{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_43800/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_43800","id":"gutenberg_43800","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/43800","summary":null,"tags":["Casuistry","Category: Parenthood & Family Relations","Category: Religion/Spirituality","Christian sociology"],"text":"Transcriber's Note:\n\nThe text of Part II of A Christian Directory (or, a sum of Practical\nTheology and Cases of Conscience) has been transcribed from pages 394\nto 547 of Volume I of Baxter's Practical Works, as lithographed from\nthe 1846 edition. Part II addresses family duties. A table of contents\nhas been inserted to assist the reader.\n\nSmall capitals have been rendered in full capitals. Italics are\nindicated by _underscores_. Sidenotes refer to the following\nparagraph.\n\nInconsistencies in hyphenation, and apparent typographical errors\n(both English and Greek), have been corrected. The anchor for\nfootnote 34, in chapter XIII, has been inserted after consulting another\nedition of the text.\n\nThe table in Chapter XXIII, that presents the structure of the\nLord's Prayer, contains numerous braces that extend over several lines\nand cannot be reproduced here. Instead horizontal lines have been\ninserted to clarify its structure.\n\n\n\n\nPART II.\n\nCHRISTIAN ECONOMICS:\n\nOR,\n\nTHE FAMILY DIRECTORY, CONTAINING DIRECTIONS FOR THE TRUE PRACTICE OF\nALL DUTIES BELONGING TO FAMILY RELATIONS, WITH THE APPURTENANCES.\n\n\n\n\nTable of Contents\n\n\n                                                                      Page\n\n      I. Directions about marriage; for choice and contract.           394\n     II. Directions for the right choice of servants and masters.      407\n    III. A disputation, or arguments to prove the necessity of\n         family worship and holiness, or directions against the\n         cavils of the profane, and some sectaries, who deny it\n         to be a thing required by God.                                409\n     IV. General directions for the holy government of families.       422\n      V. Special motives to persuade men to the holy governing of\n         their families.                                               424\n     VI. More special motives for a holy and careful education of\n         children.                                                     427\n    VII. The mutual duties of husbands and wives towards each other.   431\n   VIII. The special duties of husbands to their wives.                438\n     IX. The special duties of wives to husbands.                      440\n      X. The duties of parents for their children.                     449\n     XI. The special duties of children towards their parents.         454\n    XII. The special duties of children and youth towards God.         457\n   XIII. The duties of servants to their masters.                      458\n    XIV. The duties of masters towards their servants.                 460\n     XV. The duties of children and fellow-servants to one another.    463\n    XVI. Directions for holy conference of fellow-servants or\n         others.                                                       464\n   XVII. Directions for each particular member of the family how to\n         spend every ordinary day of the week.                         466\n  XVIII. Directions for the order of holy duties.                      470\n    XIX. Directions for profitable hearing the word preached.          473\n     XX. Directions for profitable reading the holy scriptures.        477\n    XXI. Directions for reading other books.                           478\n   XXII. Directions for the right teaching of children and servants,\n         so as may be most likely to have success.                     479\n  XXIII. Directions for prayer in general.                             483\n   XXIV. Brief directions for families, about the sacrament of\n         the body and blood of Christ.                                 493\n    XXV. Directions for fearful, troubled christians, that\n         are perplexed with doubts of their sincerity and\n         justification.                                                502\n   XXVI. Directions for declining or backsliding christians:\n         and about perseverance.                                       505\n  XXVII. Directions for the poor.                                      514\n XXVIII. Directions for the rich.                                      517\n   XXIX. Directions for the aged (and weak).                           519\n    XXX. Directions for the sick.                                      522\n   XXXI. Directions to the friends of the sick, that are about them.   534\n\n\n\n\nCHAPTER I.\n\nDIRECTIONS ABOUT MARRIAGE; FOR CHOICE AND CONTRACT.\n\n\nAS the persons of christians in their privatest capacities are holy,\nas being dedicated and separated unto God, so also must their families\nbe: HOLINESS TO THE LORD must be as it were written on their doors,\nand on their relations, their possessions, and affairs. To which it is\nrequisite, 1. That there be a holy constitution of their families. 2.\nAnd a holy government of them, and discharge of the several duties of\nthe members of the family. To the right constituting of a family,\nbelongeth, (1.) The right contracting of marriage, and, (2.) The\nright choice and contract betwixt masters and their servants. For the\nfirst,\n\n_Direct._ I. Take heed that neither lust nor rashness do thrust\nyou into a married condition, before you see such reasons to invite\nyou to it, as may assure you of the call and approbation of God. For,\n1. It is God that you must serve in your married state, and therefore\nit is meet that you take his counsel before you rush upon it; for he\nknoweth best himself what belongeth to his service. 2. And it is God\nthat you must still depend upon, for the blessing and comforts of your\nrelation: and therefore there is very great reason that you take his\nadvice and consent, as the chief things requisite to the match: if the\nconsent of parents be necessary, much more is the consent of God.\n\n_Quest._ But how shall a man know whether God call him to\nmarriage, or consent unto it? Hath he not here left all men to their\nliberties, as in a thing indifferent?\n\n[Sidenote: Whether marriage be indifferent.]\n\n_Answ._ God hath not made any universal law commanding or\nforbidding marriage; but in this regard hath left it indifferent to\nmankind: yet not allowing all to marry (for undoubtedly to some it is\nunlawful). But he hath by other general laws or rules directed men to\nknow, in what cases it is lawful, and in what cases it is a sin. As\nevery man is bound to choose that condition in which he may serve God\nwith the best advantages, and which tendeth most to his spiritual\nwelfare, and increase in holiness. Now there is nothing in marriage\nitself which maketh it commonly inconsistent with these benefits, and\nthe fulfilling of these laws: and therefore it is said, that \"he that\nmarrieth doth well,\"[1] that is, he doth that which of itself is not\nunlawful, and which to some is the most eligible state of life. But\nthere is something in a single life which maketh it, especially to\npreachers and persecuted christians, to be more usually the most\nadvantageous state of life, to these ends of christianity; and\ntherefore it is said, that \"he that marrieth not, doth better.\" And\nyet to individual persons, it is hard to imagine how it can choose but\nbe either a duty or a sin; at least except in some unusual cases. For\nit is a thing of so great moment as to the ordering of our hearts and\nlives, that it is hard to imagine that it should ever be indifferent\nas a means to our main end, but must either be a very great help or\nhinderance. But yet if there be any persons whose case may be so\nequally poised with accidents on both sides, that to the most\njudicious man it is not discernible, whether a single or married state\nof life is like to conduce more to their personal holiness or public\nusefulness, or the good of others, to such persons marriage in the\nindividual circumstantiated act is a thing indifferent.\n\n[Sidenote: Who are called to marry.]\n\nBy these conditions following you may know, what persons have a call\nfrom God to marry, and who have not his call or approbation. 1. If\nthere be the peremptory will or command of parents to children that\nare under their power and government, and no greater matter on the\ncontrary to hinder it, the command of parents signifieth the command\nof God: but if parents do but persuade and not command, though their\ndesires must not be causelessly refused, yet a smaller impediment may\npreponderate than in case of a peremptory command. 2. They are called\nto marry who have not the gift of continence, and cannot by the use\nof lawful means attain it, and have no impediment which maketh it\nunlawful to them to marry. \"But if they cannot contain, let them\nmarry; for it is better to marry than to burn,\" 1 Cor. vii. 9. But\nhere the divers degrees of the urgent and the hindering causes must be\ncompared, and the weightiest must prevail. For some that have very\nstrong lusts may yet have stronger impediments: and though they cannot\nkeep that chastity in their thoughts as they desire, yet in such a\ncase they must abstain. And there is no man but may keep his body in\nchastity if he will do his part: yea, and thoughts themselves, may be\ncommonly, and for the most part, kept pure, and wanton imaginations\nquickly checked, if men be godly, and will do what they can. But on\nthe other side, there are some that have a more tameable measure of\nconcupiscence, and yet have no considerable hinderance, whose duty it\nmay be to marry, as the most certain and successful means against that\nsmall degree, as long as there is nothing to forbid it. 3. Another\ncause that warranteth marriage is, when upon a wise casting up of all\naccounts, it is apparently most probable that in a married state, one\nmay be most serviceable to God and the public good: that there will be\nin it greater helps and fewer hinderances to the great ends of our\nlives; the glorifying of God, and the saving of ourselves and others.\nAnd whereas it must be expected that every condition should be more\nhelpful to us in one respect, and hinder us more in another respect;\nand that in one we have most helps for a contemplative life, and in\nanother we are better furnished for an active, serviceable life, the\ngreat skill therefore in the discerning of our duties, lieth in the\nprudent pondering and comparing of the commodities and discommodities,\nwithout the seduction of fantasy, lust, or passion, and in a true\ndiscerning which side it is that hath the greatest weight.[2]\n\n[Sidenote: Observations.]