT-COCrt, FLEtT-STREET.
THE
PRACTICAL WORKS
OF THE
REV. RICHARD BAXTER.
VOLUME IV.
CONTAINING
THE CHRISTIAN DIRECl ORY.
CHRISTIAN DIRECTORY
OR, A SUM OF
PRACTICAL THEOLOGY,
AMD
CASES OF CONSCIENCE.
DIRECTING CHRISTIANS, HOW TO USE THEIR KNOWLEDGE AND
FAITH; HOW TO IMPROVE ALL HELPS AND MEANS, AND TO
PERFORM ALL DUTIES; HOW TO OVERCOME TEMPTATIONS,
AND TO ESCAPE OR MORTIFY EVERY SIN.
IN FOUR PARTS.
I. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.)
II. CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.)
III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.)
IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.)
PART II.
CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.)
CONTENTS
OF
THE FOURTH VOLUME.
CHRISTIAN ECONOMICS.
CHAPTER I.
PAGB
Directions about Marriage for Choice and Contract 1
Q. Whether Marriage be indifferent? Who are called to
marry ? Who may not marry ? 2
Q. What if parents command it to one that it will be a hurt
to ? What if I have a corporal necessity, when yet Mar-
riage is like to be a great hurt to my soul ? Of parents'
prohibition 5
Q. What if parents forbid Marriage to one that cannot live
chastely without it ? or when aflfections are unconquerable ? 6
Q. What if the child have promised Marriage, and the pa*
rents be against it ? Of the sense of Numb. xxx. How far
such promise must be kept ? , 9
Q. What if the parties be actually married without parents'
consent ? 11
Q. May the aged marry that are frigid, impotent, sterile? . . 12
The incommodities of a married life to be considered by them
that need restraint 13
Especially to ministers 20
Further Directions 22
How to cure lustful Love 24
iJcveral cases about marrying with an ungodly person 25
vi CONTENTS.
PAGE
Q. 1. What rule to follow about prohibited degrees of con-
sanguinity. Whether the law of Moses, or of nature, or
the laws of the land or church, &c 32
Q. 2. What to do if the law of the land forbid more degrees
than Moses's law 33
Q. 3. Of the Marriage of cousin germans, beforehand ibid.
Q. 4. What such should do after they are married 34
Q. 5. What must they after do that are married in the de-
grees not forbidden by name. Lev. xviii. and yet of the
same nearness and reason ibid.
Q. 6. If they marry in a degree forbidden. Lev. xviii. may not
necessity make it lawful to continue it, as it made lawful the
marriage of Adam's sons and daughters 35
Q. 7. Whether a Vow of Chastity or Celibate may be broken,
and in what cases 3t>
CHAPTER IL
Directions for the choice of 1 . Servants 40
2. Masters 43
CHAPTER in.
DISPUTATION, WHETHER THE SOLEMN WORSHIP OF GOD IN AND
BY FAMILIES AS SUCH, BE OF DIVINE APPOINTMENT.
A£f. Proved against the cavils of the profane, and some secta-
ries , 48
What solemn Worship is ibid.
What a Family 50
Proof as to Worship in general 51
Family advantages for Worship 52
The natural obligation on Families to worship God 54
Families must be sanctified societies 57
Instructing Families is a duty 62
Family discipline is a duty 66
Solemn prayer and praise are Family duties 67
Objections answered 83
CONTENTS. ru
PA6B
Of the frequency and seasons of Family Worship. 1 . Whe-
ther it should be every day. 2. Whether twice a day. 3.
Whether morning and evening 86
CHAPTER IV.
General Directions for the Holy Government of Families .... 90
How to keep up authority ibid.
Of skill in Governing , 92
Of holy willingness 94
CHAPTER V.
Special Motives to persuade men to the Holy Government of
their Families 96
CHAPTER VI.
Motives for a holy and careful Education of Children .... 105
CHAPTER VII.
The mutual Duties of Husbands and Wives towards each
other 116
How to maintain due conjugal Love 117
Of Adultery 120
Motives and means against Dissention 123
Motives and means to further each others* salvation 127
Further duties 130
CHAPTER VIII.
The special Duties of Husbands to their Wives 141
viii CONTENTS.
CHAPTER IX.
PAGE
The special Duty of Wives to their Husbands 145
Q. How far may a wife give, without her husband's consent? 150
Q. Of Wives' propriety 151
Q. Is a Wife guilty of her Husband's unlawful getting, if
she keep it ? And is she bound to reveal it, (as in robbing ?) 152
Q. May a Wife go to hear sermons when her Husband for-
biddethher? 153
Q, Must a woman proceed to admonish a wicked Husband
when it maketh him worse ? 1 54
Q. What she must do in controverted cases of religion, when
her judgment and her Husband's differ 155
Q. How long, or in what cases may Husbands and Wives be
distant ibid.
Q. May the bare commands of princes separate Husbands and
Wives, (as ministers, judges, soldiers ?) 156
Q. May Ministers leave their Wives to go abroad to preach
the Gospel ? 157
Q. May one leave a Wife to save his life in case of personal
persecution or danger? 158
i/ Q. May Husband and Wife part by consent, if they find it to
be for the good of both ? ibid.
^' Q, May they consent to be divorced, and to marry others ? . . 159
V Q. Doth Adultery dissolve Marriage ? ibid.
Q. Is the injured person bound to divorce the other, or left
free? . . 160
/Q. Is it the proper privilege of the man to put away an adul-
terous Wife, or is it also in the woman's power to depart
from an adulterous Husband ? ibid.
Q. May there be putting away, or departing without the Ma-
gistrate's divorce or licence? 161
Q. What if both parties be adulterous ? 162
Q. What if one purposely commit adultery to be separate from
the other ? 163
Q. Doth Infidelity dissolve the relation ? ibid.
Q. Doth the desertion of one party disoblige the other ? . . . ibid.
Q. Must a woman follow a malignant Husband that goeth
from the means of grace ? ibid.
Q. Must she follow him, if it be but to poverty oi beggary r 164
CONTENTS. ix
PAGE
Q. What to do in case of known intention of one to murder
the other ? 165
Q. Or if there be a fixed hatred of each other ? ibid,
Q. What if a man will not suffer his wife to hear, read, or
pray : or do beat her so, as to unfit her for duty : or a wo-
man will rail at the Husband in prayer time ? &c 166
Q. Who may marry after parting or divorce ? 167
Q. Is it lawful to suffer, yea, or contribute to the known sin
materially of Wife, Child, Servant, or other relations ?
Where is opened what is in our power to do against sin, and
what not ibid.
Q. If a Gentleman have a great estate by which he may do
much good, and his Wife be so proud, prodigal, and peevish,
that if she may not waste it all in housekeeping and pride,
she wiU die or grow mad, or give him no quietness, what is
his duty in so sad a case? 173
CHAPTER X.
The Duties of Parents for their Cliildren. Where are twenty
special Directions for their education 1 75
CHAPTER XL
The Duties of Children towards their Parents
190
CHAPTER XII.
The special Duties of Children and Youth towards God .... 199
CHAPTER XIIL
'The Duties of Servants to their Masters . .
'203
X CONTENTS.
CHAPTER XIV.
/ PAGE
•^ Tit. 1. The Duty of Masters towards their Servants 209
Tit. 2. The Duty of Masters to Slaves in the Plantations . . 212
Q. 1. Is it lawful for a Christian to buy and use a man as a
Slave } 215
Q. 2. Is it lawful to use a Christian as a Slave ? 216
Q. 3. What difference must we make between a Servant and
a Slave ? 217
Q. 4. What if men buy Negroes^ or other Slaves, of such as
we may think did steal them, or buy them of Robbers and
Tyrants, and not by consent ? 218
Q. 5. May I not sell such again and make my money of them ? ibid.
Q. 6. May 1 not return them to him that I bought them of? 219
CHAPTER XV.
The Duties of Children and Fellow Servants to one another ? 220
CHAPTER XVI.
Directions for Holy Conference of Fellow Servants and others 224
Q. May we speak good when the heart is not aflfected with it ? 225
Q. Is that the fruit of the Spirit which we force our tongues
to? ibid.
y CHAPTER XVII.
Directions for every Member of the Family, how to spend
every ordinary day of the Week 230
CHAPTER XVIII.
Tit. 1. Directions for the Holy Spending of the Lord's day in
Families 240
il
CONTENTS. xi
PAGE
Whether the whole day should be kept holy ? ^42
Tit, 2. More particular Directions for the order of holy duties
on that day 248
CHAPTER XIX.
Directions for profitable Hearing God's Word preached ... 251
Tit. 1. Directions for Understanding the Word which you
hear ibid.
Tit. 2. Directions for Remembering what you hear 254
Tit. 3. Directions for Holy Resolutions and Affections in hearing 257
Tit. 4. Directions to bring what we hear into practice .... 259
CHAPTER XX.
Directions for profitable Reading the Holy Scriptures .... 263
CHAPTER XXI.
Directions for Reading other Books 266
CHAPTER XXII.
Directions for right Teaching Children and Servants, so as is
most likely to have success. The sum of Christian Religion 270
CHAPTER XXIIL
Tit. 1. Directions for Prayer in general 281
A Scheme or brief Explication of the Exact Method of the
Lord's Prayer 287
Tit.'Z. Cases about Prayer 289
xii CONTENTS.
fAGE
Q. 1. Is the Lord's Prayer to be used as a form of words, or
only as a Directory for Matter and Method ibid.
Q. 2. What need is there of any other Prayer, if this be perfect ? 290
Q. 3. Is it lawful to pray in a set form of words ? 291
Q. 4. Are those forms lawful which are prescribed by man,
and not by God ? ibid.
Q. 5. Is free Praying, called extempore, lawful ? 292
Q. 6. Which is the better ? ibid.
Q. 7- Must we ever follow the Method of the Lord's Prayer > 293
Q. 8. Must we pray only when the Spirit moveth us, or as
reason guideth us ? 294
Q. 9. May he pray for grace, who desireth it not ? 295
Q. 10. May he pray that doubteth of his interest in God, and
dare not call him Father as his child ? ibid.
Q. 11. May a wicked man pray, or is he ever accepted ? 296
Q. 12. May a wicked man use the Lord's prayer? ibid.
Q. 13. Is it idolatry or sin always to pray to saints or angels ? 297
Q. 14. Is a man bound to pray ordinarily in his family ? . . . . 298
Q. 15. Must the same man pray secretly, that hath before
prayed in his family? ^ ibid.
Q. 16. Is it best to keep set hours for prayer ? ibid.
Q. 17. May we join in family prayers with ungodly persons? ibid.
Q. 18. What if the master or speaker be ungodly or a heretic ? 299
Q. 19. May we pray absolutely for outward mercies, or only
conditionally ? 300
Q. 20. May we pray for all that we lawfully desire ? 301
Q. 21. How may we pray for the salvation of all the world ? ibid.
Q. 22. Or for the conversion of all nations ? 302
Q. 23. Or that a whole kingdom may be converted and saved? ibid.
Q. 24. Or for the destruction of the enemies of Christ, or the
kingdom ? ibid.
Q. 25. What is to be judged of a particular faith ? ibid.
Q. 26. Is every lawful prayer accepted ? 303
Q. 27. With what faith must I pray for the souls or bodies
of others ? ibid.
Q. 28. With what faith may we pray for the continuance of
the church or Gospel ? 304
Q. 29. How to know when our prayers are heard ibid.
Q. 30. How to have fulness and constant supply of matter in
our prayers ibid.
Q. 31 , How to keep up fervency in prayer 306
CONTENTS.
PAGE
Q. 32. May we look to speed ever the better for any thing in
ourselves or our prayers ? Or may we put any trust in them ? 308
Q. 33. How must that person and prayer be qualified, which '
God will accept ? 309
Tit.S. Special Directions for Family Prayer ibid.
Tit. 4. Special Directions for Secret Prayer 311
CHAPTER XXIV.
Directions for Families about the Sacrament of the Lord*s
Supper 312
What are the ends of the Sacrament ? What are the parts of it ? ibid.
Q. 1. Should not the Sacrament have more preparation than
the other parts of worship } 318
Q. 2. How oft should it be administered } 319
Q. 3. Must all members of the visible church communicate ? 320
Q. 4. May any man receive it, that knoweth himself unsanc-
tified ? ibid
Q. 5. May an ungodly man receive it, that knoweth not him-
self to be ungodly ? • ibid.
Q. 6. Must a Christian receive who doubteth of his sincerity ? 321
Q. 7. What if superiors compel a doubting Christian to re-
ceive it, by excommunication or imprisonment : what
should he choose > 322
Q. 8. Is not the case of an hypocrite that knoweth not him-
eelf to be an hypocrite, and of the sincere who knoweth not
himself to be sincere, all one, as to communicating ? . . . . 323
Q. 9. Wherein lieth the sin of an ungodly person if he receive? ibid.
Q. 10. Doth all unworthy receiving make one liable to dam-
nation } or what } 324
Q. 11. What is the particular preparation needful to a fit
communicant ? 325
Marks of sincerity ibid.
Preparing duties 327
Q. 1. May we receive from an ungodly minister ? 329
Q. 2. May we communicate with unworthy persons in an
undisciplined church ? • ibid.
Q. 3. What if I cannot communicate unless I conform to an
imposed gesture, as sitting, standing, or kneeling ? 331
xiv CONTENTS.
PAGE
Q. 4. What if I cannot receive it, but as administered by the
Common Prayer ? • • • • 331
Q. 5. If my conscience be not satisfied, may I come doubting? 332
Obj. Is it not a duty to follow conscience as God's officer ? • • 333
What to do in the time of administration ? ibid.
1. What graces must be exercised ? 334
2. On what objects ibid.
3. The Season and Order of Sacramental Duties 336
CHAPTER XXV.
1/
Directions for fearful, troubled Christians who are perplexed
with doubts of their sincerity and justification 342
Causes and Cure 343
CHAPTER XXVI.
Tit. 1. Directions for declining, backsliding Christians : and
about Perseverance 351
The several sorts of backsliders ibid.
The way of falling into sects, and heresieS;, and errors .... 352
Andof declining in heart and life 353
Signs of declining 356
Signs of a graceless state 358
Dangerous signs of impenitency 359
False signs of declining 360
Motives against declining 361
Directions against it 369
Tit. 2. Directions for perseverance, or to prevent backsliding ibid.
Antidotes against those doctrines of presumption which would
hinder our perseverance 373
Y CHAPTER XXVII.
Directions for the Poor 379
The Temptations of the Poor 383
The special Duties of the Poor 386
CONTENTS. XV
CHAPTER XXVIII.
PAGE
Directions for the Rich 389
CHAPTER XXIX.
Directions for the Aged and Weak 396
CHAPTER XXX,
Directions for the Sick ', 403
Tit. 1. Directions for a safe death, to secure salvation .... ibid.
I. For the unconverted in their sickness. (A sad case.) 1.
For examination j 2. For repentance : 3. For faith in
Christ } 4. For a new heart, love to God, and resolution for
obedience ibid.
Q. Will late repentance serve the turn, in such a case? .... 411
II. Directions to the godly for a safe departure 412
Their temptations to be resisted 414
Tit. 2. How to profit by our sickness 416
Tit. 3. Directions for a comfortable or peaceable death . . . 420
Directions for resisting the temptations of Satan in time of
sickness 433
Tit. 4. Directions for doing good to others in our sickness . . 439
CHAPTER XXXI.
Directions to the friends of the sick that are about them . . . 443
Q. Can physic lengthen men's lives ? 444
Q. 1. Is it meet to make known to the sick their danger of
death? 446
Q. 2. Must we tell bad men of their sin and misery when it
may exasperate the disease by troubling them ? ibid
xvi CONTENTS.
PAGE
Q. 3. What can be done in so short a time ? 447
Q. 4. What to do in doubtful cases ? 448
Q. 5. What order should be observed in counselling the ig-
norant and ungodly when time is so short ? ibid.
Helps against excessive sorrovi^ for the death of friends ; yea,
of the worst 451
A Form of Exhortation to be read in sickness to the ungodly,
or those that we justly fear are such 452
A Form of Exhortation to the godly in sickness, for their com-
fort. Their dying groans and joys 465
CHRISTIAN DIRECTORY.
PART II.
CHRISTIAN ECONOMICS
OR,
THE FAMILY DIRECTORY, CONTAINING DIRECTIONS FOR THE
TRUE PRACTICE OF ALL DUTIES BELONGING TO FAMILY
RELATIONS, WITH THE APPURTENANCES.
CHAPTER I.
Directions about Marriage; for Choice and Contract.
As the persons of Christians in their most private capaci-
ties 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 rela-
tions, their possessions and affairs. To which it is requi-
site, 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 contract-
ing of marriage, and (2.) The right choice and contract be-
twixt 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
VOL. IV. B
2 c:hristian directory. [part ii.
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 bles-
sing 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 V
Answ. God hath not made any universal law command-
ing 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 no-
thing in marriage itself which maketh it commonly incon-
sistent with these benefits, and the fulfilling of these laws :
and therefore it is said, that ** he that marrieth doth well*,"
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 Christian-
ity ; 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 hindrance. 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, whe-
ther a single or married state of life, is like to conduce more
to their personal holiness or public usefulness, or the good
a 1 Cor. vii. 7, 38-
CHAP. 1.] CHRISTIAN ECONOMICS. %
of others, to such persons marriage in the individual circum-
stantiated act is a thing indifferent.
By these conditions following you may know, what per-
sons 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 per-
emptory 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 ^."
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 them-
selves 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 hindrance, 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 for-
bid 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 service-
able to God and the public good : that there will be in it
greater helps and fewer hindrances 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 con-
dition should be more helpful to us in one respect, and hin-
der us more in another respect ; and that in one we have
most helps for a contemplative life, and in another we ar^
h 1 Cor. vii. 9.
4 CHRISTIAN DIRECTORY. [PART II,
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 ^.
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 sal-
vation). And that this last reason (from the end) is of it-
self 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 g^od 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 mo&t constant, indispensable obligation. Though
parents command it not, though you have no corporal ne-
cessity, 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 Gos-
pel, might better expect a curse on himself and his endea-
vours, than God's acceptance, or his blessing and success :
so he that would sin to change his state for the better, would
" « Unmarried men are tlie 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.
GHAP. 1.] CHRISTIAN ECONOMICS. 5
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 repen-
tance prevent it not. 3. Observe also that if the question
be only which state of life it is (married or single) which best
eonduceth to this ultimate end, then any one of the subor-
dinate 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 at-
taining 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.
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 discom-
modities together, may clearly discern that a married state
is like to be a greater hindrance of his salvation, or to his
serving or honouring God in the world, and so to disadvan-
tage him as to his ultimate end.
Quest. * But what if parents do command it ? or will set
against me if I disobey V
Answ. Parents have no autnority 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 in-
to 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 obli-
gation to marry : not * necessitate praecepti,' 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 '*."
Quest. ' But what if I have a corporal necessity and yet
<< Matt.
6 CHRISTIAN DIRECTORY. [PART II.
I can foresee that marriage will greatly disadvantage me as
to the service of God and my salvation V
Ansio. 1. You must understand that no corporal neces-
sity is absolute : for there is no man so lustful but may pos-
sibly 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 inconveniences of marriage will be, then the case is re-
solved, " it is better to marry than to burn." But if the hin-
drances in a married state are like to be greater, than the
hindrances of your concupiscence, then you must set your-
self to the curbing and curing of that concupiscence ; and
in the use of God's means expect his blessing.
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 ul-
timate end, were it not prohibited. Because (1.) Affirma-
tives bind not ' semper et ad semper' as negatives or prohi-
bitions 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 per-
formed 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 over-
weighed by some great degrees of incommodity? It is bet-
ter to marry than to burn. 1. What if parents forbid chil-
CHAP. I.] CHRISTIAN ECONOMIGb. 7
dren 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, itseemeth 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, with-
out and against the will of their parents V
Amw, I cannot deny but some cases may be imagined or
fall out, in which it is lawful to do what a governor forbid-
deth, 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 mi-
nistry, in a time and place that needeth much help ; if a ma-
lignant 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 for-
bear his own necessary food and raiment though he be for-
bidden. 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 in-
different, 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 ia
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 cIuIt
dren in minority are less fit to govern themselves. Fo^p
8 CHRISTIAN DIRECTORY. [PART II.
though we owe parents a limited obedience still, yet at full
age the child is more at his own dispose 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 pro-
vide 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 be 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 V I an-
swer, it is not to be believed : either you have not done your
best, or else you are not under a necessity. And your ur-
gency 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 pro-
cure some others to solicit his parents for their consent, and
if he cannot obtain it, some say, it is his duty to marry with-
out 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.
CHAP. I.] CHRISTIAN ECONOMICS. 9
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 dis-
cretion also, the promise is void for want of capacity. And
if the child was at age, yet the promise was a sinful pro-
mise, as to the promising act, and also as to the thing
promised during the parents' dissent. If the ' actus pro-
mittendi' 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 pro-
mise 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 made the promise to), because he
knoweth not but his parents may consent hereafter ; and
whenever they consent or die, the promise then is obliga-
tory, and must be performed.
The third Chapter of Numbers enableth parents to diso-
blige a daughter that is in their house, from a vow made to
God, so be it they disavow 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 shewed 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 con-
tracts. And 2. It is uncertain whether this be not an in-
dulgence only of the weaker sex, seeing many words in the
text seem plainly to intimate so' much. And it is danger-
ous upon our own presumptions to stretch God's laws to
lO CHRISTIAN DIRECTORY. [PART II.
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 God should have said/
when we cannot say, 'Thus he hath said.' We must not
make laws under pretence of expounding them : whatso-
ever God commandeth thee, take heed that thou do it:
thou shalt add nothing thereto, nor take aught there-
from^
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 na-
turally 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 go-
vernment 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 pro-
mise is made, then none can be broken.
Quest. But if the question be only how far such pro-
mises 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 law-
ful. 2. If the promising act was not only a sin, but a nul-
lity (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 until it become
« Deut. xii. 32.
CHAP. I.} CHRISTIAN ECONOMIC*. Jli
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 separat-
ed?' Aiisiv. 1. If marriage be consummated 'per carnalemcon-
cubitum/ * by the carnal knowledge of each other/ I see
no reason to imagine that parents can dissolve it, or pro-
hibit 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 for-
bid 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 per-
fect marriage * ante concubitum,' and also that their con-
junction hath but the nature of a promise (to be faithful
to each other as husband and wife): and therefore the mat-
ter 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
prsesenti' also : and that the thing promised in marriage i^
lawful : for though it be a sin to marry without parents'
consent, yet when that is past, it is lawful for married per^
sons to come together though parents consent not : and
therefore that such marriage is valid, and to be continued
though it was sinfully made.
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 mar-
riage can suffice to maintain their chastity ; to such, mar*
riage 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
li CHRISTIAN DIRECTORY. [PART II.
that you will never eat or drink, or that you will go naked,
or that you will never hinder any one from uncleanness, ly-
ing, 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 an 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 law-
ful, 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 under-
stood 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 be-
come 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 Chris-
tianity, the religion, safety and happiness of the whole na-
tion are 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 ne-
cessary 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 V Answ. Yes, God hath not
forbidden them : and there are other lawful ends of mar-
CHAP. I.] CHRISTIAN ECONOMICS. 13
riage, as mutual help and comfort, &c. which may make it
lawful ^
Direct, u. 'To restrain your inordinate forwardness to
marriage, keep the ordinary inconveniencies of it in me-
mory.' 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 chil-
dren : 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
^ 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 8.
14 CHRISTIAN DIRECTORY. [PART IT.
to expect. Bat especially the discontent and impatience
of your family will more discontent you than all their wants.
You cannot help your wife, and children, and servants to
contented minds. O what a heart-cutting 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 yon, 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 do without. And
their condition lifting them up to greater pride, doth tor-
ment 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 tempta-
tions 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 de-
sires, 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 cha-
rity to others : wife and children are the devouring gulf
that s wall owe th all. If you had 'but yourselves to provide
for, a little would serve ; and you could deny your own
desires of imnecessary things; and so might have plentiful
provision for good works. But by that time wife and chil-
dren are provided for, and all their importunate desires sa-
tisfied, there is nothing considerable left for pious or cha-
ritable uses. Lamentable experience proclaimeth this.
6. And hereby it appeareth how much a married state
doth ordinarily hinder men from honouring their profession.
CHAP. I.] CHRISTIAN ECONOMICS. 15
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 for 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 re-
lieve the children of the poor, yet is it 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 re-
putation 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 con-
cerned 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 imbe-
cility of the female sex requireth you to prepare. Except
it be very few that are patient and manlike, women are com-
monly 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 bdt
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 expres-
sions 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
16 CHRISTIAN DIRECTORY. [PART II.
saith ; " It is better to dwell in a corner of the housetop,
than with a brawling woman in a wide house. — It is better
to dwell in the wilderness, than with a contentious and an
angry woman. — A continual dropping in a very rainy day,
and a contentious woman are alike. — One man among a
thousand have I found : but a woman among all those have
I not found f."
8. And there is such a meeting of faults and imperfec-
tions on both sides, that maketh it much the harder to bear
the infirmities of others aright. If one party only were fro-
ward and impatient, the stedfastness of the other might
naake it the more tolerable : but we are all sick in some mea-
sure, 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 your thoughts from God, and
to divert them from the ** one thing necessary «," and to dis-
tract the mind, and make it indisposed 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 ferven-
cy, when you come out of a crowd of cares and businesses !
Hear what St. Paul saith, " 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. — I suppose there-
fore 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.
But I would have you be 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. The unmarried
woman careth for the things of the Lord, that she may be
holy, both 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 cQmely,
' Prov. xxi. 9. 19. xxv, 24. xxvii. 15. Eccles. vii. 28.
9*li».t^ Luke X. 42.
CHAP. I.] CHRISTIAN ECONOMICS. 17
and that you may attend upon the Lord without distraction.
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, doeth well. So then he that
marrieth doeth well, but he that marrieth not doeth better '^.^
And mark Christ's own words, '* 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 de-
vour almost all your time, so that little is left for holy con-
templations, 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 bye : 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 dispatch-
ing your business, than of sitting at Christ's feet to hear his
Word. O 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 per-
sons 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. b
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 un-
dertake more work.
13. And the more they love each other, the more they
• »• 1 Cor. vii. 7, 8. '26—28. 32—35. 37, 38. ' Matt. xix. 11, la.
VOL. IV. ' C
18 CHRISTIAN DIRECTORY. [PART II.
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 under-
take 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 most powerful 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 temp-
tation 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 te-
dious trouble night and day, which they have with their
children in their nursing and 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 O what abundance of duty is incumbent upon
both the parents towards every child for the saving of their
souls *"! What incessant labour is necessary in teaching
them the doctrine of salvation ! which made God twice over
^ Art thou discontented with thy childless state ? Remember that of all the
Boman kings, not one of them left the crown to his son. Plutarch de tranq. auim.
CHAP. 1.] CHRISTIAN ECONOMICS. 19
charge them to teach his word diligently (or sharpen them)
" unto their children, and to talk of them wlien they dit in
their houses, and when they walk by the way, and when
they lie down, and when they rise up ^" What abundance
of obstinate, rooted corruptions are in thfe hearts of children,
which parents must by all possible diligence root up ! O
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 unwea-
ried constancy as the weight of the matter doth require ! and
to suit all their actions and carriage to the same ends ! Lit-
tle 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 fitnes^
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 trou-
ble you ; and be the more grievous by how much your chil-
dren are the more dear. And O what a grief it h to breed
up a child to be a servant of the devil, and an enemy 6f Godf
and godliness, and a persecutor of the church of God ! And
to think of lying in hell for ever ! And alas ! how great isr
the number of such !
18. And it is not a little care and trouble, that servanf^
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 sal-
vation ; 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, bli't
during life : they deprive you of all hope of relief while ydtf
live together. There is no room for repentance, nor casting
' Deut. vi.6, 7. xi. 19.
20 CHRISTIAN DIRECTORY. [PART II.
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 part-
ing 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 rot-
ting 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 concomi-
tants 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 vainly ventured on in a pang of
lust? or such a burden be undertaken without forethought?
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 hindrance ordinarily is this trou-
blesome 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 read-
ing, 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 ""." " 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 "."
n> 1 Tim. iv. 15. " 2 Tim. ii. 4.
I
CHAP. I.] CHRISTIAN ECONOMICS. 21
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, O how short
and swift is time ! and O, how great and slow is my work
and duty ! 2. Consider how well a life of so great diver-
sions, 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 pre-
pare those suitable, convincing words, which may pierce
and persuade the hearers' hearts, to get within the bosom
of an hypocrite, to follow on the Word till it attain its effect,
and to deal with poor souls according to their great neces-
sity, 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 at-
tendants on these studies**. 3. Consider well whether a
life of so great disturbance be agreeable to one whose af-
fections 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 i'. If you feed not the bodies
<* Non bene fit quod occupaio aniino fit. Hieroii. Eplst. 553. ad Paulin.
pA single life doth well witli churchincn , for charity will hardly water the
ground, where it must fill a pool. Lord Bacon, Essay 8. The greatest works and
foundations have been froi^ childless men, who have sought to express the image of
their minds, that have none of their body : so tiie care of posterity, hath been most
in them that had no posterity. Lord Bacon, Essay 7. He that hath a wife and
rhildren hath given hostages to fortune : for they arc impediments to great enter-
22 CHRISTIAN DIRECTORY. [PART II.
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 men-
tioned : 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, m. 'If God call you to a married life, expect all
these troubles, or most of them ; and make a particular
preparation foj 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 fooFs paradise to you.
See that you be furnished with marriage strength and pa-
tience, for the duties and sufferings of a married state, be-
fore 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 assault-
ed. 2. See that you be well provided with conjugal affec-
tions : for they are necessary both to the duties and suffer-
ings of a married life. And you should not enter upoa the
state without the necessary preparations. 3. See that you
prises. — The best vyorks and qF greatest merit, lor the public, have proceeded
fr<?m unmarried and childless men. Id. ibid. Essay 8.
CHAP. I.] CHRISTIAN ECONOMICS. 23.
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 "i, and may
manage all your business with discretion ^ 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 * noii putaram.' Levity and mu-
tability 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 great-
ness of your undertaken duties. A slothful mind is unfit
for one that entereth himself voluntarily upon so much busi-
ness; as a cowardly mind is unfit for him that listeth him-
self a soldier for the wars. 6. See that you are well pro-
vided 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 prepa-
ration, is as foolish as to go to sea without the necessary
preparation for your voyage, or to go to war without ar-
mour 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. i\. 'Take special care, that fancy and passion
overrule not reason, and friends' advice, in the choice of
your condition, or of the person.' 1 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 import-
ance to them. A blind love which maketh you thiak 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
1 1 Pet. iii. 7. " Psal. cxii. 15.
24 CHRISTIAN DIRECTORY. [PARTII.
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 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 be-
sotting, 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 and reason) to suspect their own apprehen-
sions, and much more to trust the judgment and advice of
others.
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 in-
flamed 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 mag-
nifying trifles, and overlooking inward, real worth. Would
you fall in love with a flower or picture at this rate ? Be-
think you what work the pox, or any other withering sick-
ness 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 writ-
ings of the wise, because they have a plain and homely out-
side ! 3. Rule your thoughts, and let them not run master-
less as fancy shall command tlicm. If reason cannot call
CHAP. 1.] CHRISTIAN ECONOMICS. 25
off your thoughts from following a lustful desire and ima-
gination, no wonder if one that rideth on such an unbridled
colt be cast into the dirt. 4. Live not idly, but let the bu-
siness of your callings take up your time, and employ your
thoughts. An idle, fleshly mind is the carcase 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 pre-
sence of God, nor the approach of death. Look oft by Taith
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 carcase 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 resolu-
tion, but deliberate well, and throughly 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 excel-
lency 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 your-
selves ungodly : for they that know truly the misery of an
unrenewed soul, and the excellency of the image of God,
can never be indiflerent 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, })eforc the image and fear of God,
26 CHRISTIAN DIRECTORY. [PART II.
doth give a very dangerous sign, of such a graceless heart
and will. If you set more by beauty or riches than by god-
liness, 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 shew that you either believe not the Word of
God, or else that you love him not, and regard not his in-
terest? 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^" 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 more wisely 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 or 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 and 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 hindrance so near you, in your bo-
som, will be worse than a thousand further off". As an un-
godly heart which is next of all to us, is our greatest hin-
* Rom. viii. 7, 8.
CHAP. I.] CHRISTIAN ECONOMICS. 27
drance, 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 hin-
drances, and your heart is so good, that no such clogs can
keep it down, you do but shew that you have a proud, un-
humbled 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 hindrances 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 tempta-
tion 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 ! G.
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 or 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 V 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 know-
ledge 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 V Answ. Though dogs
and swine may join in generating, it foUowetL not, men ox
women may join with them. Pardon the comparison
(while Christ calleth the wicked dogs and swine ')> it dotli
' Matt. vii. 6.
28 CHRISTIAN DIRECTORY. [PART 11.
but shew 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 unrighteous-
ness? 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. ""
Quest. ' But I make no doubt but they may be con-
verted : 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?' Ansv). 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 de-
grees 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 ? ' Atisw. God having forbidden it, no
parent hath authority to command you to do so great a mis-
chief to yourself, no more than to cut your own throats, or
to dismember your bodies.
"' ^Cor.vi. 14— 16.
CHAP. I.] CHRISTIAN ECONOMICS. 29
Quest. * But what if I have a necessity of marrying, and
can get none but an ungodly person ? ' Aimu. If that really
be 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
shoe-maker, 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 "."
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 vex-
ation : 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 intolera-
bly froward, and unpleasable. 3. That there be a compe-
tency 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 unhealth-
fulness 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 opin-
* James i. 26.
30 CHRISTIAN DIRECTORY. [PART II.
ions in religion, which may make you too imequal. Differ-
ing opinions in religion are much more tolerable in per-
sons 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 alow condition,
and cure the pride and sensuality which are taken for the
honourable badges of their gentility ; and it is scarce con-
siderablfe how rich such are : for their pride and luxury will
make even with all, and be still in greater want, than hon-
est, 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
hindrances and troubles ; that you may cheerfully serve
God in it, in the expectation of his blessing.' Though
man's corruption have filled that aixd 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^. 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 en-
joy him for ever. It is no small mercy to be the parents of
a godly seed ; and this is the end 6f the institution of
marriage ^. 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 dii-
vide 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 iw
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 cheerful-
ly accompany you in the ways of holiness. " A prudent wife
y See Eccles. iv. 10—12. * Mai, ii. 15.
CHAP, r.] CHRISTIAN ECONOMICS. 31
is from the Lord ^." Thus it is said, "Whoso findeth a wife
findeth a good thing, and obtaineth favour of the Lord ^."
Direct, x. ' Let your marriage covenant be made under-
standingly, 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 bles-
sing, aad 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 sancti-
fy 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
increase their estates, and to have children surviving them
to receive the fruit of their pride and covetousness, can ex-
pect to reap no better than they sow ; and to have the flesh,
the world, and the devil the masters of their family, accord-
ing 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 com-
panion 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 '^." You are going as fast to another world in
one state of life as in the other. You are but to help each
» Prov. xix. 14. »» Prov. xviii. 22. See Prov. xxxi. 10—12, &c.
<= I Cor. vii. 29, 30.
32 CHRISTIAN DIRECTORY. [PARTII.
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 set-
tling 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 with a " This I will do : I will
pull down my barns, and build greater, and there will I be-
stow 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 pro-
vided '^?" 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 ^V
Answ. 1. It is certain that the prohibited degrees are
not so statedly and universally unlawful, as that such- mar-
riage 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
•1 Luke xii. 19, 20.
* The case of Polygamy is so fully and plainly resolved by Christ, that 1 take it
not to be necessary to decide it, especially \yhile the law of the land doth make it
death.
CHAP. I.] CHRISTIAN ECONOMICS. 33
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 ^ 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 ex-,
pounded, 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 for-
bidden ones must be avoided in obedience to our ruler.
Quest, III, * Is the marriage of cousin-germans, that is,
of brothers* children, or sisters* children, or brothers* and
sisters' children, unlawful ? *
Aiisw. I think not ; I. Because not forbidden by God.
2. Because none of that same rank are forbidden ; that is,
^ Lev. xviii. ^
VOL. IV. I)
34 CHRISTIAN DIRECTORY. [PART II.
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 chil-
dren 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 be-
side, and because many divines being of the contrary opin-
ion, may make it matter of scruple and trouble afterwards,
to those that venture upon it without need.
Quest. lY, 'What would you have those do that have
married cousin-germans, and now doubt whether it be law-
ful 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
certain 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 trou-
blesome scruples, which would hinder the cheerful dis-
charge 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 unlaw-
fulness V
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 in-
CHAP. 1.] CHRISTIAN ECONOMICS. 35
stances 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 separa-
ted, because the case is doubtful (as the controversy shew-
eth), 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 car-
nal 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 law-
ful 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, punish-
ment, and not continuance in the sin must be his sentence :
and if one that hath married a kinswoman be glad to be di-
vorced, because he hateth her or loveth change, punish-
ment 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 man-
kind had 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.
36 CHRISTIAN DIRECTORY. [PART II,
* 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 obli-
gation to be kept, but to be repented of; nor is the necessi-
ty remediless which such a one bringeth on himself, by vow-
ing 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 lust and
fornication ? '
Answ. I know that many great divines have easily ab-
solved those, that under Popery vowed chastity. The prin-
cipal 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 ex-
ceptions of after alterations or difficulties that may arise, are
sinfully made, or are unlawful * quoad actum jurandi ^'
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 perfidious-
ness 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 com-
mand, 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 nul-
lity, I have shewed in the fo recited place.
4. A vow of celebate 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
f By this you may seejiow to resolve the cases about vows and covenants which
jjre ih-^ grand controversies of this time among us.
CHAP, l] CHRISTIAN ECONOMICS. 37
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 hav€ 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 dis-
solving 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 un-
lawful, 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 amission of greater good, than that life of chastity con-
taineth 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 irri-
tations 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.
38 CHRISTIAN DIRECTORY. [PART II.
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 chas-
tity. 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 ' hie et nunc' to me.
10. A man should rather break his vow of celebate,
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 celebate, 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 dis-
obedience to the pope, and the incommodity and disgrace of
a married life, 8cc. 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 nor prin-
ces 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
CHAP. I.] CHRISTIAN ECONOMICS. 39
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, lust-
ful thoughts. That is, 1. If they employ themselves con-
stantly and diligently in a lawful calling, and be not guilty
of such idleness, as leaveth room in their minds and imagi-
nations 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 ab-
stinence and coarseness in their diet, as is meet to tame in-
ordinate lusts, without destroying health : and not only
avoid fullness and gulosity, and vain sports and pleasures,
but also use convenient fasting, and tame the body by ne-
cessary austerities. 3. If they sufficiently avoid all tempt-
ing 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 most apt for the altering of those bodily dis-
tempers, 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 a num-
ber 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 extraor-
dinary 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.
40 CHRISTIAN DIRECTORY. [PART II.
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.
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 contri-
bute much to the holiness or iinholiness 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. Willing-
ness. 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 fleshpleasing, 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 unwilling-
ness, and pain, and weariness, that they will think all too
much, and their service will be a continual toil and displea-
sure to them, and they will think you wrong them, or deal
hardly with them, if you will not allow them in their flesh-
CHAP. II.] CHRISTIAN ECONOMICS. 41
liness and idleness. Yea, though they should have grace,
a phlegmatic, sluggish, heavy body, will never be fit for di-
ligent 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 pro-
fane/ For, L ** God hateth all the workers of iniquity *."