\n\nHere it must be carefully observed, 1. That the two first reasons for\nmarriage, (concupiscence and the will of parents,) or any such like,\nhave their strength but in subordination to the third (the final\ncause, or interest of God and our salvation). And that this last\nreason (from the end) is of itself sufficient without any of the\nother, but none of the other are sufficient without this. If it be\nclear that in a married state you have better advantages for the\nservice of God, and doing good to others, and saving your own souls,\nthan you can have in a single state of life, then it is undoubtedly\nyour duty to marry; for our obligation to seek our ultimate end is the\nmost constant, indispensable obligation. Though parents command it\nnot, though you have no corporal necessity, yet it is a duty if it\ncertainly make most for your ultimate end. 2. But yet observe also,\nthat no pretence of your ultimate end itself will warrant you to\nmarry, when any other accident hath first made it a thing unlawful,\nwhile that accident continueth. For we must not do evil that good may\ncome by it. Our salvation is not furthered by sin; and though we saw a\nprobability that we might do more good to others, if we did but commit\nsuch a sin to accomplish it, yet it is not to be done. For our lives\nand mercies being all in the hand of God, and the successes and\nacceptance of all our endeavours depending wholly upon him, it can\nnever be a rational way to attain them, by wilful offending him by our\nsin! It is a likely means to public good for able and good men to be\nmagistrates and ministers; and yet he that would lie, or be perjured,\nor commit any known sin that he may be a magistrate, or that he may\npreach the gospel, might better expect a curse on himself and his\nendeavours, than God's acceptance, or his blessing and success; so he\nthat would sin to change his state for the better, would find that he\nchanged it for the worse: or if it do good to others, he may expect no\ngood but ruin to himself, if repentance prevent it not. 3. Observe\nalso, that if the question be only which state of life it is (married\nor single) which best conduceth to this ultimate end, then any one of\nthe subordinate reasons will prove that we have a call, if there be\nnot greater reasons on the contrary side. As in case you have no\ncorporal necessity, the will of parents alone may oblige you, if there\nbe no greater thing against it: or if parents oblige you not, yet\ncorporal necessity alone may do it: or if neither of these invite you,\nyet a clear probability of the attaining of such an estate or\nopportunity, as may make you more fit to relieve many others, or be\nserviceable to the church, or the blessing of children who may be\ndevoted to God, may warrant your marriage, if no greater reasons lie\nagainst it; for when the scales are equal, any one of these may turn\nthem.\n\n[Sidenote: Who may not marry.]\n\nBy this also you may perceive who they be that have no call to marry,\nand to whom it is a sin. As, 1. No man hath a call to marry, who\nlaying all the commodities and discommodities together, may clearly\ndiscern that a married state is like to be a greater hinderance of his\nsalvation, or to his serving or honouring God in the world, and so to\ndisadvantage him as to his ultimate end.\n\n_Quest._ But what if parents do command it? or will set against\nme if I disobey?\n\n_Answ._ Parents have no authority to command you any thing\nagainst God or your salvation, or your ultimate end. Therefore here\nyou owe them no formal obedience: but yet the will of parents, with\nall the consequents, must be put into the scales with all other\nconsiderations, and if they make the discommodities of a single life\nto become the greater, as to your end, then they may bring you under a\nduty or obligation to marry; not _necessitate pr\u00e6cepti_, as\nobedience to their command; but _necessitate medii_, as a means\nto your ultimate end, and in obedience to that general command of God,\nwhich requireth you to \"seek first\" your ultimate end, even \"the\nkingdom of God, and his righteousness,\" Matt. vi. 33.\n\n_Quest._ But what if I have a corporal necessity, and yet I can\nforesee that marriage will greatly disadvantage me as to the service\nof God and my salvation?\n\n_Answ._ 1. You must understand that no corporal necessity is\nabsolute: for there is no man so lustful but may possibly bridle his\nlust by other lawful means; by diet, labour, sober company, diverting\nbusiness, solitude, watching the thoughts and senses, or at least by\nthe physician's help; so that the necessity is but _secundum\nquid_, or an urgency rather than a simple necessity. And then, 2.\nThis measure of necessity must be itself laid in the balance with the\nother accidents; and if this necessity will turn the scales by making\na single life more disadvantageous to your ultimate end, your lust\nbeing a greater impediment to you than all the inconveniencies of\nmarriage will be, then the case is resolved, \"it is better to marry\nthan to burn.\" But if the hinderances in a married state are like to\nbe greater, than the hinderances of your concupiscence, then you must\nset yourself to the curbing and curing of that concupiscence; and in\nthe use of God's means expect his blessing.\n\n[Sidenote: Of parents' wills.]\n\n2. Children are not, ordinarily, called of God to marry, when their\nparents do absolutely and peremptorily forbid it. For though parents'\ncommands cannot make it a duty, when we are sure it would hinder the\ninterest of God our ultimate end; yet parents' prohibitions may make\nit a sin, when there is a clear probability that it would most conduce\nto our ultimate end, were it not prohibited. Because, (1.)\nAffirmatives bind not _semper et ad semper_, as negatives or\nprohibitions do. (2.) Because the sin of disobedience to parents will\ncross the tendency of it unto good, and do more against our ultimate\nend, than all the advantages of marriage can do for it. A duty is then\nto us no duty, when it cannot be performed without a chosen, wilful\nsin. In many cases we are bound to forbear what a governor forbiddeth,\nwhen we are not bound to do the contrary if he command it. It is\neasier to make a duty to be no duty, than to make a sin to be no sin.\nOne bad ingredient may turn a duty into a sin, when one good\ningredient will not turn a sin into a duty, or into no sin.\n\n_Quest._ But may not a governor's prohibition be overweighed by\nsome great degrees of incommodity? It is better to marry than to burn.\n1. What if parents forbid children to marry absolutely until death,\nand so deprive them of the lawful remedy against lust? 2. And if they\ndo not so, yet if they forbid it them when it is to them most\nseasonable and necessary, it seemeth little better. 3. Or if they\nforbid them to marry where their affections are so engaged, as that\nthey cannot be taken off without their mutual ruin? May not children\nmarry in such cases of necessity as these, without and against the\nwill of their parents?\n\n_Answ._ I cannot deny but some cases may be imagined or fall out,\nin which it is lawful to do what a governor forbiddeth, and to marry\nagainst the will of parents: for they have their power to edification,\nand not unto destruction. As if a son be qualified with eminent gifts\nfor the work of the ministry, in a time and place that needeth much\nhelp; if a malignant parent, in hatred of that sacred office, should\nnever so peremptorily forbid him, yet may the son devote himself to\nthe blessed work of saving souls: even as a son may not forbear to\nrelieve the poor (with that which is his own) though his parents\nshould forbid him; nor forbear to put himself into a capacity to\nrelieve them for the future; nor forbear his own necessary food and\nraiment though he be forbidden: as Daniel would not forbear praying\nopenly in his house, when he was forbidden by the king and law. When\nany inseparable accident doth make a thing, of itself indifferent,\nbecome a duty, a governor's prohibition will not discharge us from\nthat duty, unless the accident be smaller than the accident of the\nruler's prohibition, and then it may be overweighed by it; but to\ndetermine what accidents are greater or less is a difficult task.\n\nAnd as to the particular questions, to the first I answer, If parents\nforbid their children to marry while they live, it is convenient and\nsafe to obey them until death, if no greater obligation to the\ncontrary forbid it: but it is necessary to obey them during the time\nthat the children live under the government of their parents, as in\ntheir houses, in their younger years (except in some few extraordinary\ncases). But when parents are dead, (though they leave commands in\ntheir wills,) or when age or former marriage hath removed children\nfrom under their government, a smaller matter will serve to justify\ntheir disobedience here, than when the children in minority are less\nfit to govern themselves. For though we owe parents a limited\nobedience still, yet at full age the child is more at his own disposal\nthan he was before. Nature hath given us a hint of her intention in\nthe instinct of brutes, who are all taught to protect, and lead, and\nprovide for their young ones, while the young are insufficient for\nthemselves; but when they are grown to self-sufficiency, they drive\nthem away or neglect them. If a wise son that hath a wife and many\nchildren, and great affairs to manage in the world, should he bound to\nas absolute obedience to his aged parents, as he was in his childhood,\nit would ruin their affairs, and parents' government would pull down\nthat in their old age, which they built up in their middle age.\n\nAnd to the second question I answer, that, 1. Children that pretend to\nunconquerable lust or love, must do all they can to subdue such\ninordinate affections, and bring their lusts to stoop to reason and\ntheir parents' wills. And if they do their best, there are either\nnone, or not one of many hundreds, but may maintain their chastity\ntogether with their obedience. 2. And if any say, I have done my best,\nand yet am under a necessity of marriage; and am I not then bound to\nmarry though my parents forbid me? I answer, it is not to be believed:\neither you have not done your best, or else you are not under a\nnecessity. And your urgency being your own fault, (seeing you should\nsubdue it,) God still obligeth you both to subdue your vice, and to\nobey your parents. 3. But if there should be any one that hath such an\n(incredible) necessity of marriage, he is to procure some others to\nsolicit his parents for their consent, and if he cannot obtain it,\nsome say, it is his duty to marry without it: I should rather say that\nit is _minus malum_, the lesser evil: and that having cast\nhimself into some necessity of sinning, it is still his duty to avoid\nboth, and to choose neither; but it is the smaller sin to choose to\ndisobey his parents, rather than to live in the flames of lust and the\nfilth of unchastity. And some divines say, that in such a case a son\nshould appeal to the magistrate, as a superior authority above the\nfather. But others think, 1. That this leaveth it as difficult to\nresolve what he shall do, if the magistrate also consent not: and, 2.\nThat it doth but resolve one difficulty by a greater; it being very\ndoubtful whether in domestic cases the authority of the parent or the\nmagistrate be the greater.\n\n3. The same answer serveth as to the third question, when parents\nforbid you to marry the persons that you are most fond of. For such\nfondness (whether you call it lust or love) as will not stoop to\nreason and your parents' wills, is inordinate and sinful. And\ntherefore the thing that God bindeth you to, is by his appointed means\nto subdue it, and to obey: but if you cannot, the accidents and\nprobable consequents must tell you which is the lesser evil.\n\n_Quest._ But what if the child have promised marriage, and the\nparents be against it? _Answ._ If the child was under the\nparents' government, and short of years of discretion also, the\npromise is void for want of capacity. And if the child was at age, yet\nthe promise was a sinful promise, as to the promising act, and also as\nto the thing promised during the parents' dissent. If the _actus\npromittendi_ only had been sinful, (the promise making,) the\npromise might nevertheless oblige (unless it were null as well as\nsinful). But the _materia promissa_ being sinful, (the matter\npromised,) to marry while parents do dissent, such a child is bound to\nforbear the fulfilling of that promise till the parents do consent or\ndie. And yet he is bound from marrying any other, (unless he be\ndisobliged by the person that he hath made the promise to,) because he\nknoweth not but his parents may consent hereafter; and whenever they\nconsent or die, the promise then is obligatory, and must be performed.\n\nThe third chapter of Numbers enableth parents to disoblige a daughter\nthat is in their house, from a vow made to God, so be it they disallow\nit at the first hearing. Hence there are two doubts arise: 1. Whether\nthis power extend not to the disobliging of a promise or contract of\nmatrimony. 2. Whether it extend not to a son as well as a daughter.\nAnd most expositors are for the affirmative of both cases. But I have\nshowed you before that it is upon uncertain grounds: 1. It is\nuncertain whether God, who would thus give up his own right in case of\nvowing, will also give away the right of others, without their\nconsent, in case of promises or contracts. And, 2. It is uncertain\nwhether this be not an indulgence only of the weaker sex, seeing many\nwords in the text seem plainly to intimate so much. And it is\ndangerous upon our own presumptions, to stretch God's laws to every\nthing we imagine there is the same reason for; seeing our imaginations\nmay so easily be deceived; and God could have expressed such\nparticulars if he would. And therefore (when there is not clear ground\nfor our inferences in the text) it is but to say, Thus and thus should\nGod have said, when we cannot say, Thus he hath said. We must not make\nlaws under the pretence of expounding them: whatsoever God commandeth\nthee, take heed that thou do it: thou shalt add nothing thereto, nor\ntake ought therefrom, Deut. xii. 32.\n\n_Quest._ If the question therefore be not of the sinfulness, but\nthe nullity of such promises of children, because of the dissent of\nparents, for my part I am not able to prove any such nullity. It is\nsaid, that they are not _sui juris_, their own, and therefore\ntheir promises are null: but if they have attained to years and use of\ndiscretion, they are naturally so far _sui juris_ as to be\ncapable of disposing even of their souls, and therefore of their\nfidelity. They can oblige themselves to God or man; though they are\nnot so far _sui juris_ as to be ungoverned: for so, no child, no\nsubject, no man is _sui juris_; seeing all are under the\ngovernment of God. And yet if a man promise to do a thing sinful, it\nis not a nullity, but a sin; not no promise, but a sinful promise. A\nnullity is, when the _actus promittendi_ is reputative _nullus\nvel non actus_. And when no promise is made, then none can be\nbroken.\n\n_Quest._ But if the question be only how far such promises must\nbe kept, I answer by summing up what I have said: 1. If the child had\nnot the use of reason, the want of natural capacity proveth the\npromise null: here _ignorantis non est consensus_. 2. If he was\nat age and use of reason, then, 1. If the promising act only was\nsinful, (as before I said of vows,) the promise must be both repented\nof and kept. It must be repented of because it was a sin; it must be\nkept because it was a real promise, and the matter lawful. 2. If the\npromising act was not only a sin but a nullity (by any other reason)\nthen it is no obligation. 3. If not only the promising act be sin, but\nalso the matter promised, (as is marrying without parents' consent,)\nthen it must be repented of, and not performed till it become lawful;\nbecause an oath or promise cannot bind a man to violate the laws of\nGod.\n\n_Quest._ But what if the parties be actually married without the\nparents' consent? must they live together, or be separated? _Answ._ 1.\nIf marriage be consummated _per carnalem concubitum_, by the carnal\nknowledge of each other, I see no reason to imagine that parents can\ndissolve it, or prohibit their cohabitation: for the marriage (for\naught I ever saw) is not proved a nullity, but only a sin, and their\n_concubitus_ is not fornication; and parents cannot forbid husband and\nwife to live together: and in marriage they do (really though\nsinfully) forsake father and mother and cleave to each other, and so\nare now from under their government (though not disobliged from all\nobedience). 2. But if marriage be only by verbal conjunction, divines\nare disagreed what is to be done. Some think that it is no perfect\nmarriage _ante concubitum_, and also that their conjunction hath but\nthe nature of a promise (to be faithful to each other as husband and\nwife): and therefore the matter promised is unlawful till parents\nconsent, and so not to be done. But I rather think (as most do) that\nit hath all that is essential to marriage _ante concubitum_; and that\nthis marriage is more than a promise of fidelity _de futuro_, even an\nactual delivery of themselves to one another _de pr\u00e6senti_ also; and\nthat the thing promised in marriage is lawful. For though it be a sin\nto marry without parents' consent, yet when that is past, it is lawful\nfor married persons to come together though parents consent not; and\ntherefore that such marriage is valid, and to be continued, though it\nwas sinfully made.\n\n[Sidenote: Of vows of chastity.]\n\n3. A third sort that are not called of God to marry, are they that\nhave absolutely vowed not to marry. Such may not marry, unless\nProvidence disoblige them, by making it become an indispensable duty.\nAnd I can remember but two ways by which this may be done. 1. In case\nthere be any of so strong lust, as no other lawful means but marriage\ncan suffice to maintain their chastity. To such marriage is as great a\nduty, as to eat or drink, or cover one's nakedness, or to hinder\nanother from uncleanness, or lying, or stealing, or the like. And if\nyou should make a vow that you will never eat or drink, or that you\nwill go naked, or that you will never hinder any one from uncleanness,\nlying, or stealing, it is unlawful to fulfil this vow. But all the\ndoubt is, whether there be any such persons that cannot overcome or\nrestrain their lust by any other lawful means. I suppose it is\npossible there may be such; but I believe it is not one of a hundred.\nIf they will but practise the directions before given, part i. chap.\nviii. part v. tit. 1 and 2, I suppose their lust may be restrained:\nand if that prevail not, the help of a physician may: and if that\nprevail not, some think the help of a surgeon may be lawful, to keep a\nvow, in case it be not an apparent hazard of life. For Christ seemeth\nto allow of it, in mentioning it without reproof, Matt. xix. 12, if\nthat text be to be understood of castration: but most expositors think\nit is meant only of a confirmed resolution of chastity: and ordinarily\nother means may make this needless: and if it be either needless or\nperilous, it is unlawful without doubt.\n\n2. The second way by which God may dispense with a vow of chastity is,\nby making the marriage of a person become of apparent necessity to the\npublic safety. And I am able to discern but one instance that will\nreach the case; and that is, if a king have vowed chastity, and in\ncase he marry not, his next heir being a professed enemy of\nchristianity, the religion, safety, and happiness of the whole nation,\nis apparently in danger to be overthrown. I think the case of such a\nking is like the case of a father that had vowed never to provide food\nor raiment for his children: or as if Ahab had vowed that no well\nshould be digged in the land; and when the drought cometh, it is\nbecome necessary to the saving of the people's lives: or as if the\nship-master should vow that the ship shall not be pumped; which when\nit leaketh doth become necessary to save their lives. In these cases\nGod disobligeth you from your vow by a mutation of the matter; and a\npastor may dispense with it declaratively. But for the pope or any\nmortal man to pretend to more, is impiety and deceit.\n\n_Quest._ May the aged marry, that are frigid, impotent, and\nuncapable of procreation? _Answ._ Yes, God hath not forbidden\nthem: and there are other lawful ends of marriage, as mutual help and\ncomfort, &c. which may make it lawful.[3]\n\n_Direct._ II. To restrain your inordinate forwardness to\nmarriage, keep the ordinary inconveniencies of it in memory. Rush not\ninto a state of life, the inconveniencies of which you never thought\non. If you have a call to it, the knowledge of the difficulties and\nduties will be necessary to your preparation, and faithful undergoing\nthem; if you have no call, this knowledge is necessary to keep you\noff. I shall first name the inconveniencies common to all, and then\nsome that are proper to the ministers of the gospel, which have a\ngreater reason to avoid a married life than other men have.\n\n1. Marriage ordinarily plungeth men into excess of worldly cares; it\nmultiplieth their business, and usually their wants. There are many\nthings to mind and do; there are many to provide for. And many persons\nyou will have to do with, who have all of them a selfish disposition\nand interest, and will judge of you but according as you fit their\nends. And among many persons and businesses, some things will\nfrequently fall cross: you must look for many rubs and disappointments.\nAnd your natures are not so strong, content, and patient, as to bear\nall these without molestation.\n\n2. Your wants in a married state are hardlier supplied, than in a\nsingle life. You will want so many things which before you never\nwanted, and have so many to provide for and content, that all will\nseem little enough, if you had never so much. Then you will be often\nat your wit's end, taking thought for the future, what you shall eat,\nand what you shall drink, and wherewith shall you and yours be clothed.\n\n3. Your wants in a married state are far hardlier borne than in a\nsingle state. It is far easier to bear personal wants ourselves, than\nto see the wants of wife and children: affection will make their\nsufferings pinch you. And ingenuity will make it a trouble to your\nmind, to need the help of servants, and to want that which is fit for\nservants to expect. But especially the discontent and impatience of\nyour family will more discontent you than all their wants. You cannot\nhelp your wife, and children, and servants to contented minds. Oh what\na heart-cutting trial is it to hear them repining, murmuring, and\ncomplaining! to hear them call for that which you have not for them,\nand grieve at their condition, and exclaim of you, or of the\nprovidence of God, because they have it not! And think not that riches\nwill free you from these discontents; for as the rich are but few, so\nthey that have much have much to do with it. A great foot must have a\ngreat shoe. When poor men want some small supplies, rich men may want\ngreat sums, or larger provisions, which the poor can easily be\nwithout. And their condition lifting them up to greater pride, doth\ntorment them with greater discontents. How few in all the world that\nhave families, are content with their estates!\n\n4. Hereupon a married life containeth far more temptations to\nworldliness or covetousness, than a single state doth. For when you\nthink you need more, you will desire more: and when you find all too\nlittle to satisfy those that you provide for, you will measure your\nestate by their desires, and be apt to think that you have never\nenough. Birds and beasts that have young ones to provide for, are most\nhungry and rapacious. You have so many now to scrape for, that you\nwill think you are still in want: it is not only till death that you\nmust now lay up; but you must provide for children that survive you.\nAnd while you take them to be as yourselves, you have two generations\nnow to make provisions for: and most men are as covetous for their\nposterity, as if it were for themselves.\n\n5. And hereupon you are hindered from works of charity to others: wife\nand children are the devouring gulf that swalloweth all. If you had\nbut yourselves to provide for, a little would serve; and you could\ndeny your own desires of unnecessary things; and so might have\nplentiful provision for good works. But by that time wife and children\nare provided for, and all their importunate desires satisfied, there\nis nothing considerable left for pious or charitable uses. Lamentable\nexperience proclaimeth this.