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 fa-
mily, 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." 2. Ungodly ser-
vants 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 or-
dinarily 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 be-
fore all the world : he is more careful to please God, whc
commandeth him to be faithful, than to please you by seem'
ing better than he is : he is moved more to his duty by tie
reward which God hath promised him, than by the wagis
which he expecteth from you : he hath a tender, purifiid
conscience, which will hold him to his duty, as well whin
you know it not, as when you stand by. 3. Ordinarily, m-
godly servants will be false, if they have but opportunity to
enrich themselves by deceiving you : especially those hat
a Psal. V. 5.
42 CHRISTIAN DIRECTORY. [PART II.
are intrusted in laying out money, in buying and selling.
As long as I name no particular persons, I think it no un-
trustiness, 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 de-
ceived their masters in buying and selling before their con-
version ; 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 or-
dinary thing among ungodly servants that have opportunity,
that yet pass for very trusty servants, and are never dis-
covered. 4. Also an ungodly servant will be a tempter to
the rest, and will be drawing them to sin : especially to se-
cret wantonness, and uncivil carriage, if not to actual for-
nication ; 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 to 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 condi-
tion, 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 god-
liness, and hindering them from sin, and persuading them
,0 be faithful in their duty both to God and you.
Direct, in. * Yet measure not the godliness of a servant
ly his bare knowledge or words, but by his Love and Con-
Siience.' A great deal of self-conceited talkativeness about
r\ligion may stand with an. unsanctified heart and life : and
nuch weakness in knowledge and utterance, may stand with
siicerity. But you may safely judge those to be truly
gdly, 1. Who love godliness, and love the Word and ser-
CHAP. II.] CHRISTIAN ECONOMICS. 43
vants 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 vi-
gilant, 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 fa-
mily 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
44 CHRISTIAN DIRECTORY. [PART 11.
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 li-
beral 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 hope 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 hindrances to the pleasing of God, and the sav-
ing 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 *"." " To live after the flesh," is the certain way
to endless misery *=. 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
^ Psa). Ixxxi. 12. "^ Rom. viU. 8. 13.
CHAP. Il.J CHRISTIAN ECONOMICS. 45
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 "*." 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 sal-
vation.
Direct. III. * If it be possible, live where there is a faith-
ful, 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, un-
profitable teacher, that will never afford you any consider-
able 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 comforts 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 sal-
vation.' 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
«* John vi. 27t
46 CHRISTIAN DIRECTORY. [PART II.
wicked; but he blesseth the habitation of the just*." "The
wicked are overthrown, and are not; but the house of the
righteous shall standi" "The house of the wicked shall
be overthrown; but the tabernacle of the upright shall flou-
rish 8." " The righteous man wisely considereth the house
of the wicked : God overthroweth the wicked for their
wickedness''." 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 make 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 mas-
ter 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 hindrance 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 fel-
low-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
e Prov. iii. 33. ^ Prov. xii, 7.
i Prov.xiv. 11. So Prov. xv. 25. •» Prov. xxi. 12.
CHAP. 11.] CHRISTIAN ECONOMICS. 47
heavenly instructions, the idle, frothy talk of fellow-ser-
vants 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 con-
tinual warmth and resolution.
Direct, vii. ' If you want any one of these accommoda-
tions, 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 master and usage, labour to be the best ser-
vants ; 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.
48 CHRISTIAN DIRECTORY. [PART II.
CHAPTER III.
A Disputation, or Arguments to prove the Necesssity of Family
Worship and Holiness, or Directions against the Cavils of
the Profane, and some Sectaries, who deny it to he a Thing
required by God.
Whether the solemn Worship of God, in and hy Families as such,
be of Divine Appointment ? Aff.
That excellent speech of Mirandula is oft in mind, * Veri-
tatem philosophia queerit, theologia invenit, religio possi-
det/ I do therefore with greater alacrity and delight dis-
pute these points that are directly religious, that is, imme-
diately practical, than those that are only remotely such :
and though I am loath 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 prac-
tical 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 per-
formance, 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 wor-
shipped ; and not to worship him when we have done, is
but to draw forth our learning, and sharpen our wits to
plead our condemnation ; as if the accuser wanted our help,
or the Judge of all the world did want evidence and argu-
ments 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.
CHAP, lit.] CHRISTIAN ECONOMICS. 4D
called 'AsXeiai' 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 * Aarptia is by Austin and
since him by all the orthodox, appropriated to God alone, and
indeed to give it to any other is contrary to its definition.
This worship is of two sorts, whereof the first is by an
excellency called 'worship,' viz. When the honour of God is
so directly the end and whole business of the work, that our
own advantage falls in but impliedly, and in evident subor-
dination : such are the blessed works of praise and thanks-
giving, which we here begin and shall in heaven perpetuate.
Yet see a more admirable mystery of true religion ; we in-
deed 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 de-
livering something religiously in his name, and so is more
directly for ourselves; though 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, messen-
gers, &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 preach-
ing, 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 serious-
ness as beseems a business of such weight.
VOL. IV. E
50 CHRISTIAN DIRECTORY. [PART II.
3. By ' family' we mean, not a tribe or stock of kindred,
dwelling in many houses as the word is taken oft in Scrip-
ture, 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 na-
turae consentanea, e personis domesticis, vitae in dies omnes
commode sustentandae causa, collecta. Familia est ordo
domus per regimen patris-familias in personas sibi sub-
jectas.'
Where note, that to a complete family must go four in-
tegral 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 subsida', 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 or the governed (viz. that such
there be) but not each member. If therefore twenty chil-
dren, or servants shall worship God without the father, or
master of the family either present himself, or in some re-
presentative, it is not a family worship in strict sense. But
if the head of the family in himself (or delegate or represen-
tative) be present, with any of his children or siervants,
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 (ei-
ther the head or some one deputed by him, and represent-
ing him) be the mouth, and the rest performing their parts
t>y receiving instructions, or mentally concurring in the
prayers and praise by him put up. Lastly, by * divine ap-
pointment' 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 ques-
tion then is, ' Whether any sacred actions religiously and
CHAP, in.] CHRISTIAN ECONOMICS. ^l
ordinarily to be performed to God's honour by the h^ad 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 orders lijlicfillall
speak of family worship in general. 2. Of the Sorts of that
worship in special. 3. Of the time.
1. 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 id 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 sacra-
ments of baptism and the Lord's supper, are ptoper to the
ministerial or organized churches, and not common to fami-
lies : for as they are both of them committed only to minis^
ters of the Gospel, and have been only used by them for
many hundred years in the church : (except that some per-
mitted 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, yetit 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 fa*{
ihily may possibly be a church also. This exposition we
have from the doctrine and practice of the apostles, and con-
8tant custoto of all the churches which have never though!
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 pass-
over 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 themselvefe ; so that they cannot perfori^i
52 CHRISTIAN DIRECTOUY. [PART II.
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 institu-
tion, 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 so-
cieties 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 fa-
mily 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 sin-
gular dependance 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 com-
mand. (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 more strongly obliged to further each other's salvation,
find 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 hear-
tily 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 ac-
ceptable worship of God, when they are in it as of one heart
and soul. (7.) If any misunderstanding or other impedi-
ment arise, they being still at hand, have opportunity to re-
I
CHAP. III.] CHRISTIAN ECONOMICS. 53
move 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 particu-
larly to fit his reproofs and exhortations, confessions and
petitions accordingly, which even ministers in the congrega-
tions cannot so well do. So that I have made it evident in
this enumeration, that families have advantages, yea, spe-
cial 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 shew it in either, let him do it. (2.) I ne-
ver 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. 1 . The foresaid ad-
vantages 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 faith-
fully 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, (1.) From Matt. xxv. throughout, es-
pecially from verse 14. to verse 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
'54 GHRISTIAN DIHECTOKY. [PART U.
a prophet when he calleth for it. And if he intrust us
^ with outward riches, he expecteth that '' we give to him
that asketh*." Jti§ stewards must give an account of
t}?,eir stewardships. Christ telleth us of all our talents
iQ general, that, " Unto whomsoever much is given, of him
shall he much required : and to whom men have committed
l^uch, of him will they ask the more ^.'' And of our words
i^ particular Christ tells us, that ** of every idle word men
shall give an account at the day of judgment^." Much
ipqre for denying to use both our tongues and hearts in
prod'i? worship, when he gives us such opportunities. " It
}^ required in stewards, that a man be found faithful**."
" As every man hath received the gift, even so minister the
§apie one to another, as good stewards of the manifold grace
pf God. If any man speak, let him speak as the oracles of
God %" See. Many more of the like Scriptures prove the
ai^tepedent of the enthymeme, and the consequent needs no
proof.
-4rg, II. The solemn worship of God in and by fami-
lies as such, is required by the very law of nature, there-
fore it is of Divine institution. The consequence can be
denied by no man that renounceth not reason and nature it-
self; denying the law of nature to be God's law, which is
indeed partly presupposed in the law supernatural, and part-
ly rehearsed in it, but never subverted by it. Positives are
more mutable than naturals are.
The antecedent is thus manifested. \. Natural reason
,(^^ the law pf natvii'e) 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)
dpth require, that God be solemnly worshipped in families ;
\^^ having given them such advantages as aforesaid there-
unto. 2. The law of nature requireth, that all societies thai
have God for their founder and institutor, should, to their
utmost capacities, be devoted to him that founded and in-
.stituted them : but that God is the founder and ii;istitutor of
families, is known by the light of nature itself: therefore
the law of nature requireth, that faiuilies be to the utmost of
their capacities devoted to God ; aijd consequently, that
a Matt. V. 42. Luke vi. 30. 38. xi. 41. xii. 33.
b Luke xvi. 2. xii. 48. *^ Matt. xii. 36. '* 1 Cor. iv. 2.
' 1 Pet. iv. 10, 11.
i
CHAP. III.] CHRISTIAN ECONOMICS. 56
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 prin-
cipal efficient and ultimate end of all : and therefore of fami-
lies. 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 ab-
solutely his own alone. And that which is solely or abso-
lutely 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 go-
vernment over families, as families ; therefore — The conse-
quence 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. Sic, and actions answerable to those titles, " 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 Foun-
der, and the Master, or Owner and Governor, then there is
f Mai. i. 6.
56 CHRISTIAN DIRECTORY. [PART IT.
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 rec-
tor, 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 ho-
nour 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 pre-
cept 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 pray-
er, 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 wor-
ship God, may yet appear more eminently, 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 per-
sons being chiefly exercised over them in societies. " All
power in heaven and earth is given unto Christ « :" " and all
judgment committed unto him ^ :" " and all things delivered
into his hands*:" **and therefore to him shall every knee
t Malt, xviii. 18. ^ John v. 2S. ' John xiii. 3.
CHAP. III.] CHRISTIAN ECONOMICS. 57
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 ''." 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 opportu-
nities 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 sub-
ject, a disobedient child, that will not perform actual hon-
our, or human worship to them. Now God is ever present
not only with each person as such, but also with every fam-
ily as such. As he is said to walk among the golden can-
dlesticks in his churches, so doth he in the families of all
by his common presence, and of his servants by his gra-
cious 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 fam-
ilies.' 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 foremen-
•* Phil. ii. 10.
58 CHRISTIAN DIRECTORY. [PART II.
tioned advantages and obligations) are also societies sanc-
tified to God, then is it God's will that families, as such,
should solemnly worship him ; but Christian families are so-
cieties sanctified to God : Therefore, &c.
The reason of the consequence is, because things sanc-
tified 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 alie-
Hate this from God, or not to use it for God, when it is de-
dicated to him, or sanctified by his own election and sepa-
ration of it from common use, is sacrilege. God hath a dou-
ble right (of creation and redemption) to all persons. But
a treble right to the sanctified. Ananias his fearful j udg-
ment was a sad example of God's wrath, on those that with-
hold from him what was devoted to him. If Christian fam-
ilies as such, be sanctified to God, they must as such wor-
ship 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 so-
ciety. But a family of Christians is a society of holy per-
sons ;* therefore, 2. We find in Scripture not only single
persons, but the societies of such sanctified to God. ** 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 the body of that
commonwealth did all jointly enter into covenant with God ,
and God to them. " 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""." Joshua (chap,
xxiv.) devoteth himself and his house to the Lord ; " I and
my house will serve the Lord." And Abraham by circum-
cision (the covenant, or seal of the covenant of God) conse-
crated his whole household to God ; and so were all fam-
ilies after him to do (as to the males in whom the whole was
consecrated). And whether besides the typifying intent,
there were not something more in the sanctifying of all the
' Deut. vii.6. So Deut. xiv. 20, 21.
'" Deut. xxix. XXX. xxvi. 17 — 19. xxviii, 9. Dau. viii. 24. xii. 7.
CHAF. Ifl.] CHRISTIAN ECONOMICS. 59^
first-born to God, who if they lived, were to be the heads of
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 ob-
served how in the New Testament the Holy Ghost doth im-
itate the language of the Old, and speak of God's people, as
of holy societies, as the Jews were. As in many prophe-
cies 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 tamily, even all
the families that remained apart, and their wives apart"."
So Christ sendeth his disciples to "baptize nations," having
discipled them ; and ** the kingdoms of the world shall be^
come the kingdoms of the Lord and his Christ." And as
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 Chris-
tians ; " Ye also as living stones are built up a spiritual
house, a holy priesthood, to offer up spiritual sacrifices ac-
ceptable to God by Jesus Christ. But ye are a cho-
sen generation, a royal priesthood, an holy nation, a pecu-
liar people, that you should shew forth the praises of him
that hath called you out of darkness into his mai'vellous
light P." Mark how fully this text doth prove all that we
are about. It speaks of Christians collectively, as in socie-
ties, and in societies of all the most eminent sorts ; " a gen-
emtion ;" which seems especially to refer to tribes and fam^
ilies : "a priesthood, nation, people ;" which comprehend-
eth all the orders in the nation ofttimes. And in all these
respects they are holy, and peculiar, and chosen, to shew,
that God's people are sanctified in these relations and socie-
ties. And then mark the end of this sanctification, " to of-
fer up spiritual sacrifices acceptable to God by Jesus
Christ "1 ; to shew forth the praises of him that hath called
you V' &c.
n Zech. xi. 12— U.
" Exod. xix. 5, 6.
PI Pet if. 5—?. 9.
<« Ver. 5.
"• Ver. 9.
60 CHRISTIAN DIRECTORY. [PART II,
Yea, it seems that there was a special dedication of fam-
ilies 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 house-
hold. 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 to content himself with his own conversion, but
to labour presently even before his baptism, that his house-
hold should join with him, that so the whole family at once
might be devoted to God : so God did bless this his own or-
der 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
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 gaoler, " 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 Lydiais described
a " worshipper of God^:" " She was baptized and her house-
hold." And the angel told Cornelius, that Peter should
tell him " words whereby he and all his household should
be saved :" who were baptized accordingly*. And 1 Cor. i.
16. Paul baptized the household of Stephanus. And Christ
told Zaccheus, salvation was come that day unto his house,
"and he and all his househould believed." So that noble-
man, 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 ut-
termost, to bring all his family to be the people of Christ in
the baptismal covenant, and so to dedicate all his family to
Christ. Yet farther I prove this, in that believers them-
selves being all sanctified to God, it must needs follow, that
• Acts xvi. 14, 15. ' Acts xi. 14.
CHAP. III.] CHRISTIAN ECONOMICS. 61
all their lawful relations, and especially all commanded
states of relation are also sanctified to God ; for when them-
selves 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 ^" And " all things are sanctified to them
by the word and prayer * ;" which is in that they are made
the goods, and enjoyments, actions and relations of a sanc-
tified people; who are themselves devoted or sanctified to
God : so that all sanctification referreth ultimately and prin-
cipally 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 sanc-
tified and devoted to God, and that when every man is so devo-
ted 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 m Scripture, that the particular fam-
ily 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 an 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 "." " Wives
must submit themselves to their husbands as unto the Lord ;
and be subject to them, as the church is to Christ "." *' Chil-
dren must obey their parents in the Lord ^" ** Parents must
bring up their children in the nurture and admonition of the
• Tit. i. 15, 16. t 1 Hm. iv. h. " Ep*'- v. 25—27.
» Eph. V, 2?— 24. y Eph. vi. 1.
6^2 CHRISTIAN DIRECTORV. [PART II.
Lord^.'' " Servant* must be obedient tmto 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 anastet is in heaven *." So that it is evi-
dent that evety 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 par-
ticular 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 com-
manded in the Scripture, therefore it may well be concluded
of worship in the general : seeing the genus is in each spe-
cies. 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 ta> because in
so doing, I prove the general also.
n. Concerning God's worship in iapecial, J shall speak
to two or three of the chief parts of it, which belotig to
families.
And 1. of Teaching, under which I comprise,
I'. Teaching the letter of the Scripture, (1.) By reading
it; ((S.) 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, ad-
moiiitions and exhortations.
Prop. II. ' It is the will of God that the rulers of fam-
ilies 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: L
Where I say meh 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
z Eph. vi. 4 * Eph vi. 6 — 9.
1
I
CHAP. I!i.] CHRISTIAN E<:X)NOMIOS. 63
means for enablement. 2. Men must measwre their teach-
ing according to their abilities, and not pretend to i^ore
than they have, nor attempt that which they cannot perform,
thereby incurring the guilt of proud self-conceitedness, pro-
fanation, or other abuse of holy things. For example, men
that are not able judiciously to do it, must not presiime to
interpret the original, or to give the sense of dark prophe-
cies, and other obscure texts of Scripture, nor to determine
controversies beyond their reach. 3. Yet may such conve-
niently 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 ordi-
narily it is the safest, humblest, wisest, and most orderly
way for the master of the family to let controversies and ob-
scure 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 way 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 cate-
chised in any fit place or at any fit time, the master is not
then to be doing it himself, or to hinder them, bu!t they must
go first to the pastor to be taught ; -also if a pastor come in-
to 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 unwor-
thy 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 families' duty to learir,
and to hearken to his teaching that they may learn.
Arg.i. From Deut. xi. 18—21. "Therefore shall yoti
lay up these my words in your hearts, and in your soul, and
bind them for a sign upon your hand, that t^ey mby be as
64 CHRISTIAN DIRECTORY. [PART ll.
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 chil-
dren." The like words are in Deut. vi. 6—8. where it is
said, " And thou shalt teach them diligently unto thy chil-
dren." So Deut. iv. 9. " Teach them thy sons, and thy
sons' sons."
Here there is onepart of family duty, viz. Teaching chil-
dren 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 answer-
able to such precepts, that is here commended, and it is not
bare teaching, but commanding that is here mentioned, to
shew that it must be an improvement of authority, as well as
of knowledge and elocution.
So 2 Tim. iii. 16. 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 ;" * irai^ka translated * nurture,'
signifieth both instruction and correction, shewing that
parents must use both doctrine and authority, or force, with
their children for the matters of the Lord ; and * vsOe^ia
translated * admonition,' signifieth such instruction as put-
teth doctrine into the mind, and chargeth it on them, and
fully storeth their minds therewith : and it also signifi-
eth chiding, and sometimes correction. And it is to be
noted that children must be brought up in this : the word
CHAP. III.] CHRISTIAN ECONOMICS. 65
' £KTpi(l)eT£' 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 nur-
ture and admonition ' of the Lord/ because the Lord com-
mandeth 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 case
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 shews that
at home their husbands must teach them.
Arg. VII. Col. iii. 22—25. Eph. vi. 5—8. *' Servauts
must be obedient unto their masters as unto Christ find
VOL. IV. I'
66 CHRISTIAN DIRECTORY. [PART II.
serve them as serving the Lord Christ," and therefore min-
isters must command in Christ.
Arg. VIII. * A fortiori/ fellow Christians must '* exhort
one another daily while it is called to-day, lest any be har-
dened by the deceitfulness of sin," much more must the
rulers of families do so to wives, children and servants. ** If
any speak, it must be as the oracles of God •*," much more
to our own families. '* 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, chil-
dren 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 '^. 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 per-
form 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 that I think it is so clear
iR 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 cal-
led 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 reve-
xence, as other parts of worship.
The acts of this discipline are first denying the ungod-
ly 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 x. " 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."
b 1 Pet, iv. 11. •= Col. iii . 16. <i 1 Tim. iii. 4. 12.
CHAP. III.] CHRISTIAN ECONOMICS. 67
2. The duty of correcting either by corporal, sensible
punishment, or by withdrawing some benefit, h gd Gbftir
monly required in Scripture, especially towards childreri,
that I will not stand on it lest I speak in vain what you all
know already ; and how Eli suffered for neglecting it, yoti
know.
3. The discipline of casting the wicked dUt 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 sT
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 ; (uiider pratisefd
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 GodV
will they should improve them.
The major is evident in many Scripture precepts. "I
will therefore that men pray every where, lifting up holy
hands, without wrath and doubting®." "Pray without ceas-
ing : in every thing give thanks, for this is the will of God
concerning you^" " Continue in prayer, and watch in the
same with thanksgiving «." "Teaching and admonishing
cite another in pfi^alms, and hymns, and spiritual sorigs,
singing with grace in your hearts unto the Lord, and what-
soever ye do in word or deed, do all in the name of the
Lord Jesus ; giving thanks unto God and the Father by'
him *•." " Continuing instant in prayer \" " Praying always
with all prayer and supplication in the spirit, and watching
thereunto with all perseverance and supplication for all
e 1 Tim. ii. 8. ^ 1 Thess. v. 17, 18. » Col. iv.«.
*• Col. iii. 16, 17. ' Rom. xii. 1^.
68 CHRISTIAN DIRECTORY. [PART II.
saints: and for me that utterance may be given me*'."
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 mer-
cies, 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 con-
tinue 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 oppor-
tunities in our own families than in other men's, or than in
occasional meetings, or than in any ordinary societies, ex-
cept 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 deter-
mination of some of those circumstantials, or the applica-
tion of general precepts to some of those subjects to which
common reason and the light of nature sufficeth to deter-
mine 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,
jQOt 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;
ypnce a week : nor with a book, nor without a book, and
^ Eph. vi, 18.
CHAP. III.] CHRISTIAN ECONOMICS. 69
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 sub-
jects 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 infi-
del,' 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 chargethyou 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 occa-
sions 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. There-
fore 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^
70 CHRISTIAN DIRECTORY. [PART II.
4. Aftd the prosperiog of all ftimily affairs are evident in-
stances: and to descend to more particulars would be
needless tediousness. The consequence is proved from
many Spriptures, w^hich require those that want mercies to
ask them, and those that have received them, to be thank-
ful for them. Object. So they may do singly. Answ. It is
not only as single persons but as a society that they re-
ceive the mercy : therefore not only as single persons, but
£^s 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 a
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 a family, to see that the rest do worship him in that
family : therefore, &c.
Tjie reason of the consequence is, because otherwise
hp can with no convenience see that they do it. For, 1.
It is not fit that he should stand by while they pray se-
cretly. 2. Nor are they able vocally to do it, in most fami-
lies, 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 up 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 to-
gether, 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
sanctitieth the sabbath day, but also that his son and daughn
CHAP. III.] CHRISTIAN ECONOMICS. 71
ter, 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 Abra-
ham'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 uncircum-
cised. 3. The ruler of the family was to see that the " pass-
over" was kept by every one in his family ^ and so the
** feast of weeks™." 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 ante-
cedent 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 oppor-
tunity, rather to join together, in praises of common con-
cernment, than to do it dividedly, then much more is this the
duty of families : but it is the duty of neighbours : there-
fore, &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, be-
cause family members are more nearly related than neigh-
bours, and have much more advantage and opportunity for
conjunctions 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. l.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
» Exod. xii, 2, 3. "• Deut. xxvi. 11, 12,
72 CHRISTIAN DIRECTORY. [PART II.
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 toge-
ther, 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 num-
ber " 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 commu-
nication 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
^.HAP. III.] CHRISTIAN economics; -7^
God offereth us : but for a family to have access to God in
tjoint 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 re-
fused/ is God's great aggravation of the sin of the rebel-
lious. ** 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 or-
dinary duty of conjunct Christians, therefore of families.
The melody and harmony are lost by our separation, and
consequently the alacrity and quickening which our affec-
tions 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 : there-
fore they are of God.
I would not argue backwards from the Spirit's teaching
to the words 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 favour 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
^4 CHRISTIAN DIRECTORY. [PART II.
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 ap-
peal to the heart of every sound and stable Christian, whe-
ther he feel not a conviction of this duty and an inclina-
tion 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. Ansiv. I know none of them. I confess 1 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 olf 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. 1. The power of delusion may for a time make a
Christian forbear as unlawful, that which his very new na-
ture 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 incli-
nation to that duty in sanctifying it. 2. And that these in-
clinations 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 estima-
tion of them in every gracious soul.
Arg. VIII. Family prayer and praises are a duty, ordina-
rily 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
CHAP. 111.] CHRISTIAN ECONOMICS. 75
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 minis-
ters 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 na-
ture 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 com-
bination to be a church : yea, as Christians they are so com-
bined, 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. ** Like-
wise greet the church that is in their house." Col. iv. 16.
** Salute the brethren that are at Laodicea and Nymphas,
and the church which is in his house." Though some learn-
ed men take these to be meant of part of the churches, as*
sembling 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
76 CHRISTIAN DIRECTORY. [PART H.
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 to-
gether, 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 ex-
press Scripture already ; see also Psal.lxxviii. 4—6. Minis-
ters must teach from house to house : therefore rulers them-
selves 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 as-
semblies. Acts XX. 36. and other places. 2. We have spe-
cial 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 espe-
cially on such occasions as the reading of Scriptures and in-
structing others : and I think that few men that are con-
vinced of the duty of reading Scripture and solemn instruct-
ing 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.
Ai^g. XI. If rulers of families are bound to teach their fa-
milies 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 gene-
ral : here I speak of teaching to pray in special. The an-
tecedent of the major I prove thus. 1. They are bound to
bring " them up in the nurture and admonition of the Lord °:"
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
" Ephes. vi. 44.
CHAP. III.] CHRISTIAN ECONOMICS. Ill
" 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 pray-
ing 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 demon-
stration, because some wits have learnt 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 re-,
ceived. 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
muRt 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 ante-
cedent is plain : all must receive their meat with thanks-
78 CHRISTIAN DIRECTORY. [PART 11.
giving : therefore families must. They 6at together : there-
fore they must give thanks together : and that prayer is in-
cluded 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 hin-
dered : therefore, &c. I know that secret, personal prayer,
is also hindered by the same causes ; but not so directly
and notably as conjunct prayer i&. 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 dissentions? This seemeth the true
meaning of the text. And so, the conjunct prayer of hus-
band and wife being proved a duty, (who sometimes con-
stitute a family,) the same reasons will include the rest of
the family also.
Arg. XIV. From Col. iii. 16, 17. to iv. 4. " Let th«
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. iv. 2.
Continue in prayer, and watch in the same with thanks-
giving."
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 verse 16, 17. he speaketh of prayer and thanks-
giving, and in the next words he speaketh to each family
relation, wives, husbands, children, parents, servants, mas-
ters : and in the next words, continuing his speech to the
same persons, he bids them, " continue in prayer, and watch^'
CHAP, in.] CHRISTIAN ECONOMICS. 79
in the same, &c." 2. If neighbours are bound to speak to-
gether 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 more
nearly 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 to-
gether and asunder.
Arg. XV. From Dan. vi. 10. " When Daniel knew that
the writing was signed, he went into his house, and his win-
dow 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 sup-
plication 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 kin-
dred, 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 their's : far 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, 8cc. 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
80 CHRISTIAN DIRECTORY. [PART IX,
most "eminent part : and atheists are described to be such as
** call not upon the Lord''."
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 to-
gether his kindred and near friends :" so ver. 11. 14. " thou
and all thy house shall be 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 im-
plied, in his gathering together his kindred and friends when
Peter came, not mentioning the calling together his house-
hold, as being usual and supposed. And when it is said
that he prayed ' kv rw oi/cw,' in his house, it may signify his
household, as in Scripture the word is often taken. How-,
ever the circumstances shew 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 dea-
cons be the husbands of one wife : ruling their children and
their own houses well.'' Here mark, that it is such a ruling,
ef 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 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.
i o Psal. xiv. ,/
CHAP. 111.] CHRISTIAN ECONOMICS. 8J
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 requi-
site. Yet it is apparent that some degree of aptitude is
proved hence, and that from a similitude of the things.
When Paul compare th ruling the house to ruling the church,
he cannot be thought to take them to be wholly heteroge-
neous : 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 shew 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 con-
sequent needs no proof; the antecedent is proved by in-
stance. 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 rela-
tions, 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
VOL. IV. G
02 CHRISTIAN DIRECTORY. [PART II.
occurrence, and therefore would ordinarily have all these
inconveniences.
And yet there are many such cases that are not fit to be
confined to our secret prayers each one by himself; be-
cause, 1. They often so sin together, as maketh it fit that
they confess and lament it together. 2. And some mer-
cies w^hich they receive together, it is fit they seek and give
thanks for together. 3. And many works which they do to-
gether, 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 na-
ture 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 wor-
shipped 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 af-
ter till the establishment of a priesthood, God was worship-
ped 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. Eve-
ry ruler of a family then was as a priest to his own family.
Cain and Abel oflered 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.
CHAP. Ill,] CHRISTIAN ECONOMICS. 63
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 Aa-
ron'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 transfei'red 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 td
this end the example of Job, in sacrificing daily for his
sons 4 and of Esther's keeping a fast with her maids. Est.
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 con-
fined 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 pro-
veth 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 foiirth
proposition.
Objections Amwered.
Object, I. • Had it been a duty under the Gospel to prfty
84 CHRISTIAN DIRECTORY. [PART II.
in families, we should certainly have found it more expressly
required in the Scripture/
Answ, 1. I have already shewed 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 con-
tradiction, even from the persecutors of Christ themselves,
might well be past over in the Gospel, and taken as sup-
posed, 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 speak-
eth of it no more expressly. Before Christ's time the wor-
ship 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 persecu-
tion, 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 pray-
ing with them : at least with his using to pray with them af-
ter 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, preach-
ing, frequenter praying, 8cc., 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 under-
stood not many duties till then : for Christ would have them
thus suddenly instructed and more fully sanctified by a mi-
CHAP. III.] CHRISTIAN ECONOMICS. 85
racle, that their ministry might be more credible, their mis-
sion being evidently divine, and they being past the suspi-
cion 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 p, 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 ex-
ceedingly 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 morti-
fying grace, and help against sin ; but he had no sin to mor-
tify 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 ♦hem
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 and abo-
minable 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.'
Ansio. 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 be-
fore-mentioned should have been vain or abominable, be-
cause 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 re-
f Luke xxii. \7, 18. Mark xiv. 22, 23. 26. Matt. xxvi. 27, 28. SO.
,i80 CHRISTIAN PIRECTOUY. {PART II.
turn to God, and repenting of their wickedness. It is not
the abominable prayer that God commandeth, but the faith-
ful, 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 abomi-
nable ; even as Simon Magus "J, 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. Let
the wicked pray thu.s, and his prayer will not be abomina-
ble. The command of praying implieth the command of re-
penting 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.'
Ansic. 1. ]f their disability be natural, as in idiots, 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 times of
family worship. 1. Whether it should be everyday? 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 sea-
sons. 2. But extraordinarily some greater duty may inter-
vene, which may for that time disoblige us. And the occa-
sions of some families may make that hour fit to one, which
i$ unfit to another. For brevity I will join all together in
the proof.
Ai'g. I. We are bound to take all fit occasions and op-
portunities to worship God. Families have daily (morning
and evening) such occasions and opportunities ; therefore
they are bound to take them.
1 Acts viii. Isa. Iv. 6, 7.
CHAP. III.] CHRISTIAN ECONOMICS. 87
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 oc-
cur. 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 cloathing he should wear; and Scripture need not tell
you the particulars : so if Scripture command you 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 num-
ber. And the reason of it will oblige families as well as in-
dividual persons.
Arg. III. From 1 Thes. 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. " What-
soever 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 pray-
er 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 twix;e a day, doth not answer the com-
mand 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; there-
fore 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
88 CHRISTIAN DIRECTORY. [PART II.
than morning and evening. And if you say, this is not fa-
mily 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 Thes. iii. 10. 2 Tim. i. 3. Rev. vii. 15. Neh.
i. 6. Psal. Ixxxviii. 1. Josh. i. 8. Psal. i. 2. which shew
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 command-
ed 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 ris-
ing 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 morn-
ing will I direct my prayer to thee and will look up." lix.
16. ** I will sing aloud of thy mercy in the mornings."
Ixxxviii. 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 shew 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 Da-
vid, Psal. Iv. 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.
I
CHAP. 111.] CHRISTIAN ECONOMICS. 8d
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 intimat-
eth 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. I. 14, 15. 23.
All these I heap together for dispatch, which fully shew,
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 secresy : and therefore they
extend to all prayer, according to opportunity. No rea-
son 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 or-
dinarily so oft assemble : but when it can be without a
greater 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 need-
eth not so many arguments to persuade him to feast his
soul with God, and to delight himself in the frequent ex-
ercises 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 dan-
gers, and get but a heart that loveth God, these reasons then
will seem sufficient to convince them of so sweet, and profit-
able, and necessary a work : and if they observe the differ-
ence 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 grace-
less, carnal heart, that must be cured before these men
99 CHRISTIAN DIRECTORY. [PART Hi
,>viU be well satisfied ; a better appetite would help their
reason. If God should say in general to all men. You shall
eat as often 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 to 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.
I. Gen. Direct, ' Let governors maintain their authority
in their families.' For if once that be lost, and you are de-
spised by those 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
CHAP. IV.] CHRISTIAN ECONOMICS. 91
authority. Your authority over your wife, is but such as
is necessary to the order of your family,, the safe and pru-
dent management of your affairs, and your comfortable co-
habitation. 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 mea-
sured 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 au-
thority observe these following sub-directions.
Direct, i. * Let your family understand that your autho-
rity is of God, who is the God of order, and that in obe-
dience 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 »."
" Righteousness exalteth a nation," (and a person) " but
sin is a reproach to any people •*." "Those that honour
God he will honour, and those that despise him shall be
lightly esteemed *"." They that give up themselves to ** vile
affections" and conversations'*, will seem vile when they
have made themselves so. ** Eli's sons made themselves
vile by their sin*." I know men should discern and honour
a person placed in authority by God, though they are mo-
rally and naturally vile : but this is so hard that it is seldom
» Psal. XV. 4. »» Prov. xiv. 34. ' 1 Sam. ii- SO,
* Ropi. i. S5. « I Sara. iii. 13.
92 CHRISTIAN DIRECTORY. [PART II.
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 ^ 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 au-
thority over others, while he rebelleth against the autho-
rity of God ?
Direct, in. 'Shew not your natural weakness by pas-
sions, 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 per-
suaded that they should rebel against reason to be governed
(for order's sake) by folly. They are very apt to think that
Tightest reason should bear rule. And therefore any silly,
weak expressions, or any inordinate passions, or any im-
prudent 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 sub-
jection, 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 fami-
liarity.' 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 go-
vern them, they will scarce ever endure to be governed
by you, but will scorn to be subject, where they have once
been as equal.
II. Gen. Direct. ' Labour for prudence and skilfulness
in governing.' He that undertaketh to be a master of a fa-
• Prov. X. 7.
CHAP. IV.] CHRISTIAN ECONOMICS. 93
mily, 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 need-
ful that you be well studied in the Word of God :' there-
fore God commandeth kings themselves that " they read in
the law all the days of their lives s;" and that "it depart
not out of their mouths, but that they meditate in it day
and night ^. 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*." All government of men is but sub-
servient 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 intelli-
gent and some more dull : some are of tender, and some
of hardened 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 dis-
positions.
Direct, iii. 'You must put much difference between
their different faults, and accordingly suit your reprehen-
sions' 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
» DeuL xvu. 18, 19. »> Josh. i. 8. » Deut. vi. 6, 7. xi. 18, 19.
94 CHRISTIAN DIRECTORY. [pART II.
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 pru-
dently 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 jus-
tice 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 ahy 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 close-
handed 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 ex-
pect 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 lustj or any way of sensuality, that cannot
keep himself from it ? Will not inferiors despise such re-
proofs 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
\
CHAP. IV.] CHRISTIAN ECONOMICS. &6
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 to 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 him-
self 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 govern-
ment 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 accept-
ance, will sanctify all.
Direct, in. * 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 dis-
honour God, than those that wrong and dishonour your-
selves. 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 o\vn. God's honour must be greatest in your fa**
mily : 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 predo-
minant, and let your care be greatest for the saving of their
souls, and your compassion -greatest in their spiritual mise-
ries.' 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 ever-
lasting riches. Never be so cumbered about many things.
98 CHRISTIAN DIRECTORY. [PART II.
as to forget that one thing is necessary ; but choose for
yourselves and them the better part ''.
Direct, v. ' Let your family be neither kept in idleness
and flesh-pleasing, nor yet overwhelmed w^ith such a mul*
titude 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 pa-
tiently 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 *.
Direct, vi. * As much as is possible, settle a constant or-
der 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 caus-
eth 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 ser-
vice 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 abun-
dance 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
I' Luke X. 42. 'iTim. vi. 10.
I
CHAP, v.] CHRISTIAN ECONOMICS. 97
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 fami-
lies, is a considerable part of God's own government of the
world, and the contrary is a great part of the devil's go-
vernment.' 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, constrain-
ed 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 go-
vernment by his officers be put down or neglected, it is a
contempt of God himself, or a 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 colo-
nels is defeated and of little force ; so if the rulers of fa*-
milies 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 al-
ways 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 roaster ?
VOL. IV. H
98 CHRISTIAN DIRECTORY. [PART II.
Motive II. ' Consider also that an ungoverned, ungodly
family is a powerful means to the damnation of all the mem-
bers of it :' it is the common boat or ship thathurrieth 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 wan-
tonness, 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 work-
houses of sin; the authority of the governors, the conversa-
tion 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. O
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 pro-
fessed, than in Heathen or Mahometan countries; so is
there 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 mys-
teries of his kingdom, and have the Scriptures opened tr
CHAP, v.] CHRISTIAN ECONOMICS. 99
you, and be led as by the hand in the paths of life; where
the praises of God are daily celebrated, and his nam^ 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 anything
upon earth ? But to live where worldliness, and profane-
jiess, and wantonness, and sensuality bear all the sway, and
where God is unknown, and holiness and all religious ex-
ercises 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 expecta-
tions of another life, nor any higher employments or de-
lights 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 un-
derstandeth 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 comfor-
table to have no children, than to beget and breed up chil-
dren 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
100 CHRISTIAN DIRECTORY. [PART 11.
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 turn-
ing downwards and taking root, do all become as trees
themselves : the acts which proceed from this habitual vi-
ciousness, 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 service-
able to sin and satan ever after : it delivereth up the heart
to Christ betime, 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 in learning that which
must be again unlearned, and in fortifying satan*s garrison
in their hearts, and defending it against Christ and his sav-
ing grace. But of this more anon.
Motive V. * A holy, well-governed family, is the prepara-
tive to a holy and well-governed church.' If masters of fa-
milies 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 au-
ditory, 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 doc-
trine which they hear. To lay such polished stones in the
J
\
CHAP, v.] CHRISTIAN ECONOMICS. lOl
building is an easy and delightful work ; how teachable and
tractable will such be ! and how prosperously will the la-
bours 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 per-
sons, 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 ad-
ministered 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 Chris-
tians 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 an ' lU'st work to make good magistmtes and good
102 CHRISTIAN DIRECTORY. [PART II.
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 shew itself in all the places and re-
lations 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 rs good,
and contend for the interest of the flesh and hell, against the
interest of the Spirit and of Christ. But O ! 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 propa-
gate 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 house-
holds, which ministers are forbidden to preach in the as-
semblies : there you mifht pray together as fervently and
I
CHAP, v.] CHRISTIAN ECONOMICS. 103'
spiritually as you can : there you may keep up as holy con-
verse and communion, and as strict a discipline as you
please : there you may celebrate the praises of your Creator,
Redeemer, and Sanctifier, and observe the Lord's day in a*
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 com-
fort 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 tod
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."
But your own house is your castle; your family is you^
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 ap-
probation 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 ordet
have some witness that commendeth them, in the conscien*-
ces 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 Over-
grown with briars and weeds ; but a holy family is a garden
of God : it is beautified with his graces, and ordered by hia
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 v<'t » nnfess that a garden is more beautiful, and fruit-
104 CHRISTIAN DIRECTORY. [PART II.
ful, and delightful, and if wishing would do it, his wilder-
ness should be 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. 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 re-
fuse 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-governed-
ness of families. These are the schools and shops of satan,
from whence proceed the beastly ignorance, lust and sen-
suality, 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 fa-
milies 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
i
CHAP. VI.] CHRISTIAN ECONOMICS. 105
low through all the Papal kingdom 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. O 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 con-
demn 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 mis-
chief. 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 con-
sisteth in the right education of children, 1 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. 8cc., 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 en-
gage you to the greatest care and diligence for the holy
education of your children.' They are, as it were, parts of
100 CHUISTIAN DIRECTORY. [PART JI.
yourselves, and those that nature teacheth you to love and
provide for, and take most care for, next yourselves : and
vi^ill you be regardless oftheir chief concernments? andneg-
lective of their souls ? Will you no other way shew 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 con-
demn 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, un^
godliness 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
mote the flames of hell, would you not think that man or
CHAP. VI.j CHRISTIAN ECONOMICS. 107
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, shew it in those things on which their ever-
lasting 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 de-
sire to damn them V 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 un-
reasonable 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 Ihe sea, and saith, he in-
108 CHRISTIAN DIREC'l'ORY. [PART II.
tendeth not to drown him ; or traineth him up in robbing or
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 ef-
fect, 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, and 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 minis-
ters that take the charge of souls, to betray them by negli-
gence, and be guilty of their everlasting misery ; but in pa-
rents 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 edu-
cate 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, or 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.' There-
in they renounced the flesh, the world and the devil ; there-
in 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 sol-
emn a promise, and cause them to break such a vow and
covenant, by bringing them up in ignorance and ungodli-
ness ? 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 holy life ? And will you
CHAP. VI.j CHRISTIAN ECONOMICS. 109
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 con-
stantly 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 chil-
dren'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. ** 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 ap-
pointed 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, re-
pentance, love, or any grace, than they have reason itself in
act and exercise. And the preaching of the Word by pub-
lic 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
» Prov. xxii 6.
no CHRISTIAN DIRECTORY. [PART II.
holy Word, before they come to the public ministry : pa-
rents' 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 ap-
pointed 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 sanctifica-
tion ; 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 pa-
rents. 3. You have them in hand betime, 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 j they have much to be un-
taught, 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 wholly depend on you
for their present maintenance, and much for their future live-
lihood and portions : and therefore they know that it is
their interest to obey and please you ; and as interest is the
i
CHAP. VI.] CHRISTIAN ECONOMICS. >iM
common bias of the world, so is it with your children ; you
may more easily rule them that have this handle to hold
them by, than any other can do that have not this advan-
tage. 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 magis-
trates, and ask them who gave them the power to teach
them, and to command them ? But the parent's 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 fa-
ther 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. ** 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 magis-
trate 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 exhorta-
tions 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 fam-
iliar manner ; which is better understood than the set speech
of a minister in the pulpit, which few of them mark or un-
derstand. 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 fre-
quently 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 neg-
lected or forgotten. 11. You have power to place them un-
der the best means, and to remove many impediments out pf
their way which usually frustrate other men's endeavours.
•» Piotr. xxii. l.H.
112 CHRISTIAN DIRECTORY. [PART II.
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 in-
struments 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 an 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 wkh a high-
er kind of love, than mere natural affection is. It would re-
joice you to see your children advanced to be lords or
princes; but O 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 your 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 cloatheth the
lilies of the fields, and suffereth not the young lions or ra-
vens to be unprovided for, will provide convenient food for
his own children, (though he will have you also do your du-
ty 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 dy-
ing 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
CHAP. VI.] CHRISTIAN ECONOMICS. 113
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, believ-
ing parent, that taketh the mercies of his children as his
own ? 4. Religion will teach your children to be more du-
tiful 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 and eyes, or cut your hearts, and
prove a greater grief than any enemies to you. A gracious
child wall 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 fore-
seen misery of a graceless child may grieve you whenever
you look him in the face. 6. Lastly, it will be a great ad-
dition 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 injustice 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 not have done your best to cure
them? O that you could do them but as much good as you
VOL. lY. I
tl4 CHRISTIAN DIRECTORY. [pART II,
do them hurt ! It is more than Adam's sin that runneth
down into the natures of your children, yea, and thatbring-
eth 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 : O then what wisdom and dili-
gence 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 educa-
tion of their children : yea, and to those professors of godli-
ness, that slubber over so great a work with a few customary
formal duties and words, that are next to a total omission of
it. O be not so unmerciful to the souls that you have help-
ed to bring into the world ! Think not so basely of them,
9.S 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 : edu-
cate them then and use them as men for the love and obedi-
ence of their Maker : O 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 sal-
vation ! O 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 ^o se-
vere a judgment to undergo I Help them that are so weak,
and so easily deceived and overthrown ! Help them speedi-
ly while your advantages continue ; before sin have harden-
ed 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
CHAP. VI.] CHRISTIAN ECONOMICS. U'l
hi^ip ; before you and they are separated asunder, ai>d you^
opportunities be at an end. You think not your pains from
year to year, too much to make provision for their bodies :
O be not cruel to their souls ! Sell them not to satan, an4
that for naught ! Betray them not by your ungodly negU-;
^ence to hell. Or if any of them will perish, let it not h^t
by you, that are so much bound to do them good : the un-
doing of your children's souls is a work much fitter for sa-j
tan, than for their parents. Remember how comfortable \
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 y-our parts ; even in th©
holy instruction of your families : your charge is small iu
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 odi-
ously 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 for-,
bid 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 ^, 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 your-
selves of any such horrid impiety or inhumanity ? What
hypocrisy, and blind partiality is thia? 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 nnother
« Dan. vi.
116 CHRISTIAN DIRECTORY. [PAKT 11.
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 necessi-
tous children, as you love their souls, as you love the happi-
ness of the church or commonwealth, as you love the ho-
nour 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 dili-
gence 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 igno-
rant, careless, rude and beastly ? O 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 in-
iquity, they make themselves a prey to wolves ^. Wicked
education hath unmanned the world, and subdued it to
satan, and made 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 rela-
tions with a desire to serve themselves there, and fish out
all that gratifieth their flesh, but without any sense of the
<* Isa. Hx. 15.
CHAP. VII.] CHRISTIAN ECONOMICS. 117
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". 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 en-
couraging 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 conju-
gal love.' "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 ''." 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 com-
fortable. If love be removed but for an hour between hus-
band 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 con-
jugal love be constantly maintained.
The sub-directions for maintaining conjugal love arc
such as these. Direct. 1. 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 be-
forehand, all the imperfections, which may tempt you after*
• Gciu ii. 18. Pror. xviii. t^i. »> Kpli. v. W. 28, 29. 53. Se«Gen. ii.W.
116 CHRISTIAN DIRECTORY. [PAKT ll.
wards 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 neces-
sary sufferings, if you deny her conjugal love ? Especially,
iif she deny not love to you, the inhumanity is the greater.
5. Remember that women are ordinarily affectionate, passion-
ate creatures, and as they love much themselves, so they ex-
pect 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 con-
tempt. 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
tier 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 your-
selves, 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 faJ" ias 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
^s evil; and then the good will most appear, and the evil
will be as buried, and you will more easily maintain your
Jove. There is some uncleanness in the best on earth ; and
CHAP. VII.] CHRISTIAN ECONOMICS. 119
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 peevish-
ness stir up the worst, and then you shall find that even your
faulty wives will appear more amiable to you. 11. Over-
come them with love ; and then whatever they are in them-
selves, 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 amiable-
ness 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, coha-
bitation and (where age prohibiteth not) a sober and modest
conjunction for procreation.' Avoiding lasciviousness, un-
seasonableness, and whatever tendeth to corrupt the mind,
and make it vain and filthy, and hinder it from holy em-
ployment. 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 in-
sufficient 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 de-
scribed your duty. ** It is good for a man not to touch a wo-
man : 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 like-
wise 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
1-JO (HKISTIAN DIUECTOKY. [PART II.
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 w^orldly respects ; when they
have several houses, possessions or trades, and the husband
must live at one, and the wife at another, for their commo-
dity 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
ao^ainst the dano;er of incontinence. The offices which hus-
band 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^.' 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 ^ 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 licen-
tiously, 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
<^ 1 Cor. vii. 2 — 5.
^ 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. Mai. ii. 15. Prov.
vi. 32, 35. Deut. xxiii. 2. Lev. xxi. 9. xviii. 28. Numb. xxv. 9. Jer. v. 7 —
Gen. vi. 2, 3, &c. xxxiv. 27. 2 Sam. xiii. 22. xii. 10. Judg. xx. 10. Jer.
xxiii. 14.
e Lev. XX. 10.
CHAP. VII.] CHRISTIAN ECONOMICS. 121
thoughts and speeches, by gluttony, drinking, sports, and
idleness, by vain, enticing company, and not avoiding oc-
casions, 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 rea-
son, to love and follow such unlovely things, but only be-
cause God forbiddeth it ; as if the devil did it to shew his
power over them, that he can make them do that, as in de-
spite 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
uncleanliness : they can scarce look a comely person in the
face, that is of the other sex, but unclean thoughts are ris-
ing in their hearts ; they think of filthiness when they are
alone; they dream of filthiness in the liight; they talk of
filthiness with others : the tongues of the dogs that licked
Lazarus his sores, were not used in such a filthy employ-
ment as theirs are. "They are as fed horses in the morn-
ing ; every one neigheth after his neighbour's wife ^" ** They
declare their sin as Sodom, and hide it not^." And usually
when they are given over to this filthy sin, it utterly de-
baucheth 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'. Some few adul-
terers I have known, that sin so much against their con-
sciences, 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
' Jcr. V. 8. » Isa. iii. 9.
" Rcr. xxi, 8. Pror. r. 20. Read before Pari i. Chap. 8. Part. v. Tit. 1.
122 CHRISTIAN DIRECTORY. [PART 11.
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 lasci-
viousness, to work all uncleanness with greediness ',''
** They have eyes full of adultery that cannot cease from
sin. — As natural brute beasts that are made to be taken
and destroyed ''." 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 de-
light; 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 ravish-
ed always with her love ^" Therefore a wife is called * The
desire of the eyes ™," 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 ac-
tions ; 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
* Eph. iv. 19. '' 2 Pet. ii. 10—12. ' Prov. v. 18, 19.
"' Ezek. xxiv. 16.
«
CHAP. VII.] CHRISTIAN ECONOMICS. 113
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 chil-
dren 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 be-
come 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 neighbours' 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.
f. It is a duty which your union or near relation doth
espfecially require. Will you fall out with yourselves ? Can-
not 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 your own 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 heul it when it
is broken* 3. Dissention tends to cool your love ; oft fall-
ing out doth tend to leave a habit of distaste and averseneas
on the mind. Wounding is separating; and to be tied to-
gether by any outward bonds, when your hearts are sepa-
rated, i6 but to be tormented ; and to have the insides of
adversaries, while you have conjugal outsides. As the dif-
ference between my house and my prison is that I willingly
and with delight dwell in the one, but am unwillingly con-
fined to the other, such will be the difference between a
quiet and an unquiet life, in your married state : it turnetii
124 CHRISTIAN DIRECTORY. pPART II,
your dwelling and delight into a prison, where you are chain-
ed to those calamities, which in a free condition you might
overrun. 4. Dissention between the husband and the wife, do
disorder all their family affairs ; they are like oxen unequal-
ly 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. Dissention dis-
ableth you to govern your families aright. Your children and
servants will take example by you ; or think they are at li-
berty 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 dissentions
will expose you to the malice of satan, and give him advan-
tage 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 dissentions between husband and wife do tend to,
and how they should be avoided.
II. For the avoiding of them observe these sub-direc-
tions. 1. Keep up your conjugal love in a constant heat
and vigor. 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 Qf the heart, that causeth dissen-
CHAP. VII.] CHRISTIAN ECONOMICS. 125
tions, 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 pee-
vish, 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 pa-
tient 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 mar-
ried one that is lame, would you be angry with her for halt-
ing ? 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 your-
self for your own faults ; and than you would do, if hers had
been your own. This will allow you such an anger and dis-
pleasure 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 dili-
gence for the cure, fif
5. Agree together beforehand, that when one is in the
1^6 CHRISTIAN DIRECTORY. [PART II.
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 tire is kindled, quench it
with gentle words and carriage, and do not cast on oil or
fuel, by answering provokingly and sharply, or by multiply-
ing words, and by answering wrath with wrath. But re-
member that now the work that you are called to is to mol-
lify, 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 liv«
together until death, and must be the companions of each
othei^ fortunes, and the comforts of each others lives, and
then you will see how absurd it is for you to disagree and
y-ex 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
impatie«nt 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 thes^ occasions, if
you would avoid the sin, and see tl;iat you be i^ot unfurnish-
ed 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 pro-
voking 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
CHAP. VII.] CHRISTIAN ECONOMICS. 127
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,' 8cc. Some calm and condescending words of rea-
son, 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 thatwhich you have so confess-
ed 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. 1 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 pro^
vision 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. Eve-
128 CHRISTIAN DIRECTORY. [pART II.
ry 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 shew 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 pe-
rish in sin, bethink yourselves seriously how little more
kindness you shew 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 damna-
tion 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 " ! 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 shew her the amiableness and
1 Kings xi. 4. Acts v. 2. Eve is Adam's tempter. Job ii. 9.
1
CHAP. VII.] CHRISTIAN ECONOMICS. 129
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 marr
riage, 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 toge-
ther as " heirs of the grace of life °.'' " And husbands must
love their wives as Christ loved his church, who gave him-
self 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 p/' That which is the
end of your very life and being, must be the end of your re-
lations, 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 your-
selves 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 "1 ? 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 merci-
less, 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 I 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 tire,
° 1 Pet. iii. 7. P Ephes. v. 25- 27.
1 1 Thc8. V. 11. Heb. xii. 15. Col. ii. 19. Eph. iv. J6. 1 Cor. ?il.'5.
Gen. XXXV. 2. 4. Lev. xix, 17.
VOL. IV. K
130 CHRISTIAN DIRECTORY. [PART II.
you would have been more earnest to have quenched it,
than you were to save my soul from hell ! You never told
tne 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 morn*
ing and night, your talk was nothing but about the world,
and the things of the world "". 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 know-
ledge, nor to humble my hardened heart for my sins, nor to
tave me from thern, 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 1 for
yours or mine own. And now we are justly condemned to-
gether, 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
^hd horror !
O therefore resolve without delay, to live together aa
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 ^' It cannot be reasonably expected that he
ishould have a due compassion to another's soul, that hath
hone 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
•• Numb. xvi. 27. 32. » Gen. ii. 18.
CHAP. VH.] CHHI8TIAN ECONOMICS. 131
tkos€ matters whose weight his heart did never feci, and
about which he was never scrioiia himself. First see that
you feel throughly, that which 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 expe-
rience you are well acquainted with.
Direct, ii. * Take those opportunities which your ordi-
nary nearness and familiarity affordeth you, to be speaking
seriously to each other about the matters of God, and yout
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 dispatch 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 che-
rish, 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 ques-
tioni. The two ways by which such discourse is silenced
ere these : the first is, by the constant silence of the hearer ;
when a man talketh as to a post, that givetli him no answer,
nor putteth any pettiDeBt question, he will be wearied out
at last, and will gire over : the second is, by a cross, con-
tradicting, cavilling, wrangling against what is spoken, or
by interruptions and diversions ; when you come in pre-
sently with some worldly or impertinent talk, and wind
about from sober conference to something that is unedify-
ing : and some that will not seem merely profane, and vain.
132 CHRISTIAN DIRECTORY. [PART IT.
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 con-
troversy, 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 help-
ful in*; 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 gare, 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
' Matt, xxvii. 19.
CHAP. VII.] CHRISTIAN ECONOMICS. 133
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 per-
sons 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 dis-
poseth 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 re-
prover. Men vf'iW be apt to give over, when they are re-
quited 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 sin-
ners wholly to themselves ; so it is the saddest condition in
your relations, when the ignorant and sinning party is for-
saken 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 profi-
table converse with the holiest persons.' Not so as to neg-
lect 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 is it very hurtful to hus-
band 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 phy-
sician, or your helpful friend ; and who should be so tender
134 CHRISTIAN DIRECTORY. [PART II.
of you, and helpful to you, as you should be to one another ?
Indeed in soBae few cases, where the opening of a fault or
secret will but tend to quench affection, and not to get as-
sistance from another, it is wisdom to conceal it ; but that
is not the ordinaiy 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 judg-
ments in matters which you take to be of great concernment,
you will be tempted to disaffect, contemn, or undervalue
one another 4 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 confu-
sion, 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 re-
ligion do fall out between you, be sure that it be managed
with holiness, humility, love, and peace, and not with car-
nality, pride, uncharitableness, or contention.' 1. To ma-
nage 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 Scrip-
ture, and consult with the faithful, able pastors of the church,
and soberly and patiently to debate the case, and pray to-
gether 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 tliis or that
sect or party, through admiration of the persons, and value
not the persons for the sake of the truth, but measure truth
by the opinion and estimate of the persona ; and when you
end your differences by selfish, carnal principles and res-
pects : 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 co-
gent evidence, but because he is of the stronger parts, and
hath constant opportunity to persuade, and because love pre-
pareth and inclin^th 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
wiodet^t suspicion of your own uaiderstandings, and debate
li
CHAP. VII.] CHHliiTIAN KCONOMICS. J3^
»nd practise your differences with meekness and submis-
sion ; and do not proudly overvalue all your own apprehen-
sions, 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 yqu
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 dv
each other good. 4. And you must manage your difference*
in quietness, without any passionate wranglings and dis-
sentions, that no bitter fruits may be bred by it in your fa-
milies, among yourselves. Thus all true Christians must
manage their differences in matters of religion ; but marrie4
persons above all.
Direct. XII. * Be not either blindly indulgent to eaoJi^
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 shew that it is not for their virtues that you love them.
And to make too great a matter of one another's faults, 19
but to help the tempter to quench your love, and turn ypuF
hearts from one another. Thus many good women that hav^
husbands that are guilty of too much coldness in religion,
or worldlymindedness, or falling into ill company, and mis-
spending 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 ihiB onm, to keep you from being carried into
either of the exlieiiies.
Direct, xiii. ' If you are married to one that is indeed w?
infidel, or an ungodly person, yet keep up all the conjugal
love which is due for the relation's sake.' Though you can-
uot love them as true Christians, yet love them as huisbs-iwi
or wife. Even heathens arc bound to love tho»e tji^t Me
thus related to them. The apostle hath dfterrained the
136 CHRISTIAN DIRECTORY. [PART 11.
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 com-
munion, 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 composed-
ness 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 :
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 mi-
nistry. 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 per-
suasive, than words alone. -
Direct, vii. * Another great conjugal duty is, to be help-
ful to each other for the health and comfort of their bodies ".'
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
" Rom. xiii. 13, 14. Ephcs v. 'i9. 31. Gen. ii. 18.
CHAP. VJI.] CHRISTIAN ECONOMICS. 137
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 uncomforta-
ble : 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 of 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''. 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^. " A friend loveth at all times,
and a brother is born for adversity ^ :" 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*.' 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
» Gen.xx»ii. 14. > Eph. v. 29. SI. Job. xix. 17. ii. 9. » Prov. xvii. 17.
» See Prov. txx'u Gei». xxxi. 40. Tit. ii- 5. 1 Tim. t. 14. ▼ 8.
138 CHRISTIAN DIRECTORY. [PART II.
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^.' 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 compa-
nions 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 dis-
honour themselves. Love will cover a multitude of faults.
Nay, many disaffected, peevish persons will aggravate
«dl 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 hus-
bands and wives, to be helpful to one another in tJie educa-
tion of their children, and in the government of the inferiors
of the family "=/ Some men cast all the care of their chil-
dren while they are young upon their wives : and many wo-
men 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. *' I will that the younger women
marry, bear children, guide the house ^." Bathsheba taught
b iSam. XXV. 25. Matt, xviii. 16. Matt. i. 19. 2 Sa>ii. ?ci. 7. Prov. ^x\i.
28. Eccles. vii. 3. Prov. xxii. 1. 2 Sam. vi. 20. Gen. ix. 22. 25.
•^ iTim. Ui. 4. li£. Gen. xvtii. 19. xxxv.2, &c. Jos. axiv. 14. Psa).ci.
* 1 Tim. V. 14.
CHAP. Vn.] CHRISTIAN ECONOMICS. 139
Solomon ^ 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 ^' 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 plen-
tifully that they may reap plentifully^, 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 pro-
phet in the name of a prophet shall receive a prophet's re-
ward : 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^." The
woman of Shunem lost nothing by the entertainment of
Elisha, when she said to her husband, " Behold, now I per-
ceive 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 sliall turn in thither '." But now how com-
mon is it for the people to think all too little for them-
selves ; and if one of them be addicted to works of charity,
the other is covetous and is always hindering them.
Direct, x 1 1 . ' Lastly, it is a great part of the duty of hus-
* Prov. xxxi. i.
' Heb. xiii. 2. Gen. xviii. 6, &c. Rom. xii. 13. 2 Cor, ix. 6. Luke xvi. 9.
1 Tim. Hi. 2. v. 10. Prov. xi. 20. 28. Neli. viii. 10. Prov. xix. 17. Job xxix.
13. xxxi. to. ActB -xx. 35.
^ Oiil. vi. »« Matt. X. 41, 4JJ. ' f Kingj» ir. 9, 10.
140 CHRISTIAN DIRECTORY. [PART II,
bands 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 ex-
pecting 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 will 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, O 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 ! O then what
need will there be of your most wise, and faithful, and dili-
gent help ! When nature faileth, and the pains of flesh di-
vert the mind, and temptations are strongest while the body
is weakest ; when a languishing body, and a doubting, fear-
ful, troubled mind, do call for your compassion and help, O
then what skill and holy seriousness will be necessary ! O
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 de-
parting soul, nor against the temptations and fears which
then may be ready to overwhelm you. They that are ut-
terly 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-tra-
vellers to the land of promise, may help and encourage the
souls/of one another, and joyfully part at death, as expect-
ing 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
CHAP. VIII.] CHRISTIAN ECONOMICS. 141
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 compli-
ment. 4. And in secrecy; where I should have shewed you
in what cases secrecy may be broken, and in what not. 5.
And in confidence of each other's fidelity, and not in sus-
picion, jealousy, and distrust. 6. And in prudence to ma-
nage 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.
CHAPTER vni.
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 ano-
ther to you, or at least will some other way as much afflict
you, and will be more bitter to you in the end, than if an
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 concern-
ed in.
Direct. I. ' The husband must undertake the principal
part of the government of the whole family, even of the
wife herself.' And therefore I. 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 con-
duct 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
chiefeat part of family-government. 2. His ability consist-
142 CHRISTIAN DIRECTORY. ^ [PART II.
eth 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 ex-
ercised so imprudently as to destroy the exercise of author-
ity : and authority must not be exercised over a wife so ma-
gisterially and imperiously, as to destroy the exercise of
love. As your love must be a governing love, so your com-
mands must all be loving commands. Lose not your author-
ity ; 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 conju-
gal love; and therefore not by fierceness or cruelty, by
threatenings or stripes (unless by distraction or loss of rea-
son, they cease to be incapable of the carriage otherwise due
to a wife). There are many cases of equality in which au-
thority is not to be exercised ; but there is no case of inequal-
ity 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
CHAP. VIII.] CHRISTIAN ECONOMICS. 143
authority. Yet this must be done with such cautions as
these: 1. Justify not any error, yice 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 command-
ed 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 dis-
honourable infirmities, they are not to be mentioned by
children or servants. As in the natural body we cover most
carefully the most dishonourable parts (for our comely parts
have no need •), 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 unman-
nerly, 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 know-
ledge, 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 tempta-
tions ; 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 K
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 un-
able for their duties, they are usually themselves despised
• I Cor. xii. 2S, 24- »» 1 Cor. xiv. 35.
144 CHRISTIAN DIRECTORY. [PART II.
by their inferiors :.for God hath told such in his message to
Eli, " 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 la-
bour 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 com-
mon to them both.
Direct, vit. 'The husband is to be the mouth of the fa-
mily, 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 there-
fore 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 afnd body, and is the chief disposer of the es-
tate. 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-pa-
tience ; 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
« 1 Sam. ii. 30.
CHAP. IX.] CHRISTIAN ECONOMICS. 145
maintained, and that he keep not at a distance and strange-
ness 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 sour-
ness. 6. That there be no unjust and causeless conceal-
ment 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 se-
cret, 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, n. * 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. I
they are so silly as to be unable, you should not have cho-
sen 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 mas-
ter. And do not deceive yourselves by giving the bare titles
VOL. IV. L
146 CHRISTIAN DIRECTORY. [PART IJ.
of government to your husbands, when yet 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 under-
standings and wills to follow the conduct of his that govern-
eth you. Self-willedness is contrary to subjection and obe-
dience.
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 requi-
reth.' " Let your women keep silence in the churches : for
it is not permitted to them to speak ; but they are command-
ed 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 un-
able ; 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 ''." 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 su-
periority.' Behave not yourselves towards them with unre-
verence and contempt, in titles, speeches, or any beha-
viour : 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 husband's dishonour is their
own, and that to open it causelessly to others, is their dou-
ble shame. Those that silently hear you, will tell others be-
hind your back, how foolishly and shamefully you spake to
» 1 Cor. xiv. 34, 35. *» Proy. xu. 1. x. 17. xv. 10. 3l, 3«. xvii. 10.
CHAP. IX.] CHRISTIAN ECONOMICS. 147
them against your husbands. If God have made your near-
est friend an affliction to you, why should you complain to
one that is farther off? (Unless it be to some special, pru-
dent 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 spi-
rit.* It is a continual burden to a man to have an impa-
tient, discontented wife. Many a poor man can easily bear
his poverty himself, that yet is not able to bear his wife's im-
patience 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 be-
trayed 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 usual-
ly subject you more to passions than men: and it is the
common cause of the husband's disquietness, and the calam-
ity 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 disqui-
etness 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. 'Ttke heed of a proud and contentious dis-
position ; and maintain a humble, peaceable temper.* Pride
will make you turbulent and unquiet with your husbaiHi«,
and contentious with your neighbours : it will make you
foolish and ridiculous, in striving for honour and preceden-
cy, and envying tho^e that exceed you, or go before yoq.
In a word, it is the devil's sin, and would make you a shame
148 CHRISTIAN DIRECTORY. [PART II.
and trouble to the world. But humility is the health, the
peace, and the ornament of the soul. " A meek and quiet
spirit is in the sight of God of great price *"." (Write those
words in your bed-chamber on the wails where they may be
daily before your eyes.) " 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. " Yea, all of
you be subject one to another, and be clothed with humili-
ty ; 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 disho-
noureth 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 naked-
ness, 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 (O precious time !) which themselves and
their servants must lay out, upon their dressings, entertain-
ments 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 your-
selves, 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 re-
ligious, are themselves a little tainted with this childish cu-
riosity and pride, and let fall words of disparagement
against those whose dress, and dwellings, and entertain-
ments, are not so curious as their own ; this proves the
ciPet. Ui.4. "^ Col. iii. 12. ^ 1 Pet.v. 5.
CHAP. IX.] CHRISTIAN ECONOMICS. 149
greatest maintainer of this sin, and the most notable ser-
vice to the devil: for then abundance will plead this for
this sinful curiosity and pride, and say, * I shall else be ac-
counted base or sordid ; even such and such will speak
against me.' Take heed, if you will needs be such your-
selves, 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 de-
vil'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 multi-
tude 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 consi-
dered 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. " 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 ^." 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. " A dream
coraeth 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." " The words
of a wise man's mouth are gracious ; but the lips of a fool
will swallow up himself. The beginning of the words of
his mouth is foolishness ; and the end of his talk is mis-
chievous 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
' Prov. X. 19. f M«it. xii. 36. Eccles- v. 3. 7. »" Eccle». x. It->I4.
1^0 CHRISTIAN DIRECTORY. [PART II.
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 pro-
vision 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.
Direct. XII. ' Dispose not of your husband's estate, with-
out his knowledge and consent.' You are not only to con-
sider, whether the work be good that you lay it out upon,
but what power you have to do it. Quest. But may a wo-
man give nothing, nor lay out nothing in the house, with-
out her husband's consent? Ayisw. 1. If she have his ge-
neral or implicit consent, it may suffice ; that is, if he allow
her to follow her judgment ; or, if he commit such a pro-
portion to her power, to do what sh^ 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'. 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-proprie-
tor, she is not disabled from giving for the want of a pro-
priety. But then no law exempteth her from his govern-
ment; and therefore she is not to give any thing in a way
of disobedience, though it be her own : except when he for-
biddeth that which is her duty, or which he hath no power
to forbid. So that ill 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,
» See Dr. Gouge on Family Relations, who saith the most against women's giving.
1
CHAP. XX,] CHRISTIAN ECONOMICS. 151
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 talent. 4. I con-
ceive that * ad aliquid' as to certain absolutely necessary
uses, the very relation raaketh the woman as a joint-pro-
prietor'': 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 with-
out 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 appa-
rently 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, there-
fore 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 V
Answ. Three ways (at least) she may have a propriety.
1. By a reserve of what was her own before ; which (how-
ever 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 law's a.U
I* 2Sarn. xxT. 18. 29,30. Prov. xxxi. 11— 13. 20. Hos. vi. 6. Matt. ix.lS.
sK. 7. t Kings iv. 9. 29.
152 CHRISTIAN DIRECTORY. [PART II.
lowing 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 highway, &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 V
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 hus-
band'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 hus-
band's sinful purposes to the magistrate, if she can no
other way prevail with him to forbear. My reasons are, be-
cause 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 re-
venge. 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.
CHAP. IX.] CHRISTIAN ECONOMICS. 153
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 pro-
portion, the laws and common good, and our neighbours'
welfare, are to be preserved by us, though against the near-
est relation : only all due tenderness of the life and reputa-
tion 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 neces-
sity to ourselves, nor yet to the owning of God and his pub-
lic worship. One that liveth where there are daily or hourly
sermons, may hear them as oft as suiteth with their condi-
tion, and their other duties : but in this case, the command
of a husband, with the inconveniences that will follow dis-
obeying him, may make it a duty to forbear. But that we
do sometimes publicly own God's worship, and church or-
dinances, and receive ministerial teaching for our edifica-
tion, is of double necessity; that we deny not God, and
that we betray not, or desert not our own souls. And this
is especially i v (ordinarily) on the Lord's days,
which are app lor 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 sea-
son; 86 it is possible that on the Lord's day, it may extra-
154 CHRISTIAN DIRECTORY. [PART II.
ordinarily become a duty to forbear sermons or sacraments,
or other public worship. As 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. *lf a woman have a husband so incorrigible
in vice, as that by long trial she findeth that speak-
ing 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 before-
hand is like, if not certain, to do no good, or to do more
harm. We must not by weariness, laziness, or censorious-
ness, 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 expos-
ing 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 discou-
raged 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, 8cc.) And she that is discouraged at the pre-
sent, ought not totally to despair, but may make some more
attempts hereafter ; either in some sickness, or time of mor-
tality, 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
CHAP. IX.] CHRISTIAN ECONOMICS. 166
and duty, and a convincing, winning course of life i 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 con-
troversy ; and some controversies are indeed of real, if not
insuperable difficulty. 2. Some controversies are about
important, necessary things, and some about things of les-
ser 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 exer-
cise 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 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 un-
peaceable 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 sa-
tisfaction. 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 tl^e error,
she will sin on either side, till she recover. (9.) If a
husband be in dangerous error, she must wisely, but un-
weariedly 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 ?'
156 CHRISTIAN DIRECTORY. [PART II.
Answ. It is lawful to be absent either in the case of
prayer which Paul mentioneth, or in case of the needful af-
fairs 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, con-
tented, 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 ne-
cessitated to follow their callings at terms and assizes : and
merchants may be 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 dan-
ger 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 V
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 suffi-
cient 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
CHAP. IX.] CHRISTIAN ECONOMICS. 157
the office, and so obey the law. But if he say to all minis-
ters of the gospel, you shall forsake your wives or your mi-
nistry, 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 common-
wealth 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 ser-
vice ; 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 V
Answ. If they can neither do God's work so 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 over-rule the interest of wife and fa-
mily. Those pastors who have fixed stations, must neither
leave flock or 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 other-
wise supplied : or when some door is opened for the conver-
sion 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 consi-
derandis' 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 most remote
158 CHRISTIAN DIRECTORY. [PART II.
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 minis-
ter of Christ for the service of the church refuse all entan-
glements, which would more hinder his work than the con-
trary 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 ven-
ture upon marriage, nor any woman that is wise venture to
marry a minister, till she is first well prepared for such ac-
cidents 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 V
Ansiv. Yes, if she cannot be taken with him ; for the
means which are for the helps of life, do suppose the pre-
servation of life itself: if he live, he may further serve God,
and possibly return to his wife and family j but if he die, he
is removed from them all.
Quest. V. ' May husband and wife part by mutual con-
sent, if they find it to be for the good of both V
Answ. If you speak not of a dissolving the bond of their
relations, but withdrawing as to cohabitation, I answer, L
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 cohabi-
tation, 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 con-
strainer. Nor must impatience make either of them un-
groundedly 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
CHAP. IX.] CHRISTIAN ECONOMICS. 159
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 V
Afisw. 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,' dis-
soluble by consent, are not of God's institution, but contra-
ry to it. 2. They know not but their impediments of co-
habitation may be removed. 3. If he that marrieth an in-
nocent 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 over-
rule 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 in-
terest. 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 themselrei^
rather than the common order sliould be confounded.
Quest. VII. ' Doth adultery dissolve the bond of mar^
riage, or not ? Amesius saith it doth : and Mr. Whateley
160 CHRISTIAN DIRECTORY. [PART 11.
having said so, afterward recanted it by the persuasion of
other divines/
Atisw. 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 ' vin-
culum' 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 adulter-
ous wife (in a regular way) if he please ; but withal that he
may continue the relation if he please. So that his con-
tinued consent shall suffice to continue it ^ 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 V
Answ. Considering the thing simply in itself, he is wholly
free to do as he please. But for all that, accidents or cir-
cumstances 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 one'sself 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 for-
give : and prudence must lay one thing with another, to dis-
cern 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. xix.'
CHAP. IX.J CHRISTIAN ECONOMICS. J61
A71SW. 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 impor-
tance 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 put-
ting away their wives,) he that will thence gather an ex-
clusion of the woman's liberty, doth seem by addition to be
the corrupter of the law. And where the context plainly
sheweth 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 cove-
nant of marriage hath its conditions on both parts j 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 husbiind without
a public legal divorce or licence?*
Amw. Where the laws of the land do take care lor the
prevention of injuries, and make any determination in the
case (not contrary to the law of God,) there it is a Chris-
tian's duty to obey those laws : therefore if you live under a
law which forbiddeth any putting away or departing, with-
VOL. IV. M
I(j2 CHRISTIAN DIRECTORY. [PART il.
out 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 in-
troduce 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
l^ws 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 pur-
posed 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 acci-
dents 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. 'What if both parties commit adultery?
may either of them put away the other, or depart ; or rather
must they forgive each other V
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 advan-
tage 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 sup-
position 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 li-
berty, 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 in-
jury for continuance of the separation.
I
CHAP. IX.] CHRISTIAN ECONOMICS. J 63
Quest, XII. ' But what if one do purposely commit adul-
tery, to he separated from the other V
Afisw. 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. XIII. ' Doth not infidelity dissolve the relation or
obligation; seeing there is no communion between light
and darkness, a believer and an infidel V
Aitsw. 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. XIV. ' Doth not the desertion of one party, dis-
oblige the other V
Ausw. 1. It must be considered what is true desertion.
2. Whether it be a desertion of the relation itself for con-
tinuance, or only a temporary desertion of co-habitation, or
congress. 3. What the temper and state of the deserted
party is. It is Bometimes easy, and sometimes hard to dis-
cern 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 sJbie
follow him, must leave all those helps, and go among igno-
rant, profane. Ik r»ti(;il persons, or infidels ; which is the de-
serter then r
Answ. If she be oiiC that is either like to do good to the
infidels, heretics, or bad persons whom they must converse
with, she may suppose that God caileth her to receive good
by doiiitr (rood : or if she be a confirmed, well-settled Chris-
tian, aod not very like, eithei by infection, or by yff^i of
](j4 CHRISTIAN DIRECTORY. [PART II.
helps, to be unsettled and miscarry, it seemeth to me to be
the safest way to follow her husband. She must lose in-
deed 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 conju-
gal ordinance, if she do not follow him. But if she be a per-
son under such weaknesses, as make her remove apparently
dangerous as to her perseverance and salvation, and her hus-
band 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 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 service-
able to Christ as her life. Indeed these cases are so diffi-
cult, that I will not decide them : the inconveniences, (or
mischiefs rather) are great, which way soever she take : but
I most incline to judge as folio weth : viz. It is considerable
first, what marriage obligeth her to, simply of its own na-
ture ; and what it may do next, by any superadded con-
»tract, or by the law or custom of the land, or any other ac-
cident. 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 for-
sake 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 salva-
tion (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 her-
self and children in the world, (as in the case of Galeacius
Caracciolus, Marquis of Vicum ;) yea, and if it were without
just/cause?'
Amw, If it be for greaterispiritual gain, (as in his case,)
CHAP. IX.] CHRISTIAN ECONOMICS. i05
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 fol-
low a fool in beggary, or out of a calling, or to her ruin,.
But if it be at all a controvertible case, whether the cau^e
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 for-
mer estate from her husband's disposal : much more may
she beforehand secure herself and children from being ruin-
ed 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 conti-
nently 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, be-
cause it ha^Ji 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. XV. * 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 then depart V
Answ, They may not do it upon a groundless or rash sur-
mise ; nor upon a danger which by other lawful means may
be avoided; (as by vigilancy, or the magistrate, or especial-
ly 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 contract-
ed 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 deser-
tion, and a greater injury and violation of the marriage-co-
venant 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.
Qne,%t. \ I If there be but fixed hatred of each other.
166 CHKISTIAN DIRECTORY. [PART II.
is it inconsistent with the ends of marriage .' And is part-
ing lawful in such a case?'
Ansxv. 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 ex-
cuse 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 mur-
der, or intolerable injuries, you must remember that mar-
riage is not a contract for years, but for life, and that it is
possible that hatred may be cured (how unlikelgT 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. XV II. '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 V
Ansv). The woman must (at necessary seasons, though
hot when she would) both read the Scriptures, and worship
God, and suffer patiently what is inflicted on her. Martyr-
dom maybe as comfortably suffered from a husband, as from
a prince. But yet if neither her owai love, and duty, and
patience, nor friend's persuasion, nor the magistrate's jus-
tice, can free her from such inhuman cruelty, as quite dis-
ableth 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
CHAP. IX.] OimiftTlAN ECONOMICS. li}7
her what else she might have, or by his own violent res^
training her, as belongeth to a conjugal ruler, and as cir-
cumstances 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 co-habitation, but what
will tend to their spiritual hurt and calamity, it is their lesser
sin to live asunder by mutual consent.
Quest, xviii. * Who be they that may or may not marry
again when they are parted V
Amw, 1. They that are released by divorce upon the
other's adultery, &<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 di-
vorced woman, before it be seen whether he will repent and
re-assume 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 Chris-
tians: for til ' licrht have many wives, disobligeth
not one by tm r.