\n\n6. And hereby it appeareth how much a married state doth ordinarily\nhinder men from honouring their profession. It is their vows of single\nlife that hath occasioned the papists to do so many works of public\ncharity, as is boasted of for the honour of their sect. For when they\nhave no children to bequeath it to, and cannot keep it themselves, it\nis easy to them to leave it to such uses as will pacify their\nconsciences most, and advance their names. And if it should prove as\ngood a work and as acceptable to God, to educate your own children\npiously for his service, as to relieve the children of the poor, yet\nit is not so much regarded in the world, nor bringeth so much honour\nto religion. One hundred pounds given to the poor shall more advance\nthe reputation of your liberality and virtue, than a thousand pounds\ngiven to your own children, though it be with as pious an end, to\ntrain them up for the service of the church. And though this is\ninconsiderable as your own honour is concerned in it, yet it is\nconsiderable as the honour of religion and the good of souls are\nconcerned in it.\n\n7. And it is no small patience which the natural imbecility of the\nfemale sex requireth you to prepare. Except it be very few that are\npatient and manlike, women are commonly of potent fantasies, and\ntender, passionate, impatient spirits, easily cast into anger, or\njealousy, or discontent; and of weak understandings, and therefore\nunable to reform themselves. They are betwixt a man and a child: some\nfew have more of the man, and many have more of the child; but most\nare but in a middle state. Weakness naturally inclineth persons to be\nfroward and hard to please; as we see in children, old people, and\nsick persons. They are like a sore, distempered body; you can scarce\ntouch them but you hurt them. With too many you can scarce tell how to\nspeak or look but you displease them. If you should be very well\nversed in the art of pleasing, and set yourselves to it with all your\ncare, as if you made it your very business and had little else to do,\nyet it would put you hard to it, to please some weak, impatient\npersons, if not quite surpass your ability and skill. And the more you\nlove them, the more grievous it will be, to see them still in\ndiscontents, weary of their condition, and to hear the clamorous\nexpressions of their disquiet minds. Nay, the very multitude of words\nthat very many are addicted to, doth make some men's lives a continual\nburden to them. Mark what the Scripture saith: Prov. xxi. 9, \"It is\nbetter to dwell in a corner of the housetop, than with a brawling\nwoman in a wide house.\" Ver. 19, \"It is better to dwell in the\nwilderness, than with a contentious and angry woman.\" So chap. xxv. 24,\nand xxvii. 15, \"A continual dropping in a very rainy day and a\ncontentious woman are alike.\" Eccles. vii. 28, \"One man among a\nthousand have I found; but a woman among all those have I not found.\"\n\n8. And there is such a meeting of faults and imperfections on both\nsides, that maketh it much the harder to bear the infirmities of\nothers aright. If one party only were froward and impatient, the\nstedfastness of the other might make it the more tolerable; but we are\nall sick, in some measure, of the same disease. And when weakness\nmeeteth with weakness, and pride with pride, and passion with passion,\nit exasperateth the disease and doubleth the suffering. And our\ncorruption is such, that though our intent be to help one another in\nour duties, yet we are apter far to stir up one another's distempers.\n\n9. The business, care, and trouble of a married life, is a great\ntemptation to call down our thoughts from God, and to divert them from\nthe \"one thing necessary,\" Luke x. 42; and to distract the mind, and\nmake it undisposed to holy duty, and to serve God with a divided\nheart, as if we served him not. How hard is it to pray or meditate\nwith any serious fervency, when you come out of a crowd of cares and\nbusiness! Hear what Saint Paul saith, 1 Cor. vii. 7, 8, \"For I would\nthat all men were as I myself.--I say to the unmarried and the widows,\nIt is good for them if they abide even as I.\" Ver. 26-28, \"I suppose\ntherefore that this is good for the present distress, that it is good\nfor a man so to be:--such shall have trouble in the flesh.\" Ver. 32, 33,\n\"But I would have you without carefulness. He that is unmarried careth\nfor the things of the Lord, how he may please the Lord: but he that is\nmarried careth for the things of the world, how he may please his\nwife.\" Ver. 34, 35, \"The unmarried woman careth for the things of the\nLord, that she may be holy in body and in spirit: but she that is\nmarried careth for the things of the world, how she may please her\nhusband. And this I speak for your own profit; not that I may cast a\nsnare upon you, but for that which is comely, and that ye may attend\nupon the Lord without distraction.\" Ver. 37, 38, \"He that standeth\nstedfast in his heart, having no necessity, but hath power over his\nown will, and hath so decreed in his heart that he will keep his\nvirgin, doth well. So then he that marrieth doth well, but he that\nmarrieth not doth better.\" And mark Christ's own words, Matt. xix. 11,\n\"His disciples say unto him, If the case of a man be so with his wife,\nit is not good to marry. But he said unto them, All men cannot receive\nthis saying, save they to whom it is given--He that is able to receive\nit, let him receive it.\"\n\n10. The business of a married state doth commonly devour almost all\nyour time, so that little is left for holy contemplations, or serious\nthoughts of the life to come. All God's service is contracted and\nthrust into a corner, and done as it were on the by: the world will\nscarce allow you time to meditate, or pray, or read the Scripture; you\nthink yourselves (as Martha) under a greater necessity of despatching\nyour business, than of sitting at Christ's feet to hear his word. Oh\nthat single persons knew (for the most part) the preciousness of their\nleisure, and how free they are to attend the service of God, and learn\nhis word, in comparison of the married!\n\n11. There is so great a diversity of temperaments and degrees of\nunderstanding, that there are scarce any two persons in the world, but\nthere is some unsuitableness between them. Like stones that have some\nunevenness, that maketh them lie crooked in the building; some\ncrossness there will be of opinion, or disposition, or interest, or\nwill, by nature, or by custom and education, which will stir up\nfrequent discontents.\n\n12. There is a great deal of duty which husband and wife do owe to one\nanother; as to instruct, admonish, pray, watch over one another, and\nto be continual helpers to each other in order to their everlasting\nhappiness; and patiently to bear with the infirmities of each other:\nand to the weak and backward heart of man, the addition of so much\nduty doth add to their weariness, how good soever the work be in\nitself: and men should feel their strength, before they undertake more\nwork.\n\n13. And the more they love each other, the more they participate in\neach other's griefs; and one or other will be frequently under some\nsort of suffering. If one be sick, or lame, or pained, or defamed, or\nwronged, or disquieted in mind, or by temptation fall into any\nwounding sin, the other beareth part of the distress. Therefore before\nyou undertake to bear all the burdens of another, and suffer in all\nanother's hurts, it concerneth you to observe your strength, how much\nmore you have than your own burdens do require.\n\n14. And if you should marry one that proveth ungodly, how exceeding\ngreat would the affliction be! If you loved them, your souls would be\nin continual danger by them; they would be the powerfulest instruments\nin the world to pervert your judgments, to deaden your hearts, to take\nyou off from a holy life, to kill your prayers, to corrupt your lives,\nand to damn your souls. And if you should have the grace to escape the\nsnare, and save yourselves, it would be by so much the greater\ndifficulty and suffering, as the temptation is the greater. And what a\nheart-breaking would it be to converse so nearly with a child of the\ndevil, that is like to lie for ever in hell! The daily thoughts of it\nwould be a daily death to you.\n\n15. Women especially must expect so much suffering in a married life,\nthat if God had not put into them a natural inclination to it, and so\nstrong a love to their children, as maketh them patient under the most\nannoying troubles, the world would ere this have been at an end,\nthrough their refusal of so calamitous a life. Their sickness in\nbreeding, their pain in bringing forth, with the danger of their\nlives, the tedious trouble night and day which they have with their\nchildren in their nursing in their childhood; besides their subjection\nto their husbands, and continual care of family affairs; being forced\nto consume their lives in a multitude of low and troublesome\nbusinesses: all this, and much more, would have utterly deterred that\nsex from marriage, if nature itself had not inclined them to it.\n\n16. And oh what abundance of duty is incumbent upon both the parents\ntowards every child for the saving of their souls![4] What uncessant\nlabour is necessary in teaching them the doctrine of salvation! which\nmade God twice over charge them to teach his word diligently (or\nsharpen them) \"unto their children, and to talk of them when they sit\nin their houses, and when they walk by the way, and when they lie\ndown, and when they rise up,\" Deut. vi. 6, 7; xi. 19. What abundance\nof obstinate, rooted corruptions are in the hearts of children, which\nparents must by all possible diligence root up! Oh how great and hard\na work is it, to speak to them of their sins and Saviour, of their\nGod, their souls, and the life to come, with that reverence, gravity,\nseriousness, and unwearied constancy, as the weight of the matter doth\nrequire! and to suit all their actions and carriage to the same ends!\nLittle do most that have children know, what abundance of care and\nlabour God will require of them, for the sanctifying and saving of\ntheir children's souls. Consider your fitness for so great a work\nbefore you undertake it.\n\n17. It is abundance of affliction that is ordinarily to be expected in\nthe miscarriages of children, when you have done your best, much more\nif you neglect your duty, as even godly parents too often do. After\nall your pains, and care, and labour, you must look that the\nfoolishness of some, and the obstinacy of others, and the\nunthankfulness of those that you have loved best, should even pierce\nyour hearts. You must look that many vices should spring up and\ntrouble you; and be the more grievous by how much your children are\nthe more dear. And oh what a grief it is to breed up a child to be a\nservant of the devil, and an enemy of God and godliness, and a\npersecutor of the church of God! and to think of his lying in hell for\never! And alas! how great is the number of such!\n\n18. And it is not a little care and trouble that servants will put you\nto; so difficult is it to get those that are good, much more to make\nthem good; so great is your duty, in teaching them, and minding them\nof the matters of their salvation; so frequent will be the\ndispleasures about your work and worldly business, and every one of\nthose displeasures will hinder them for receiving your instructions;\nthat most families are houses of correction or affliction.\n\n19. And these marriage crosses are not for a year, but during life;\nthey deprive you of all hope of relief while you live together. There\nis no room for repentance, nor casting about for a way to escape them.\nDeath only must be your relief. And therefore such a change of your\ncondition should be seriously forethought on, and all the troubles be\nforeseen and pondered.\n\n20. And if love make you dear to one another, your parting at death\nwill be the more grievous. And when you first come together, you know\nthat such a parting you must have; through all the course of your\nlives you may foresee it: one of you must see the body of your beloved\nturned into a cold and ghastly clod; you must follow it weeping to the\ngrave, and leave it there in dust and darkness; there it must lie\nrotting as a loathsome lump, whose sight or smell you cannot endure;\ntill you shortly follow it, and lie down yourself in the same\ncondition. All these are the ordinary concomitants and consequents of\nmarriage; easily and quickly spoken, but long and hard to be endured!\nNo fictions, but realities, and less than most have reason to expect.\nAnd should such a life be rashly ventured on in a pang of lust? or\nsuch a burden be undertaken without forethought?\n\n[Sidenote: Of ministers' marriage.]\n\nBut especially the ministers of the gospel should think what they do,\nand think again, before they enter upon a married life. Not that it is\nsimply unlawful for them, or that they are to be tied from it by a\nlaw, as they are in the kingdom of Rome, for carnal ends and with\nodious effects. But so great a hinderance ordinarily is this\ntroublesome state of life to the sacred ministration which they\nundertake, that a very clear call should be expected for their\nsatisfaction. That I be not tedious, consider well but of these four\nthings: 1. How well will a life of so much care and business agree to\nyou, that have time little enough for the greater work which you have\nundertaken? Do you know what you have to do in public and private? in\nreading, meditating, praying, preaching, instructing personally, and\nfrom house to house? And do you know of how great importance it is?\neven for the saving of men's souls? And have you time to spare for so\nmuch worldly cares and business? Are you not charged, \"Meditate on\nthese things: give thyself wholly to them,\" 1 Tim. iv. 15. \"No man\nthat warreth, entangleth himself with the affairs of this life, that\nhe may please him that hath chosen him to be a soldier,\" 2 Tim. ii. 4.\nIs not this plain? Soldiers use not to look to farms and servants. If\nyou are faithful ministers, I dare confidently say, you will find all\nyour time so little for your proper work, that many a time you will\ngroan and say, Oh how short and swift is time! and, Oh how great and\nslow is my work and duty! 2. Consider how well a life of so great\ndiversions, avocations, and distractions, doth suit with a mind\ndevoted to God, that should be always free and ready for his service.\nYour studies are on such great and mysterious subjects, that they\nrequire the whole mind, and all too little. To resolve the many\ndifficulties that are before you, to prepare those suitable convincing\nwords, which may pierce and persuade the hearers' hearts, to get\nwithin the bosom of a hypocrite, to follow on the word till it attain\nits effect, and to deal with poor souls according to their great\nnecessity, and handle God's word according to its holiness and\nmajesty, these are things that require a whole man, and are not\nemployments for a divided or distracted mind. The talking of women,\nand the crying of children, and the cares and business of the world,\nare ill preparations or attendants on these studies.[5] 3. Consider\nwell whether a life of so great disturbance be agreeable to one whose\naffections should be taken up for God; and whose work must be all\ndone, not formally and affectedly with the lips alone, but seriously\nwith all the heart. If your heart and warm affections be at any time\nleft behind, the life, and power, the beauty, and glory of your work\nare lost. How dead will your studies, and praying, and preaching, and\nconference be! And can you keep those affections warm and vigorous for\nGod, and taken up with heaven and heavenly things, which are disturbed\nwith the cares and the crosses of the world, and taken up with carnal\nmatters? 4. And consider also how well that indigent life will agree\nto one that by charity and good works should second his doctrine, and\nwin men's souls to the love of holiness.[6] If you feed not the bodies\nof the poor, they will less relish the food of the soul. Nay, if you\nabound not above others in good works, the blind, malicious world will\nsee nothing that is good in you; but will say, You have good words,\nbut where are your good works? What abundance have I known hardened\nagainst the gospel and religion, by a common fame, that these\npreachers are as covetous, and worldly, and uncharitable as any\nothers! and it must be something extraordinary that must confute such\nfame. And what abundance of success have I seen of the labours of\nthose ministers, who give all they have in works of charity! And\nthough a rich and resolved man may do some good in a married state,\nyet commonly it is next to nothing, as to the ends now mentioned;\nwife, and children, and family necessities devour all, if you have\nnever so much. And some provision must be made for them, when you are\ndead: and the maintenance of the ministry is not so great as to\nsuffice well for all this, much less for any eminent works of charity\nbesides! Never reckon upon the doing of much good to the poor, if you\nhave wives and children of your own! Such instances are rarities and\nwonders. All will be too little for yourselves. Whereas if all that\nwere given to the poor which goeth to the maintenance of your\nfamilies, you little know how much it would reconcile the minds of the\nungodly, and further the success of your ministerial work.\n\n_Direct._ III. If God call you to a married life, expect all\nthese troubles, or most of them; and make particular preparation for\neach temptation, cross, and duty which you must expect. Think not that\nyou are entering into a state of mere delight, lest it prove but a\nfool's paradise to you. See that you be furnished with marriage\nstrength and patience, for the duties and sufferings of a married\nstate, before you venture on it. Especially, 1. Be well provided\nagainst temptations to a worldly mind and life: for here you are like\nto be most violently and dangerously assaulted. 2. See that you be\nwell provided with conjugal affections: for they are necessary both to\nthe duties and sufferings of a married life. And you should not enter\nupon the state without the necessary preparations. 3. See that you be\nwell provided with marriage prudence and understanding, that you may\nbe able to instruct and edify your families, and may live with them as\nmen of knowledge, 1 Pet. iii. 7, and may manage all your business with\ndiscretion, Psal. cxii. 15. 4. See that you be provided with\nresolvedness and constancy, that you vex not yourself and relations by\ntoo late repentings; and come not off with, had I wist, or _non\nputaram_. Levity and mutability is no fit preparative for a state\nthat only death can change. Let the love and resolutions which brought\nyou into that state, continue with you to the last. 5. See that you be\nprovided with a diligence answerable to the greatness of your\nundertaken duties. A slothful mind is unfit for one that entereth\nhimself voluntarily upon so much business; as a cowardly mind is unfit\nfor him that listeth himself a soldier for the wars. 6. See that you\nare well provided with marriage patience; to bear with the infirmities\nof others, and undergo the daily crosses of your life, which your\nbusiness and necessities, and your own infirmities, will unavoidably\ninfer. To marry without all this preparation, is as foolish as to go\nto sea without the necessary preparations for your voyage, or to go to\nwar without armour or ammunition, or to go to work without tools or\nstrength, or to go to buy meat in the market when you have no money.\n\n_Direct._ IV. Take special care, that fancy and passion overrule\nnot reason, and friends' advice, in the choice of your condition, or\nof the person. I know you must have love to those that you match with;\nbut that love must be rational, and such as you can justify in the\nseverest trial, by the evidences of worth and fitness in the person\nwhom you love. To say you love, but you know not why, is more\nbeseeming children or mad folks, than those that are soberly entering\nupon a change of life of so great importance to them. A blind love\nwhich maketh you think a person excellent and amiable, who in the eyes\nof the wisest that are impartial, is nothing so, or maketh you\novervalue the person whom you fancy, and be fond of one as some\nadmirable creature, that in the eyes of others is next to\ncontemptible, this is but the index and evidence of your folly. And\nthough you please yourselves in it, and honour it with the name of\nlove, there is none that is acquainted with it, that will give it any\nbetter name than lust or fancy. And the marriage that is made by lust\nor fancy will never tend to solid content or true felicity; but either\nit will feed till death on the fuel that kindled it, and then go out\nin everlasting shame; or else more ordinarily it proveth but a blaze,\nand turneth into loathing and weariness of each other. And because\nthis passion of lust (called love) is such a besotting, blinding\nthing, (like the longing of a woman with child,) it is the duty of all\nthat feel any touch of it to kindle upon their hearts, to call it\npresently to the trial, and to quench it effectually; and till that be\ndone (if they have any relics of wit or reason) to suspect their own\napprehensions, and much more to trust the judgment and advice of\nothers.\n\n[Sidenote: How to cure lustful love.]\n\nThe means to quench this lust called love, I have largely opened\nbefore. I shall now only remember you of these few. 1. Keep asunder,\nand at a sufficient distance from the person that you dote upon. The\nnearness of the fire and fuel causeth the combustion. Fancy and lust\nare inflamed by the senses. Keep out of sight, and in time the fever\nmay abate. 2. Overvalue not vanity. Think not highly of a silken coat,\nor of the great names of ancestors, or of money, or lands, or of a\npainted or a spotted face, nor of that natural comeliness called\nbeauty: judge not of things as children, but as men: play not the\nfools in magnifying trifles, and overlooking inward, real worth. Would\nyou fall in love with a flower or picture at this rate? Bethink you\nwhat work the pox, or any other withering sickness, will make with\nthat silly beauty which you so admire: think what a spectacle death\nwill make it; and how many thousands once more beautiful, are turned\nnow to common earth! and how many thousand souls are now in hell, that\nby a beautiful body were drowned in lust, and tempted to neglect\nthemselves! and how few in the world you can name that were ever much\nthe better for it! What a childish thing it is to dote on a book of\ntales and lies, because it hath a beautiful, gilded cover! and to\nundervalue the writings of the wise, because they have a plain and\nhomely outside! 3. Rule your thoughts, and let them not run masterless\nas fancy shall command them. If reason cannot call off your thoughts\nfrom following a lustful desire and imagination, no wonder if one that\nrideth on such an unbridled colt be cast into the dirt. 4. Live not\nidly, but let the business of your callings take up your time, and\nemploy your thoughts. An idle, fleshly mind is the carcass where the\nvermin of lust doth crawl, and the nest where the devil hatcheth both\nthis and many other pernicious sins. 5. Lastly and chiefly, forget not\nthe concernments of your souls: remember how near you are to eternity,\nand what work you have to do for your salvation: forget not the\npresence of God, nor the approach of death. Look oft by faith into\nheaven and hell, and keep conscience tender; and then I warrant you,\nyou will find something else to mind than lust, and greater matters\nthan a silly carcass to take up your thoughts; and you will feel that\nheavenly love within you, which will extinguish earthly, carnal love.