A short desertion must be endured in hope : but in case
of a very lont:, or total desertion or rejection, if the injured
party should have an untameable lust, the case is difficult.
1 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, 1 dare not say that marriage in that case
is unlawful to the innocent.
Quest. I • I» it lawful to suffer or tolerate, yea, or contri-
168 CHRISTIAN DIRECTORY. [PART II.
bute to the matter of known sin in a family, ordinarily, in
wife, child or servant : and consequently in any other rela-
tions. V
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 in-
stances.
1. It is not in our power to do that which we are na-
turally unable to do. No law of God bindeth us to im-
possibilities. 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 mas-
ter of the house, so that he cannot correct them, nor re-
move 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 ac-
quiesce 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
CHAP. IX.] CHRISTIAN ECONOMICS. 169
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 lay^
man by actions proper to the pastor, for want of authority.
So a schoolmaster cannot do that which is proper to a pa-
tient; 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 indispen-
sably 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 public interest.
V. We have not power to do that for the power 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 de-
struction. God hath not tied us just to speak such and
such words, or to use this or that correction, but to use re-
proofs and corrections only in that time, measure and man-
ner 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 jus-
titia etsi pereat mundus,' is to be righteous overmuch.
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 may be
guilty of notorious pride, and of malignant deriding the
exercises of religion, and of railing, lying, slandering, back-
biting, co v. ss, swearing, cursing, &c. and the hus-
band be ii« "led to bear it; not so far as not to re-
prove it, but so far aii 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 reabon is not, that ho wunteth authority to do
iTO CHRISTIAN DIRECTORY. [PART II.
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 dis*
composure 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 obsti-
nacy, when experience hath ended their present hopes of
bringing the person to repentance, and thereupon may ex-
communicate him : so a husband may be brought to the
*ame despair with a wife, and may be disobliged from or-
dinary 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 no scandal, nor sign of approbation, or neg-
lect of duty, for a man to be silent at her sin*"; because
they look upon her at present as incorrigible by that means :
and it is the sharpest reproof to such a one, to be unreprov-
ed, and to be let alone in her sin ; as it is God's greatest
judgment on a sinner, to leave him to himself, and oay, * be
filthy still.'
And there are some women whose fantasies and pas-
sions 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
• Matt. vii. 6.
« Psal. Ixxxi. 14, &c. Rev. xxii. 10, 11. Trov. i. 'U, 25.
CHAP. IX.] CHRISTIAN ECONOMICS, 171
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 band
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 conscion-
able to wrong their husbands with their hands or tongues^
who yet are utterly unable to forbear an injury of the high-
est 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 I'eason signifieth any thing to abate 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 wh^tl
they come, is the present question.
Nay, the question is still harder, * Whether to avoid such
inconvenience, one may contribute towards another's sin, by
affording them the means of committing it ?*
Amw. 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 or sinful in him-
self. 3. No man may contribute to another's sin, when he
is not naturally or morally necessitated to it, but might for-
bear it.
But as it is consistent with the holiness of God to con-
tribute 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 know-
172 CHRISTIAN DIRECTORY. [PART II.
eth 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.'
Ans,w, His own perfection is above all law, and will not
consist with a consent or acting of any thing that is con-
trary to holiness and perfection. But this I confess, that
many things are contrary to the order and duty of the crea-
ture, which are not contrary to the place and perfection of
the Creator.
1. When man doth generate man, he knowingly contri-
buteth to a sinful nature and life : for he knoweth it is un-
avoidable, and that which is born of the flesh is flesh".
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 magis-
tracy, ministry, &c. knowing that he will sin in it, he con-
tributeth accidentally to his sin ; but so as he is not culpa-
ble for so doing.
3. A physician hath to do with a fro ward and intem-
perate 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, ra-
ther 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 physi-
cally 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,
" John iii. 6- Ephes. ii. 2, 3.
CHAP. IX.] CHRISTIAN ECONOMICS. 173
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 your-
selves, and a caution how to judge of others.
1. Be sure that you leave nothing undone that you can
lawfully do, for the cui;e and prevention of others' sins ; and
that it be not for want of zeal against sin, through indif-
ference 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 mis-
take, 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 suf-
fering 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, (I.) 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 under-
stand not, and sin in speaking against sin.
Quest. II. 'If a gentleman, e. g. of £500, or £1000, or
174 CHRISTIAN DIRECTORY. [PART II.
£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 un-
quiet, 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 fore-mentioned case,
and must thence be answered. 1. It is supposed that she
is incurable 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 hinder-
ing the sin ; and though he give her the money which she
misspendeth, 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 conse-
quently 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 consider-
ations ; 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 preser-
vation of so proud, luxurious, and passionate a woman, is
not worth the saving at so dear a rate, as the wastling of a
considerable estate, which might be used to relieve a mul-
titude 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.
CHAP. X.] CHRISTIAN ECONOMICS. 175
Lastly, I must charge the reader to remember, that both
these cases are very rare ; and it is but few women that are
80 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 remis-
ness : and though a wife must be governed as a wife, and
a child as a child, yet all must be governed as well as ser-
vants. And though it maybe 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.
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
the parents, and the good of church and state, and the hap-
piness 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 negli-
gence, as to abhor it.
Direct i. * Understand and lament the corrupted and
176 CHRISTIAN DIRECTORY. [PART II.
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 solem*
nize this dedication and covenant by their baptism *. And
to this end understand the command of God for entering
your children solemnly into covenant with him, and the co-
venant-mercies belonging to them thereupon ^'
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 Scrip-
ture 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 fa-
ther's treason,) not only a full discharge from the blot of that
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
* See rny Treatise for Infant-baptism.
b Rom. V. 1:2.16 — 18. Ephes. ii. 1. 3. Gen. xvii. 4.13, 14. Deut. xxix.
10—12. Rom.xi. 17. 20. Johniii. 3. 5. Matt. xix. 13, 14.
CHAP. X.] CHRISTIAN ECONOMICS. 177
it when they understand it ; and you may bring them 6e-
riously to renew their covenant with God in their own per-
sons.* 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 your-
selves, and break them of their own wills.' To that end,
suffer them not to carry themselves unreverently or con-
temptuously towards you ; but to keep their distance. For
too much familiarity breedeth contempt, and emboldeneth
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 lov-
ingly of the excellency of obedience, and how it pleaseth
God, and what need they have of government, and how un-
fit 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 correc-
tions 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 per-
ceive 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
VOL. IV. N
178 CHRISTIAN DIRECTORY. [PART II.
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 com-
mend 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,
aftd make therri like birds in a cage, that watch for an op-
portunity to get away and get their liberty. They will be
the more in the company of servants and idle children, be-
cause your terror and strangeness maketh them take no de-
light in yours. And fear will make them liars, as oft as a
lie seemeth necessary to their escape. Parents that shew
much love to their children, may safely shew 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
kngry, and shew 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 go-
vernment : but tender love, with severity only when they
do amiss, and this at a reverend, 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, shew them some plain and urgent texts of
Scripture for it ; and cause them to learn them and oft re-
peat them ; that so they may find reason and Divine autho-
rity 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
isee 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 subjec-
tion ; and also to reconcile them to all your commands, when
CHAP. X.] CHRISTIAN ECONOMICS. 17^
they see that they are first the commands of God : (of which
more anon.)
Direct, vi. * In all your speech of God, and of Jesus
Christ, and of the Holy Scripture, or the life to come, or o€
any holy duty, speak always with gravity, seriousness, and
reverence, as of the most great, and dreadful, and most sa-
cred things.' For before children come to have any dis-
tinct understanding of particulars, it is a hopeful beginning
to have their hearts possest 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 *"." 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 ho-
nour and praise of holy ministers and people, and with dis-
praise and loathing of every sin, and of ungodly men ^,'
For this is also 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
tjiat speak, evil of them, and to hear such preachers, and to
wish themselves such Christians ; so that in this and the
fpregoing point it is that the first stirrings of grace in chiU
dr?n sire ordinarily felt. And therefore on the other side, it
is a most pernicious thing to children, when they hear their
« Psal. cxi. 10. Prov. ix. 10. i. 7.
<> I«a. iii. 7— 9. 11. Psal.xv.4. ci. x. 2— 4.
180 CHRISTIAN DIRECTORY. [PART II.
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 preju-
dice 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 deadliest 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 bitters"
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 ap-
prehending 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 ea-
siest as well as absolutely necessary). Yet in putting them
upon the practice of religious duties, you must carry them
e Isa. V. 20.
CHAP. X.] CHRISTIAN ECONOMICS. 181
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 sla-
very and a tedious life to them, you take the course to har-
den 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 misre-
presentations 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 recon-
cile 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 de-
sirable 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. " 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 la-
bour 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 six-
' Prov. iii. 17.
182 CHRISTIAN DIRECTORY. [PART II.
t^i^^nth 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 notable 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 na-
ture by excess : and all this is through that beastly igno-
rance 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 con-
tinually) ; 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 healthy : I see not that
those that are dieted so strictly are any healthier than others.'
When as all this while they are burdening nature, and dfe^-
troying 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
CHAP. X.] CHIllSTIAN ECONOMICS. 183
that after seize upon them wh^le they live; and usually
bringeth them to an untimely end, (as I have more fully
opened before. Part i. in the Directions against Gluttony).
If therefore you love either the souls or bodies of your chil-
dren, 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 your-
selves, 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 cheer-
fulness ; 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 covetous-*
ness.' Children must have convenient sport for the health
of the body, and alacrity of the mind ; such as well exercis-
^th their bodies is best, and not such as little stirreth them.
Cards and dice, and such idle sports are every way most un-
fit, 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 pre-
pare them for more.
Direct, xu. * Use all your wisdom and diligence to root
QUt th.e pin 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 dis-
gracefully of pride and fineness, to breed an averseness to it
in their minds.' Cause them to learn such texts of Scrips-
184 CHRISTIAN DIRECTORY. [PART II.
ture 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, xin. ' Speak to them disgracefully of the gallan-
try, 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 hum-
ble, 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 with-
draw 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, ribbald 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
CHAP. X.] CHRISTIAN ECONOMICS. 185
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 are 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 ribbald and
railing speeches a matter of boasting, besides fighting, and
gaming, and scorning, and neglecting their lessons; and
they will make a scorn of him that will not do as they, if not
beat and abuse him. And there is such tinder in nature for
these sparks to catch upon, that there are very few children,
but when they hear others take 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 childr.en most at home, or in pri-
vate 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 un-
godly 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 coun-
tries, 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, con-
firmed Christian, that is, not in danger of being perverted,
but able to resist the enemies of the truth, and to preach
the Gospel, or do good to others ; and withal have aufticient
\Qfi CHRISTIAN DIRECTORY. [PART II.
business to invite ^lim. 2. Qif 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
ajore wise ancj learned me^ than he converseth with at home,
q,nd have sufficient motives for his course. But to send
young, raw, unsettled persons among Papists, and profai^e,
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 Chris-
tian that knoweth the pravity of human nature, and the mu-
tability of young, unfurnished heads, and the subtlety of de-
ceivers, and the contagiousness of sin and error, and the
worth of a soul, and wil} not do as some conjurers or witches,
even sell a soul to the devil, on condition he may see an(}
Vnow the fashions of the world ; which alas, I can quickly
^pow enough of to grieve my heart, without travelling so
far to see them. If another country have more of Christ,
apd be nearer heaven, the invitation is great; but if it have
uipre of sin and hell, I had rather know hell, and the sub-
urbs of it too, by the map of the Word of God, than by
going thither. And if such children return not the confirm-
ed children of the -devil, and prove not the calamity of theif
country and the church, let them thank special grace, and
not their parents or themselves. They overvalue that vanity
which they caljl breeding, who will hazard the substance,
(even heavenly wisdom, holiness, and salvation,) to go ^o
far for so vaiji a shadow.
Direct, xyi. * Teach your children to know thepreciou^-
Ptess of time, and suffer them not to misspend an hour.' Be
pften speaking to them how precious a thing time is, and
how short man's life is, a»d how great his work, and how
X)ur 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 find labour,
and use them noit to ease and idleness whep they are youi^g«.
g It was one oftlie Roman laws of the twelve tables, ' Filius arte careus, patris in-
CHAP. X.] CHRISTIAN ECONOMICS. 187
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 employ-
ment, but only such as is meet for nothing but ornament and
recreation at the best ; and therefore should have but recre-
ation hours, which is but a small proportion of their time.
So that by the sin of their parents, they are betimes enga-
ged 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 them^
selves, 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 obli-
gations to God, and greater matters to do, if they were ac-
quainted 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 ut-
terly ruined, by such idle, fleshly education. So that dis-
use doth disable them from any considerable motion or ex-
ercise, 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 crea-
tures, 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 ho-
nest 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
curia, <,idem vitae necessaria ue praestato. Alloqui parcntes nutrire cogitur.* * A aoii
that is taugljt no trade to live by, shall not be bound to ke«p h" parents in want, but
others sliall.' Ezek. xvi. 49.
J88 CHRISTIAN DIRECTORY. [PART II.
discretion, according to these following rules.' 1. Let it
not be so seldom (if necessary) as to leave them fearless
and so make it ineffectual ; and let it not be so frequent as
to discourage them, or breed in them a hatred of their pa-
rents. 2. Let it be different according to the different tem-
pers 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. Cor-
rect 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 shew them the
tenderness of your love, and how unwilling you are to cor-
rect 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 ex-
ample, if lying be their sin, turn them first to Pro v. xii. 22.
" Lying lips are abomination to the Lord, but they that deal
truly are his delight." And xiii. 5. '* A righteous man ha-
teth 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 maketha lie." And
next turn him to Prov. xiii. 24. '' He that spareth his rod,
hateth his son ; but he that loveth him, chasteneth him be-
times." 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
CHAP. X.] CHRISTIAN ECONOMICS. 189
reason is convinced of the reasonableness of correcting him,
it will be the more successful.
Direct, xviii. ' Let your own example teach your chil-
dren that holiness, and heavenliness, and blamelessness of
tongue and life, which you desire them to learn and prac-
tise.' The example of parents is most powerful with chil-
dren, 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 filthi-
ly, or railingly, it will greatly embolden 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
hindrances 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^t
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 un-
doing : for they choose not by judgment, but blind affec-
tion.
Having thus told you the common duties of parents for
their children, I should next have told you what specially be-
longeth to each parent ; but to avoid prolixity, I shall only
desire you to remember 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
l9Ci CHRISTIAN DIRECTORY. [PAIlT II.
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 soulfe in heaven
liiay thank the holy care and diligence of mother^, 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 ail means let children be taught to read, if you are
never so poor, and whatever shift you make ; or else you de-
prive them of a singular help to their instruction and salva-
tion. 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
atid 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.
CHAPTER XI.
Tke 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 ex-
ercised, 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 :'
CHAP, xr.] CHRISTIAN ECONOMICS. l91
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 thieir parents* sight. Remember that
you have your being frotti 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 happi-
ness 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 happi-
ness or misery to be one of the greatest parts of the happiness
or misery of their owil lives. Deprive them not then of their
happiness, by depriving yourselves of ydur own ; make not
their lives miserable, by undoing yourselves. Though they
chide you, and restrain you, and correct you, do not there-
fore 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, be-
cause they correct him, aiid 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 of
contemptuously of them in your hearts. Speak not disho-
nourably, rudely, unr^verently or saucily, either to them or
of them. Behave not ybU^selVes rudely and unreverently
before theiii. Yea, though youV parents be tiever so poor in
the world, or weak of uhderstaniding, yea, ihoUgh they were
ungodly, you must honour them notwithstanding all this-;
though you cannot honotir 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," 8lc. And consequently the dishonour-
ers of parents have a speciJll ciirse even in this life: and the
justice of God is ordinarily seen in the execution of it; the
despisers and dishonourei^s of their parents seldom prosper
in the wbrld. There Are ft Ve sorts of sinners thjltOtedus^th
to overtake with vt^ngeance eVenitt this life. L PferjUreti
192 CHRISTIAN DIRECTORY. [PART II.
persons and false witnesses. 2. Murderers. 3. Persecu-
tors. 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 illbred, ungodly children will talk contemptuously
and ru^dely 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
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 mer-
cifully 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 unwilling-
ness, 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 Ephes. 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 maystlive long on the earth." Col. iii. 20. " Chil-
dren obey your parents in all things, for this is well-pleas-
ing in 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
CHAP. XI.] CHRISTIAN ECONOMICS. 193
forsake not the law of thy mother ; for they shall be an orna-
ment 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 your-
selves ; 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. Con-
sider also, that they must be accountable to God for you ;
and if they leave you to yourselves, it may be their destruc-
tion 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 an-
swer, 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 ser-
vants of the family are as old as you, and yet are unfit to be
the rulers of themselves. God loveth you better than to
leave you masterless, as knowing that youth is rash and un-
experienced.
Quest. * But how long are children under the command
and government of their parents V
Answ. There are several acts and degrees of parents' go-
vernment, 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
VOL. IV. o
194 CHRISTIAN DIRECTORY. [PART II.
nearer oversight no more. When any one of these ends are
fully attained, and you have all that your parents' govern-
ment 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 rai-
ment, or expences ? 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, mor-
tified, 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
CHAP. XI.] CHRISTIAN ECONOMICS. 195
own dispose ; nor be eager to have the vain desires of your
hearts fulfilled. While you contentedly submit to your pa-
rents, 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 la-
bour that your parents shall appoint you to.' Take heed as
you love your souls, lest either a proud heart make you mur-
mur 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 else 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 te-
dious for me.' It is little or no hurt that is like to befal 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 ^ O what a comfort is it to understanding pa-
rents 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 betime 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 ''." 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, vn. * Patiently submit to the correction which
your parents lay upon you.' Consider, that God hath com-
» Read Mr. T, White's Kttle book for little children. Mork ix. S6. x. 11. 16,
^ Matt. xix. 14.
196 CHRISTIAN DIRECTORY. [PART II.
manded 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 •".
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 cor-
rected. 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 own 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 licen-
tious, 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 highway to hell. Your pa-
rents are fittest to choose your company.
Direct, ix. ' Choose ^ot 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 belong-
eth 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 dispose
and government.
Direct, x. ' Marry not without your parents' consent.'
Nay, if it may be, let their choice determine first of the per-
son, 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
« Prov. xiii. 24. xxii. 15. xxix. 15. xxiii. J 3, 14. xix. 18.
CHAP. XI.] CHRISTIAN ECONOMICS. 197
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 your edification, and not for your destruc-
tion; and then you should advise with other friends that
are more wise and faithful : but if you suffer your fond af-
fections to contradict your parents' wills, and pretend a ne-
cessity (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 po-
verty, 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
your 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 imi-
tation. 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;
198 CHRISTIAN DIRECTORY. [PART II.
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 re-
sisters of the grace of God as these ? The likeliest is some
heavy, dreadful judgment. O 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 woe-
ful spectacles are there before our eyes ! and how deeply
doth the church of God suffer by the malice and wicked-
ness of the children of those parents that taught them bet-
ter, 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. 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
Jeremy, " 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 ^" " And they
forget God's name as their fathers did forget it*'." "They
and their fathers have transgressed to this day^." Yea,
*' They harden their necks, and do worse than their fa-
thers**.'' Thus in error and sin they can imitate their fore-
fathers, when they should rather remember, that it cost
Christ his blood " to redeem men from their vain conver-
d Jer. xliv. 16—18. *" Jer. ix. 14. ' Jer. xxiii. 27.
g Ezek. ii. 3. ^ Jer. vii. :26.
CHAP. XII.] CHRISTIAN ECONOMICS. 199
sation received by tradition from their fathers." And they
should penitently confess, as Dan. ix. 8. " O Lord, to us be-
longeth confusion of face, to our kings, to our princes, and
to our fathers, because we have sinned against thee," Verse
16. And as Psal. cvi. 6. " We have sinned with our fa-
thers, &c." Saith God : " Behold your fathers have for-
saken me and have not kept my law ; and ye have done
worse than your fathers : therefore I will cast you out', &c.'*
*' Have ye forgotten the wickedness of your fathers, and
the wickedness of the kings of Judah, and your own wick-
edness? They are not humbled even unto this day''." " 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^" ** Even from the days of your fathers ye are gone
away from mine ordinances, and have not kept them. Re-
turn unto me, and I will return unto you"™." " Walk ye
not in the statutes of your fathers "." " Follow not your
fathers in their sin and error, but follow them where they
follow Christ °.
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 Re-
generator ; and when you well understand it, renew that
covenant with God in your own persons, and absolutely de-
liver 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
' Jcr. xvi. 11—13. ^ Jcr. xliv. 9, 10. ' Zecli. i. 4.
« Mai. Hi. 7. " Eisek. xx. 18. So Ver.«7. SO. S6. • 1 Cor. xl. 1 .
200 CHRISTIAN DIRECTORY. [PART II.
greatest mercies, and bind yourselves to the greatest duties.
It is but 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 au-
thority which God had given them in nature, and in Scrip-
ture ; 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 throughly 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 wast-
ing, 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
ifor 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 betime, and go on
CHAP. XII.] CHRISTIAN ECONOMICS. 201
with cheerful resolution to the end ! It is blessed wisdom
to be wise betime, and to know the worth of time in child-
hood, 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 ac-
quaintance with the Lord,, when others are going back-
wards, and daily making work for sad repentance or final
desperation. "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 ''.' 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 overmuch 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.
• t Cor. ▼. 17. Rom. viii. 9. 13. John iii. 3. 5,6-
^0^ CHRISTIAN DIRECTORY. [PART II.
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 impor-
tunate 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.
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''. One lie, one curse, one oath,
one ribbald, 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-fel-
lows, 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 *=.
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. K. '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 as a message from God about the saving of your
bProv. xiv. 9. X. 23. xxvi. 19. <^ Psal. cxix. 63. Prov. xiii. iiO. xviii.7.
iCor. V.12. Ephes.v. 11.
CHAP. XIII.] CHRISTIAN ECONOMICS. 205
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 more pleasant 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 hin-
drances, and in which you may be most serviceable to God
before you die.' If you will but practise these few Direc-
tions (which your own hearts must say, have no harm in
any of them) what happy persons will you be for ever.
CHAPTER XIII.
The Duties of Servants to their Masters,
If servants would have comfortable lives, they must ap-
prove 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 call-
eth you to a servant's life, and murmur not at your la-
bour, 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
204 CHRISTIAN DIRECTORY. [pART II.
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 years' wages for, another
hath everlasting life for (though not of merit, yet of the
bounty of our Lord)^. Because he doth it in love and obe-
dience to that God who hath promised this reward. " Ser-
vants, 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''.'' The like is in Ephes. 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 : neither do it lazily, and deceit-
fully, and by the halves. As it is thievery or deceit for a
man in the market to sell another the whole of his commodi-
ty, 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
» Rom. VI. ^23. ^ Col. iii. 22—25.
CHAP. XIII.] CHRISTIAN ECONOMICS. 205
to slubber over the work which you undertake to do. Sloth-
fulness and unconscionableness make servants deceitful:
such care not how ihey do their work, if they can but make
their masters believe that it is done well : they are hypo-
crites 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 '^. 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 flesh-
lymindedness do 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 : where-
as 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
is 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, know-
ing that whatever good thing any man dotb, the same shall
he receive of the Lord*^."
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
' CoLiii. «6. «« Eph. vi. 5, 6. 8. Col. iii.M.
206 CHRISTIAN DIRECTORY. [PART II.
to your trust : dispose not of any thing that is your master's
without his consent :' though you may think it ever so rea-
sonable, or well done, yet remember that it is none of your
own ; if you would relieve the poor, or please a fellow-ser-
vant, 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 masters, 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 ques-
tion is not, what he should do, but what you should do ?
If you take any of your rich neighbours' 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 de-
fraud 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 ser-
vants look to 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 re-
veal 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 com-
mend the unjust steward^?' Afisw. Yes, for his wit in pro-
viding 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 ^
Direct, vi. * Honour your masters, and behave yourselves
towards them with that respect and reverence as your place
requireth^.' Behave not yourselves rudely or contemptuous-
e Luke xvi. 8. ^i Cor. iv. 2. « Exod. xx. 12. Rora. xiii.7.
CHAP. XIII.] CHRISTIAN ECONOMICS. ^07
ly 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 shewing 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, be-
cause 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 va-
lue, be it never so well done. ** Do service heartily, and
with good will as to the Lord''."
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 *.' 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 your's, but another's,
let his will and not your's be fulfilled, and do his service in
his own way. It is God's command, " Servants obey your
masters in all things ''."
»» Eph. vi. 7. Col. iii. 23. * Acts x. 7. ^ Col. iij. i^.
208 CHRISTIAN DIRECTORY. [PART II.
Direct, ix. * Reveal not any of the secrets of your mas-
ters', or of the family \' 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' busi-
nesses ; 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 ", 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, with-
out 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 de-
licious fare, is but your shame, and sheweth that your hearts
are sunk into your bellies, and that you are fleshly-
minded persons °.
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 go-
vernment 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 sharp-
ly rebuke you when you do that which is evil. Be glad of
their instructions, and murmur not at them, as ignorant, un-
godly servants do. These few Directions carefully followed
will make your service better to you, than lordships and
kingdoms are to the ungodly.
' Prov.xxv.9. xi. 13. xx. 19. « Mic. vii. 6. " Phil.iii. 18, 19.
CHAP. XIV.] CHRISTIAN ECONOMICS. 209
CHAPTER XIV.
The Duties of Masters towards their Servants.
If you would have good servants, see that you be good mas-
ters, and do your own duty, and then either your servants
will do theirs, or else all their failings shall turn to your
greater good *.
Direct, i. * Remember that in Christ they are your bre-
thren and fellow-servants ; and therefore rule them not ty-
rannically, 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 embolden 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 vio-
lence, instead of blaming themselves for the fault.
Direct, n. '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. " A righteous man
regardeth the life of his beast •*," much more of his servant.
Especially put not your servants on any labour which ha-
zardeth 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 sick-
ness 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 thoir 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
» Rom. vVu. 28. »» Prov.xii. 10.
VOL. IV. p
•ilO CHRISTIAN DIRECTORY. [PART 11.
unfit them for prayer, or instruction, or the worship of the
Lord's day, and shall lay them like blocks, as titter 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. Idlensss 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, in. * Provide them such wholesome food and
lodging, and such wages as their service doth deserve, or as
you have promised them *^.' Whether it be pleasant or unplea-
sant, 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 fa-
miliar 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 com-
monest, 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
Qwn house, and therefore see that you keep them to the con-
stant 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, be-
cause they care not for their own ; and mind not whether
«^ Col. iv. 1.
Cy.AP. XIV.] CHRISTIAN ECONOMICS. 211
God be served by others, because they serve him not (un-
less 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 assem-
blies, or wanton or malignant company, when they are in-
fected 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 contraryj 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 will-
ing mindis an exicuse fon 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 weak-
nesses ; and many things that must be borne with. Consi-
der how faultily you serve your heavenly Master, and how
much he daily beareth with that which is amiss in you, and
how many faulty and oversights you are guilty of in your own
employment, and how many you should be overtaken with
if you were in their stead. ** 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**." " 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.*
«» Eph. vi. 9. • Col. ir. 1.
212 CHRISTIAN DIRECTORY. [pART II.
Tit. 2. Directiom 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 salva-
tion with yourselves. And therefore you have no power to
do any thing which shall hinder their salvation. No pre-
tence 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 in-
terest 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.
CHAP. XIV.] CHRISTIAN ECONOMICS. 213
Therefore so use them, as to preserve Christ's right and in-
terest 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 the 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, be-
cause 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 de-
clare, that their worldly profit is their treasure and their
God.
If this come to the hands of any of our natives in Bar-
badoes, or other islands or plantations, who are said to be
commonly guilty of this most heinous sin, yea and to live
upon it, 1 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 your-
selves, 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
214 CHRISTIAN DIRECTORY. [PART II.
Ujiscreants on earth, do any thing more rebellious, and con-
trary 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 tJie
greatest and most inhuman wickedness ? And are theirs
comparable to these of yours ?
3. I)oth 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 ? Remem-
ber 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 youj £ind at the pre-
seftt the terrible mortality that is among you.
5. Will not the example and warning of neighbour coun-
tries 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 merchandize 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 shew them mercy,
and are at a great deal of care, and cost, and labour for their
salvation ! O 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 \yhol,e Bible into their
language, vvith other books.; and; those good men's in Lon^
CHAP. XIV.] CHRISTIAN ECONOMICS. 215
don 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 2. " 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 co-
vetousness — they make merchandize of you An heart
they have exercised with covetous practices ; cursed chil-
dren (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^?" 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 ? " Go to
now, ye rich men, weep and howl for your miseries that shall
come upon you. Your riches are corrupted, and your gar-
ments 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 to-
gether 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 Sab-
aoth «." 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 V Quest. 2. * Is it lawful to use a Christian as a slave V
Quest. 3. * What difference must we make between a free
servant and a slave?'
' Luke xii. 19— 81. » J*"'- "• •— "*•
216 CHRISTIAN DIRECTORY. [PART 11-
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 advan-
tage 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 com-
forts 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
CHAP. XIV.] CHRISTIAN ECONOMICS. 217
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
shewed them in order to the saving of their souls, as that
they should be invited to Christianity by fit encourage-
ments : 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 there-
fore well done of princes who make laws that infidel-slaves
shall be freemen, 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 in-
fidels. 4. And a poor and needy Christian may sell him-
self into a harder state of servitude than he would choose,
or we could otherwise put him into. But 5. To go as pi-
rates 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 al-
ready. A servant and a voluntary-slave were both freemen,
till they sold or hired themselves ; and a criminal person
was a freeman till he forfeited his life or liberty. But after-
wards 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 la-
bour 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.
218 CttRiSTiAI^ DtAttTORY. [pART II.
3. A slave by just petialty, is liable to so much servi-
tude as the magistrate doth judge him to, which may be,
(1.) Not only such labour, as aforesaid, as pleaseth his mas-
ter to impose. (2.) And that for life. (3.) But it may be
also to stripes and seterities 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 ^uch comforts
of this life, as are needful to his cheerful serving of God in
love and thankfulness, according to the peace of the Gos-
pel 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 pi-
racy, 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 hid power to sell thefti, nor take them
captives in a lawful war, what must they do sv'\\\i them after-
wards?'
Ansiv. 1. It is their heinous sin to buy them, unless it
be in charity to deliver them. 2. Having done it, undoubt-
edly they are presently bound to deliver them : because by
rio;ht 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 mo-
ney of him, seeing I leave him but as I found him?'
Aiisw. 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
CHAP. XIV.] CHRISTIAN ECONOMICS. ttlO
though the wrong be no greater than the other did him, yet
being now done by you, it is your sin.
Quest. ' But may 1 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 hands of thieves by the highway, 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 yout
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 shewing them that Christians are less
worldly, less cruel and passionate, and more wise, and cha-
ritable, 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 sal-
vation.
Direct, iv. * By how much the hardness of their con-
dition 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 your-
selves, 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 ordi-
nary servant, if he were at your will, and did not By con-
220 CHRISTIAN DIRECTORY. [PART II,
tract 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 resolu-
tion, to vow themselves to God on the terms of the holy co-
venant, 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 de-
vilism), 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.
CHAPTER XV.
The Duties of Children and Felloiv-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
CHAP. XV.] CHRISTIAN ECONOMICS. 221
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 ; espe-
cially 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. Re-
member 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 *. 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 ^ I
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 ''." A foul tongue
setteth on fire the course of nature ; and therefore it may
set a family on fire ^. ** Where envying and strife is, there
is confusion and every evil work ^." " If ye be angry, re-
frain your tongues and sin not, and let not the sun go down
upon your wrath : neither give place to the devil ^" " 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^." "Re-
vilers shall not inherit the kingdom of God''."
Direct, iii. * Help one another with love and willing-
ness 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. " 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
» Rom. xii, 10. 16. »» Rom. ▼iii. 6. 13. ' James iii. 6.
<* James iii. 5, 6. • Ver. 15, 16. ' Eph. iv. 26, 27.
3 Eph. \y. 31, 31. »• 1 Cor. vi. 10. • Psal. cxxxiii. 1.
^2 CH^MSIIAN DIREVTQi^Y. [PART II.
draw each other to sin and misery/ Either by joining to-
gether in riotousness, or wronging your masters, or secret
revelling, and then in lying to conceal it : or lest immodest
fanfiiliarity draw those of different sexes into a snare. Abun-
dance of sin and misery hath followed such tempting fami-
liarity of men apd maids that were fellow servants. Their
nearness giveth them opportunity, and the devil provol^eth
them to take their opportunity; and from immodest, waiir
ton dalliance, and unchaste words, they proceed at lasfc to
more lasciviousness, to tlieir own undoing. Bring not the
straw to the fire, if you would not have it burn.
Direct. V. * Watch over one another for mutual preser-
vation 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 or
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 repror
ver, or justify or excuse the fault, or hit him presently in the.
tqeth with his own; but humbly thank him and promise
amendment. O 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 tencjeth to edifica-
tion, 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 niost 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 him^
self 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 pre-
cious time in vanity ; multiply not the sin of idle words. O
C^AP. XV.] CHRISTIAN ECONOMICS. ^23
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 know-
ledge and conscience, is a more grievous case than many
think of; whereas, if you would live together as the heir^
of heaven, and provoke one another to the love of Gpd, andj
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 sg^nctified
and comfortable life to you all. *' Let no corrupt commu-
nication proceed out of your mouth, but that which is good
to the use of edifying, and may minister grace to the hear-
ers, and grieve not the holy Spirit of God '." " But fornica-
tion and all uncleannesss, or covetousness (or rather, inordi-
nate, 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 open-
ing 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 mastier, or
any other.' For it is in your power to forgive a fault against
yourselves, but not against God, or another. And to knpw
when you should reveal it, and when not, you must wisiely,
foreknow which way is like to do more good or harm. And
if yet you be in doubt, ope<i it first to some secret friend,
that is wise to advise you, whether it should la^, further
opened or not.
Direct, viii. ' If weakuesa, or sickness, or want afflict a
brother, or sister, or fellow-sexvant, be kind and helpful to,
them according to your power. '* Love not in word only,
but in deed and truths"
' Eph. iv. 29. ''Eph. V. 3, 4. ' iJolji^iu. 18. Janjes, ii.
224 CHRISTIAN DIRECTORY. [PART 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, i. * Labour most for a full and lively heart, w^hich
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 hy
pocrites 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 signi-
fying the matter which is spoken, but also by signifying the
affections of the speaker. And that which will work affec-
tions, 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 heart-
less 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, tilt
your hearts be better, but force your tongues to do their du-^
ty, 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 du-
ty, when the heart is cold and dull. 4. And beginning to
CHAP. XVI.] CHRISTIAN ECONOMICS. 225
do your duty as well as you can, is the way to overcome
your dullness 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 aifected with V
Arisw. 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 hy-
pocrisy. But a mail may exhort another to be good, with-
out 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 dis-
course 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 predominate
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. Eke no unsanctified man should hear
VOL. IV. g
220 CHRISTIAN DIRECTORY. [PART 11.
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 ^. 2. It is a dis-
tracted conceit of the Quakers and other fanatics, to think
that reason and the Spirit of God are not conjunct princi-
ples in the same act. Doth the Spirit work on a man as on a
beast or a stone ? and cause you to speak as a clock that stri-
keth itknowethnot what; or play on man's soul, as on an in-
strument 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 dullness and backwardness that
is in you, you can force yourselves to do your duty, it is be-
cause the Spirit of God assisteth you to take that resolu-
tion, and use that force. For thus the Spirit striveth against
the flesh ^. 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 under-
standing 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." 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 ineffectual 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 necessi-
ty therefore constrain you to ask instruction, as it constrain-
eth 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 mani-
fold helps that God vouchsafeth you.' As 1. You may dis-
course of the last sermon that you heard, or some one lately
» Heb. xi. C. 2 Thess. iii. 2. •> Gal. v. IT. Rora. vii. 16—18.
CHAP. XVI.] CHRISTIAN ECONOMICS. 227
preached that neariy touched you. 2. Or of something in
the last book you read. 3. Or of some text of Scripture ob-
vious to your thoughts. 4. Or of some notable (yea, or or-
dinary) 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. Especial-
ly see that the quarrels of the times engage not your
thoughts and speeches too far, into a course of unprofitable-
ness and 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, rela-
tions 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 hindrances of it. 6. 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 igno-
rance, unbelief, hypocrisy, pride, sensuality, worldliness, im-
piety, 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 in-
ternal and external, and how to do them, and what are the
chiefest hindrances and helps. (As in reading, hearing, me-
ditating, prayer, giving alms^ &c.) And the duties of our
relations, and several places, with the contrary sins. 8. The
^28 CHRISTIAN DIRECTORY. [PART II.
vanity of the world, and deceitfulness of all earthly things.
9. The powerful reasons used by Christ to draw us to holi-
ness, and the unreasonable madness of all that is brought
against it, by the devil or by wicked men. 10. Of the suf-
ferings which we must expect and be prepared for. 11. Of
death, and the preparations that will then be found neces-
sary ; and how to make ready for so great a change. 12.
Of the day of judgment, and who will be then justified, and
who condemned. 13. Of the joys of heaven, the employ-
ment, the company, the nature and duration. 14. Of the
miseries of the damned, and the thoughts that then they 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 greait
and weighty points, for your hourly meditation and confe-
rence ?
Direct, v\i. * 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 prac-
tices, 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 to 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 *^.
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 deter-
« 1 Tim. iii. 6. vi. S — 5. Rom. xvi. 17. Lnke ix. 55.
CHAP. XVI.] CHRISTIAN ECONOMICS. 2*29
minations 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 im-
partial, 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 dis-
course. The medicine must be carefully fitted to the dis-
ease.
Diirect. x. ' Let your speech be seasonable, when pru-
dence 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 ^. ** Cast not pearls before swine, and
give not holy things to dogs, that you know will turn again
and rend you ^J" Yea, and among good people themselves,
there is a time to speak, and a time to be silent ^ 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 mat-
ters 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 fa-
milies or societies be ?
'» Amos V. 17, Psal. xxxix. 1, 2. • Matt. »ii. 6. * Eecle*. Hi. 7.
230 CHKISTIAN UIKECTOKY. [PAKT II.
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 du-
ties, 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 morn-
ing 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 most precious 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 oo as the wild Indians, than have those morn-
CHAP. XVlI.j CMRlStlAN ECONOMICS. 231
mg hours to answer for, as too many ladies and other gal-
lants have.
Direct, iv. * If you are persons of quality you may em-
ploy 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 me-
ditation, 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 want-
ing 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 not 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 opportuni-
ties 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
232 CHRISTIAN DIRECTORY. [PART II.
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 plough-
ing, or marketting, 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, se-
riously, 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 un-
avoidable 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 fa-
mily-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 remem-
brance 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 la-
CHAP. XVII.] CHRISTIAN ECONOMICS. 233
bour 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.
Direct. VIII. ' Follow the labours of your calling pain-
fully and diligently.' From hence will follow many com-
modities. 1. You will shew 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 pre-
cious 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 la-
bour close when you are at it ; when idle persons can have
no time for prayer or reading, because they lose it by loiter-
ing at their work, and leave their business still behind-hand.
6. You may expect God's blessing for the comfortable pro-
vision 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**.
Direct, ix. * Be throughly acquainted with your corrup-
tions 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 un-
avoidably lay before you **. Be still watching and working
* Epiies. iv. 28. Pruv. x. 4. xii. 24. 27. xiii. 4. xxi. 5. xxii. S9.
xviii. 9. xxi. 25. xxiv. 30.
'• Aiite({uain doino quls exeal, quid uclurus sit, a pud sc pcrtractat. Rursus cum
rcdicrit, quid cgcrit, recugitet. (Meobulus in J)iug. Lnvrt. lib. i. sect. 92. p. 57.