\n\n_Direct._ V. Be not too hasty in your choice or resolution, but\ndeliberate well, and thoroughly know the person on whom so much of the\ncomfort or sorrow of your life will necessarily depend. Where\nrepentance hath no place, there is the greater care to be used to\nprevent it. Reason requireth you to be well acquainted with those that\nyou trust but with an important secret, much more with all your honour\nor estates; and most of all, with one whom you must trust with so much\nof the comfort of your lives, and your advantages for a better life.\nNo care and caution can be too great in a matter of so great\nimportance.\n\n_Direct._ VI. Let no carnal motives persuade you to join yourself\nto an ungodly person; but let the holy fear of God be preferred in\nyour choice before all worldly excellency whatsoever. Marry not a\nswine for a golden trough; nor an ugly soul for a comely body.\nConsider, 1. You will else give cause of great suspicion that you are\nyourselves ungodly: for they that know truly the misery of an\nunrenewed soul, and the excellency of the image of God, can never be\nindifferent whether they be joined to the godly or the ungodly. To\nprefer things temporal before things spiritual habitually, and in the\npredominant acts of heart and life, is the certain character of a\ngraceless soul! And he that in so near a case doth deliberately prefer\nriches or comeliness in another, before the image and fear of God,\ndoth give a very dangerous sign of such a graceless heart and will. If\nyou set more by beauty or riches than by godliness, you have the\nsurest mark that you are ungodly. If you do not set more by them, how\ncome you deliberately to prefer them? How could you do a thing that\ndetecteth your ungodliness, and condemneth you more clearly? And do\nyou not show that you either believe not the word of God, or else that\nyou love him not, and regard not his interest? Otherwise you would\ntake his friends as your friends, and his enemies as your enemies.\nTell me, would you marry an enemy of your own, before any change and\nreconciliation? I am confident you would not. And can you so easily\nmarry an enemy of God? If you know not that all the ungodly and\nunsanctified are his enemies, you know not, or believe not, the word\nof God; which telleth you that \"the carnal mind is enmity against God;\nfor it is not subject to the law of God, nor indeed can be: so then\nthey that are in the flesh cannot please God,\" Rom. viii. 7, 8. 2. If\nyou fear God yourselves, your chief end in marriage will be to have\none that will be a helper to your soul, and further you in the way to\nheaven: but if you marry with a person that is ungodly, either you\nhave no such end, or else you may easily know you have no wiselier\nchosen the means, than if you had chosen water to kindle the fire, or\na bed of snow to keep you warm. Will an ignorant or ungodly person\nassist you in prayer and holy watchfulness, and stir you up to the\nlove of God, and a heavenly mind? And can you so willingly lose all\nthe spiritual benefit, which you should principally desire and intend?\n3. Nay, instead of a helper, you will have a continual hinderer: when\nyou should go to prayer, you will have one to pull you back, or to\nfill your minds with diversions or disquietments! When you should keep\nclose to God in holy meditations, you will have one to cast in worldly\nthoughts, or trouble your minds with vanity or vexation. When you\nshould discourse of God and heavenly things, you will have one to\nstifle such discourse, and fill your ears with idle, impertinent, or\nworldly talk. And one such a hinderance so near you, in your bosom,\nwill be worse than a thousand further off. As an ungodly heart which\nis next of all to us, is our greatest hinderance, so an ungodly\nhusband or wife, which is next to that, is worse to us than many\nungodly neighbours. And if you think that you can well enough overcome\nsuch hinderances, and your heart is so good, that no such clogs can\nkeep it down, you do but show that you have a proud, unhumbled heart,\nthat is prepared for a fall. If you know yourselves, and the badness\nof your hearts, you will know that you have no need of hinderances in\nany holy work, and that all the helps in the world are little enough,\nand too little, to keep your souls in the love of God. 4. And such an\nungodly companion will be to you a continual temptation to sin.\nInstead of stirring you up to good, you will have one to stir you up\nto evil, to passion, or discontent, or covetousness, or pride, or\nrevenge, or sensuality. And can you not sin enough without such a\ntempter? 5. And what a continual grief will it be to you, if you are\nbelievers, to have a child of the devil in your bosom! and to think\nhow far you must be separated at death! and in what torments those\nmust lie for ever, that are so dear unto you now! 6. Yea, such\ncompanions will be uncapable of the principal part of your love. You\nmay love them as husbands or wives, but you cannot love them as saints\nand members of Christ. And how great a want this will be in your love,\nthose know that know what this holy love is.\n\n_Quest._ But how can I tell who are godly, when there is so much\nhypocrisy in the world. _Answ._ At least you may know who is\nungodly if it be palpably discovered. I take not a barren knowledge\nfor ungodliness, nor a nimble tongue for godliness: judge of them by\ntheir love: such as a man's love is, such is the man. If they love the\nword, and servants, and worship of God, and love a holy life, and hate\nthe contrary, you may close with such, though their knowledge be\nsmall, and their parts be weak; but if they have no love to these, but\nhad rather live a common, careless, carnal life, you may well avoid\nthem as ungodly.\n\n_Quest._ But if ungodly persons may marry, why may not I marry\nwith one that is ungodly? _Answ._ Though dogs and swine may join\nin generating, it followeth not men or women may join with them.\nPardon the comparison, (while Christ calleth the wicked dogs and\nswine, Matt. vii. 6,) it doth but show the badness of your\nconsequence. Unbelievers may marry, and yet we may not marry with\nunbelievers. \"Be ye not unequally yoked together with unbelievers: for\nwhat fellowship hath righteousness with unrighteousness? and what\ncommunion hath light with darkness? and what concord hath Christ with\nBelial? or what part hath he that believeth with an infidel? and what\nagreement hath the temple of God with idols? For ye are the temple of\nthe living God--Wherefore come out from among them, and be ye\nseparate, saith the Lord, and touch not the unclean thing,\" &c. 2 Cor.\nvi. 14-16.\n\n_Quest._ But I make no doubt but they may be converted: God can\ncall them when he will: if there be but love, they will easily be won\nto be of the mind as those they love are? _Answ._ 1. Then it\nseems because you love an ungodly person, you will be easily turned to\nbe ungodly. If so, you are not much better already. If love will not\ndraw you to their mind to be ungodly, why should you think love will\ndraw them to your mind to be godly? Are you stronger in grace than\nthey are in sin? 2. If you know well what grace is, and what a sinful,\nunrenewed soul is, you would not think it so easy a matter to convert\na soul. Why are there so few converted, if it be so easy a thing? You\ncannot make yourselves better by adding higher degrees to the grace\nyou have: much less can you make another better, by giving them the\ngrace which they have not. 3. It is true that God is able to convert\nthem when he will; and it is true that for aught I know it may be\ndone. But what of that? Will you in so weighty a case take up with a\nmere possibility? God can make a beggar rich, and for aught you know\nto the contrary, he will do it; and yet you will not therefore marry a\nbeggar: nor will you marry a leper, because God can heal him; why then\nshould you marry an ungodly person, because God can convert him? See\nit done first, if you love your peace and safety.\n\n_Quest._ But what if my parents command me to marry an ungodly\nperson? _Answ._ God having forbidden it, no parent hath authority\nto command you to do so great a mischief to yourself, no more than to\ncut your own throats, or to dismember your bodies.\n\n_Quest._ But what if I have a necessity of marrying, and can get\nnone but an ungodly person? _Answ._ If that be really your case,\nthat your necessity be real, and you can get no other, I think it is\nlawful.\n\n_Quest._ But is it not better have a good-natured person that is\nungodly, than an ill-natured person that is religious, as many such\nare? And may not a bad man be a good husband? _Answ._ 1. A bad\nman may be a good tailor, or shoemaker, or carpenter, or seaman,\nbecause there is no moral virtue necessary to the well-doing of their\nwork. But a bad man cannot be simply a good magistrate, or minister,\nor husband, or parent, because there is much moral virtue necessary to\ntheir duties. 2. A bad nature unmortified and untamed is inconsistent\nwith true godliness; such persons may talk and profess what they\nplease; but \"if any man among you seem to be religious and bridleth\nnot his tongue, but deceiveth his own heart, this man's religion is\nvain,\" James i. 26. 3. I did not say that godliness alone is all that\nyou must look after; though this be the first, yet more is necessary.\n\n_Direct._ VII. Next to the fear of God, make choice of a nature\nor temperament that is not too much unsuitable to you. A crossness of\ndispositions will be a continual vexation; and you will have a\ndomestic war instead of love. Especially make sure of these following\nqualities. 1. That there be a loving, and not a selfish nature, that\nhath no regard to another but for their own end. 2. That there be a\nnature competently quiet and patient, and not intolerably froward and\nunpleasable. 3. That there be a competency of wit; for no one can live\nlovingly and comfortably with a fool. 4. That there be a competent\nhumility; for there is no quietness to be expected with the proud. 5.\nThat there be a power to be silent, as well as to speak; for a\nbabbling tongue is a continual vexation.\n\n_Direct._ VIII. Next to grace and nature, have a due and moderate\nrespect to person, education, and estate. 1. So far have respect to\nthe person as that there be no unhealthfulness to make your condition\nover-burdensome; nor any such deformity as may hinder your affections.\n2. And so far have respect to parentage and education, as that there\nbe no great unsuitableness of mind, nor any prejudicate opinions in\nreligion, which may make you too unequal. Differing opinions in\nreligion are much more tolerable in persons more distant, than in so\nnear relations. And those that are bred too high in idleness and\nluxury, must have a thorough work of grace to make them fit for a low\ncondition, and cure the pride and sensuality which are taken for the\nhonourable badges of their gentility; and it is scarce considerable\nhow rich such are; for their pride and luxury will make even with all,\nand be still in greater want, than honest, contented, temperate\npoverty.\n\n_Direct._ IX. If God call you to marriage, take notice of the\nhelps and comforts of that condition, as well as of the hinderances\nand troubles; that you may cheerfully serve God in it, in the\nexpectation of his blessing. Though man's corruption have filled that\nand every state of life with snares and troubles, yet from the\nbeginning it was not so; God appointed it for mutual help, and as such\nit may be used. As a married life hath its temptations and\nafflictions, so it hath its peculiar benefits, which you are\nthankfully to accept and acknowledge unto God. See Eccles. iv. 10-12.\n1. It is a mercy in order to the propagating of a people on earth to\nlove and honour their Creator, and to serve God in the world and enjoy\nhim for ever. It is no small mercy to be the parents of a godly seed;\nand this is the end of the institution of marriage, Mal. ii. 15. And\nthis parents may expect, if they be not wanting on their part; however\nsometimes their children prove ungodly. 2. It is a mercy to have a\nfaithful friend, that loveth you entirely, and is as true to you as\nyourself, to whom you may open your mind and communicate your affairs,\nand who would be ready to strengthen you, and divide the cares of your\naffairs and family with you, and help you to bear your burdens, and\ncomfort you in your sorrows, and be the daily companion of your lives,\nand partaker of your joys and sorrows. 3. And it is a mercy to have so\nnear a friend to be a helper to your soul; to join with you in prayer\nand other holy exercises; to watch over you and tell you of your sins\nand dangers, and to stir up in you the grace of God, and remember you\nof the life to come, and cheerfully accompany you in the ways of\nholiness. Prov. xix. 14, \"A prudent wife is from the Lord.\" Thus it is\nsaid, Prov. xviii. 22, \"Whoso findeth a wife findeth a good thing, and\nobtaineth favour of the Lord.\" See Prov. xxxi. 10-12, &c.\n\n_Direct._ X. Let your marriage covenant be made understandingly,\ndeliberately, heartily, in the fear of God, with a fixed resolution\nfaithfully to perform it. Understand well all the duties of your\nrelation before you enter into it; and run not upon it as boys to a\nplay, but with the sense of your duty, as those that engage themselves\nto a great deal of work of great importance towards God and towards\neach other. Address yourselves therefore beforehand to God for\ncounsel, and earnestly beg his guidance and his blessing, and run not\nwithout him, or before him. Reckon upon the worst, and foresee all\ntemptations which would diminish your affections, or make you\nunfaithful to each other; and see that you be fortified against them\nall.\n\n_Direct._ XI. Be sure that God be the ultimate end of your\nmarriage, and that you principally choose that state of life, that in\nit you may be most serviceable to him; and that you heartily devote\nyourselves and your families unto God; that so it may be to you a\nsanctified condition. It is nothing but making God our guide and end\nthat can sanctify our state of life. They that unfeignedly follow\nGod's counsel, and aim at his glory, and do it to please him, will\nfind God owning and blessing their relation. But they that do it\nprincipally to please the flesh, to satisfy lust, and to increase\ntheir estates, and to have children surviving them to receive the\nfruits of their pride and covetousness, can expect to reap no better\nthan they sow; and to have the flesh, the world, and the devil the\nmasters of their family, according to their own desire and choice.\n\n_Direct._ XII. At your first conjunction (and through the rest of\nyour lives) remember the day of your separation. And think not that\nyou are settling yourselves in a state of rest, or felicity, or\ncontinuance, but only assuming a companion in your travels. Whether\nyou live in a married or an unmarried life, remember that you are\nhasting to the everlasting life, where there is neither \"marrying nor\ngiving in marriage,\" 1 Cor. vii. 29, 30. You are going as fast to\nanother world in one state of life as in the other. You are but to\nhelp each other in your way, that your journey may be the easier to\nyou, and that you may happily meet again in the heavenly Jerusalem.\nWhen worldlings marry, they take it for a settling themselves in the\nworld; and as regenerate persons begin the world anew, by beginning to\nlay up a treasure in heaven, so worldlings call their marriage their\nbeginning the world, because then, as engaged servants to the world,\nthey set themselves to seek it with greater diligence than ever\nbefore. They do but in marriage begin (as seekers) that life of\nfoolery, which when he had found what he sought, that rich man ended,\nLuke xii. 19, 20, with a \"This I will do: I will pull down my barns,\nand build greater, and there will I bestow all my fruits and my goods;\nand I will say to my soul, Soul, thou hast much goods laid up for many\nyears, take thine ease, eat, drink, and be merry: but God said unto\nhim, Thou fool, this night shall thy soul be required of thee: then\nwhose shall those things be which thou hast provided?\" If you would\nnot die such fools, do not marry and live such worldlings.\n\n\n_Tit. 2. Cases of Marriage._\n\n_Quest._ I. What should one follow as a certain rule, about the\nprohibited degrees of consanguinity or affinity? seeing, 1. The law of\nMoses is not in force to us. 2. And if it were, it is very dark,\nwhether it may by parity of reason be extended to more degrees than\nare named in the text. 3. And seeing the law of nature is so hardly\nlegible in this case.[7]\n\n_Answ._ 1. It is certain that the prohibited degrees are not so\nstatedly and universally unlawful, as that such marriage may not be\nmade lawful by any necessity. For Adam's sons did lawfully marry their\nown sisters.\n\n2. But now the world is peopled, such necessities as will warrant such\nmarriages must needs be very rare, and such as we are never like to\nmeet with.\n\n3. The law of nature is it which prohibiteth the degrees that are now\nunlawful; and though this law be dark as to some degrees, it is not so\nas to others.\n\n4. The law of God to the Jews, Lev. xviii. doth not prohibit those\ndegrees there named, because of any reason proper to the Jews, but as\nan exposition of the law of nature, and so on reasons common to all.\n\n5. Therefore, though the Jewish law cease (yea, never bound other\nnations) formally as that political national law; yet as it was God's\nexposition of his own law of nature, it is of use, and consequential\nobligation to all men, even to this day; for if God once had told but\none man, This is the sense of the law of nature, it remaineth true,\nand all must believe it; and then the law of nature itself, so\nexpounded, will still oblige.\n\n6. The world is so wide for choice, and a necessity of doubtful\nmarriage is so rare, and the trouble so great, that prudence telleth\nevery one that it is their sin, without flat necessity, to marry in a\ndoubtful degree; and therefore it is thus safest, to avoid all degrees\nthat seem to be equal to those named Lev. xviii. and to have the same\nreason, though they be not named.\n\n7. But because it is not certain that indeed the unnamed cases have\nthe same reason, (while God doth not acquaint us with all the reasons\nof his law,) therefore when the thing is done, we must not censure\nothers too deeply, nor trouble ourselves too much about those unnamed,\ndoubtful cases. We must avoid them beforehand, because else we shall\ncast ourselves into doubts and troubles unnecessarily; but when it is\npast, the case must be considered of as I shall after open.\n\n_Quest._ II. What if the law of the land forbid more or fewer\ndegrees than Lev. xviii. doth?\n\n_Answ._ If it forbid fewer, the rest are nevertheless to be\navoided as forbidden by God. If it forbid more, the forbidden ones\nmust be avoided in obedience to our rulers.\n\n_Quest._ III. Is the marriage of cousin-germans, that is, of\nbrothers' children, or sisters' children, or brothers' and sisters'\nchildren, unlawful?\n\n_Answ._ I think not; 1. Because not forbidden by God. 2. Because\nnone of that same rank are forbidden; that is, none that on both sides\nare two degrees from the root. I refer the reader for my reasons to a\nLatin Treatise of Charles Butler on this subject, for in those I rest.\nAs all the children of Noah's sons did marry their cousin-germans,\n(for they could not marry in any remoter degree,) so have others since\nwithout reproof, and none are forbidden. 3. But it is safest to do\notherwise, because there is choice enough beside, and because many\ndivines being of the contrary opinion, may make it matter of scruple\nand trouble afterwards, to those that venture upon it without need.\n\n_Quest._ IV. What would you have those do that have married\ncousin-germans, and now doubt whether it be lawful so to do?\n\n_Answ._ I would have them cast away such doubts, or at least\nconclude that it is now their duty to live peaceably in the state in\nwhich they are; and a great sin for them to be separated on such\nscruples. The reason is, because, if it be not certain that the degree\nis lawful, at least no man can be sure that it is unlawful. And for\nhusband and wife to break their covenants and part, without a\nnecessary cause, is a great sin; and that which no man can prove to be\na sin, is no necessary or lawful cause of a divorce. Marriage duties\nare certainly commanded to the married, but the marriage of\ncousin-germans is not certainly forbidden. Therefore if it were a sin\nto marry so, to them that doubted; or if they are since fallen into\ndoubt whether it was not a sin; yet may they be sure that the\ncontinuance of it is a duty, and that all they have to do is to repent\nof doing a doubtful thing, but not to part, nor to forbear their\ncovenanted duties. No, nor to indulge or suffer those troublesome\nscruples, which would hinder the cheerful discharge of their duties,\nand the comfortable serving of God in their relations.\n\n_Quest._ V. What should those do that are married in those\ndegrees which are not forbidden by name in Lev. xviii. and yet are at\nthe same distance from the root with those that are named, and seem to\nhave the same reason of unlawfulness?\n\n_Answ._ If there be clearly a parity of degree, and also of the\nreason of the prohibition, then no doubt but they must part as\nincestuous, and not continue in a forbidden state. But because divines\nare disagreed whether there be in all instances a parity of the reason\nof the prohibition, where there is an equal distance as to degrees;\nand so in those cases some think it a duty to be separated, and others\nthink it enough to repent of their conjunction and not to be\nseparated, because the case is doubtful, (as the controversy showeth,)\nI shall not venture to cast in my judgment in a case, where so many\nand such men are disagreed; but shall only advise all to prevent such\ntroublesome doubts beforehand, and not by rashness to run themselves\ninto perplexities, when there is no necessity; unless they will call\ntheir carnal ends or sinful passions a necessity.\n\n_Quest._ VI. But if a man do marry in a degree expressly there\nforbidden, is it in all cases a sin to continue in that state? If\nnecessity made such marriage a duty to Adam's children, why may not\nnecessity make the continuance lawful to others? As suppose the king\nor parents command it? suppose the woman will die or be distracted\nwith grief else? suppose one hath made a vow to marry no other, and\nyet cannot live single, &c.? Here I shall suppose, that if a lustful\nperson marry a kinswoman that he may have change, as foreknowing that\nhe must be divorced, punishment, and not continuance in the sin, must\nbe his sentence; and if one that hath married a kinswoman be glad to\nbe divorced, because he hateth her or loveth change, punishment must\nrebuke him, but he must not continue in incest.