234 CHRI.STIAN DIRECTORY. [PART II.
against the master, radical sins of unbelief, hypocrisy, selfish-
ness, pride, sensuality, or fleshpleasing, and the inordinate
love of earthly things. Take heed, lest under pretence of
diligence in your calling, you be drawn to earthly-minded-
ness, 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 ad-
vantage; take heed of all that savoureth of injustice or un-
charitableness in all your dealings with others. If you con-
verse with vain-talkers, be still provided against the tempta-
tion 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 poi-
sonous danger of every one of these sins, and of the tenden-
cy 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, im-
prove 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 good-
ness and perfections of God. and the life of glory, which in
CHAP. XVII.] CHRISTIAN ECONOMICS. 235
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. 6. If you are able to manage meditations methodi-
cally it will be best ; but if you cannot do that, without so
much striving as will confound you, and disti'act 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 ex-
ercise 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 carcase, 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 eveiy other mediate
grace. Never take up with lip-labour or bodily exercise
236 CHRISTIAN DIRECTORY. [PART II.
alone, nor barren thoughts, unless your hearts be also em-
ployed 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 "", 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. ''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 ^."
** 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 es-
pecially, to write in great letters on the walls of their dining
rooms or parlours these two sentences : '* BEHOLD THIS
<= Rom, xiii. 10. '' Prov. xxxi. 4- 6. ' Ecclcs. x. 16, 17.
CHAP. XVll.] CHRISTIAN ECONOMICS. 237
WAS THE INIQUITY OF SODOM ; PRIDE, FUL-
NESS OF BREAD, AND ABUNDANCE OF IDLE-
NESS WAS IN HER, neither did she strengthen the hand
of the poor and needy *." " There was a certain rich man
which was CLOTHED IN PURPLE AND SILK AND
FARED SUMPTUOUSLY every day. Son remem-
ber that thou in thy lifetime receivedst thy good things s,"
Paul wept when he mentioned them, " whose end is destruc-
tion, whose God is their belly, and whose glory is in their
shame, who mind earthly things, being enemies to the
cross *"." O live not after the flesh, lest ye die K"
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
<iOst : for it will certainly cost you more to go on or to re-
main 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 con-
tempt.
Direct, XVI. ' Every day look to the special duties of
your several relations :' whether you are husbands, wives,
parents, children, masters, servants, pastors, people, magis-
trates, subjects, remember that every relation hath its spe-
cial 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
f Ezek. xvi. 49. ' Lake xvi. 19. 35.
•» Phil. iu. 11, 19. See Dr. Hammond's Annotat.
> Koni. vui. 13. Gal.vi. 8. v. 21.^3, 24.
238 CHRISTIAN DIRECTORY. [PART II.
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 impedi-
ments one day to hinder you in your duty to God and man,
make it up by diligence the next; and if you have any ex-
traordinary helps, make use of them, and let them not over-
slip you,' As, if it be a lecture-day, or a funeral sermon,
or you have opportunity of converse with men of extraor-
dinary worth; or if it be a day of humiliation or thanksgiv-
ing; it may be expected that you get 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 mer-
cies be more generally recorded, and the common sins ge-
nerally 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 more safely committed to memory than to writing :
CHAP. XVII.] LUKISTIAN ECONOMICS. 239
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 most profitable to your
souls. But I cannot give this as an ordinary direction, be-
cause 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 medi-
tations 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 pray-
ing this hour rather than another, they might see how im-
providently and sinfully they lose their time, in twice dress-
ing 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 yuu 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.
240 CHKISTIAN DIRECTORY. [pART II.
CHAPTER XVIII.
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 w^ould make you believe that the holy
spending of the Lord's day is a needless thing*/ For the
name vs^hether 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 ^ and the ancient Christians, who sometimes called
it, * The Sabbath,' by allusion, as they used the names. Sa-
crifice 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 destinaie to this use ; this being then judged a meet pro-
portion by God himself, (even from the creation, and on the
account of commemorating the creation,) and Christians be-
ing 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 on
them on that day, and that the apostles appointed, and the
Christian churches observed, their assemblies and commu-
nion ordinarily on that day ; and that these apostles were
filled with the extraordinary gifts of the Holy Ghost, that
• Since the writing of this, I have published a Treatise of the Lord's Day.
b Rev. i. 10.
CHAP. XVIII.] CHRISTIAN ECONOMICS. 241
they might infallibly acquaint the church with the doctrine
and will of Jesus Christ, and leave it on record for succeed-
ing ages *" ; 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 or-
ders of the Holy Ghost '^.
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 or-
thodox Christian, or heretic, that ever opposed, questioned,
or scrupled it, till of late ages. And as a historical disco-
very of the matter of fact, this is a good evidence that in-
deed 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 uni-
versal church ; and those that take it to be but of ecclesias-
tical appointment, some of them mean it of such extraordi-
nary 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 shew that the holy ob-
servation 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 obli-
gation.
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 them-
« Mark xvi. 2. 9. Luke xxiv. 1.
«> Jolin XX. 1. 19. 26. Acts ii. 1. xx. 7. I Cor. xvi- 1, 8 Rev. i. 10.
Mat!. xxTiii. 19, «0. John xvi. 13—15. Rom. xvi. 16. « Thes. iL 15.
VOL. IV. R
242 CHRISTIAN DIRECTORY. [PART 11.
selves 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 misspent, 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. There-
fore 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 assem-
blies 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 necessaiy
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 li-
cence is encouragement enough to accept of so great a mer-
cy. 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 nanre, it is
yet a controversy whether the whole day should be spent in
holy exercises, or only so much as is meet for public com-
munion, it being not found in antiquity, that the churches
used any further to observe it.'
CKAP. XVIII.] CHRISTIAN ECONOMICS. ^4.1
Answ. No sobfer man detiieth that works Of necessity fot
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 part4
And for what is alleged of the custom of the ancient churchy
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 cate*
churaens, they were then dismissed, and the church conti-^
nued 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 Christi
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 atty dinners at
all. And they that spent all the day together in public wor-
ship and communion, you may be sure spent not part of it
in dancing, nor stage-plays, nor worldly businesses, 2. Arid
church history giveth us but little account what particular
persons did ,in private, nor can it be expected. 3. Who
hath bronght us any proof that ever the church hppt^-
ed of spending any part of the day in spotts, or idleness, or
unnecessary, worldly business? Or that any churches (or
persons rcgardable) 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 for-
Ind these plays and labours on it ; which I confess dofh fff-
timate, that some there were that needed laws to restrAih
them from the violation of it. d. Again I say, that seeirig
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 (.'hristian, if he have but leave, to sjliend a!) tfte
244 CHRISTIAN DIRECTORY. [PARTII.
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 salva-
tion. 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 Rege-
nerator 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. La-
bour therefore with all diligence in the sense of your na-
tural sin and misery, to stir up the lively sense of the won-
derful 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 warn-
ing the ignorant and ungodly, because their poverty and
labours hinder them from other such opportunities, and we
must speak to them then or not all. But if it were not for
their mere necessity, and if we could as well speak to them
CHAP. XVIII.] CHRISTIAN ECONOlVtiCS. 245
other days of the week, the churches should spend all the
the Lord's day in such praises and thanksgivings as are
suitable to the ends of the institution. But seeing that can-
not be expected, metliinks it is desirable that the ancient
custom of the churches were more imitated, and the morn-
ing* 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 appoint-
ed 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 *.' This sacrament in the primitive church
was celebrated every Lord's day ; yea, and ofter, even ordi-
narily on every other day of the week when the churches as-
sembled for communion. And it might be so now without
any hindrance to preaching or prayer, if all things were or-
dered 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 insti-
tution.
Direct, v. * Understand how great a mercy it is, that
you have leave thus to wait upon God for the receiving and
« 1 Cor. xi. 25, 26.
2Ui CHRISTIAN DIRECTORY. [PABT 11.
exercise of grace, and to cast off the distracting thoughts
and businesses of the world, and what an opportunity is put
into youv hand, to get more in one day, than this world can
afford you all your lives. And therefore come with gladness
aa to the receiving of so great a mercy, and with desire £^fter
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/ " 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
LordV The affection that you have to the Lord's day,
much sheweth 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
auperstition in the point of youv external rest :' and to that
end, observe 1. That the work is not for the day, but the
day for thfe holy work : as Christ saith, " The sabbath was
made for man, and not man for the sabbath s." It is ap-
pointed for our goodj ai)d not for our hurt. 2, The outward
Testis 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 dis-
courses are unlawful, which any way distract the mind, and
hinder either our Q^tw^rd, 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 hin-
dranx^e to this coippjuunion, and worship, and spiritual edifi-
cation. 4. Yea, those things that are necessary to the sup-
port 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 that 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 ^
f Isa. Iviii. 13, 14. ^ Mark ii. 27.
CHAF. XVIII.] CHRISTIAN ECONOMICS. 247
hinder not the duties of the day. 5. The same word or ac-
tion on the Lord's day which is unlawful to one man may be
lawful to another ; as being no hindrance, 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 \" And the cook may be law-
fully 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 for-
borne, 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
gcremonious 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 ditFerence be-
tween 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 f^abbath,
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'." 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
)> Malt. xii. 15.
» Luke vi. 1. 5, 6. xiii. 12.14—16. John v. 17, 18. iMark i. 21. «4.
ii. '23—28. in. t2, 3. 5. vi. 2. 5. Luke xiv. 1. 3. 5, 6. John v. 9, 10. 16.
vii. 22—24. ix. 14. 16.
^48 CHRISTIAN DIRECTORY. [pART II.
heal on ; but he knew that the works which most declared
the power of God, and honoured him before all, and con-
firmed the Gospel, were fittest for the sabbath day. Take
heed therefore of the Pharisees' ceremoniousness and censo-
riousness. If you see a man walking abroad on the Lord's
day, censure him not till you know that he doth it from pro-
faneness or negligence : you know not but it may be neces-
sary to his health, and he may improve it in holy medita-
tion ? If you hear some speak a word more than you think
needful, of common things, or do more about meat and clo-
thing than you think meet ; censure them not till you hear
their reason. A scrupulousness about such outward obser-
vances, when the holy duties of the day are no whit hinder-
ed by that thing, and a censoriousness toward those that are
not as scrupulous, is too Pharisaical and ceremonious a reli-
gion for spiritual, charitable Christians. And the extremes
of some godly people in this kind, have occasioned the Qua-
kers 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 Holi/
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 pre-
paration : 1. ** Six days you must labour, and do all that
you have to do." Dispatch 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 remem-
ber 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 pastas particularly
and seriously as you can ; and seek for pardon and peace
through Christ, that you come not with guilt or trouble up-
on your consciences before the Lord.
CHAP. XVIll.] CHRISTIAN ECONOMICS. , 249
Direct, ii. * Let your first thoughts be not only holy, but
suitable to the occasions of the day/ With gladness re-
member what a day of mercies you awake to, and how early
your Redeemer rose from the dead that day, and what ex-
cellent 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 sancti-
fy the Lord's day but as a swine doth, by sleeping, and idle-
ness, and fulness. Think not your worldly business more
worthy of your early rising, than your spiritual employ-
ment 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, dispatch it quickly, that you may be free for
better work.
Direct. \\. * Let family -worhip 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, or 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 employ-
ed 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.
250 CHRISTIAN DIRECTORY. [PART II.
Direct, ix. * Let your tinae atmjeat be spent in the cheer,
ful 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>
Qor 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 ;
aad then sing a psalm of praise ; and then repeat the sermon
which you heard ;' or if there was nont^, 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 yon 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,
aad unfit for holy duty.
Dinred. xv. ' After supper examine your children and ser-
vants what they have learnt all day, and sing a psalm of
praise, and conclude with prayer and thanksgiving.'
Direct. X'Vf, * 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 followLng :' and so betake your-
selves 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 receiv-
ed, and the goodness of God revealed by our Mediator, and
comfortably trusting ycmv souls and bodies into his hands,
and longing for your nearer approach unto his glo«y, and the
beholding and full enjoying of him for ever.'
I have briefly named this order of duties, for the memory
CHAP. XIX.] CHRISTIAN ECONOMICS. 251
of those that have opportunity to observe it: but if any
man's place anr*. condition deny him opportunity for some of
these, he must do what he can : but see, that carnal negli-
gence 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 ?
CHAPTEK XIX.
Directiomfor 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 under-
standing. 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 iu order to
all these ends and duties.
Tit.l, 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 un-
derstand what is preached on it in public, and to try the
doctrine, whethei; it be of God.' Whereas if you are unac-
252 t;HllISTtAN DIRECTORY. [pART II.
quaiiited with the Scriptures, all that is treated of or alleg
ed from them, will be so strange to you, that you will be
but little edified by it^.
Direct, ii. * Live under the clearest, distinct, convincing
teaching that possibly you can procure.' There is an un-
speakable difference as to the edification of the hearers, be-
tween a judicious, clear, distinct and useful preacher, and
one that is ignorant, confused, general, dry, and only scrap-
eth together a cento or mingle-mangle of some undigested
sayings to fill up the hour with. If in philosophy, physic,
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 atten-"
tion, would make the particulars easy to be understood ;
when else you will be like a stopped or narrow mouthed bot-
tle, 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 farther understanding of the particular
instructions, which you shall after hear.
Direct. i\. 'Suffer not vain thoughts or drowsy negli-
gence 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
a Psal. i. 2. cxix. Deut. vi. 1 1, 1?.
CHAP. XiX.] CHRISTIAN ECONOMICS. 253
in attending and learning, as you would have the preacher be
in teaching '". If a drowsy ,careless preacher be bad, a drowsy,
careless hearer is not good. Saith Moses, " 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?" " All the people were
very attentive to hear Christ''." 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^.
Therefore you are excused that day from worldly business,
"that you may attend on the Lord without distraction ^"
Lydia's attending to the words of Paul, accompanied the
opening of her heart and her conversion s.
Direct. V. ' Mark especially the design and drift, and prin
cipal doctrine of the sermon.' Both because that is the chief
thing that the preacher would have marked j and because
the understanding of that will much help you to understand
all the rest which dependeth on it, and relateth to it.
Direct, v i . ' Mark most those things which are of great-
est 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
yout 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 be-
stow too much care and pains in learning these great essen-
tial points. It is the fruitfullest of all your studies. Two
things further I here advise you to avoid. 1. The hasty
•Prov.iv. 1. 20. V. 1. vii. 24. Neh. i. 6. 11. Psal. cxxx. 2. Prov.xxviil.9.
»» Deut. xxxii. 46, 47. "^ Luke xix. 48. ^ Neh. viii. 3.
« Acts xvi. 14. XX. 9. ' 1 Cor. vii. 35. « Act» xvi, 14.
254 CHRISTIAN DIRECTORY. [PAttT It.
climbing up to smaller points (which some call higher) be*
fore you have well received these, and the receiving of thos€
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 yon hear when you
cbHie home, till you better understand it *".
Direct, ix. 'Inquire where you doubt, of those that can
resolve and teach you.' It sheweth 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 pas-
tors or masters that have ability, and leisure, and willing-
ness to help them. " When Christ was alone, they that
were about him with the twelve, asked him the meaning of
his parable'.''
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 illumi-
nation of the Spirit**.'
Direct. XII. ' Conscionable practising what you know,
is an excellent help to understanding ^'
Tit, 2. Directions for Remembering what you Hear.
That want of memory, which cometh from age and de-
cay of nature, is not to be cured : nor should any servant
of Christ be overmuch 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 cura-
ble, and is a fault, I shall give you these Directions fol-
lowing.
Direct, il 'It greatly helpeth memory to have a full un-
derstanding of the matter spoken, which you would remem-
ber.' And ignorance is one of the greatest hindrance^ to
memory. Common experience telleth you this, how easily
you can remember any discourse which you thoroughly un-
h Psal. i. 2. * Mark iv. 10. '' Eph. i. 18. Acts xxvi. 18. James i. 5.
» John xii. 7. 17.
CHAP. XIX.] CHRISTIAN ECONOMICS. 255
derstand (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. There-
fore labour most for a clear understanding according to the
last Directions.
Direct, ii. ' A deep, awakened affection is a very power-
ful 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, in. * 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 in-
volved 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 direc-
tions, 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 re-
member 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
mu9h as may be into some one emphatical word. (And
some do very profitably contrive each of those words to be-
gin with the same letter, which is good for memory, so it be
not too much strained, and put them not upon greater incon-
veniences) ; 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. Pereevetance. 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
256 CHRISTIAN DIRECTORY. [PART II.
go in the common road of doctrine, reason, uses, motives,
helps, &c. and to give their uses the same titles of informa-
tion, reproof, exhortation, 8cc. 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 loath 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 recal 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, af-
fection, and practice.
Direct. \\\u '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
CHAP. XIX.] CHRISTIAN ECONOMICS. 257
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 affec-
tions 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 busi-
ness.
Direct. I. * Live under the most convincing, lively, se-
rious preacher that possibly you can.' It is a matter of
great concernment to all, but especially to dull and sense*
less 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 un-
der an ignorant, dumb, or senseless man. Try first whe-
ther they had as willingly have a bad servant, or a bad phy-
sician as a good one, because God can bless the labours of
the weakest? Try whether they would not have their chil-
dren 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
VOL. IV. S
258 CHRISTIAN DIRECTORY. [PART II.
more to do with God himself, than with the speaker*''.' It
is the phrase of the Holy Ghost, ** 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 accord-
ingly behave yourselves °.
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 consider-
eth, that it is heaven and hell that is the matter that God^.ia
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 to-morrow ? 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 unwil-
lingness 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 p.
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 be-
speaketh.' 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 can-
not 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 de^
liverance. Therefore be all the while at work, and abhor
an idle heart in hearing, as well as an idle minister.
"' '2 Cor. vi. 1. " Heb. iv. 13.
«* See Luke x. 16. 1 Thes.iv. 8. 1 Cor. iv. 1. p John xii. 48.
I
CHAP. XIX.] CHRISTIAN ECONOMICS. 250
Direct, \\\, '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 con-
dition 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 quickenings
of his Spirit.' Your life is hid in him, your root and head j
and from him all must be conveyed : he that hath the Son
hath life ; and because he liveth, we shall live also. En-
treat 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'!.
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 in-
creased as long as she poured out, and was gone when she
stopped'^. 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
gainer^s.
Tit. 4. Directions to bring what loe Hear into Practice.
Without this the rest is vain or counterfeit, and there-
fore somewhat must be said to this.
'i^r^Direct, i. * Be acquainted with the failings of your hearts
and lives, and come on purpose to get directions and helps
against those particular fiilings.' 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 care-
lesiily perform^ and know what sins you are most guilty of,
1 Col. iii. 3, 4. John xv. l^^-^S. xi. 2i>.' xiv. 19. Phil. iii. 7, 8. Ac\i xy'u
14. Jbhn vi. 46. 9Cor<}tt. 3» $. 17, 18. Heb. viil, 10. x. 16. Jer. xxxi. S3.
' 1 Kings xvil. If. f^ 16., ,
260 CHRISTIAN DIRECTORY. [PARTII.
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 ei-
ther know not their disease, or love it and would not have
it cured ?
Direct, 11. ' The three forementioned are still presup-
posed, viz. That the Word have first done its part upon your
understandings, memory and hearts.' For that Word can-
not be practised, which is not understood, nor at all remem-
bered, nor hath procured resolutions and affections. It
is the due work upon the heart that must prevail for the re-
formation 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 re-
solution 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 resolu-
tion. 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 me-
mory. If you forget all the words' of the reasons and mo-
tives which you hear, be sure to remember what practice
they were brought to urge you to. As if you heard a ser-
mon against uncharitableness, censoriousness, or hurting
others, though you should forget all the reasons and mo-
tives in particular, yet still remember that you were con-
vinced in the hearing, that censorious and hurtful unchari-
tableness 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, jand not let it die in bare conviction ; but
resolve, and be past wavering before you stir : and above all
CHAP. XIX.] CHRISTIAN ECONOMICS. 261
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 ensnaring 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 no-
thing.
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 him-
self, 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 oflSce of
Christ, and to sanctification, and the necessary duties- bf
obedience.
20'2 CHRISTIAN DIRECTORY. [PART II.
The other sort do make void the commaudments of God
by their tii^ditions, and ip^tes^d 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 uni-
versal 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
i:jhafF, by them that will be law-givers to themselves, and
all the church of Christ.
DireoL \ 11, 'Associate yourselves with the most holy,
serious, practical Christians.' Not with the ungodly, nor
with barren opinionists, that talk of nothing but their con^
troversies, and the way or interest of their sects (which they
call the church), nor with outside formal ceremonious pha-
jisees, that are pleading for the washing of cups, and tithing
Df 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 ■"," when others are contending for their several sects,
jor seeking to please Christ, by killing him, or censuring
him, or slandering him in his servants ^
Direct, viii. * Keep a just account of your practice; ex-
amine 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
a,re upon God's work, or not ; and your : hearts must be
watched and followed like unfaithful servants, and like loit-
ering scholars, and driven on to every duty, like a dull or
tired horse. - in.i
.^ Direct, IX. 'Above all set your hearts to the deepest
^Ciontemplations of the wonderful love of God in Christ, and
the sweetness and excellency of a holy life, and the certain
incomprehensible glory >vhich it tendeth to, that your souls
may be in love with your dear Redeemer, and all that is
<• Jam. iii. 17, 18. • John xvi. 2, 3. Matt. xxv. 40. 45.
CHAP. XX.] CHRISTIAN ECONOMIC^. 26^
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 your heart, and lock it up against the doc-
trine. 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.
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 de-
struction*. And the word is to some the savour of death
unto death ''. You have therefore need to be careful in
reading it. And as Christ saith, " Take heed how you
hear';" so 1 say. Take heed how you read.
Direct, i. 'Bring not an evil heart of unbehef. 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 wa«
• *t Ptt. iii. irt. b Mnric iv. t4. 2 Cor. ii. 16. " Luke viii. 18.
264 CHRISTIAN DIRECTORY. [PART II.
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*^.' 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 in-
dited by the Holy Ghost, and recordeth the doctrine of
Christ himself, whose authority is greater than all the an-
gels ? Read it not therefore as a common book, with a com-
mon 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
baulk any of its precepts, and shift off that part of obe-
dience, 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 there-
fore with love and great delight.' Value it a thousand
fold 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, O
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 impro-
bable 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.
'' Bead Chap, iii, Direct, i. And against Unbelief, Part i.
CHAP. XX.] CHRISTIAN ECONOMICS. 265
Direct, v. * Remember that it is an 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 sa-
vour 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 be-
seemed 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"."
'* And the things of God are not discerned by the mere na-
tural man, for they are foolishness to him, and they must
be spiritually discerned^:" 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 plain-
est, and the fewer expressions by the more frequent and or-
dinary, and the more doubtful points by those which are
most certain ;' and not on the contrary.
Direct, vni. * Presume not on the strength of your own
understanding, but humbly pray to God for light ; and be-
fore 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 8.'
Direct, ix. * Read some of the best annotations or ex-
positors ;* who being better acquainted with the phrase of
* Rom. viit. 7.8. '3 Cor. ii. 14.
« 1 Cor. ii. 10. 1?. xii. 8—10.
206 CHRISTIAN DIRECTORY. [PART II.
^tie Scripture than yourselves, may help to clear your un-
derstanding. 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 '' ?" 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 the place be
ignorant and unable) go to some one that God hath fur-
nished for such work.' And if after all, some things remain
still dark and difficult, remember your imperfection, and
ivait on God for further light, and thankfully make use of
all the rest of the Scriptur-e which is plain. And do not
think as the papists, that men must forbear reading it for
fear of erring, any more than that men must forbear eating
for fear of poison, or than subjects must be kept ignorant
of the laws of the kin^, for fear of misunderstanding^ or
abusing them.
CHAPTER XXI.
Directions for Eeading other Books.
Because God hath made the excellent, holy writings of his
servants, the singular blessing of this land and age ; and
many an one may have a good book, even any day or hour
of the week, that cannot at all have a good preacher "^ ; 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 most
excellent 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 more easily had, than lively preachers : es-
'' Acts viii. 30, 31.
* Xenophou primus omnium qufe dicebautur, noti:^ fxcepta m publieura cdidit.
Diog. Laert. lib. ii. sect. 48. p. 109.
CHAP. XXI.] CHRISTIAN ECONOMICS. f6T
pecially 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 deviFs books
out of your hands and house/ I mean cards, and idle tales,
and play-books, and romances or love-books, and false, be-
witching 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 Corah, to breed distastes and discontents in th^
minds of the people against their governors, both magis-
trates 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.
.y. {Direct. i\. * When you read to your family, or others,
let it be seasonably and gravely, when silence and atten-
dance encourage you to expect success ; and not when
children are crying or talking, or servants bustling to dis.-
turb you.' Distraction is worst in the greatest businesses.
Direct, iii. * Choose such books as are most suitable to
your state, or to those you read to ''/ It is worse than unr
profitable to read books for comforting troubled minds, to
those thajt are blockishly secure, and have hardened, obsti-
nate, unhumbled hearts. It is as bad as to give medicines
•» Saith Aristippus, in Dlog. Laert. As they are not the healthfulest that eat
most, »o are they not the most learned that read most ; but they that read that which
19 mo»t neer t wry and profitable.
465 CHRISTIAN DIRECTORY. [PART II.
or plasters contrary to the patient's need, and such as che-
rish 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 fun-
damentals, and awaken the affections to entertain them and
improve them.' Such as are treatises of regeneration,
conversion, or repentance : to which purpose I have writ-
ten 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 sub-
ject these are very excellent, Mr. R. Allen's Works ; — Mr.
Whateley on the New Birth; — Mr. Swinnock of Re-
generation ; — 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', and Mr. Bolton's Works, and many the like.
Direct, v. * Next these, read over those books which
are more suited to the state of young Christians for their
growth in grace, and for their exercise of faith, and loye,
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-de-
nial ; — another of The Mischiefs of Self-ignorance ; — Life
of Faith ; — Of Crucifying the World ; — The Unreason-
ableness of Infidelity ; — Of Right Rejoicing, &c. To
this use these are excellent, Mr. Hildersham's Works ;
—Dr. Preston's ;— Mr. Perkins' ;— Mr. Bolton's ;— Mr.
Fenner's ; — Mr. Gurnall's ; — Mr. Anthony Burgess's Ser-
mons ; — Mr. Lockier on the Colossians, with abundance
more that God hath blessed us with.
Direct, vi. * At the same time labour to methodise your
knowledge, and to that end read first and learn some short
CHAP. XXI.] CHRISTIAN ECONOMICS. 269
catechism, and then some larger (as Mr. Ball's, or the As-
semblies, 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 throughly 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 understand-
ing 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, Sec: my Me-
thod for Peace, and Saints' Rest, &c.
Direct, x. * For the understanding of the text of Scrip-
ture, keep at hand either Deodate's, or the Assembly of Di-
vines, 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 un-
charitable zeal and schism, and contentious wranglings and
cruelties for religion sake. Read diligently Bishop Hall's
Peacemaker (and other of his books) ; — Mr. Burrough's
Irenicon ; — Acontius's Stratagems of Satan ; — and my Ca-
tholic 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. ; — Chilling-
worth; — Dr. Field of the Church, &c. ; — and my True
Catholic ; — and my Key for Catholics ; — and my Safe
Religion ; — and Winding-sheet for Popery ; — and Dispu-
tation with Mr. Johnson.'
Direct, xiii. ' For especial preparation for afflictio'n,
sufferingB, sickness, death : read Mr. Hughes's Rod ; — Mr.
Lawrence's Christ's Power over Sicknesses ; — Mr. S. Ru-
270 CHRISTIAN DIRECTORY. [PART II.
therford'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/
CHAPTER XXII.
Directions for the Right Teaching of Children and Servants,
so as may he most likely to have Success.
I HERE suppose them utterly untaught that you have to do
#ith ;- and therefore shall dit^ect 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 dili-
gence, 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 Ood's
n^me in vain : for it is neither vanity nor hypocrisy to help
th-em first to understand th^ 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
^hild 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 or-
der to his learning to understand it; and it is not vain
which is to so good a use : if you leave them untaught till
thfey <i6me 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
taking 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
eai^ble of understanding them. And then when they come
to years of understanding, that part of their work is done.
CHAP. XXIl.] CHRISTIAN ECONOMICS. 271
and they have nothing to do but to study th« 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 wordd
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 salva-
tion, is by familiar talk with them suited to their capacities :
begin this betimes with them while they are on their mo-
ther's laps, and use it frequently. For they are quickly ca-
pable of some understanding about greater matters as well
as about less ; and knowledge must come in by slow de-
grees : stay not till their minds are possessed with vanity
and toys. :iw f;fi.t hi ^id
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 willing-^
ness. For it is a very great mercy to be able to' read the
Holy Scripture, and any good books themselves, and' at very
great misery to know nothing but what they hear from
others. They may read almost at any time, when they can*
not hear. fonlw &X|niit;r
Direct, iv. * Let your children when they are Kttle dn'es
read much the history of the Scriptures.' For though thisv
of itself, is not sufficient to breed in them any saving know*
ledge, 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 th»ft
book (though it be but with a common love). 2. It will mlak^
them spend their time in it, when else they would rather b6
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 fartiilj^
instructions into a customary, formal course, by bate tetiiS-
ings and repeating sermons from day to day, without familiat
personal application.' For it is ordinarily seen that they
will grow as tleepy^ and senseless, and customary; urtder
272 CHRISTIAN DIRECTORY. [PART II.
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 fonnal, 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 most powerful 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 but he may teach them in the profita-
blest manner he can. And that which is the best method
for a set speech in the pulpit, is usually the best method in
Ja, family. But my reasons against this preaching-way or-
dinarily, 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. Be-
cause the familiar way is most edifying : and to talk serious-
ly with children and servants about the great concernments
of their souls, doth commonly more move them than ser-
mons 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 preach-
ing method to shew 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
CHAP. XXII.] CHRISTIAN ECONOMICS. 273
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 them-
selves 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 be-
fore 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 ex-
amine them, you must do it singly, when the person is alone.
Lest shaming and troubling make them hate instruction^
and deprive them of all the benefit of it.
Direct, ix. * When you come to teach them the doc
trine 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 nottiistinct
and satisfactory, yet it is necessary at first ; because they
must see truths set together : for they will understand no-
thing truly, if they understand it but independently by bro-
ken parts. Therefore open to them the sum of the cove-
nant 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 co-
venanters, 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 freewill, 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 chooae
good and refuse evil, and an immortal soul that must live
for ever : and that all inferior creatures were made for his
VOL. iV. T
274 CHRISTIAN DIRECTORY. [PART II.
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 Feli-
city, 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 co-
venant of grace and pardon, and offered it in his 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 cove-
nant : that God doth offer to be our reconciled God, and Fa-
ther, and Felicity, and Christ to be our Saviour, to forgive
our sins, and reconcile us to God, and renew us by his Spi-
rit, 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
CHAP. XXII.] CHRISTIAN ECONOMICS. 275
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 hindrances in our way, we must also con-
sent to renounce all these, and let them go, and deny our-
selves, 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 Fa-
ther, Son, and Holy Ghost, as our Father and Felicity, our
Saviour, and our Sanctifier." This in some such brief ex-
plication, you must familiarly open to tljiem again and
again.
Direct, x. * When you have opened the baptismal cove-
nant to them, and the essentials of Christianity, cause them
to learn the creed, the Lord's prayer, and the ten command-
ments.' 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 accord-
ingly the creed is the summary rule to tell us what our un-
derstandings 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 gene-
ral, implicit belief of all the Holy Scriptures, and a particu-
lar, 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 me-
mory), 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 an-
swer, the covenant-consent, and in four articles or answers
more, containeth all the substantial parts of Christian duty ;
276 CHKISTIAN DIRECTORY. [PART II.
The answers are some of them long for children '•" ; 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 dif-
fer 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 par-
ticular 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. Per-
kins 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
(L) Open in one discourse the nature of man and the crea-
tion. (2.) In another (or before it) the nature and attri-
butes of God. (3.) In another the fall of man, and especi-
ally the corruption of our nature, as it consisteth in an in-
ordinate 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 im-
possibility of being saved till this sin be pardoned, and these
natures renewed, and restored to the love of God and holi-
ness, from this love of the world and fleshly pleasures. (4.)
In the next discourse, open to them the doctrine of redemp-
tion 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 temp-
ter, 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
» It is in my Universal Concord, and by itself.
CHAP. XXII.] CHRISTIAN ECONOMICS. 277
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 shew 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 illumi-
nator, 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 ordi-
nary 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.
(lo.) 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 over-
come 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 al-
so 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 an 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, seri-
ous attention, and still to print upon their hearts the great-
est things.' And to that end, for the matter of your teach-
278 CHRISTIAN DIRECTORY. [PART II.
ing 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 v^orld. 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 se-
rious attentions, whether they will or no. Speak to them as
if they or you were dying, and as if you saw God, and hea-
ven, and hell.
Direct. xw'Toke each of them sometimes by them-
selves, and there describe to them the work of renovation,
and ask them, whether ever such a work was wrought upon
them.' Shew 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 hum-
ble them, and then to shew them the remedy in Christ, and
then shew 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 an-
swer 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 des-
pised 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.
CHAP. XXII.] CHRISTIAN ECONOMICS. 27.9
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 they would 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 into the kingdom of
heaven. So Matt, xviii. 3. Rom. viii. 9. Heb. xii. 14.
John iii. 16. Luke xviii. 1. &c. So against lying, swear-
ing, taking God's name in vain, flesh-pleasing, gluttony,
pride, and the rest.
Direct XV III. 'Drive all your convictions to a resolu-
tion of endeavour and amendment, and make them some-
times 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 con-
vinced 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 heavenlyminded ; but to do those duties which
tend to these, as to hear the Word, or read, or pray, or me-
ditate, or keep good company, or avoid temptations, &c.
3. That you be not too often upon this, (or upon one and
280 CHRISTIAN DIRECTORY. [PART II.
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 case 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 or 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 in-
structing them, and furthering their edification. Their fa-
miliarity 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. Na-
ture 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
in all these Directions, as that few can follow them ; I en-
treat them to consult with Christ that died for them, whe-
ther souls be not precious, and worth all this ado 1 And to
CHAP. XXIII.] CHRISTIAN ECONOMICS. 281
consider how small a labour all this is, in comparison of the
everlasting end ; and to remember, that all is gain and plea-
sure, 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-compen-
sate all the pains.
CHAPTER xxin.
Tit, 1. Directions for Prayer in General.
He that handleth this duty of prayer as it deserveth % must
make it the second part in the body of divinity, and allow it
a larger and more exact tractate than I here intend : for I
have before told you, that as we have three natural facul-
ties, an understanding, will, and executive power, so these
are qualified in the godly, with faith, love, and obedience j
and have three particular rules : the creed, to shew us what
we must believe, and in what order : the Lord's prayer, to
shew 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 touch-
ed before Part i. chap. 3. And the church part I told you,
why I passed by Part ii. it being not left by the govern-
ment where we live, to private ministers' discussion (save
* The Stoics say, Orabit sapiens ac vota faciei bona a diis postulans. Laert
hi Zenone. So that when Seneca saith, Cur Decs precibus fatigatis, &c. he only in-
tendeth to reprove the slotliful, that think to have all done by prayer alone, while
they are idle aud neglect the means.
282 CHRISTIAN DIRECTORY. [PART J I.
only to persuade men to obey what is established and com-
manded). 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 reserv-
ed 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 pro-
cure 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, be-
cause he understandeth it ^, 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 perfor-
mance 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 humil-
ity, dependance, desire, trust and hope in God, and so to
make us capable and fit for mercy, who else should be inca-
pable 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 tenour of his own established law and covenant, en-
gaged to disown or punish the unbelieving prayerless and
disobedient, and after engaged to own or pardon them that
^ Plerunique hoc iiegotium plus [genscibus] gemitibus quam sermonibus agitur.
August. Epist. 121. (August. Oper. Benedict. Edit. Vol- i.Epist. 130. p. 390. T. C.)
CHAP. XXIII.] CHRISTIAN ECONOMICS. 283
are faithfully desirous and obedient : and so this is a rela-
tive, 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 re-
lief, in the infiniteness of his power, his wisdom and his
goodness ; and to know your own dependance on him ; and
to understand his covenant or promises, upon what terms he
is engaged and resolved either to give his mercies, or to de-
ny them. " He that cometh to God, must believe that He
is, and that he is the rewarder of them that diligently seek
him^" " 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**.*'
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 be-
held 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 ac-
quaintance 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
« Hcb. xi. 6. •• Rom. x. IS, 14.
284 CHUISTIAN DIRECTORY. [PART II.
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 *.
Difect. 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 loath 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 mer-
cies 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.
O 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 pub-
lic, " that the rest of their lives hereafter maybe pure and ho-
ly,'* 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 pray-
ed 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 ^."
*'If I regard iniquity in my heart, the Lord will not hear
me s." Alas, how easy is it for an ungodly person to learn to
e Bias iiavigabat aliquando cum impiJs, et quum navis tempestate, quateretur,
illiquc Deos invocarent ; silete, inquit, ne vos hie illi navigare sentiant. Diog. Laert.
lib.i.sect. 86. p. 65.
f t Tim. ii. 19. P^al. Ixvi 18. See Ezek. xiv. 3,4, 14.
CHAP. XXllI.] CHRISTIAN ECONOMICS. "285
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 care-
fully, 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 ensnared 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 there-
fore 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 per-
son, 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, Anabap-
tists, 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 '', did pray accor-
ding to that zeal, as well as persecute : as it is like that
Paul hi I lyed against the Christians, while he igno-
rantly p . d 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 espe-
cially careful therefore that your judgments and desires be
sound and holy, before you oft'er them up to God in prayer.
For it is a most vile abuse of God, to beg of him to do the
deyil's work ; and, as most malicious and erroneous persons
^ Rom. X. t.
266 CHRISTIAN DIRECTORY. [PART II.
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 bold-
ness that beseemeth a son, and a member of Christ : do no-
thing 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 pow-
erful Intercessor. Therefore let both a crucified and glori-
fied 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 writ-
ten before you, where you use to pray, as John xx. 17. " Go
to my brethren and say unto them, I ascend unto my Fa-
ther 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 there-
fore come boldly to the throne of grace, that we may ob-
tain mercy *"," &c. " Which hope we have as an anchor of
the soul both sure and stedfast, and that entereth into that
within the vail ; whither the fore-runner is for us entered,"
'* He is able to save to the uttermost them that come to God
by him, seeing he ever liveth to make intercession for
them\" " If ye ask any thing in my name, I will do it'':"
Christ and the promise must be the ground of all your con-
fidence 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 cus-
toma!ry, and hypocritical if it be not carefully watched, and
diligently followed and stirred up. " The effectual, fervent
prayer of a righteous man availeth much^" A cold prayer
sheweth a heart that is cold in desiring that which is prayed
h Heb. vi, 9. 20. ' Heb.vii. 25 '' John xiv. 13, 14. ' James v. 16.
J
CHAP. XXIII.] CHRISTIAN ECONOMICS.
287
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™.' 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,
^. Who he is : GOD : not Creatures, Saints, or Angels.
The Lord's
prayer cou-
taineth, 1.
The address
or preface :
in which are
described
or implied,
I. To whom
the prayer
is made.
2. How related
to us, he is OUR
FATHER,
which compre-
hendeth funda-
mentally, that
he is
3. What he
is in his at-
tributes :
WHICH
ART IN (
HEAVEN.
Which sig-
nifieth that
therefore he
is.
v«
1. Our Crea-
tor,
2. Our Re-
deemer.
3. Our Rege-
nerator, (to
the regene-
rate.)
1. Almighty ; and able to
grant all that we ask, and
to relieve and help us in
every strait.
2. All-knowing : our
hearts, and wants, and all
things being open to his
sight.
3. Most Good: from
whom, and by whom, and
to whom are all things ;
the Fountain, the Dispo-
ser, and the End of all, on
whose bounty and influ-
ence all subsist. And
the present tense ' ART'
doth intimate his Eternity
1. Our Owner, or
Absolute Lord.
2. Our Ruler, or Su-
preme King.
3. Our Benefactor
and chief Good, and
so our Felicity and
our End.
/ —
In this one word is
not only implied all
these attributes of
God, but also our
hearts are directed
whither to look for
their relief and di-
rection now, and
their felicity for ever,
and called oif from
earthly dependances,
and expectations of
happiness and rest ;
and to look for all
from heaven, and at
last in heaven.
n. Who
are the pe-
titioQcr* —
Who are
2. By Relo
tion, God'i
children.
3. By
Quality.
as to his Being.
1. By Creation: so allare: y^l. HisOwn;
and therefore all may thus far 1 2. His Sub-
call him Father. I jects :
2. By Redemption: as all I 3. HisBelov-
are as to (he sufficient price/ edandBene-
and satisfaction. I ficiaries, that
3. By Regeneration : and so I live upon him
only the Regenerate are chil- 1 and to him,
\,as their End.
dren.
/" 1. Loving God, as
y their Father.
^ J 2. Loving theni-
>i "\ selves, as men.
i 3. Loving others,
(_as brethren.
All which
is signifi-
ed in the
word
OUR—
Of the method of the Lord's Prayer, see Ramus de Relig. Christ. lib. iii.cap.
S. and Ludolphus de vitaChristi, Parti, cap. 37. and Perkins in oratdom. and Dr.
Boys on the Uturgy, pp. 5—7.
288
CHRISTIAN DIRECTORY.
[part II.
II. The
Prayer, or
Petitions, in
two parts : \
of which,
2. For the end
respective!}' in /
the interest of \
God, and that
I. The first
Part is ac-
cording to /
the order of \
estimation
intention,
and desire
and is,
II. The se-
cond Partis
according to
the order of
execution,
and is for
ourselves,
beginning at
the lowest,
and ascend-
ing, till the
end first in-
tended, be
last attain-
ed : and it
is,
1. For the end simply, which is GOD j in the word * THY '
repeated in every petition.
^l. The higliest or ultimate, that is, tfif glo-
ry of God; 'HALLOWED BE THY
NAME.'
II. The highest means of his glory, ' THY
KINGDOM COME :' that is, let the
world besubject to thee their Creator and
Redeemer ; the universal King.
III. The next means, being the eflfect of
this; * THY WILL BE DONE,' that
is, let thy laws be fulfilled, and thy dis-
L posals 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 sub-
jected 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 con-
formed as near as may be to the heavenly pattern. So
that this part of the Lord's Prayer, proceeding hi the or-
der of excellency and intention, directeth us 1. To make
God our ultimate, highest end ; and to desire his interest
first, and in this order, (l.) His glory, {2.) His kingdom,
(S.) 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.
1. For the support of our nature by necessary means :
' * GIVE US THIS DAY OUR DAILY BREAD :' this
being God's first gift, presupposed both to grace and glo-
ry. * GIVE,' signifieth our dependance on God for all.
' US,' our charity, that we desire relief for ourselves and
others. ' DAILY' (or substantial) ' BREAD,' our mo-
deration ; that we desire not unnecessaries or supei-flui-
ties. ' THIS DAY,' the constancy of our dependance,
and that we desire not, or care too much for the future, and
promise not ourselves long life.
2. For clearing us from the guilt of all sin past (repentance
and faith being here presupposed) ; where is ( t.) The
Petition : < AND FORGIVE US OUR DEBTS ' (tres-
passes 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: (l.) From the means, ' LEAD
US NOT INTO TEMPTATION :' that is, though thou
mayst justly try us, yet pity our frailty, and neither
cause or 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 lioliness, grace and heaven ? Answ. 1 . Re-
pentance and faith are supposed in the petitioner. 2.
Whathe wanteth is asked in the three petitions ofthefirst
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 stateof grace, are finally in the first petition,
formally m the second, and expressively in the third.
V
CHAP. XXIII.] CHRISTIAN ECONOMICS.
289
HI. The
conclusion :
the reason
and termi-
nation of our
desires, in
their ulti-
mate end :^
here prais-
ed : begin-
ning at the
lowest, and
ascending to
the highest ;
containing,
I. What'
we praise
or the mat-^
ter ; or inte-
rest of God :
II. Whom
we praise:
III. The .7
duration : 1
V.
1. His universal reign, * FOR THINE IS THE KING-
DOM,' administered variously?, agreeably to the sub-
jects : all owe this absolute obedience : who coramand-
est and executest what thou wilt.
2. His own perfections, ' THE POWER :' both right and
all-sufficiency : 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.
GOD, in the word 'THINE:' in him, the first efficient
cause of all things, we begin : his help as the dirigent
cause, we seek : and in him as the final cause, we ter-
minate.
« FOR EVER AND EVER,' to eternity : and ' 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 inten-
tion, till we come to the mere means, and then beginning at
the lowest, and ascending according to the order of execu-
tion. As the blood passing from the greater to the smaller
numerous vessels, is there received by the like, and repas-
seth 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 questions about prayer, I think
will be best contrived into the resolving of these following-
doubts, r
Quest. I. ' Is the Lord's prayer a directory only, or a
form of words to be used by us in prayer V
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 or-
der. 3. And this form may fitly be used in due season by
all, and more necessarily by some. 4. But it was never in-
VOL. IV. u
290 CHRISTIAN DIRECTORY. [PART II.
tended 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 ex-
press our duty by"".
Quest. II. 'What need is there of any other form 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 particu-
lar 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, " L have sinned, and broken all thy com-
mandments," 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 ge-
nerals signify, and therefore our faith must be more particu-
lar. So must desires after grace be particular also : other-
wise 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 argu-
ment for Latin prayers, God knoweth our desires without
any expressions or prayers at all, and he knoweth our wants
without our desires. But it foUoweth not that prayers or
desires are unnecessary. The exercise of our own repen-
tance and desire doth make us persons fit to receive for-
giveness, and the grace desired ; when the impenitent and
those that desire it not are unfit. And it is no true repen-
tance, 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
m Selden in Eutychii Alexandr. Orig. p. 42, 43. sheweth 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 tlie rest intermediate for personal and public
benefits. And page 48. That they might omit none of these, but might add others.
CHAP. XXIII.] CHRISTIAN ECONOMICS. 291
can in a moment think of many particulars, when they ttse
but general words : and I know that some smaller, less ne-
cessary things, may be generally passed over ; and greater
matters in a time of haste, or when we, besides those gene-
rals, do also use particular requests.
Quest. III. * Is it lawful to pray in a set forrii of words ?
Afisw. Nothing but very great ignorance can make you
really doubt of it". 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 com-
mand, nor prohibition. No more he hath 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 trans-
lation ; nor to preach in this method particularly or that ;
nor always to preach upon a text ; nor to use written tiotes ;
nor to compose a form of words, and learn them, and preach
them after they are composed, with a hundred suchlike, 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 per-
sons. It would be easy to fill many pages with larger rea-
sonings, 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 ard pre-
scribed by others, and not by God?*
Amw. 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 un-
lawful, because a parent, master, pastor, or prince doth pre-
scribe 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,
" See Selden ubi supra, proving that the Jews had a form of prayer sidce Ezra's
time ; therefore it was in Christ's time. Yet he and hu apostles joiued with tlicni,
and never contradicted or blamed theui for furuis.
292 CHRISTIAN DIRECTORY. [PART II.
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 it-
self unlawful.
Quest, V. * But is it lawful to pray extempore without a
premeditated form of words V
Answ. No Christian of competent understanding doubt-
eth 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°. 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 par-
ticular 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 spec-
tacles, 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 ex-
** Three or four of these cases as to church-prayers are more largely answered
afterward, Part iii. Socrates alius Cous deorum precationes, invocationesque con-
scripsit. Diog. Laert. in Socrate. lib. ii. sect. 47. p. 109.
I
CHAP. XXIII.] CHRISTIAN ECONOMICS. 293
press his mi»d even in these matters, with readiness and fa-
cility, it will greatly hinder the fervor of such a man's aft'ec-
tions, to tie himself to premeditated words : to say the con-
trary, 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
quern 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 bar-
ren 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, under-
standing part. For it cannot be denied, but it proveth
men's understandings and charity to be both extremely low.
Quest. VI 1. * Must we always pray according to the me-
thod of the Lord's prayer, and is it a sin to do otherwise V
Atuw, 1. The Lord's prayer is first a rule for your de-
sires : and it is a sin, if your desires follow not that me-
thod. If you do not begin in your desires with God, as
your ultimate end, and if you first desire not his glo-
ry, 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 sup-
port of nature), as a lower mercy in order to your higher spi-
ritual mercies ; and if you desire not pardon of sin, as a
meaurt to your future sanctity, duty, and felicity ; and if you
desire not these, as a means to the glory of God, and take
294 CHRISTIAN DIRECTORY. [PART II.
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 an uni-
versal 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, par-
ticular petitions cannot possibly be uttered in the method
of an universal prayer which hath all the parts. There is
HO 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 call-
eth him to look most to some one particular. In his even
and ordinary case, every universal prayer should be ex-
pressed 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 mov-
eth us, and only then, or as reason guideth us V
Aiisio, 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 other-
wise 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 unchange-
able 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 ate not to be here disjoined, much
I
CHAP, XXIII.] CHRISTIAN ECONOMICS. 206
less opposed. As reason sufficeth not without the Spirit,
being dark and alseep ; so the Spirit worketh not on the
will but by the reason : he moveth not a man as a beast qr
stone, to do a thing he knoweth not why, but by illumina-
tion 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 meet-
est 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 bu-
siness, 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 com-
mandeth 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 more likely means to warm them, than the omis-
sion 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
more likely 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?'
Amw. 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 li > ' M and common desires (though they
reach not i ^ h 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 dsue not call him father as his child?'
Amw. 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 regene-
rate are his children by creation, and by participation of
his mercy ; and they may both call him father and pray to
296 CHRISTIAN DIRECTORY. [PART II.
himself, though yet they are imregenerate '\ 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 V
Answ. 1. A wicked man as a wicked man, can pray no
how but wickedly, that is, he asketh only for things unlaw-
ful to be asked, or for lawful things to unlawful ends ; and
this is still abominable to God^. 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 com-
mon 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 omis-
sion of them is a greater sin. 4. A wicked man is bound
at once to repent and pray ^ 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 : there-
fore those that reprove ministers for persuading wicked
men to pray, reprove them for persuading them to repen-
tance and good desires. But if they pray without that re-
pentance 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^ ;
pPsal.xlH. 9. xxii. 1. Johnii.4. Jer. xxxi. 9. Luke xv. 12. 17. 19. Mal»
ii. 10.
q Acts XV. 17. xvJi. 17. viii. '22. Fsiil. xiv. 4.
' Acts viii. 22. Isa. Iv. 6, 7.
* Hcb.xi. 6. Rom. x. 14.
CHAP. XXIII.] CHRISTIAN ECONOMICS. 297
for in the full sense no one else can call him ' Our Father/
(though in a limited sense the wicked may) : and they can-
not desire the glory of God, and the coming of his king-
dom, nor the doing of his will on earth as it is in heaven,
and this sincerely, without true grace : (especially those ene-
mies 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 *. Because it sup-
poseth 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 sig-
nifieth enough to satisfy us to 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, omnis-
cient, 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 belong-
eth 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 om-
niscient, nor you know not whether they hear you at this
time or not, yet you will venture your prayers at uncer-
tainty, it being but so much labour lost; this I take to be
*PmI. l&v.S. Isa. Ixiii. 16. PmI. oxiv. 18. 1 Kiu^^ viu. 39. AcUi.t4.
Rom. vHl tT. X. 14. Pwl. Ixil. 8. MaU. iv. 9.
298 CHRISTIAN DUIECTORY. [pART U.
sinfully superstitious, but not idolatry ". (4.) But to pray
to living saints or sinners, for that which belongeth to them
to giye,is no sin at all.
Quest. XIV. * Is a man bound to pray ordinarily in his
family V
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 with his family or with others V
Ansip. 1. Distinguish between those that were the speak-
ers, 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 ur-
gency 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 more easily flag, and much of their case may
be omitted. (2.) But those that have more urgent, greater
duties, may take up at that time ^ with family-prayer alone
(with secret ejaculations ; ^specially if they were the speak-
ers) : 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?'
A?isw. 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?'
Amiv. I join both together, because the cases little dif-
iea; 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.
« Rev. xxii. 8, 9. Col. ii. 18. » Mark that I say but ' at th&t time.'
CHAP. XXIIl.] CHRISTIAN ECONOMICS. 2U9
You must distinguish between professed wicked men, and
those that sin against the 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 wick-
edness, 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, be-
cause 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, XV III. * But what if the master of a family (or
pastor) be a heretic or ungodly V
Anws. 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 dis-
own, 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 oot 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,
300 CHRISTIAN DIRECTORY. [PART II.
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 mer-
cies, or only conditionally V
Anws. 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 expecta-
tion. 3. Between submission to God's will, and a condi-
tional desire or prayer. And so I answer, (1.) It is neces-
sary 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 m%^\
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 ab-
solute expectation, which we absolutely pray for. For]
prayer being the expression of desire, that which may he\
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 maketli it not properly a conditional form of pray-
ing ; 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
mentioneth both the subjective conditionality and the sub-
mission of his will. " 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 end of my mediatorship, to be desirous to avoid
it : but seeing that cannot be, my comparing will command-
eth this simple will of self-preservation to submit to thy
most perfect will. But if any call this Csubmission) a con-
dition, the matter is not great.
y Matt. xxvi. 39.
CHAP. XXIII.] CHftlStlAN ECONOMICS. 301
Quest. XX. * May we pray for all that we may lawfully
desire V
Amw. No : for prayer is not only an expression of de-
sire, 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 com-
parate, 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, 1 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 pro-
ceed to a determinate peremptory desire upon a compar-
ing judgment, nor into a proper prayer. And yet these vel-
leities may be expressed in prayer, though they have not
the full nature of a prayer. Object. * But was not Christ's a
prayer?' Amw. Either Christ as a 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 submis-
sion 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 tiiis much we may do.
QAiest. 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?'
Amw. Just as Christ prayed here in this text, we must
express our simple velleity of it to Qod, as a thing that in
302 CHRISTIAN DIRECTORY. [PART II.
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
ptayet?'
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 of 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 impossi-
ble ; 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 salva-
tion 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 con-
version (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 se-
condly, 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 V
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."
CHAP. XXIII.] CHRISTIAN ECONOMICS. 303
Answ. There are two sorts of faith : the oiie u 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 re-
ceive, if you ask them believingly.' But this is nothing to
that which is not promised. The other faith was extraor-
dinary, 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 inspi-
ration 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 mira-
cles 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 law-
ful prayer is accepted and heard of God V
Amw. Yes : but not that it should be granted in the
very thing, unless so promised : but you may believe tliat
your prayer is not lost, and that it shall be a means of that
which tendeth to your good ^.
Quest. XX VII. * With what faith must I pray for the souls
or bodies of other men ; for their conversion or their lives V
Amw. 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 peremp-
torily 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.
• Rom. tiii* te. Isa. xir* 19.
304 CHRISTIAN DIRECTORY. [PART II.
Quest. XXVIII. * With what faith may we pray for the
continuance of the church and Gospel to any nation V
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 V
Answ. Two ways : sometimes by experience, when the
thing itself is actually given us ; and always by the pro-
mise : when we ask for that which God commandeth us to
ask, or promiseth to grant; for we are sure God's pro-
mises are all fulfilled. If we ask for the objects of sense
(as food, or raiment, or health, &c.), sense will tell us whe-
ther 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, re-
generate 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 V
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 mul-
titude 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 confes-
sions, complaints, and petitions many days together, if ex-
CHAP. XXIII.] CHRISTIAN ECONOMICS. 305
pression 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 abun-
dance 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 treasuries and riches of Christ ^.
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 commandment, 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 un-
furnished 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 ac-
* Rev. Ui. 17, lU.
VOL. IV. X
306 CHRISTIAN DIRFXrrORY. [PART II.
quainled with the phrase of Scripture, and you will find pro-
visions for all occasions. Read Dr. Wilkins* book, called
" The Gift of Prayer," or " Mr. Brinsley's Watch," or '' Mr.
E. Parr's Abba Father." 9. Keep up tlte heart in a reverent,
serious, lively frame, and it will be a continual spring to fur-
nish you with matter : when a dead and barren heart hath a
dry and sleepy tongue. 10. Join as oft 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. 6. Tit. 2. for more.
Quest. XXXI. ' How should a Christian keep up an or-
dinary 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 overmuch 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
' Nonbene fit quod occupato animofit.' Hieron. Epist. 143.
ad Paulin. That work is not well done, which is done with
a mind that is preposessed, 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 slug-
gishness ; 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.
CHAP. XXIII.] CHRIJ^TIAN ECONOMICS. 307
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 thej^
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 i^ yaur, continual
remembrance and expectation : remember how all your
prayers will be looked back upon. Look not for long life :
remember that this prayer for ought you know may be your
last ; but certainly you have not long to pray : pray there-
fore as a dying man should do. 9. Study well the un-
speakable 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 mer-
cies 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 inconceivable love of God, the astonishing
mercy shewed 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, disr
couraged temper will not be so lively a temper, as a thank-
ful, praiseful, joyful temper is : for * Laetitia loquax res est^
aiqxke ostentatrix »ui ;' ' Gladness is aivery expressive thing,
and apt to shew itself *'.' But * tristes non eloquentes sunt :
maxirae si ad aegritudinemanimiaccedat corporis a^gritudo.'
Hieron. Epist. 31. ad Theoph. Alexand. * Sad men are sel-
dom eloquent : especially if the body be sick as well as the
^ S^iuniach. Epist. 31. Ub. 1. ad Ausuii.
308 CHRISTIAN DIRECTORY. [PART II,
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 desireable
to be conformed to them ? Had they more need to pray im-
portunately 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 in-
attentiveness 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 *=. I speak not this
against the lawfulness of a form of prayer ; but {o 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 an hypocritical cover for a frozen, empty
heart.
Quest. XXXI 1. * 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 V
Answ, We must not trust in them for any thing that is
Christ's part and not their's : but for their own part it is a
<: See Mr. Mayo's Directions on this case.
CHAP. XXIII.] CHRISTIAN ECONOMICS. 309
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, un-
derstanding 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 meri-
torious with God, in point of commutative justice, nor as is
co-ordinate with the merits of Christ, yet have they condi-
tions without which God will not accept them, and are me-
ritorious 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 an-
cient fathers commonly used the word merit ^.
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 suc-
cessful, must be extraordinary in all these respects ; in the
person's holiness, and in renewed faith and fervent impor-
tunity, 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
^ Sec ray " Confession" of this at large.
310 CHRISTIAN DIRECTORY. [PART II.
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 j oin 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 €nd 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 ex-
pressions :' 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 imper-
fect 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.
CHAP. XXI 1 1.] CHRISTIAN ECONOMICS. 311
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 snar€ 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 not 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 makethit a lifeless thing, is
a sin on the other side. Avoid them both.
Direct, v i . ' 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 ejacula-
tions, besides other duties ; but not abating their piety in
the main upon any pretence of curing melancholy.
312 CHRISTIAN DIRECTORY. [PART II.
CHAPTER XXIV.
Brief Directions for Families , about the Sacrament of the Bodt^
and Blood of Christ.
Omitting those things which concern the public adminis-
tration of this sacrament, (for the reasons before intimated
Part ii.) 1 shall here only give you some brief Directions
for your private duty herein.
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 passionof Jesus Christ, to keep it, as it were,
in the eye of the church, in his bodily absence till he come"*.
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, re-
conciliation, 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 recon-
ciled Father, and to the Son as our Lord and Saviour, and to
the Holy Spirit as our Sanctifier, with professed thankful-
ness 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, tl>e
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 ^. And that herein
believers might be solemnly called out to the most serious
exercise of all these graces, and might be provoked and as-
» 1 Cor. xi. 24-— 26.
b Matt. xxvi. 28. Mark xiv. 24. Luke xxii. 20. 1 Cor. xi. 25. Hcb. ix.
15—18. 1 Cor. X. 16, 24. .loliu vi. 32- 35. 51. 58.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 313
sisted to stir up themselves to this communion with God in
Christ, and to pray for more as through a sacrificed Christ^.
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 w^orld. 5. And it is appointed to be a sign and means
of the unity, love, and communion of saints, and their rea-
diness 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 call-
eth it bread three times, in three verses together, after the
consecration '^. And he telleth us, that the use of it is (not
to make the Lord's body really present, but) " to shew the
Lord's death till he come ;" that is, as a visible representing
and commemorating sign, to be instead of his bodily pre-
sence till he come.
2. Nor must you with the Papists use this sacrament
to sacrifice Christ again really unto the Father, to propi-
tiate him for the quick and dead, and ease souls in purga-
tory, and deliver them out of it. For Christ having died once
dieth no more, and without killing him, there is no sacrifi-
cing 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 ap-
pear before God for his redeemed ones '.
3. Nor is it any better than odious impiety to receive
the sacrament, to confirm some confederacies or oaths of
secresy, for rebellions or other unlawful designs; as the
powder-plotters in England did.
^ 1 Cor. xi. «7— £9. 31. x. 16, 17. Jl. xi. 25, 26. vi. 14. Acts ii. 42. 46.
XX. 7.
«* 1 Cor. xi. 46^28.
«= Rom. vi. 9. 1 Cor. xv. S. 2 Cor. t. 14, 15. Heb. ix. 16. x. If.'M.
ix. 24.
314 CHHISTIAN DIRECTORY. [PART II.
4. Nor is it any other than impious profanation of these
sacred mysteries, for the priest to constrain or suffer noto-
riously ignorant, and ungodly persons, to receive them*;
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 impe-
nitent 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 who-
soever Cometh to receive a sealed pardon, doth thereby pro-
fess repentance, as also by the words adjoined he must do ;
and whosoever taketh, and eateth, and drinketh tlie 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 bene-
fits 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.
f Non absque probatione et examine panein ilium praebenduro esse neque iiovis
neque veteribus Christiaiiis. Quod siquis est fornicator, aut ebriosus, aut idolis ser-
viens, cum ejusmodi etiam conimunem cibura capere vetat apostolus, nedum coelesti
mensa communicare, saith a Jesuit, Acosta, lib. vi. cap. 10. And after, Neque enim
ubi perspccta est superstitionis aiitiqua? aut tbriositatis, aut foedae consuetudinis ma-
cula, ad altare Indus debet admitti, nisi contraria opera illam manifcste et diligenter
eluerit. Cliristiauis concedatur ; sed IVon-Christiano, diguis nioribus subtrahatur.
Pag. 549.
I
CHAP. XXIV.] CHRISTIAN ECONOMICS. 315
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 gi*ace, 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 pro-
fesseth, 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.
Direct, ii. * Distinctly understand the parts of the sa-
crament, 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.
I. 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 crea-
316 CHRISTIAN DIRECTORY. [PART II.
tures ; 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 Fa-
ther 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 representa-
tive ; 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 spi-
ritual life.
II. The commemoration chiefly (but not only) respect-
eth God the Son. For he hath ordained, that these con-
secrated representations should in their manner and mea-
sure, supply the room of his bodily presence, while his body
is in heaven : and that thus, as it were, in effigy, in repre-
sentation, he might be still crucified before the church's
eyes ; and they might be aflfected, 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 shew 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 ^.
s Jolui vi. 63. vii. o9. iii. b. 1 Cor. xii. 12, 13. xv. 45. Gal. iii. 11.
iv. 6. Eph. ii. 22.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 317
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 bene-
fits, as the things signified and given. The second, are the
actions of breaking, pouring out, and delivering on the mi-
nister'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 of 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 ^.
For God will be sanctified in them that draw near him ' :
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 sacra-
ment, should possess you with such fears of unworthy re-
ceiving, 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 feast-
'■ Quinain autcin indigni, iiieptive sint, quihus Aiigeloruni pauis prtebelur, sa-
cerdotuni iptiorutu audita cuut'essiunc, ciotcrisqiie pcrspcctis judicium esto. Acosta,
lib. vi. cap. 10. pag. 549.
» Le»iU X. a.
318 CHRISTIAN DIRECTORY. [PART 11.
ing gesture, are too little careful and scrupulous of receiv-
ing it in any, save a feasting frame of mind.
The first extreme is caused by profaneness and negli-
gence, or by gross ignorance of the nature of the sacramen-
tal work. The latter extreme is frequently caused as follow-
eth : 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 stu-
dying 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,
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 ha-
bit 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 exceed-
ing 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 dis-
tempered Christians, than any other ordinance of God ; and
that which should most comfort them, doth trouble them
most.
Quest. ' But is not this sacrament more holy and dread-
ful, and should it not have more preparation than other parts
of worship?'
Amw. For the degree indeed, it should have very care-
ful preparation : and we cannot well compare it with other
CHAP. XXIV.] CHRISTIAN ECONOMICS. 319
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 re-
ceived 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 parti-
cular preparation, as many poor Christians think they are.
Quest. II. * How often should the sacrament be now ad-
ministered, that it neither grow into contempt or strange-
ness?'
Anstv. 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 i» 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 mourn-
ing, 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 re-
ceiving doth increase, till they are come to worship bread
as their God. 4. By seldom communicating, men are se-
diiced 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 contin*
ual preparation : when he that expecteth it but in some grie-
320 CHRISTIAN DIRECTORY. [PART 11.
vous 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 omit^
ted or seldomer used ; no duty is a duty at all times : and
therefore extraordinary cases 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 V
Atisw. 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 to seek it, are to be admitted
by the pastors, except such children, idiots, ignorant per-
sons, or heretics, as know not what they are to receive and
do, and such as are notoriously wicked or scandalous, and i
have not manifested their repentance. But then it is pre- !
supposed, that none should be numbered with the adult
members of the church, but those that have personally own-
ed their baptismal covenant, by a credible profession of
true Christianity.
Quest. IV. ' May a man that hath knowledge, and civili-
ty, and common gifts, come and take this sacrament, if he
know that he is yet void of true repentance, and other sa-
ving grace V
Answ. No ; for he then knoweth himself to be one that
is incapable of it in his present state.
Quest. V. * May an ungodly man receive this sacrament,
who knoweth not himself to be ungodly V
Answ. No ; for he ought to know it, and his sinful igno-
rance of his own condition, will not make his sin to be his
duty ; nor excuse his other faults before God .
CHAP. XXIV.] CHRISTIAN ECONOMICS. 321
Quest, VI. ' Must a sincere Christian receive, that is un-
certain of his sincerity, and in continual doubting?'
A/isw. Two preparations are necessary to this sacra-
ment ; 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 re-
mote, and between the degrees of doubtfulness in Chris-
tians. 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 resolv-
ed, 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 V I answer, it is one thing to ask, what is his du-
ly in this case ; and another thing to ask, which is the;
smaller or less dangerous sin ? Still his d«ty 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, I. 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 bis ordi-
nance. But if the persuasion of his gracelessness be great-
er than the hopes of his sincerity, then he must observe how
VOL. J v. Y
322 CHRISTIAN DIR^:cTORY. [part II.
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 sacra-
ment; because if they should receive it while they are per-
suaded of their utter unworthiness, they would be swallow-
ed 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 receiv-
eth, 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 or 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 thereun-
to. 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 trai-
tor, 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 re-
fuse God's covenant is certain death; but to consent is
your preparation and your life.
Quest, VII. ' But what if superiors compel suchaChris-
' tian to communicate, or else they will excommunicate and
imprison him : what then should he choose V
Answ. If he could do it without his own souFs hurt, he
should obey them (supposing that it is nothing but that
CHAP. XXIV.] CHRISTIAN ECONOMICS. 323
which in itself is good that they command him ^), 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 excommunica-
ted, and lie and die in prison, than to cast his soul into des-
pair, 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 an hypocrite that know-
eth not himself to be an hypocrite, and of a sincere Chris-
tian that knoweth not himself to be sincere, all one as to
communicating : when both are equally in doubt V
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
he come 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 there-
fore it is a greater sin in him to take it, than to delay in or-
der to his recovery and preparation. Yea, even in point of
comfort, there is some disparity : for though the true Chris-
tian 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 hypocrites' false persuasions
of his own sincerity.
Quest. IX. 'Wherein lieth the sin of an hypocrite, and
ungodly person, if he do receive? *
^ 2 Cor. xiii. 10. Matt. x. 20.
324 CHRISTIAN DIRECTORY. [PART II.
Answ. His sin is, 1. In lying and hypocrisy ; in that he
professeth to repent unfeignedly of his sin, and to be resolv-
ed 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 pro-
fessing-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 \ 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 ''.
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 lia-
ble to damnation? Or, what unworthiness is it that is so
threatened ^'
Answ. There are three sorts of unworthiness (or unfit-
ness) and three sorts of judgment answerably to be feared.
1. There is the utter unworthiness of an infidel, or impeni-
tent, ungodly hypocrite. And damnation to hell fire, is
the punishment that such must expect, if conversion pre-
vent 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
' Commandment ii, iii. Lev. x. 2, 3. •' Matt. xxii. 11, 12.
> 1 Cor. xi. 28, 29.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 325
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 repent-
ance (as the Corinthians that sinned in the very use of the
sacrament itself), they may expect some notable temporal
judgment at the present* ; and if repentance did not prevent
it, they might fear eternal punishment. 3. There is that
measure of unworthiness which consisteth ia 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?'
Ans^o. This bringeth me up to the next Direction.
Direct, v. * Let your preparation to this sacrament con-
sist 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.'
I. Your duty with your hearts consisteth in these par-
ticulars. 1. That you do your best in the close examina-
tion 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 to seal. Which may be done by these inquiries, and
discerned by these signs, (1.) Whether you truly loathe your-
selves 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 beside
is'". (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 be perfectly freed from sin, than from any afflic-
tion in the world". (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 your-
' Vide S^nod Dortdract. sufFrag. Thcol. Drittaii. in Artie. 5.
■Esek. »i. 9. xx.45. xxxvi. 31. Rom. vii.24.
n Rom. vU. 18. is. 24. viii. 18.
326 CHRISTIAN DIRECTORY. [PART II.
selves, in order to your settled peace and reformation ".
(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 p. (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 '^. And had rather be one
of the holiest saints, than of the most renowned, prosperous
princes upon earth '". (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 competi-
tion with it^ (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 ^ (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". (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"? (10.^ Whether
you are resolved upon a course of holiness and obedience,
and to use those means which God doth make known to
»JoImm.l9 — 21.
V 1 John iii. 14. 16- 1 Peler i. 22. iii. 8. Jaraes ii. 12—15. Matt. xxv.
40, &c.
q Rom. vii. 18. 21. 24. . Psalm cxix. 5. Matt. v. 6.
' Psalm XV. 4. xvi. 2. Psalm Ixxxiv. 10. Ixv. 4.
* Col. iii. 1. 3, 4. Matt. vi. 20, 21.
*■ Matt. vi. 23. John v. 26. 2 Cor. v. 1. 6—9.
« Rom. viii. 1. 6—10. 13. Gal. v. 17. 21, 22.
* Phil. iii. 7—9. 13. 18—20. 1 John ii. 15. Luke xiv. 26. 30. 33. Matt,
xiii. 19. 21.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 327
you, to be the way to please him, and to subdue your cor-
ruption; 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 y. 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 incli-
nations 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 ^ ;
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 con-
science have to say about your sins, and all their aggrava-
tions *.
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 weak-
ness, 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
y Aets xi. 23. Psalm cxix. 57.63 69. 106. 1 Cur. i. 30. Rom. viU. 9. John
XV. 5. 2 Cor. xii. 9.
* Psalra iv. 4 — 6.
• Psalm cxxxix. 23. 1 Cor. xi. 28.
328 CHRISTIAN DIRECTORY. [PART II.
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 restitu-
tion 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. 2. That you seek ad-
vice 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 shew not such hatred of your brother, as to
suffer sin upon him : 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 mi-
nister, or the company, or the imperfections of the minis-
tration, disturb your meditations, nor call away your minds
from the high and serious employment of the day.' Hypo-
crites who place their religion in bodily exercises, have
taught many weak Christians to take up unnecessary scru-
ples, and to turn their eye and observation too much to
things without them.
Quest. * But should we have no regard to the due cele-
bration 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 th?t 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.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 329
try it before you come thither ; and leave not your minds
open to disturbance, when they should be wholly employed
with Christ.
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 law-
ful 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 tole-
rable 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. 11. ' May we communicate with unworthy per-
sons, or in an undisciplined church V
^30 CHRISTIAN DIRECTORY. [PART II.
An$w. You must here distinguish if you will not err ^ :
and that, 1. Between persons so unworthy as to be no
Christians, and those that are culpable, scandalous Chris-
tians. 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 ou^ht not to communicate at all in this sacra-
ment 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 he-
resy inconsistent with the essential faith or duty of a Chris-
tian. 4. Or, that are notoriously ignorant what Chris-
tianity is.
2. It is the duty of the pastors and governors of the
church, to keep away notorious, scandalous offenders, till
they shew 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 own
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, ' cseteris 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 hea-
thens, or incapable 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
^ Gildas de Excid. Britt. speaketb thus to the better sort of pastors then.
Quis perosus est consilium nialignantiura, et cum impiis non sedit ? Quis eorum sa-
lutari m area (hoc ^st, nunc Ecclesia,) nullum Deo adversantem ut Noe diluvii tem-
pore, non ad misit, ut perspicue nionstraretur non nisi innoxios vol poenitentes egre-
gios, in dominica domo esse dcbere? .Tosseline's Ed. pp. 61, 62.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 331
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 pre-
ferred 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 V
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 for-
bearing 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,
TertuUian, 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 or-
dinance, which is supposed to be contradicted ^ But 1.
There is no Word of God for any gesture, nor against any
gesture : Christ's example can never be proved to be intend-
ed to oblige us more in this, than in many other circum-
stances that are confessed not obligatory : as that he deli-
vered 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 par-
don from Christ (by his ambassador) upon our knees.
Quest. IV. * But what if I cannot receive it, but accord-
ing 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 adminis-
tered with the Common prayer-book, it is either, 1. Be-
cause it is a form of prayer. 2. Or because that form hath
*= Mr. Paybodie's book, I think uiuiiiswerablc.
S32 CHRISTIAN DIRECTORY. [PART II.
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 conse-
quents they must be weighed on both sides ; and the conse-
quents 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 shew 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 accept-
eth 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 accounted 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 '^.'
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 for-
<* Roil), xiv. 24.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 333
bear them. And in case of doubting about things indiflfe-
rent, 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, vv'hen 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 dis-
cern 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 in-
snare 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 (or-
dinarily) 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 be-
cometh 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 con-
trary. 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 adminis*
tration.' Think not that all the work must be the minis-
334 CHRISTIAN DIRECTORY. [paRT ll.
ter'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 invaluable gifts.
Here I should distinctly shew you, I. What graces they
be that you must there exercise. 11. What there is ob-
jectively presented before you in the Sacrament, to exercise
all these graces. III. At what seasons in the administra-
tion 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 hum-
ble sense of the odiousness of sin, and of our undone condi-
tion 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 pur-
chased for us, and sealed to us. 8. A willingness and reso-
lution 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 readi-
ness 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
CHAP. XXIV.] CHRISTIAN ECONOMICS. 335
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 be-
fore your eyes : and then with his benefits, freely given you,
and offered to your acceptance, with a command that you
refuse them 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 con-
descension, that the greatness and strangeness of it sur-
passeth 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 plea-
sures, 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 de-
nied himself for you, and set so little by the world and
flesh. 9. To exercise your love to brethren, yea, and ene-
mies, 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 shew your love to himself. 10. And to excite your
resolution for future obedience, you see his double title to
336 CHRISTIAN DIRECTORY. [PART II.
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 to-
gether 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 in-
viteth 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 aggrava-
tions. 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 pro-
vided 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
J
CHAP. XXIV.] CHRISTIAN ECONOMICS. 337
being from thee, and my daily bread ; and should I have re-
quited 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 Re-
deemer, 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 jus-
tice ! 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 con-
descension, 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 pe-
rish, 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 representa-
tive body and blood of Jesus Christ ; and take heed of pro-
faning 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 con-
secrated 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 de-
sire, and thankfulness, thus work within you : ** O won-
drous 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 merci-
ful at a dearer rate ? Could my sin have done a more hor-
rid 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 payed my Saviour for
VOL. IV. Z
338 CHRISTIAN DIRECTORY. [PART II.
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 re-
conciled children, for the sake of this crucified Christ
alone ! We can offer thee no other sacrifice for sin ; and
we need no other." -fi'Ji loa fxi ir r
7. When the minister appliethhittlfedlf td 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 ac-
cept us as his reconciled children, join heartily and ear-
nestly 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 deliver-
CHAP. XXIV.] CHRISTIAN ECONOMICS. 339
ing 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 unw6r-
thy sinners ! And will God stoap 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 mfe
into his family and love, and feed me with the flesh awd
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 ofter 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, re-
deemed, and (I hope) regenerate one ; as thy own, thy sub-
ject, 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 boyenant 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,
ifit your very hearts be united to the saints in love, and sa,y,
f How goodly are thy tents, O Jacob ! How amiable is the
family of the Lord I 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 ex-
cellent ones on earth, in whom is my delight. What por-
tion of my estate thou requirest, I willingly give unto the
poor, and if I have wronged any man, I am willing to res-
340 CHRISTIAN DIRECTORY. [PART II.
tore it. And seeing thou hast loved me an enemy, and for-
given 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 ^"
10. When the minister returneth thanks and praise to
God, stir up your souls to the greatest alacrity ; and sup-
pose you saw the heavenly hosts of saints and angels prais-
ing the same God in the presence of his glory; and think
with yourselves, that you belong to the same family and so-
ciety 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 fu-
ture obedience, in some such breathings of your souls as
these : " O my gracious God, thou hast surpassed all hu-
man comprehension in thy love ! Is this thy usage of un-
worthy 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
<;ondemned myself, thou hast forgiven and justified me ; and
surprised me with the sweetest embracem^nts of thy love !
I see now that thy thoughts are above our thoughts, and
thyways 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 rebel-
liousness, 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
« Numb. xxiv. 5. Psal. cxxxiii. xv. 4. xvi. 2, 3. Luke xix. 8. Psal.
ixxxiv. 10.
CHAP. XXIV.] CHRISTIAN ECONOMICS. 341
be sweeter to us that are the guests that feed upon it? My
God, how dearly hast thou purchased my love ! how strange-
ly 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. O 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 ; O that J
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 shewed 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 man-
ner than now we do : when thou shalt reveal and communi-
cate 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 thin,e ! My soul here beareth wit-
ness against myself, that my defects of love have no excuse :
thou deservest all, if I had the love of all the saints in hea-
ven and earth to give thee. What hath the 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 suf-
ferings 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 hearty
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 ini-
quity ! nor venture on that sin that killed my Lord ! And
342 CHRISTIAN DIRECTORY. [PART II.
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 ;
^dorn 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 hef^^"t, when he chooseth it for the place
of hi^ own abode.% s ^i^f^^
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 yourselvjps
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
ithey cool not quickly into their former dull and sleepy frame.
p. 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.' Espe-
cially when temptations would draw you again to sin ; and
when the injuries of friends or enemies would provoke you,
apd when you are called to testify your love to Christ, by
j^ny 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 w^th 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.
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 some-
thing of the special duties of some Christians, who inrer
gard of their state of soul and body, have special need of
CHAP. XXV.] CHRISTIAN ECONOMICS. 343
help and counsel. As 1. The doubting, troubled Chris-
tian. 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% 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 young 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 Spi-
ritual Comfort ;" and much is here said before, in the Di-
rections against Melancholy and Despair. jrd}'i«) .tmi Jifd
Direct, i. 'Find out the special cause oi your doubts
and troubles, and bend most of your endeavours to remove
that cause.' The same cure will not serve for every doubt-
ing 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 direqi,
and support such 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 them-
selves, 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 fear is, is easily ob-
served in all that have it. Assuring evidence will not quiet
such fearful minds, nor any reason satisfy them. The di-
rections 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
* See Part i. Chap. 7. Tit. 10. Of Despair.
344 iiiiRlsl'lAN DlRKcroRY. [part II.
settle the will, and guide the life, than such as by the great-
est fervency tend to awaken them to such passions or. affec-
tions which they are unable to manage.
2. With others the causes of their troubles is melancho-
ly, 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 they feel ;
but not of that which maketh the sore, and causeththe 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 sin-
ning, 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 disquiet-
ed 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
CHAP. XXV.] CHRISTIAN ECONOMICS. 345
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 overmuch 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 salva-
tion, 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 shew 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 fer*
vent 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 dili-
346 CHRISTIAN DIRECTORY. [PART J I.
gence 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 deli-
vered! If you cherish your sensual, fleshly lusts, and set
your hearts too eagerly on the world, or defend your un-
peaceableness and passion, or neglect your own duty to
God or man, and make no conscience of a true reforma-
tion, it is not any enquiries 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 du-
ties, 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 good-
ness 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 suf-
ficiency 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 impe-
nitence and unbelief do not continue obstinately to reject
it:' (or to all that unfeignedly repent and believe.) (1.)
Think not poorly and meanly of the infinite goodness of
God*': even to Moses he proclaimeth his name at the se-
cond delivery of the law, " The Lord, the Lord God, mer-
ciful and gracious, long-suffering and abundant in goodness
and truth, keeping mercy for thousands, forgiving iniquity,
and transgression, and sin ^" His mercy is over all his
b Psalm ciii. 8. 11.17. Ixxxix.ii. Ixxxvi. 5. 15. xxv. 10. cxix.64. cxxxviii.
vJJi. cxvi. 5.
c Exod. xxxiv. 6, 7.
CHAP. XXV.] CHRISTIAN ECONOMICS. 347
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 **. (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, bu^
only for want of repentance and faith in him*. (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 founda-
tions firm and stedfast under ypu, it will encourage evejry
willing soul. The love of God was the cause of our redemp-
tion by Christ : redemption was the foundation of the pro-
mise or new covenant: and he that buildeth on this three-
fold foundation is safe.
Direct. \. 'When you come to try your particular title
to the blessings of the covenant, be sure that you well un-
derstand the condition of the covenant; and look for the
performance of that condition in yourselves, as the infalli-
ble 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 oi
all the mercies offered in the Gospel, and of the duties re-
quired in order to those mercies. And that nothing depriv-
eth 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. 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 any thing be here that you are unwilling of ; and
unwilling of in a prevailing degree, when it is greater thai^
your willingness : and if truly you are willing to be in cove-
nant with your God, and Saviour, and Sanctifier upon
these terms, know that your consent, or willingness, or ac-
ceptance of the mercy offered you, is your true performance
of the condition of your title, and consequently the infal-
lible 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 founcl
•• Psalm cxlvii. 11. c. 5. xxxiii. 18. Ivii. 10. cviii. 4.
® John lii. 16.
348 CHRISTIAN DIRECTORY. [PART II.
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 satis-
fy 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 pre-
sently 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 wil-
ling, and no true reason for the withholding of your con-
sent : and when the light of these considerations hath pre-
vailed for your consent, the match is made, and your evi-
dence 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 judg-
ment or discovery: and believe not every sudden, incon-
siderate 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 co-
lours 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 ques-
tion 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
CHAP. XXV.] CHRISTIAN ECONOMICS. 349
own weakness makes it necessary.' Your doubting shew-
eth that you are not sufficient to dispatch it satisfactorily
yourselves : the question then is, what help a wiser man
can give you ? Why, he jcan more clearly 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 dis-
coveries of good or evil in them ; he can shew 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 inti-
mately acquainted with you ; for sin and grace are both ex-
pressive, 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 shew 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 in sincerity God 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.
360 CHRISTIAN DIRECTORY. [PART II.
though they may have assurance o^ 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 da 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 com-
fort 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. \v .aiBJn inoy. in '*i//.loeiftoo
Direct x. * Mark well how 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 obe-
dience ; so far you may be sure, that satan is gratified by
them, and God displeased, and therefore they should be re-
sisted : 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 an 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.
CHAP. XXVI.] CHRISTIAN ECONOMICS. ^1
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 Direcr
tions for the cure, I shall next give some to others for pre-
vention, of so sad a state.
'-^V^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 under-
standing. 2. Such as turn from the goodness of God and
holiness, by the corruption of their will a!nd affections. 3.
Such as turn from the obfedience of God, and an upright
conversation, by the sinfulness of their lives^'"'^' ^^^^ / *^*^^ '
The first sort containeth in it, 1. Such as decline to infi-
xielity from faith; and doubt of the truth of the Word of
God. 2. Such as decline only to error, about the mean-
ing of the Scripture^, though they doubt not of the truth
of them. This corrupted j adgment will presently corrupt
both heart and life. '^ vjntwo ivnii • poi ivj hue ^xUnq -lUAi.
The second sort (Kal^k^lidfeYi^ itt heatO cdntsLitifeth, ' T.
Such as only lose their affections to good ; their compla-
cency and desire ; and lose their averseness and zeal against
sin. 2. And such as lose the very resolution of the will al-
so, 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) •coinpretiendetH, f .
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.
352 CHRISTIAN DIRECTORY. [PART II.
II. 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 un-
derstanding ; but most of them, begin at the failing or false-
ness of the heart, and the corrupted will corrupteth the un-
derstanding.
1. 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 sedu-
cers. 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 argu-
ment 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 con-
trary, 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 ; and
grow into a suspicion and disaffection to the persons whom
they did before most highly value. And then they grow in-
to 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 again&t
their way ; and to corrupt their morals, in thinking all dis-
honesty lawful, which seemeth necessary to promote the in-
terest 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 univer-
sality ; or else to turn to atheism or infidelity, and take all
religion for a mere deceit ; or else, (if they retained an ho-
CHAP. XXVI.] CHRISTIAN ECONOMICS. 3*^3
nest heart in their former wanderings) God sheweth 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 ori
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 per-
verse inclination of their wills, are usually carnal, worldly hy-
pocrites, 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 understand-
ings to receive them.
II. 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 judg-
ment, or the life. But sometimes the beginning and pro-
gress 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.
I. Tlu' dt'vil usually beginneth with the fantasy and ap-
VOL. IV. A A
354 CHRISTIAN DIRECTORY. [pAHT U.
petite, and representeth some worldly, fleshly thing, as very
pleasant and desirable. 2. Next that, he causeth this com-
placency 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 com-
pany, 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 un-
derstanding is drawn into the design, and is casting and con-
triving 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. 5. Next to
that, endeavours are used to that end, by such means as are
supposed lawful, and the conscience quieted with the con-
ceit 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 be-
fore. 7. And then he is drawn to prosecute his design by
any means how sinful soever ; if it be possible, making him-
self believe by some reasonings or other, that all is lawful
still, or if the case be too palpable to be so cloaked, con-
science, at last, is cast asleep, and seared, and stupified,
that it may be silent under all; till either grace or ven-
geance awake the sinner, and make him amazed at his mad-
ness and stupidity. This is the most usual method of the
heart's relapse to positive evil.
2. 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 back-
CHAP. XXVI.] CHIRSTIAN ECONOMICS. 355
ward to draw near to God, or seriously to think of him, or
call upon him ; and turneth love into terror and aversion.
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.
III. 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 usual-
ly done by these degrees.
1. In the man's backsliding into positive sin (as sensual-
ity 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 resolu-
tion, 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
356 CHRISTIAN DIRECTORY. [PARTII.
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, andhemaketh himself believe that the rea-
sons are of weight. 7. And then he sinneth without re-
morse.
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 in-
firmity, which consisteth with a state of grace ; and there-
fore he is little troubled about it. 5. Next this, he loseth
all the life and comfort of religion, and misseth not any du-
ty 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 perse-
cution.
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. 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 religious-
ness, that putteth your flesh to little cost, in labour, re-
proach, 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
CHAP. XXVI.] CHRISTIAN ECONOMICS. 357
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 won-
ders 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 distem-
pered 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 sa-
craments, 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 most sordid
garb of a cold and careless heart and life. 10. When you
grow hottest about some controverted, smaller matters in re-
ligion, 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. 1 1 . 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 most wholesome
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 re-
proof for sin, and love not to be told of any thing in you
358 CHRISTIAN DIRECTORY. [PART II.
that is amiss ; but love those best that most highly 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 un-
charitable and censorious to brethren that differ from you
in tolerable points ; and less tender of the names or wel-
fare of others, and love not your neighbours as yourselves,
and do not as you would be done by. 16. When you grow
less compassionate to the ungodly world, and less regard-
ful 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 plea-
sure 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 ex-
ploit, if you live not like a beast. 19. When you are more
proud and impatient, and are less able to bear disesteem,
and slighting, and injuries from men, or poverty, or suffer-
ings for Christ ; and make a greater matter of your losses,
and crosses, or wrongs, than beseemeth one that is dead to
the flesh, and to the world. 20. Lastly, when you had ra-
ther dwell on earth than be in heaven ; and are more un-
willing to think of death, or to prepare for it, end 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 apostacy.
But the signs of a mortal, damnable state indeed, are
found in these following degrees : 1 . When a man had ra-
ther 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.
CyAP. XXVI.] CHRISTIAN ECONOMICS. 359
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.
And these following signs, are therefore of a very dan-
gerous signification. 1. When the pleasure of sinful pros-
perity 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 a 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 con-
science 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 'ne-
cessary, 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 liv-
eth with them, and to drink nothing but what they give
them ; they would not consent to any of this, and so shewed
the hypocrisy of their professed willingness to amend. 5.
When sin becometh easy, and the conscience groweth pa-
tient 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
S66 CHRISTIAN DIRECTORY. [PART II.
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.
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 as well as heretofore.
3. When age or sickness taketh off the quickness and vi-
gour of their spirits ; so that they have not the lively affec-
tions in prayer, or holy conference, or meditation, or read-
ing, 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 fer-
vency, 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 can-
not 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 more
unable in prayer, or preaching, or conference to express
themselves than heretofore. All these are but bodily changes,
and such hindrances 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, whe-
ther this be your condition, or not, and do not foolishly co-
ver 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
CHAP. XXVI.] CHRISTIAN ECONOMICS. 361
thanksgivings : when you were glad of the Lord's day, and
were quickened and confirmed under the teaching and ex-
hortation 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 thirst-
ed 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 awaken-
ing 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 *."
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 damn-
ed. 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
» Jude 6- *» Mutt. XXV. 41. vii. !^3.
362 CHRISTIAN DIRECTORY. [PART II.
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 to-
wards 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 sin-
ners ! who hath bewitched you, that you are so soon turned
back "" ? Who have seen that of sin, and of G od, 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 draw-
ing 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"^." ** For if after they have escaped the pol-
lutions 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 know^
it, to turn from the holy commandment delivered unto them.
But it is happened unto them according to the true pro-
verb. The dog is turned to his own vomit again ; and the sow
that was washed to her wallowing in the mire^" ** For if
we sin wilfully (by apostacy) 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 ^." I know
this speaketh only of total apostacy from Christ (such being
worthy " of far sorer punishment, than he that despiseth
Moses's law ^). But it is a terrible thing to draw towards so
desperate a state. A habit is easier introduced upon a ne-
gation 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
^ Gal. iii. 1—4. ^ Jude 12. ^ 2 Pet. ii. 20—22.
f H(>b. X. 26, 27. ? Ver. 28, 29.
CHAP. XXVI.] CHRISTIAN ECONOMICS. 363
of all that can be said of 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 sa-
craments and days of humiliation, have you bound your-
selves afresh to God ! And will you forget all these, and
sin against them?
8. By what a multitude 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) '' ! 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 backslid-
ings ? 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 re-
turn 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 ?
U. Consider for what it is, that thou art about to run
»» Mic. vi. 5--7.
364 CHRISTIAN DIRECTORY. [PART 11/
SO great a hazard? Is it not for some worldly gain or ho-
nour, 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 holi-
ness? 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 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 ques-
tions, before thou venture thyself upon a course, which thou
hast found so bad and perilous heretofore! Let all the ma-
lice of earth or hell, say the worst it can against God and
holiness, it shall never justify thy revolt !
12. Considerwhat 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 ?
" Call to remembrance the former days, in which, after ye
were illuminated, ye endured a great fight of afflictions ;
partly, whilst ye were made a gazingstock both by re-
proaches and afflictions ; and partly, whilst ye became com-
panions of them that were so used. Cast not away there-
fore your confidence, which hath great recompense of re-
ward'." 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 the 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
* Heb. X. o!2— 34.
CHAP. XXVI.] CHRISTIAN ECONOMICS. 305
against thee ! Abused mercies have witnessed against thee !
And yet he hath not cast thee off ! Satan hath stood up be-
fore God to accuse thee ; and glad he would be to see thee
utterly forsaken of God, and yet he hath not utterly for-
saken thee ! Even while thou art forsaking him, he is pro-
tecting and supporting thee, and providing for thee I Did
he forsake thee when thou wast in sickness, want, and dan-
ger ? 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 conviction ever to-
tally blotted out: thou wilt be remembering the ancient
kindnesses of Christ, and thy former purposes, and pro-
mises, 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 ''?
15. Either thou hopest to recover from thy backsliding
by a second repentance, or else thou purposest to go on.
^ In the Vandals' penecution, Epidophorus an apostate, was the roost cruel per-
secutor ; at last it came to his turn to torment Mirita, that had baptized him, who
spread before tliem all the linens in which he was baptized, laying, ' Haec te accusa-
bunt dum majestas venerit judicantis. Custodientur diligentJa niea ad testimonium
tuffi perdilionis, ad mergenduni te inab^rssum putei sujphurautis. Haec te acrius perse-
quentur flammantem gehennara cum caeteris possidentem . Quid facturus es miser
cum servi patris familias ad caeiiam regiam congregare cccperint invitatus ? Ligate
cum manihuA pedibusque, &c. Ha^c et alia Merita dicente, igne conscientis ante
jgnem leteriiiiiii obm.ittHci'ii.s Epi<ioplioru>. tonthatur- Victor Xh'n: p. 466,
366 CHRISTIAN DIRECTORY. [PART II.
If thou shouldst be so happy, as to be recovered, dost thou
know with how much pain and terror it is like to be accom-
plished ? 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 pas-
sages, 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 K 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 ? 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 re-
membrance of a Cain, a Judas, a Saul, a Joash ", 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 dishonour-
ieth 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 ser-
vants are the happiest men, and the world and the flesh do
give the truest contentment to the mind.' This is the plain
blasphemy of your lives. And bethink thee how God
should bear with this ?
» Jude 6. ™ Luke xvii. 32. "2 Chron. xxiv. 2.
CHAP. XXVI.] CHRISTIAN ECQNOMICS. 367
18. There is none that so much hardeneth the wicked in
his sin, and furthereth the damnation of souls, as the back-
slider: 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 them-
selves, * 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 •*." 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 p."
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 an
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 charita-
bly 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
' Matt, xviii. 17. p Matt, xvlli. 6, 7.
3(J8 CHRISTIAN DIRECTORY. [PART 11.
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 disap-
pointed ? 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 hin-
dereth 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. " Now we live, if ye stand fast in the Lord*'."
21. Thou art more treacherous to Christ, than thou
wouldstbe 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? " Thy own friend, and thy father's friend forsake
nof." "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, 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 ; no-
thing 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 the
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 a month, or for aught he knoweth a day
12 Cor. vii. 3. 1 Thcs. iii. 8. ' Prov. xxvii. 10, » Prov. xvii. 17.
« Rulhi. 16, 17.
CHAP. XXVr.] CHRISTIAN ECONOMICS. 3(J9
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? If thou knewest that thou hadst but a month or
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 at 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, if not like Zimri and Cozbi in the act of their sin,
yet quickly after ; and enjoy the pleasure which they for-
sook their God for, but a little while.
Direct, iv. ' When you are awakened to see the terrible-
ness 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 con-
tinued 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 recal thee
speedily, thou art lost for ever.
Direct, v. * Make haste away from the occasions of thy
sin, and the company which ensnareth 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 sin, and
cheat thee of thy salvation ? Say not. Is not this company
lawful, and that pleasure lawful? &c. If it be like to en-
VOL. IV. B B
370 CHRISTIAN DIRECTORY. [PART II.
tioe 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 mat-
ter, 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^.
Many a one is undone, by repenting by the halves, and refu-
sing to take shame to themselves by a free confession, and
to engage themselves to a thorough reformation by an open-
ly 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 sup-
posed 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
m 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 be-
fore 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 se-
riously to all the duties of a holy life : and incorporate your-
selves 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
shewed you of the sin and danger^.' If really you will r€-
« Jam. V. 16. Neh. ix. 2, 3. Matt. iii. 6. Acts xix. 18.
y Matt. xxvi. f 5. Luke xxii. 62.
CHAP. XXVI.] CHRISTIAN ECOTCOMICS. 371
turn, as with Peter you hare 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 \
I have suited most of these Directions to those that re-
lapse 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,
shew the way for the recovery of such.
Tit. 2. Directions for preventing Backsliding, or for Perse-
verance.
Apostacy 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 reasoiw
of your religion.* For it is not the highest zeal and resolu-
tion 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 perse^
vere. 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 op-
posers, 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 re-
demption, and office of Christ; alas, how few are able
to withstand them, by giving any sufficient rea.son of their
hope ? We have learnt of the Papists, that he hath the
strongest faith that belie vet h 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 hcwr
rid a crime to deny or question them, we thought we neied
not study to prove them: and so most have taken theit
foundation upon trust (and indeed are scarce able to bear
* Luke xxii. 32.
372 CHRISTIAN DIRECTORY. [PART II,
the trial of it), and have spent their days about the super-
structure, and in learning to prove the controverted, less ne-
cessary points. Insomuch, that I fear there are more that
are able to prove the points vs^hich an Antinomian, or an
Anabaptist do deny, than to prove the immortality of the
soul, or the truth of Scripture, or Christianity ; and to dis-
pute about a ceremony, or form of prayer, or church govern-
ment, than to dispute for Christ against an infidel. So that
their work is prepared to their hands, and it is no great vic-
tory to overcome such raw, unsettled souls.
Direct. II. * Get every sacred truth which you believe, in-
to your very hearts and lives ; and see that all be digested
into holy love and practice.' When your food is turned in-
to vital nutriment, into flesh and blood, it is not cast up by
every thing that maketh you sick, and turneth your sto-
machs ; 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, in. '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*.*
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 cer-
tain 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 of-
fended that I lay down these antidotes.
* Virtuteu) Chr^sippus amitti posse, Cleanihes vero non posse ait : ille posse
amitli perebrietatem et atram bilem ; ille non posse ob firmas ac stabiles compre-
bensiones, &c. See Diog. l^aert. lib. vii. sect, 89.
CHAP. XXVI.] CHRISTIAN ECONOMICS. 373
1. Consider, that the doctrine of perseverance hath no-
thing 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 Augus-
tine'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 re-
generated, 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 perseve-
rance of all the justified, of many hundred, if not a thou-
sand years after Christ. And a doctrine, that to the church
was so long unknown, hath not that certainty, or that neces-
sity, as to encourage you to any presumption or security.
The churches were saved many hundred years without be-
lieving it.
2. The doctrine of perseverance is against security, be-
cause 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 into 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 cautious 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
shew 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
374 CHRISTIAN DIRECTORY. [PART II.
that have not quite fallen away, have yet fallen into such
grievous sins, as make them a terrible warning to us all, to
tftke 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 pos-
sible without co-operating grace to keep it.
6. Grace is not natural to us ; to love our ease, and ho-
nour, and friends, is natural ; but to love Christ, and his ho-
ly Waya and sei'vants, is not natural to us : indeed when ive
do it, it is our natural powers that do it ; but tiot as natural-
ly 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 radica-
ted ; and it is commonly concluded as to the nature of them*
that * Habitus infusi habent se ad modum acquisitorum f
* Infused habits are like to acquired ones.*
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 im-
provement of it; and are the apter to forget our duty, or to
neglect it, or ignorantly to do that which tendeth to its de-
struction.
7, Grace dwelleth in a heart, which is not wholly dispos-
sessed of those objects which are against its work, nor de-
livered 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 Canaan-
ites, Jebusites and other inhabitants of the land j 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 w^ithin : our enemies are in the house with us ; they
lie down and rise up with us, and are as near 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.
CHAP. XXVI.] CHRISTIAN ECONOMICS. 375
No marvel, if brother be against brother, and the father
against the son ; when we are so much against ourselves ^,
And are we yet secure ?
8. And the number of snares that are still before us, and
of the subtle, malicious enemies of our souls may easily
convince us that we are not 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 dang-er 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 repent-
tance, and watchfulness, and diligent obedience, are a great
part of this grace. And the acts are ours, performed by
ourselves, by the helps 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 pre-
tence that we are sure to persevere, this is to cease perse-
vefing, 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. " 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*'." ** 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**.*' " 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*." " Keep yourselves
in the love of God '.*' ** 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*." "Be
not highminded, but fear ; for if God spared not the natural
^ Matt. xiii. If. X. 21. « Col. i. 21— i^.J. '» John xv. 4—7.
• Heb. iv. 1. ' Judc 21. « 1 Cor. x. 4, 5. 12.
376 CHRISTIAN DIRECTORY, [PART II.
branches, take heed lest he spare not thee**." " Ye are fal-
len from grace '." *' He that endureth to the end shall be
saved''.'* " Whose house are we, if we hold fast the confi-
dence, 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 ^." ** Let us labour therefore
to enter into that rest, lest any man fall after the same ex-
ample of unbelief V " Hold fast till I come"." " And he
that overcometh and keepeth my words unto the end, to him
will I give power over the nations °."
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 im-
possible, &c. For no sin is pardoned before it is commit-
ted, (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 fore-
know 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 compa-
ny 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 di-
viding party, which separateth from the generality of the
truly wise and godly people p.' For this hath been an ordi-
nary 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*^.
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
h Rom. xi. 20, 21. * GaK v. 4. ^ Matt. x. 22.
» Heb. iii. 6. 14. '" Heb. iv. 11. n Rgv. ii. 25, 2d.
«^ Rev. iii. 2, 3. ii. 4. v Eph. iv. 14. 1 Tiies. v. 12, 13k
n See Rom. xvi. 1 6, 17.
CHAP. XXVI.] CHRISTIAN ECONOMICS. 377
the proud. " Pride goeth before destruction, and an haugh-
ty spirit before a fall ^" Satan assaulted our first parents
by that way that he fell himself; and his success encou-
rageth 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 fall-
eth 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 ^ 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 ho-
nours, begin to grow too pleasant, and be overloved, 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 *.' For the loosing of the
reins to carnal lusts, and yielding to the importunity of sen-
sual 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 tlirust
yourselves into needless danger. No man is long safe tliat
' Prov. xvi. 18. » Malt. xiii. Luke xiv. 26. *9. 33.
*■ Rom. viii 13. xiii. 13. 14.
.178 CHRISTIAN DIRECTORY. [PART II.
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
j^lothful 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 life-
less and corrupt, that it will quickly perish.
Direct. XI. * Keep always in thine eye the doleful case
of a backslider' (which I opened before). O what horror is
waiting to seize on their consciences ! How many of them
have we known, that on their deathbeds have lain roaring in
the anguish of their souls, crying out, ** I am utterly forsa-
ken of God, because I have forsaken him \ There is no
mercy for such an apostate wretch : O that I had never
been born, or had been any thing rather than a man ! Cur-
sed be the day that ever I hearkened to the counsel of the
wicked, and that ever I pleased this corruptible flesh, to the
titter undoing of my soul ! O that it were all to do again !
iTake warning by a mad, besotted sinner, that have lost my
soul for that which I knew would never make me satisfac-
tion, 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 for-
bidden fruit, and then to touch it> and then to taste it ; but
this is the way to that which is not small A thought, or a
look, or a taste, or a delight hath begun that with many,
which never stopt, till it had shamed them here, and damned
them for ever.
CHAP. XXVII.] CHRISTIAN ECONOMICS. 379
CHAPTER XXVII.
Directions fur 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 irabitter it to us : if we do the duty of our condition
faithfully, we shall have no cause to murmur at it. There-
fore 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 de-
liver them from their poverty, and give them as much riches
as they desire. Though I doubt this would be more pleas-
ing 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 por-
tion and felicity, but your provision and helps in the way to
heaven*.' 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 af-
fordeth 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. \\. * 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 turn-
ing back, or stopping, or trifling about these matters, of
burdening ourselves with worldly trash, we should lose the
race, and lose our souls. O sirs, what greater matters than
» Pro*, xxviii* <K ' Jatacs ii. d.
380 CHRISTIAN DIRECTORY. [PART II.
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, in-
stead of the things eternal that are unseen^?" Or shall we
whine under those light afflictions, which maybe so improv-
ed, as to " work for us a far more exceeding and eternal
weight of glory "" ?" Our present " life is not in the abun-
dance of the things which we possess ^ ;" 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^,' and love or hatred is not to be discerned by
them ; except only God's common love, as they are com-
mon mercies to the body. If a surgeon is not to be taken
for a hater of you, because he letteth you blood, nor a phy-
sician 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 ^' He is
infinitely wise, and knoweth whatis best and fittest for you :
he knoweth beforehand what good or hurt any state of plen-
ty 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 tempta-
tions 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 your's 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
»» 2Cor. iv, 18. •= Ver. 17. <» Lukcxii. 15.
« Eccles. ii. 14. ix. 2, 3. ^ Psal. x. 15. 1 Sani.ii. 7.
CHAP. XXVII.] CHRISflAK ECONOMICS. 381
his disposal of you must be unquestionable. " It is the
Lord : let him do what seemeth him good*^." " The will of
God should be the rest and satisfaction of your wills'"/'
Direct, v. ' Stedfastly believe that, ordinarily, riches are
far more dangerous to the soul than poverty, and a greater
hindrance to men's salvation/ Believe experience; how
few of the rich and rulers of the earth are holy, heavenly,
self-denying, mortified men? Believe your 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 pos-
sible with God '." So that you see the difficulty is so great
of saving such as are rich, that to men it is a thing impossi-
ble, 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 con-
duce 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
hindrance 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 unspeak-
able moment, and our strength is so small, and the difficul-
ties 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 per-
sons upon other accounts it may be so ; but it is clear in the
text, that Christ speaketh comparatively of such difficultien
as the rich had more than the poor.
Object. ' But then liow are we obliged to be thankful to
t 1 Sam. iii. 18. '• Acts xxl. 14. ' LukcxvUi. n, t5.t7.
382 CHRISTIAN DIRECTORY. [PART II.
God for giving us riches, or blessing our labours'' V A7isw.
1. You must be thankful for them, because in their own na-
ture 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 ip spi-
ritual 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 ^' For if you bring it thus upon your-
selves, 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 po-
verty ; as you may see Prov. xii. 24. 27. xviii. 9. xxi. 25.
xxiv, 34. xxvi. 14, 15. vi. 11. xx. 13. Yea, he com-
mandeth that if any (that is able) " will not work, neither
should he eat""." In the sweat of their face must they eat
their bread : 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. ** Be not among wine-bib-
^ Saith Aristippus to Dionysius, Quando sapienta egebani, ?idii Socratem ; nunc
pecuniaruru egens,adte veni. Diog. Laert. lib. ii. sect. 78. p. 125.
• 1 Cor. vii. 35. "' S; Thess. iii. 10. « Gen. iii. 19.
CHAP. XXVII.] CHRISTIAN ECONOMICS. 383
bers, 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 sa-
crificeth God's mercies to the devil, in serving him by them,
in his firstborn 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 curio-
sities : 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 p.
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 curs^
and destruction upon all the rest. The same may be said
of unmercifulness to the poor ; which is oft cursed with po-
verty, when the liberal are blest with plenty *^.
Direct. VIII. * Be acquainted with the special tempta-
tions 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, 1. One temptation of poverty will be to draw you
to think more highly 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 deceivei's ; it is most es-
teemed where it is least known. They that never tried a
life of wealth, and plenty, and prosperity, are apt to ad-
mire it, and think it braver and better than it is. And so
you may be drawn as much to overlove the world by want,
as other men by plenty. Against this remember, that it i«
folly to admire that which you never tried and knew ; and
mark whether all men do not vilify it, that have tried it to
iht last : dying men call it no better than vanity and deceit.
o Pror. xxili. «0, ti. p Prov. xi. J. xxix.iS. x\\. it.
ii Prov. 3ri. M, 15. Isa. xxxii. 8. Psal. Ixxiii. 21, *% 95, «6. SA, 95.
384 CHRISTIAN DIRECTORY. [pART II*
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 overmuch
care about their wants and worldly matters '^; 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 du-
ties ; 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^ And so be it
you faithfully do your business, your other care will add no-
thing 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, im-
patience 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 ; 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 super-
fluities. 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 expence
they have, nor how many others they are liberal to,
^ Luke X. 41. • Matt. vi. 1 Pet. v. 7. Phil. iv. 6.
CHAP. XXVII.] CHRISTIAN ECONOMICS. 385
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 unlaw-
ful means to supply their wants ^ How many by the temp-
tation of necessity have been tempted to comply with sin-
ners, and wound their consciences, and lie and flatter for
favour or preferment, or to cheat, or steal, or overreach!
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 1
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 an-
other too. But alas, you are more inexcusable 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 sal-
vation ; and therefore no necessity can excuse you f^^om it".
Read the case of Mary and Martha : 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 hin-
drances than the rich, in the way to life eternal ! And God
» Pro*. XXX. 8, 9. John vi. <i,7. " Luki» x. 41, 455.
VOL. IV. C C
386 CHRISTIAN DIRECTORY. [PART II,
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 hea-
thenish, 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 heavenlyminded ; the less you have
or hope for in this life, the more fervently seek a better".
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 y.
3. Learn to live upon God alone ; study his goodness,
^nd 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 ^ 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 pre-
cept 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
^ Phil. ill. 18. 20, 21. 2 Cor. v. 7, 8.
y Matt. vi. 33. 19—21.
2 Gal. ii. 20. Psal, Ixxiii. 25—28. 2 Cor. i. 10.
CHAP. XXVII.] CHRISTIAN ECONOMICS. 387
pure and sanctified to the pure ; if you cheerfully serve God
in the meanest work, it is the more acceptab^ to him, by
how much the more subjection and subjpaission there is in
your obedience *.
5. Be humble and submissive \mtoall. A poor vi&M
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 ^.
6. You are specially obliged to mortify the f^esh, and
keep your senses and appetites in subjectio>n; because you
have greater helps for it than the rich : you have not so many
baits of lust, and wantonness, and gluttony, and voluptuous-
ness as they.
7. Your corporal want^ 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 a diseased heart? If
bodily food and necessaries are so desirable, O how desir^
able 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 dili-
gence, and be glad of such seasons ; and let scarcity pre-
serve your appetites.
9- Be willing to die; seeing the world giveth you
p^l cold entertainment^ be the more content to let it gp,
when God shall call you ; for what is here to detain your
hearts ?
10. Above all men, you should be most fearless of suf-
ferings from men, and therefore true to God and conscience:
for you have no great matter of honour, or riches, ojf plear
sure to lose : a« you fear not a thief, when you haye nothing
fov him to rob you of.
1 1 . JJe specially careful to (it your children also for hea^
> Ephes.iv. 2R. Prov. xxi. 25. 1 Sara. xt. 9i. H ThcM. iii. 8. 10.
'' Prov. xviii. 2S.
388 CHRISTIAN DIRECTORY. [PART II.
ven : provide them a portion which is better than a king-
dom ; for you can provide but little for them in the w^orld.
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.' 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 dis-
pose 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''. 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 int<i the world, and naked
they must go out; and a little time makes little differ-
ence. 6. It is no more comfort to die rich than poor; but
usually much less : because the more pleasant 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 bow small concernment is it, whe-
ther 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 more likely to be over-loved, when it enter-
taineth 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,
«= Phil. iii. 7—9.
CHAP. XXVIII.] CHRISTIAN ECONOMICS. 389
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 discon-
tent that must live in heaven? 14. Is it not your lust, ra-
ther than your well-informed reason that repineth ? I do
but name all these reasons for brevity : you may enlarge
them in your meditations.
CHAPTER XXVIII
Directions for the Rich.
I HAVE said so much of this already, Part i, about co-
vetousness 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 *.
Direct, i. * Remember that riches are no part of your fe-
licity; 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 con-
tent to be turned off when they forsake you? They recon-
cile 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 small-
est 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
* See more in my * Life of Faith.'
390 CHRISTIAN DIRECTORY. [PART II.
recover you not, it had been better for you to have been
worms or brutes, than such deceived, miserable souk, it
is not for nothing, that Christ giveth you so many terrible
warnings about riches, and so describeth the folly, the dan-
ger, and the misery of the w^orldly rich ^. 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^
Direct, iii. 'Understand what it is to love and trust in
worldly prosperity and wealth.' Many here deceive them-
selves 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 world-
lings love for itself; and then they love their wealth foi
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 inthem,
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 tlie 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.' 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
:j»» Luke xii.l7— 20. xvi.l9—- 21, ^c xviii. "sJl— 23, &c.
c 1 John U, i5, 16. Rom. xiii. 13, 14.
I
CHAP. XXV^n.] CHRISTIAN ECONOMICS. 3J31
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, 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 Chris-
tians, as being not in covenant with Christ. But the hypo-
crite's hope is, that though Christ put him upon these pro-
mises, 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 mean-
ing 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, Ml, 'Let the use of your riches in prosperity
shew, that you do not dissemble when you promise to for-
sake all for Christ in trial, rather than forsake him.* You
may know whether yqu a?e true or false in your covenant
392 CHRISTIAN DIRECTORY. [PART II,
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 ratherthan 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 flesh-
ly wills and lusts : 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 es-
tates. 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. O the partiality of car-
nal minds ! They can see the fault of a poor man, that go-
eth sometimes to an alehouse, who perhaps drinketh water
(or that which is next 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 desire th.
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 pri-
vilege to be sensual, and to be damned''.
Direct, ix. * Nay, remember that you are called to far
greater self-denial, and fear, and watchfulness against sen-
suality, and wealthy vices than the poor are.* Mortifica-
tion is as necessary to your salvation, as to theirs, but much
*■ Rom. viii. 1. 5—9. IS.
CHAP XXVIII.] CHRISTIAN ECONOMICS. 393
more difficult. If you live after the flesh, you shall die as
well as they. And how much stronger are your tempta-
tions ! Is not he more easily 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 reso-
lute guard upon the flesh, and live more in fear of sensuali-
ty 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.
2. Fulness of bread. If they do not eat till they are
sick, they think the constant and costly pleasing of their ap-
petite 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 no 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 ofl*, 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,
6. Curiosity, and wasting their lives in a multitude of
little, ceremonious, unprofitable things, to the exclusion of
394 CHRISTIAN DIRECTORY. [PART II,
th€ great businesses of life. 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 bot-
tomless vessel, or to spend their days as they choose them-
selves 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 fulfil-
led 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.' Do as much
«iore good in the world than the poor, as you are better fur-
nished for 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
CHAP. XXVIII.] CHRISTIAN ECONOMICS. 395
good you can, as those " that are zealous of good works."
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 k largely, and not sparingly, and by
the halves. 5. It will make you do it speedily, without un-
willing 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 pleas-
ing 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 3. 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 rea
son do that which he knoweth beforehand he shall vehe-
mently 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 them-
selves, they leave it to their children, who are as their sur-
viving selves. And all is cast into tbis gulf, except some
inconsiderable parcels.
Direct, xvi. * Keep daily account of your use and im-
provement of your master's talents.* 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. x\ II. * Look not for long life; for then you will
think that a long journey needetli great provisions; butdit-
396 ( HRISTIAN DIRECTORY. [PART II.
daily, and live as those that are going to give up their ac-
count:' 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. Living and dying, let it be
your care and business to do good.
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 *.'
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 coun-
sel, 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 be-
tween 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 neg-
lect, 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
* In Augustine's speech to tlie people of Hippo, for Eradius's succession, lie
saith, ' In infantia speratur pueritia, et in pueritia speratur adolescentia, in adoles-
centia speratur juventus, in juventute speratur gravitas, et in gravitate speratur senec-
tus: utrura contingat incertum est; est tamen quod speretur. Senectus autem ali-
•tm setatera quam speret, non habet.' Vid. Papir. Massor. in vita Coelesti. fol, 58.
CHAP. XXIX.J CHRISTIAN ECONOMICS. 397
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 di-
rect.
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 con-
tinue the exercise of that repentance, and drive you to Christ,
and make you thankful. Yea, your forgiveness and justifi-
cation, 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 pre-
sent 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 judg-
ment, (which is the most perfect 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 repen-
tance, 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 Sa-
viour, 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 de-
cayeth, it is time to retire to him that is your root, and to
look to the ** life that is hid with Christ in God *»:" and to
b Col.m.4.
dips CHRISTIAN DIRECTORY. [PART II.
him that is preparing you a mansion with himself; and
whose office it is to receive the departing souls of true be-
lievers. Live therefore in the daily thoughts of Christ, and
comfort your souls in the belief of that full supply and safe-
ty 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 weak-
nesses 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 un-
observed mercies) : and then how sweet should altogether
be? If unthankfulness have buried any of them, let thank-
fulness give them now a resurrection. What delightful
work is it for your thoughts, to look back to your child-
hood, and remember how mercy brought you up, and con-
ducted you to every place that you have lived in ; and pro-
vided 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 adven-
tures, 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
3
CHAP. XXIX.] CHRISTIAN ECONOMICS. 399
life long unto this day. The angel which redeemed me from
all evil, bless the lads." Yea, such thankful reviews of an-
cient mercies, will force an ingenuous soul to a quieter sub-
mission 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 ex-
perience, which you have been so long in laying up, to in-
struct the ignorant, and warn the inexperienced and ungodly
that are about you.' ** Days should speak, and multitude
of years should teach wisdom "^.^ *' 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 pre-
vailed ; 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 ensnaring flatteries of sin : acquaint them truly with the
history of public sing, 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 *."
Direct, vi. * The aged must be examples of wisdom,
gravity, and holiness unto the younger.' Where should
«= Job xxxii. 7. ^ Tit. ii. 3—5. •' Deut. iv. 10. Psal. IzxTiii. 4—6.
400 CHRISTIAN DIRECTORY. [PART 11.
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 shew yourselves to them
in all your conversation.
Direct, vii. * Especially it belongeth to you, to repress
the heats, and dividing, contentious, and censorious dispo-
sition 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 * : 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 de-
ceivers ^" The novices are apt to be puffed up with pride,
and *' fall into the condemnation of the devil ^.'^ 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 over-
running 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 em-
ployment 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
« Heb. V. 12. ' Eph. iv. 14. s 1 Tim. iii. 6.
CriAP. XXIX.J CHRISTIAN ECONOMICS. 401
it. You should rather give warning to the younger sort, to
take heed of covetousness, and of being ensnared 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." 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 ; bo-
dily ease may beseem you, but idleness is worse in you
than in any.
Direct, x. * When the decay of your strength, or memo-
ry, or parts, doth make you unable to read, or pray, or me-
ditate 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 affec-
tion, abate as your natural heat abateth, yet be not discou-
raged ; 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 dis-
esteem of all the vanities of the world, and a firmer resolu-
tion 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 in-
conveniencies of old age.' Be not discontented at them,
repine not, nor grow peevish and froward to those about you^
VO,L. IV. D D
402 CHRISTIAN DIRECTORY. [PART II.
This is a common temptation which the aged should care-
fully 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 decay eth.
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 conclu-
sion 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 prepara-
tions 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 look-
eth to live with Christ for ever.' Let all the high and glo-
rious things, which faith apprehendeth, now shew 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 high-
est in your joys, at the time when others are deepest in dis-
Chap, xxx.] christian economics. 403
tress ; 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 attain-
ed ; 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 dili-
gence : and then you may expect God's blessing on your la-
bours. Read to this use the fourth part of my " Saints' Rest.'*
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 prepa-
ration 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/or 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 god-
ly themselves; and therefore I shall distinctly speak to both.
I. Direct ions for an Unconverted Sitter 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 doit 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
he undone, that one would think it should overwhelm the
404 CHRISTIAN DIRECTORY. [PART II*
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 de-
clare 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 them-
selves 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 renew-
eth 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 Di-
rections that are given them ; but lie in trembling and asto-
nishment, 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 ig-
norance, and partly withheld by backwardness and undis
i
CHAP. XXX.] CHRISTIAN ECONOMICS. 405
posedness, 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 mer-
ciful 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 undis-
posed, 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 crea-
tures, 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 loath 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 sick-
ness 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.
406 CHRISTIAN DIRECTORY. [PART II.
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.
Direct. I. * Set speedily and seriously the judging of your
selves, as those that are going to be judged of God.' And
do it in the manner following. 1. Do it willingly and re-
solvedly, as knowing that it is now no time to remain un-
certain of your everlasting state, if you can possibly get
acquainted with it. Is it not time for a man to know him-
self, 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 ac-
quainted 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 he true or false. This is the way that
thousands are undone by. Thinking that you are sancti-
fied, will neither prove you so, nor make you so : no more
than thinking 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 af-
fright 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 unsanctitied
person ready to pass into another world, and to be doomed
unto endless misery, and will not know it till he is there !
I
CHAP. XX,X.] CHRISTIAN ECONOMICS. 407
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 reveal-
ed in the Gospel. For your work now is not to steal a lit-
tle 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 cer-
tainly 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 hath 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 justi-
fieth ; and all shall be condemned that it condemneth ; and
therefore judge yourself by it. By what signs you may
knowan unsanctified man, I have told you before. Part i.
Chap. 1. Direct. 8. And by what signs true grace may be
known, I told you before, in the Preparation for the Sacra-
ment. 4. If you cannot satisfy yourself about your owjg^
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
wpll, and it will be well ; or will make you believe that some
forced confession ,^d unsound repentance, will ^erve 11^7
408 CHRISTIAN DIRECTORY. [PART II.
stead of true conversion. But a man that is going to the
bar of God, should be loath to be deceived by himself or
others.
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
ft^iend? 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 tord \
Lament your folly ; and presently condemn yourselves be-
fore him, and make out to him for mercy while there is»
hope.
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
CHAP. XXX.] CHRISTIAN ECONOMICS. 409
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 belong
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 be-
lievers, 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
abpundeth more than sin aboundeth. If the devils and
poor damned souls in hell were 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 confi-
dence upon this Saviour : trust your souls upon his sacri-
fice 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 Sa-
viour, 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.
Direct, iv. * Believe now, and consider what God is and
will be to your soul, and what love he hath shewed to you
by Christ, and what endless joy and glory you may have
with him in heaven, 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
410 CHRISTIAN DIRECTORY. [PART II.
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 firm-
ly 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 ra-
ther not do if you might be excused ; and therefore your
hearts are still against it. When the feeling of God's un-
speakable 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 thaa
worldly prosperity, and when a life of such love and holi-
ness seemeth better to you, than all the merriments of sin-
ners, and you had rather be a saint, than the most prosper-
ous 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 happi-
ness 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, mise-
rable state, and to be truly humbled for it, and to discern
the remedy which you have in Christ, and penitently and
CHAP. XXX.] CHRISTIAN ECONOMICS. 411
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 titter 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 un-
sound 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 !
Quest, 'But will so late repentance serve the turn, fo7
one that hath been so long ungodly V
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
412 CHRISTIAN DIRECTORY. [PART II.
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 re-
pentance and change be such as will hold, if God should
recover you, and would shew 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 be-
cause 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 reco-
ver, 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, O I had rather have hea-
ven 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 repen-
tance 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 dispatched, 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, " 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
I
CHAP. XXX.] CHRISTIAN ECONOMICS. 413
free, renew the trial ; and if you are insufficient for it of
yourself, make use of the help of a faithful, judicious minis-
ter 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 univer-
sal repentance, for all the sins that ever you committed ;
and also let your particular repentance extend to every par-
ticular sin which you remember, but especially repent of
your most aggravated, soul-wounding sins.' For if your re-
pentance 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 for-
giveness, 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, in. '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 ti-
tle 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 sa-
tisfaction ; and if you have fallen out with any, be reconciled
to them.' Leave not other men's goods to your heirs and
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 reparatio'.i.
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
414 CHRISTIAN DIRECTORY. [PART 11.
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 du-
ties (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 ^. Particularly,
Tempt. I. One of the most dangerous temptations of the
fenemy,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 question-
ed, 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 ab-
horrence 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 bo-
dy, and a disturbed, discomposed mind, is unfit upon a sur-
prise, 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
a Hie labor extremus, longarurn haec nieta viarum. Vir. ^n. iii. 714.
CHAP. XXX.] CHRISTIAN ECONOMICS. 415
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 de-
sires, 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 mer-
cies ; 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 satisfac-
tion 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, lu. 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.' 1 shall afterward shew 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 of-
fice, 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 car-
ry you away from Christ, and make yourselves, and your
works!, and righteousness, as a Saviour to yourselves.
Tempi, iv. Another perilous temptation is, ' By causing
416 CHRISTIAN DIRECTORY. [PART Hi
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 wil-
lingness 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. \. 'Another dangerous temptation is fetched
from the remnants of your worldlymindedness ; 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 loath 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 de-
sired, because you are loath 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 Jerusa-
lem? 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 at-
tain. 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 condi-
tion 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 hy 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
CHAP. XXX.] CHRISTIAN ECONOMICS. 417
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 re-
covery.
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 will help 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 deceitful-
ness 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 there-
fore what corruptions appear in your affliction, and how the
heart discloseth its deceits, that you may know what to re-
pent 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 heavenlymindedness, 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 gi*ace doth
shew 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
VOL. IV. E E
418^ CHRISTIAN DIRECTORY. [PART II.
to mortify all affections unto the things beiow.' 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 reso-
lution, 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 de-
serveth.
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/ 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 ^. 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 de-
sires.* 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 plear
sures 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 under-
stand the reason of fervent prayer, and serious religion, and
circumspect walking than you did before : and you can ea-
sily now confute the scorns, or railings of the loose, un-
^ Mai. iii. 17, 18.
CHAP. XXX.] CHRISTIAN ECONOMICS. 419
godly 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 dependance 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, what-
ever 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 thosd
men, that can waste it in pastimes, and curiosity of dresa*
ings, and needless compliments and visits, and a multitude
of such vanities as rob the world, of that which is more pre*
cious 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 worWly 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.* tu ( .-. od JUKiia ik u
Direct. Xi J. 'Let your friends about ^ou b^.tihe wit-
nesses of your open confessions and resolutions, and engage
th^m, if God should restore you to your health, to rememr
ber you of all the promises which you have made, and to
watch over you, and tell you of them whenever there is
need.' By these means sickness may be improved, and b0
a mercy to you.
li : 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 al-
ready. 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
420 CHRlS'l^AN DIRECTORY. [PART II,
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 sick-
ness 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 du-
ties. 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 peace-
ful 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 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*". But
c Mr. Vines, Mr. Cape), Mr. Hollingworth, Mr. Ashurst, Mr. Ambrose, Mrs.
Burnel, &c.
CHAP. XXX.] CHRISTIAN ECONOMICS. 42t
ordinarily it is a mercy to have the flesh brought down and
weakened by painful sickness, to help to conquer our na-
tural unwillingness to die.
Direct, ui. '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 there-
fore 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 harm in any thing that he
hath done to us; that gave the life of his Son to re-
deem 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 overmuch to fear a grave. He rose again to
conquer death for us, and to assure those that rise to new-
ness of life, that they shall be raised at last by his power
unto glory ; and being made partakers of the first resurrec-
tion, 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
42-3 CHRISTIAN DIRECTORY. [PART 11.
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 ^" What a comfortable word is
that, "Because I live, ye shall live also ^" Death could
not hold the Lord of life ; nor can it hold us against bis
will, who hath the " keys of death and hell ^" 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 as-
cended, he left us that message full of comfort for his fol-
lowers. " Go to my brethren, and say unto them, I ascend
unto my Father, and your Father ; to my God, and your
Gods/' 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''." And "Verily, I say unto thee, to-day shalt
thou be with me in paradise'." O 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 sea-
son to himself''. " As you believe in God, believe thus in
Christ ; and then your hearts will be less troubled^." 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™. '^Idinai i\
Direct, v. * Choose out some promises most suitaWe 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 be-
gotten Son, that whosoever believeth in him, should not
d Col. iii. 1, 2. 4, 5. <= John xiv. 19. ^ Rev, i. 18.
? John XX. 17. '» John xii. 26. ' Luke xxiii. 43.
^ John xiv. 2—4. ' Ver. 1. '" Acts vii. 59.
CHAP. XXX.] CHRISTIAN ECONOMICS. 423
perish, but have everlasting life "." " And by him all that
believe, are justified from all things; from which ye could
not be justified by the law of Moses **." "For I will be
merciful unto their unrighteousness, and their sins and ini-
quities will I remember no more p." If it be the weakness
of his grace that troubleth him, let him choose such pas^
sages 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 "i." ** The flesh lusteth against the spi-
rit, and the spirit against the flesh, and these are contrary
one to the other ; so that ye cannot do the things that ye
would''." **The spirit is willing, but the flesh is weak."
" All that the Father givetk me, shall come to me ; and him
that cometh to me, I will in no wise cast out'." '^The apos-
tles said unto the Lord, increase our faith *." If it be the
fear of death, and strangeness to the other world that trou-
bleth 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
b^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 to, having a desire to
depart, and to be with Christ, which is far better"." " Bless-
ed 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''." "O death where is thy
sting! O grave where is thy victory J^i" " Lord Jesus re-
ceive my 8pint".f' 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, everlasl-
" John iii. 16. " Acts xiii. 39. r Hcb. viii. If.
n Isaiah xl. 11. ' Gal. t. 17. • Matt. xxvl. 41. John tI.S?.
» Luke xvii. 5. " PhiL i. «3. » Rer. «iT. 13.
y iCor. xf. 55. » ActsTii, 59.
424 CHRISTIAN DIRECTORY. [PART II,
ing 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 con-
joined, can never afford such content and joy to holy souls,
as God alone ! O if we knew him whom we must there be-
hold, 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 new-
ly 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 "*."
" 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 giv-
eth them light, and they shall reign for ever and ever*'."
If David in the wilderness so impatiently thirsted, to ap-
pear before God, the living God, in his sanctuary at Jeru-
salem ^, 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 ^ ; yet that much put
a shining glory upon his face ^. The sight that Stephen had
when men were ready to stone him, was a delectable sight ^
The glimpse of Christ in his transfiguration ravished the
three apostles that beheld it^. Paul's vision which wrapt
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 un-
derstanding capable of? And yet this is not the top of our
* Rev. xxi. 23. '' Rev. xxii. 3-^5. ^ Psal. xiii. ^' Exod. xxxir.
e Vcr. 29, 30. ' Acts vii.55, 56. 5 Matt. xvii. 2. 6.
CHAP. XXX.] CHRISTIAN ECONOMICS. 425
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 fe-
licity. O 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 over-
come 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 inexpres-
sible blessedness and joy ; and would we not be with them?
Is not their company desirable ? and their felicity more de-
sirable? The glory of the New Jerusalem is not described
to us in vain. God will be all in all there to us, as the only
Run and glory of that world ; and yet we shall have pleasurt;.
42Q CHRISTIAN DIRECTORY. [PART II.
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
Qomfort to consider, that I shall follow all those holy per-
sons, 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 Poly-
carp, 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 Paraeus and Gry-
nseus, and Chemnitius and Gerhard, and Chamier, and Ca-
pellus, and Blondel and Rivet, and Rogers and Bradford,
and Hooper and Latimer, and Hildersham and Amesius, and
J^angley and Nicolls, and Whitaker and Cartwriglit, 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 mi lions
ipiore of the family of God ^. I name these for my own de-
light 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 con-
tentious, and froward, are God's poor infanto 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 de-
-gree; but here, alas, hQw little have we? If the love of
'*' 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 fa cl ion and
.proud domination would cast out, and vilify with scorn and slanders.
CHAP. XXX.] CHRISTIAN ECONOMICS. 427
God, or the love of us, do make others lovely to us, it is
there and not here that these and all perfections flourish.
O 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? O 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 comfort-
able 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 emboldened 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 Spi-
rit '." For this is God's mark upon his chosen and justified
ones by which they are ** sealed up to the day of their re-
demption." ** In whom also after ye believed, ye were seal-
ed with that holy Spirit of promise ''." ** God hath anointed
lis, and sealed us, and given the pledge or earnest of his
Spirit into our hearts'." ** This is the pledge or earnest of
our inheritance '"." And what a comfoft 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, an<J
your desires to know God and perfectly love him, do
shew that heavenly nature or spirit within you, which is
your surest evidence for eternal life : for that spirit was sen,t
from heaven, to draw up your hearts, and fit you for it : an^
God doth not give you such natures, and desires, and prepa-
rations in vain. This also is called '* The witness of the
Spirit with (or to) our spirit, that we are the children of
• 2 Cor, ». 4, 5, 8. ^ Kphcs. iv. SO. i. 13.
' 2 Cor. i. «l,iii. •" Ephes. i. 14.
428 CHRISTIAN DIRECTORY. [pART II.
God ; and if children then heirs ; heirs of God, and joint
heirs with Christ"." It witnesseth our adoption, by evi-
dencing 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.
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 sickbeds 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. ** 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°." '* He is the author of eternal sal-
vation to all them that obey him?." " Whosoever heareth
these sayings of mine and doeth them, I will liken him to a
wise man, that built his house upon a rock *i — " " 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 re-
joice 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 ^" He that as a
benefactor w^ill 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 righ-
teous governor and judge, deliver it you only on the terms
of his paternal, governing, distributive justice ; and all shall
receive according to what they hafe done in the body.
And therefore you may take coinfort in that evangelical
" Rom. viii. 15—17. ° Matt. xxv. 39, 40, &c. p Heb. v, 9.
<\ Matt. \ii. ii4, 25. ' Rev. xxii. « Gal. vi. 14.
CHAP. XXX.] CHRISTIAN ECONOMICS. 429
righteousness, which consisteth in your fulfilling the con-
ditions of the new covenant, though you have no legal righ-
teousness, (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, unbelie-
vers, 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 shew 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. Imi-
tate holy Paul, " 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 — "." " 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 re-
pented 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 ^ ?" 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.
•» f Cor. i. 1 J. « 2 Tim. iv. 7, 8. r Malt. n. S3,
456 CHRISTIAN DIRECTORY. [PART II.
Direct, x. * When you see any of this evidence of your
ititerest 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^." Whatever sin a penitent belie-
i'er hath committed, he is npt 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 condemna-
tion of the sinner. He hath born- our transgressions and
we are healed by his stripes. ^>^ '^^^^ '•
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 dropt 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 thfe
land of promise ? It greatly emboldeneth 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 de-
lighteth to do good ! And his presence must be sweet,
when his distant mercies are 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.
^y>] Direct, xii. ' Remember' (if you have attained to a de-
clining 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 al-
^ Rom. viii. 1.
CHAP. XXX.] CHRISTIAN liCONOMICS. 431
most 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 gcf 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 trod-
den 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
Hot your dwelling house, but your tent or prison that God is
pulling down. And yet even this vile body, when it is cor-
rupted, shall at last be changed " into the likeness of Christ's
glorious body, by the working of his irresistible power"."
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 more easily 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 at 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 ? I. While you are here, you are yourselves
defiled ; sin is in your natures, and your graces are all im-
perfect ; ^in is in your lives, and your duties are all imper-
fect ; 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
• Phil. Hi. 20, «1.
432 CHRISTIAN DIRECTORY. [PART II,
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 I When
you are at the worst, you are fearing worse ! If it were no-
thing but the fears of death itself, it should make you the
more willing 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 loath should be dissolved. To sa-
tisfy its hunger and thirst, to cover its nakedness, to pro-
vide it a habitation, and supply all its wants, what care and
labour doth it cost you ! Its infirmities, sicknesses, and
pains do make you often 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 dan-
ger 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 en-
ter 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 tem-
pests ? Is a wicked world, a malicious world, a cruel world,
an implacable world more pleasing to us than the joy of an-
gels, 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?
CHAP. XXX.] CHRISTIAN ECONOMICS. 433
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 main-
tenance, may well part with that to good uses at their death,
which they could not spare in the time of their health : es-
pecially they that have no children, or such wicked chil-
dren, 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 dis-
course of heavenly things, when you are disabled by weak-
ness for such exercises yourselves.' Let not carnal persons
disturb you with their vain babblings. Though the diffe-
rence between good company and bad, be very great in the
time of health, yet now in sickness it will be more discerni-
ble. And though a faithful friend and spiritual pastor be
always a great mercy, yet now especially in your last ne-
cessity. 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 extre-
mity :' 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 com-
fort 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 art unjustified,
and shalt speedily be condemned.*
Against this temptation a believer hath two remedies.
VOL. IV. F F
434 CHRISTIAN DIRECTORY. [PART II.
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 those reason-
ings, by which the tempter would prove him to have been
an 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. Obj.
* 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
Bought the kingdom of God and his righteousness, as es-
teeming 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, or-
dinary 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 V 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 es-
teem of men, yet I did more regard the esteem of God.
Thus if a Christian discern his evidences, the false reason-
ings 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.
But then you must truly understand what believing and re-
penting are ; or else you may think that you do not believe
and repent when you do. Believing in Christ, is a believ-
ing that he is the Saviour of the world, and a consent of will
CHAP. XXX.] CHRISTIAN ECONOMICS. 435
that he be your Saviour, to justify you by hia 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 1 should
suffer thee to deprive me of the comfort of all my former up-
rightness, 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 ac-
tions are now known but by remembering them ; and they
are seldom judged of, as indeed they then were ; but accord-
ing to the temper and apprehension of the mind when it re-
vieweth them : and I am now so changed and weakened my-
self, 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 1 am. Christ will not judge ac-
cording 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 it 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 dis-
tempered with sickness, that his understanding is disabled
fi'om 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
13 to take up with the remembrance of his former sincerity.
436 CHRISTIAN DIRECTORY. [PART II.
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 deathbed repen-
tance 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 ^." 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 deathbed 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
*> John iii. 16. So Luke xxiv. 47. Acts v. 31. xi. 18. xx. 21.
2 Tira. ii. 25. 2 Pet. iii. 9.
CHAP. XXX.] CHRISTIAN ECONOMICS. 437
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 V Of this I spake before. To this we must then an-
swer, * 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 whe-
ther 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
/lot whether thou shalt go to heaven or hell V 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 my-
self 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 V 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 ? 1 shall never see it till I come thither. When I have
been there a while, this darkness, and fear, and strangeness
438 CHRISTIAN DIRECTORY. [PART II.
will be gone : I was as strange to this world before I camd
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 unwil-
lingness 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 with-
out 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 V Answ. God hath more interest in them
than I have ; he will look to his own without my 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 mightest have done be-
fore 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 trou-
ble, and weariness, and fears, and sufferings from a malig-
nant, 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 l^e
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."
CHAP. XXX.] CHRISTIAN ECONOMICS. 439
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 unser-
viceable, 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. * Shew not a distempered, impatient mind.*
Though pain will be pain, and flesh will be flesh, yet shew
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. Speak not a repining
word against him. " In all this Job sinned not, nor charged
God foolishly ^." And speak not too peevishly and impa-
tiently to those about you ; though weakness incline you to
it, yet let thcj 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 ex-
pect 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 undis-
posed 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 shew them that
you take heaven for a real felicity, it will do much to draw
them to do so too ; shew them the difference between the
« Job I. tt.
440 CHRISTIAN DIRECTORY. [PART II.
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 power-
ful 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 be then 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 con-
tent 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.
CHAP. XXX.] CHRISTIAN ECONOMICS. 441
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 impos-
sible to please him**. 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 unregene-
rate, unsanctified state, will be a greater misery than any
heart can now concave.'
Direct, v. ' Endeavour also to make men know the dif-
ference 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 *." 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 pre-
ciousness 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 un-
necessary 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
•* Heb. xii. 14. x'u 6. Rom. viil. 6. 7. 9.
« Matt. vi. 19, to. John vi. «7.
442 CHRISTIAN DIRECTORY. [PART II.
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 loath 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 phrenzy, 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 for-
saken of sense and reason, but will wish that they had loved
God, and sought and served him, not formally, in hypocriti-
cal 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 im-
patience 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 du-
rable 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, plen-
tiful 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
CHAP. XXXI.] CHRISTIAN ECONOMICS. 443
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.
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 all your delicious meats and drinks j
and of all your mirth, and play and recreations. Thus must
your carcases be forsaken of your souls, and laid in a grave,
and there lie rotting in the dark ; and your souls appear be-
fore your Judge, to be sentenced to their endless state.
This certainly will be your case : and O 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
444 CHRISTIAN DIRECTORY. [PART II.
wiser than he, when they are merely ignorant of what they
do. As ignorant sectaries despise divines, and set up them-
selves 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. I. * 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.'
Ansv). This is the foolish reasoning of wicked people
about their salvation. If God have appointed me to salva-
tion, 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 perse-
vere) 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 shew that it is unlike that God hath appointed
him to live : and he that useth the best means is more likely
CHAP. XXXI.] CHRISTIAN ECONOMICS. 445
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 or 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, be-
cause of the uncertainty of life : but if it be undone till sick-
ness, 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, faith-
ful 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 weak-
ness is froward, and as you bear with the crying of children,
80 must you with the peevishness of the sick ; and remem-
ber, 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.
Divect. VI. * Deal faithfully and prudently with them
about the state of their souls.* Your faithfulness must be
shewed in these two points, i. That you do not flatter
446 CHRISTIAN DIRECTORY. [PART II.
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 conver-
sion 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 V
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 en-
dangered 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 of-
fend his mind V
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
CHAP. XXXI.] CHRISTIAN ECONOMICS. 447
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 ordina-
rily 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 inexpressible misery, and hath but a few days or
weeks time left, to do all that ever must be done for his sal-
vation. What horrid cruelty is it then, to let him to 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 regenera-
tion of the Holy Spirit, or without true faith and repentance,
and love to God, and holiness. But need he despair of at-
taining 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 V
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 con-
448 CHRISTIAN DIRECTORY. [PART II.
version till so unfit a time, so is it too frequently the sin of
believers, that they delay their serious endeavours to con-
vert 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 V
Answ. You can tell whether the grounds of your hope,
or of your fear concerning them, be the greater ; and ac-
cordingly 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 V
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
shew 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, un-
sanctified 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 salva-
tion. 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 shew 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
ChAP. XXXI.] CHRISTIAN ECONOMICS. 449
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 Sick-
ness ;" 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 sub*
join 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 j udge
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 consump-
tions, 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 acciden-
tal, 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 trust-
ed 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, seltish nature, that is little affected with any
onVs concernments but its own.
Yet your r the death of friends, must be very dif-
ferent both in _, ' and kind. I. 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
VOL. IV. G G
450 CHRISTIAN DIRECTOBY. [PART II.
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 instru-
ments 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.
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 du-
ties ? 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 govern-
ment, 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 dis-
pose 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 dis-
posal ? 4. If your friends are in heaven, how unsuitable is
it for you to be overmuch 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 shewed 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
CHAP. XXXI.] CHRISTIAN ECONOMICS. 451
upon themselves ; nor what sins they might have been
tempted to *. 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 immor*
tality, 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 to-morrow, 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 V
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 j ustice. 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 more perfect 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 more perfect any is, the more he is like-minded
unto God. 5. How glad and thankful should you be tb
think that God hath delivered yourselves from those eternal
• Im. Ivii. 1, 9. Phil. i. SI. t3.
452 CHRISTIAN DIRECTORY. [PART II.
flames ? The misery of others should excite your thankful-
ness. 6. And should not the joys of all the saints and an-
gels be your joy, as well as the sufferings of the wicked be
your sorrows ? But above all, the thoughts of the blessed-
ness and glory of God himself, should overtop all the con-
cernments 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 be-
have 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 opportu-
nity 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 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 un-
derstand 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 j
for I will speak nothing but the certain truth of God, re-
vealed to the world by his Son and Spirit, expressed in the
Scripture, and believed by all the church of Christ.
CHAP. XXXI.] CHRISTIAN ECONOMICS. 45.^
I. 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 thai
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 em-
ployed 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: and at the resur-
rection your soul and body must be re-united, 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 betw " ond of holiness and of sin ; betweert
the godly and i ,'>dly ; and to know by your own ex-
perience those joys and torments, which the wicked will not
know by faith. And O what a preparation doth such a
change require !
II. You are next to know what persons they are, and
how they diff*er, 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
454 CHRISTIAN DIRECTORY. [PART II,
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 pros-
perity 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 car-
ried 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 prin-
cipally 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 obsti-
nately 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 ac-
cept 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 sheweth
them by faith, the infinite love of God, and the sure, everlast-
ing, holy joys, which they may have in heaven with him :
and how blessed a life they may there obtain (through his
CHAP. XXXI.] CHRISTIAN ECONOMICS. 455
purchase and gift) with all the blessed saints and angels :
he maketh them deliberately to compare this offer of eter-
nal happiness, with all the pleasures and seeming commo-
dities 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 sal-
vation, 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.
Til. 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, O how near-
ly 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 cove-
nant 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
450 CHRISTIAN DIRECTORY. [PART It.
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 v^^oe, that God's mercy and Christ's me-
rits 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 v^^hich of these is the condition
that you are in, and accordingly judge yourself, before God
judge you. May you not knov^^ if you will, whether you
have most minded earth or heaven, and which you have pre-
ferred 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 plea-
sures of sin; or whether the Spirit of Christ by his Word,
hath enlightened you, and shewed you your sin and misery,
and humbled you for it, and shewed you the, glory of the
life to come, and the happiness of living in the love of God^
f^nd 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 sin-
ner to feel his unrighteousness and misery, and to apply
himself to Christ for righteousness and life : it is a great
work to take ofl'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 be-
come of all the prosperity or pleasure of the flesh. It is thus
with every true believer, for fill 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
CHAP. XXXI.] CHRISTIAN ECONOMICS. 457
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 fol-
lowing 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
unfeigned ly 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 cor-
ruptible 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 shewed you the evidence of
their truth? If you did believe them, alas, how was it pos-
sible that you could forget them ? Could you believe a hea-
ven 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 un-
done till now? Were you never warned of this day? Did
never preacher, nor Scripture, nor book, nor friend, nor con-
science, 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 ear-
nestly seek after that Christ and Spirit that should thus re-
yiew and sanctify you ? Do you not think now that it had
468 CHRISTIAN DIRECTORY. [PART II.
been wiser to have sought Christ and grace, and set your af-
fections first on things above, and to have made sure work
for your soul against such a day as this, than to have har-
dened your heart against God's grace, and despised Christy
and heaven, and your salvation, for a thing of naught? 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 re-
member the wealth which he gathered and left behind him
on earth ? Would it not now have been much more com-
fortable 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 de-
lighted 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 comforta-
ble 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
CHAP. XXXI.] CHRISTIAN ECONOMICS. 459
can but exercise and increase his knowledge, and faith, and
love to God, and thankfulness for mercy, and hopes of hea-
ven, 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." 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
shewed 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, misera-
ble soul; yet this is the certain truth of God. This is hia
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 m
Christ, and turn to God, from the world and the flesh, and
regolre 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
460 CHRISTIAN DIRECTORY. [PART II.
you not love that God that is so abundant in goodness and
in love? and that Saviour who hath purchased you this par-
don and salvation ? Is it not better think you to love, and
praise, and serve him, than to live in fleshly lusts and plea-
sures ? and is it not better to dwell in heaven with him, in
endless joys, than to live awhile in the vain delights of sin-
ners, 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 great-
est 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 om
d
CHAP. XXXI.] CHRISTIAN ECONOMICS. 461
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 aa
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 hap-
piness 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 pat-
tern of a holy and obedient life, and to make a new cove-
nant with them, in which he giveth them the pardon of all
sin, and everlasting happiness, if they will but give up them-
selves 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 his mercy, and refuse to be renewed
by sanctifyinjj 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 nevt^r hnvu oflfered to
him?'
462 CHRISTIAN DIRECTORY. [PART II.
Qtiest. 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 Ho-
ly Ghost as a Sanctifier ; and all the mercy which he offered
you on these terms ? '
Quest, wiu '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 dis-
pleased God, and deprived you of that holy and comforta-
ble life, which you might all this while have lived, and en-
dangered all your hopes of heaven? Do you so far repent,
as that your very heart and love are 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 anew 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 V
Quest. IX. * Are you willing to these ends, to give up
yourself 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
jjins, 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 wil-
ling and sincere in this resolution and covenant, or it is not.
If it be not, there is no hope that your sin should be par-
doned, 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.
CHAP. XXXI.] CHRISTIAN ECONOMICS. 4(J3
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. God did consent before you consented ; he
shewed his consent in purchasing, and making, and offer-
ing you this covenant. Shew 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 stu-
pidly 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 ac-
cepting 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 joy-
ful would a well-grounded certainty be, to any man that
hath the right use of his understanding ? I tell you there-
fore 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 yoa«
nor causelessly discomfort you.
If this repentance and change which you now profess.
464 CHRISTIAN DIRECTORY. [PART II.
and this covenant which you have made with God, 1. Do
come only from a present fear, and not from a changed, re-
newed 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 is it but a forced, hypocritical
repentance, and will not save you, if you so die. 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 re-
pentance, you shall certainly be saved. And though late
repentance have so many difficulties that it too seldom pro-
veth 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 re-
turning 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. The
Lord give you such a heart, and all is yours. Amen *.
a 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. iCor. xv. 8. Tit. iii,
3, 4. Acts iv. 4—6. I Tira. i. 13— 16.
CHAP. XXXT.] ( HRISTIAN ECONOMICS. 465
A Form of Exhortation to the Godli/ in their Sickness.
Dear friend : Though nature teacheth us to have compas-
sion 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 pre*
paring for yourself. This is the day which you thought on
in all your prayers, and patience, in all your labours and suf-
ferings, 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 ; be-
tween a holy, and a worldly life, between the vessels of mer-
cy, and of wrath. Your time is hastening to an end, and
endless blessedness must succeed it. O now, what a mer-
cy is it to have a Christ! That you are not to encoun-
ter an unconquered death ; nor to go to God without a Me-
diator : 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 him-
self. 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
VOL. IV. H H
466 CHRISTIAN DIRECTORY. [PART II.
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 ti-
tle 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 injus-
tice might have left you to. But what an unspeakable mer-
cy 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 sin-
ful 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 full 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 ; if God had not given you a believ-
ing, penitent heart, and sanctified and sealed you by the
Spirit of his Son, all this could have afforded you little com-
fort, 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 pre-
pared you for such an end ? And though a humble soul
CHAP. XXXI.] CHRISTIAN ECONOMICS. 467
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 honorable victo-
ry grace hath had over them ; and look on them as Christ
did, as the advantage of his grace ; that " where sin abound-
ed, there grace hath superabounded." You have had some-
thing to humble you, and to shew you that you were a child
of Adam ; and you have had something for grace to con-
tend with, and to conquer ; and for Christ to pardon ; bless
him through whom you have had the victory. Had you not
deserved hell, Christ could not have saved you from a de-
served 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 se-
parated from the fiesh. 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 *." 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 pur-
posely gone before ** to prepare a place for us, that where
he is, there we may be alsoK" O what a joy is it to our
» Heb. iv. 14—16. •• -^ohn x'tv. t— 3.
468 CHRISTIAN DIRECTORY. [PART II,
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*"/*
What a joy is it to read his promise, "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 lanthorn 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 shew you that, which all
the reading and study of a thousand years could never sa-
tisfactorily have shewn 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. 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. O 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 dissention, nor
perverse disputes ; no ignorant zeal, nor blinding passions ;
no proud or covetous designs, and therefore no hurtful
c John XX, 17. ^ John xii. 26.
CHAP. XXXI.] CHRISTIAN ECONOMICS. 4M
means to prosecute them ; no seeming necessity to hurt Our
brethren, to advance, or enrich, or save ourselves ; no slan-
derers 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 ; no more suffer-
ing for the sake of righteousnesss, 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 unwor-
thy world. There are no troublesome mutations or confu-
sions ; 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. 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 speak-
ing 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 ignoramt person to in-
struct, nor obstinate heart to persuade or pray for ; no fear-
ful, 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 la-
bouring 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 sodumitical generation about you ; nor your
righteous soul be vexed with their filthy and sottish conver-
sation. You shall not dwell in a world where the most part
is drowned in heathenism and infidelity, nor in a church
470 , CHRISTIAN DIRECTORY. [PART II.
defiled with papal tyranny, cruelty, covetousness, or pro-
faneness. The whole society will shine in light, and flame
in love, and none through any weakness or corruption, will
be a clog or hindrance to another.
You shall above all this behold the person of your glori-
fied 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 bufFetted, and crowned with thorns, and first
made a laughing-stock, 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 ad-
vance above the whole creation ; and in whom he will be
more glorified than in all the saints. The wonderful con-
descension 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; whether in his essence, or not, yet un-
doubtedly 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 de-
sires, 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.
This is the life that you are going to live ; though a
painful death must open the womb of time, and let you into
CHAP. XXXI.] CHRISTIAN ECONOMICS. 471
eternity, how quickly will the pain be over. And though
nature make death dismal to you, and sin have made it pe-
nal, 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 na-
ture had its pains, and the birth of grace had its penitent
sorrows ; so the birth of glory should have the greatest dif-
ficulties, as it entereth us into the happiest state. O what
a change will it be to a humbled, fearful soul, to find itself
in a moment dislodged from a sinful, painful flesh, and en-
tered into a world of light, and life, and holy love, unspeak-
ably above all the expressions and conceptions of this pre-
sent 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 loath to leave
this flesh, and be afraid to be called to the same felicity !
O what an enemy is the remnant of unbelief, to our impri-
soned and imperfect souls ! That it can hide such a de-
sirable 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 mi-
series ! And from this beloved flesh, by pain and weari-
ness ! 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 now 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 worldlymindedness, or fleshly lusts, or to any
defects in the service of your Lord. But how many temp-
tations 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
472 CHRISTIAN DIRECTORY. [PART II,
tempests on the waves. Flesh will no more entice or clog
your soul. You will no more have unruly senses to com-
mand, nor an unreasonable appetite to govern, nor a strag-
gling 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 need-
less. Preaching, and studying, and books, will be neces-
sary 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 resurrec-
tion will have no need of food, or raiment, or care, or labour ;
BO 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. 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 loved ? And
rejoice in him as laauch as you desire to rejoice? Yea,
more than you can now desire ? 1 open you but a casement
into the everlasting mansions ; and shew you but a dark and
distant prospect of the promised land, the heavenly Jerusa-
lem. 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 eai'th?
Will health or wealth, will the highest places, or the great-
est 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
CHAP, XXXI.] CHRISTIAN ECONOMICS. 473
darksome grave ! And they that yesterday seemed great
and rich, to-day have no more of their furniture or posses-
sions, 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, and 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 pa-
rents 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 ®. 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 loath
to leave it '^ ? 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 loath 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?
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*.
« Psal. xlix. 6, 7. 10—14. l7. 19, 20. <" John xv. 18—20.
K Post illani pugnain triuniphabimus victores cum uostro signifero in vitaaeteral :
dill in Cliribtuni crcdidi : desidero jam finera fidpi, ut non anipUus credam in euin,8cd
474 CHRISTIAN DIRECTORY. [PART II.
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 ma-
lice 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 re-
wards 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 sa-
cred Word were not sufficient ; if all the antecedent eviden-
ces 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, con-
tinued evidences it hath pleased God to bring even to your
very sense, to assure you of the truth of his Gospel, and of
the life to come. Whence cometh that universal unrea-
videam eiun in quem credidi ; ut gustem quam suavis sit Domiiius, palpern raanibus
Dorainum rueum, et Deuni meuni. Ibi vocabor Abraham, qui lajtatur videns diem
Christ! : expertus sum quod in hac vita peccatum sit omnia in omnibus: experiar
eliam aliam vitam, ubi est Dominus omnia in omnibus. Abr. Bucholtzer. referentc
Abr. Scultcto in Curric. viiae suae. p. 15.
CHAP XXXl.] CHRISTIAN ECONOMICS. 475
sonable enmity, which in all generations and nations of the
world, from Cain and Abel till this day, is found in the car-
nal 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 them-
selves 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 for-
mality ; yet serious Christians are other men, and so trans-
formed, 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, ma-
nifest 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 eviden-
ces, 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 ii.itiiral uk^iuik. Some of the most violent cured
47IJ
CHRISTIAN DIRECTORY. [PART II.
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'? Even the
Spirit of Christ, which is the pledge and earnest of your in-
heritance, 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 re-
ward 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.
Say then to the malicious tempter, ' " The Lord rebuke
thee, O satan ! even the Lord that hath chosen Jerusalem,
rebuke thee'." ** 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 ^ ?" 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 ma-
licious enemy of both. O let the intercession of my Saviour
prevail, that my faith fail not. And take away the filthy
garmenj:s 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 glo-
'• 1 John V. 10 — 12. ' Zecl). iii. 2. '' Acts xiii. 10.
CHAP. XXXI.] CHRISTIAN ECONOMICS. 477
rify 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 ! Be-
hold, thou hast made my days as an hand breadth : 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 ? De-
liver 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, rash-
ness, and presumption, especially those which I have wil-
fully 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 mul-
tiplied 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, unde-
filed, 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,
Beeing he ever liveth to make intercession for them. Ac-
cept 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
righteousneiw of my own, but that which is through the
faith of Christ ; that being made conformable unto his death,
1 may attain to the resurrection of the dead, and may by
him be presented without spot or blemish. My God, thou
478 CHRISTIAN DIRECTORY. [PART II.
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 sub-
stance being yet imperfect, and all my members were written
in thy book. My parents were instructed by thee to edu-
cate 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 joy-
ful 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. 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 raiseth
the dead. My Shepherd hath led me in his pleasant pas-
tures, by the silent streams : he restored my soul, and con-
ducted 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 reach eth to the heavens,
and it endureth for ever. O therefore when I awake, let me
CHAP. XXXI.] CHRISTIAN ECONOMICS. 479
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, eter-
nal in the heavens. Let my present burden of sin and suf-
fering 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. 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 re-
newed from day to day : for what am I better than my fa-
thers, and all thy saints, and the generations of mankind,
that I should think of any other passage, than this of death
to the world of immortality ? O let this fainting heart be
glad, and let my glory rejoice, and in love and joy, in thank-
fulness 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. 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 com-
forted by thy rod and staff: let the goodness and mercy
which have 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 para-
dise. 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 man-
sions which thou hast prepared for us, that I may be with
thee where thou art. And though this flesh must perish,
let it rest in hope, and be but sowed as a grain of wheat ;
480 CHRISTIAN DIRECTORY. [PART II.
till ihy 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.
For though I be dead, my life is hid with Christ in God :
and when thou appearest who art my life, then let me ap-
pear 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 meantime, 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 depart-
ing 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.
END OF THE SECOND PART, AND OF THE FOURTH VOLUME.
R. RDWARDS, CRANE COURT, FLEET STREET, LONDON.
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
TVNews
OpenLibrary