\n\n_Answ._ 1. Natural necessity justified Adam's children, and such\nwould now justify you. Yea, the benediction \"Increase and multiply,\"\ndid not only allow, but oblige them then to marry, to replenish the\nearth (when else mankind would soon have ceased); but so it doth not\nus now when the earth is replenished. Yet I deny not, but if a man and\nhis sister were cast alone upon a foreign wilderness, where they\njustly despaired of any other company, if God should bid them there\n\"increase and multiply,\" it would warrant them to marry. But else\nthere is no necessity of it, and therefore no lawfulness. For, 2. A\nvicious necessity justifieth not the sin. If the man or woman that\nshould abstain will be mad or dead with passion, rather than obey God,\nand deny and mortify their lust, it is not one sin that will justify\nthem in another. The thing that is necessary, is to conform their\nwills to the law of God; and if they will not, and then say, They\ncannot, they must bear what they get by it. 3. And it is no necessity\nthat is imposed by that command of king or parents, which is against\nthe law of God. 4. No, nor by a vow neither; for a vow to break God's\nlaw is not an obligation to be kept, but to be repented of; nor is the\nnecessity remediless which such a one bringeth on himself, by vowing\nnever to marry any other; seeing chastity may be kept.\n\n_Quest._ VII. Is it lawful for one to marry, that hath vowed\nchastity during life, and not to marry, and afterward findeth a\nnecessity of marrying, for the avoiding of lust and fornication?\n\n_Answ._ I know that many great divines have easily absolved\nthose, that under popery vowed chastity. The principal part of the\nsolution of the question, you must fetch from my solution of the Case\nof Vows, part iii. chap. v. tit. 2. At the present this shall suffice\nto be added to it. 1. Such vows of chastity that are absolute, without\nany exceptions of after alterations or difficulties that may arise,\nare sinfully made, or are unlawful _quoad actum jurandi_.[8]\n\n2. If parents or others impose such oaths and vows on their children\nor subjects, or induce them to it, it is sinfully done of them, and\nthe _actus imperantium_ is also unlawful.\n\n3. Yet as long as the _materia jurata_, the matter vowed,\nremaineth lawful, the vow doth bind, and it is perfidiousness to break\nit. For the sinfulness of the imposer's act proveth no more, but that\nsuch a command did not oblige you to vow. And a vow made arbitrarily\nwithout any command, doth nevertheless bind. And the sinfulness of\nthe making of the vow, doth only call for repentance; (as if you made\nit causelessly, rashly, upon ill motives, and to ill ends, or in ill\ncircumstances, &c.) But yet that vow which you repent that ever you\nmade, must be nevertheless kept, if the thing vowed be a lawful thing,\nand the act of vowing be not made a nullity (though it was a sin). And\nwhen it is a nullity, I have showed in the forecited place.\n\n4. A vow of celibate or chastity during life, which hath this\ncondition or exception expressed or implied in the true intent of the\nvotary, (unless any thing fall out which shall make it a sin to me not\nto marry,) may in some cases be a lawful vow; as to one that foreseeth\ngreat inconveniences in marriage, and would by firm resolution fortify\nhimself against temptations and mutability.\n\n5. If there were no such excepting thought in the person vowing, yet\nwhen the thing becometh unlawful, the vow is not to be kept; though it\noblige us under guilt for sinful making it, yet God commandeth us not\nto keep it, because we vowed that which he forbad us not only to vow\nbut to do.\n\n6. Either the papists suppose such exceptions to be always implied by\ntheir votaries, or at least that they are contained in the law of God,\nor else sure they durst never pretend that the pope hath power to\ndispense with such vows (as they have oft done for princes, men and\nwomen, that they might be taken from a monastery to a crown). For if\nthey suppose, that the persons before the dispensation are under the\nobligation of their vow, and bound by God to keep it, then it would be\ntoo gross and odious blasphemy for the pope to claim a power of\ndisobliging them, and dissolving God's commands; and not only\nantichristianity, but antitheistical, or a setting himself above God\nAlmighty, under pretence of his own commission. But if they only\npretend to dissolve such vows judicially or decisively, by judging\nwhen the person is no longer obliged to keep them by God's law, then\nthey suppose, that the obligation of God's law is ceased, before they\njudicially declare it to be ceased. And if that were all that the pope\nundertook, he had no power to do it out of his own parish, nor more\nthan any lawful bishop hath in his proper charge.\n\n7. The matter of a vow of celibate or chastity is then unlawful, when\nit cannot be kept without greater sin than that life of chastity\nescapeth, and which would be escaped if it were forsaken; or without\nthe omission of greater duty, and omission of greater good, than that\nlife of chastity containeth or attaineth. For the further opening of\nthis, let it be noted, that,\n\n8. It is not every degree of sin which marriage would cure, that will\nwarrant the breach of a vow of chastity. As if I had some more lustful\nthoughts or instigations and irritations in a single life than I\nshould have if I married. The reason is, because, 1. No man liveth\nwithout some sin, and it is supposed that there are greater sins of\nanother kind, which by a life of chastity I avoid. And the breach of\nthe vow itself is a greater matter than a lustful thought.\n\n9. So it is not every degree of good which by marriage I may attain or\ndo, that will warrant it against a vow of chastity. Because I may do\nand get a greater good by chastity, and because the evil of perjury is\nnot to be done that good may be done by it; till I can prove, that it\nis not only good in itself, but a duty _hic et nunc_ to me.\n\n10. A man should rather break his vow of celibate, than once commit\nfornication, if there were a necessity that he must do the one.\nBecause fornication is a sin which no vow will warrant any man to\ncommit.\n\n11. A man should rather break his vow of celibate, than live in such\nconstant or ordinary lust, as unfitteth him for prayer, and a holy\nlife, and keepeth him in ordinary danger of fornication, if there were\na necessity that he must do the one. The reason is also because now\nthe matter vowed is become unlawful, and no vow can warrant a man to\nlive in so great sin (unless there were some greater sin on the other\nside which could not be avoided in a married life, which is hardly to\nbe supposed, however popish priests think disobedience to the pope,\nand the incommodity and disgrace of a married life, &c. to be a\ngreater sin than fornication itself).\n\n12. If a prince vow chastity, when it is like to endanger the kingdom\nfor want of a safe and sure succession, he is bound to break that vow;\nbecause he may not lawfully give away the people's right, nor do that\nwhich is injurious to so many.\n\n13. Whether the command of a parent or prince may dissolve the\nobligation of a vow of celibate, I have answered already. I now say\nbut this, 1. When parents or princes may justly command it, we may\njustly obey them. But this is not one of those accidental evils, which\nmay be lawfully done, though unlawfully commanded. 2. It is parents\nthat God hath committed more of this care and power to, about\nchildren's marriage, than to princes. 3. Parents not princes may not\nlawfully command the breach of such a vow, (not nullified at first,)\nexcept in such cases as disoblige us, whether they do it or not; so\nthat the resolving of the main case doth suffice for all.\n\n14. He that by lawful means can overcome his lust, to the measure\nbefore mentioned, is under no necessity of violating his vow of single\nlife.\n\n15. I think that it is not one of twenty that have bodies so\nunavoidably prone to lust, but that by due means it might be so far\n(though not totally) overcome, without marriage, fornication, wilful\nself-pollution, or violent, vexatious, lustful thoughts. That is, 1.\nIf they employ themselves constantly and diligently in a lawful\ncalling, and be not guilty of such idleness, as leaveth room in their\nminds and imaginations for vain and filthy thoughts. If they follow\nsuch a calling as shall lay a necessity upon them to keep their\nthoughts close employed about it. 2. If they use such abstinence and\ncoarseness in their diet, as is meet to tame inordinate lusts, without\ndestroying health: and not only avoid fulness and gulosity, and vain\nsports and pleasures, but also use convenient fasting, and tame the\nbody by necessary austerities. 3. If they sufficiently avoid all\ntempting company and sights, and keep at a meet distance from them. 4.\nIf they set such a restraint upon their thoughts as they may do. 5. If\nthey use such a quality of diet and physic, as is aptest for the\naltering of those bodily distempers, which are the cause. 6. And\nlastly, If they are earnest in prayer to God, and live in mortifying\nmeditations, especially in a constant familiarity with a crucified\nChrist, and with the grave, and with the heavenly society. He that\nbreaketh his vow to save himself the labour and suffering of these\nungrateful means, I take to be perfidious, though perhaps he sinfully\nmade that vow. And no greater number are excusable for continence\nafter such a vow, than these that have bodies so extraordinary\nlustful, as no such other means can tame, and those forementioned that\nhave extraordinary accidents to make a single life unlawful.\n\n16. It must not be forgotten here, that if men trust to marriage\nitself alone as the cure of their lust, without other means, such\nviolent lusts as nothing else will cure, may possibly be much uncured\nafterwards. For adulterers are as violent in their lusts as the\nunmarried, and ofttimes find it as hard to restrain them. And\ntherefore the married, as well as others, have need to be careful to\novercome their lust. And the rather because it is in them a double\nsin.\n\n17. But yet when all other means do fail, marriage is God's appointed\nmeans, to quench those flames from which men's vows cannot, in cases\nof true necessity, disoblige them.\n\n[1] 1 Cor. vii. 7, 38.\n\n[2] Unmarried men are the best friends, the best masters, the best\nservants; but not always the best subjects: for they are light to run\naway, and therefore venturous, &c. Lord Bacon, Essay 8.\n\n[3] Wives are young men's mistresses, companions for the middle age,\nand old men's nurses. So that a man may have a quarrel to marry when\nhe will. Lord Bacon, Essay.\n\n[4] Art thou discontented with thy childless state? Remember that of\nall the Roman kings, not one of them left the crown to his son.\nPlutarch. de Tranq. Anim.\n\n[5] Non bene fit quod occupato animo fit. Hieron. Epist. 5. 3. ad\nPaulin.\n\n[6] A single life doth well with churchmen: for charity will hardly\nwater the ground, where it must fill a pool. Lord Bacon, Essay 8. The\ngreatest works and foundations have been from childless men, who have\nsought to express the image of their minds that have none of their\nbody: so the care of posterity hath been most in them that had no\nposterity. Lord Bacon, Essay 7. He that hath a wife and children hath\ngiven hostages to fortune. For they are impediments to great\nenterprises.--The best works, and of greatest merit, for the public,\nhave proceeded from unmarried and childless men. Id. ibid. Essay 8.\n\n[7] The case of polygamy is so fully and plainly resolved by Christ,\nthat I take it not to be necessary to decide it, especially while the\nlaw of the land doth make it death.\n\n[8] By this you may see how to resolve the cases about vows and\ncovenants which are the grand controversies of this time among us.\n\n\n\n\nCHAPTER II.\n\nDIRECTIONS FOR THE RIGHT CHOICE OF SERVANTS AND MASTERS.\n\n\nPART I.\n\n_Directions for the right Choice of Servants._\n\nSERVANTS being integral parts of the family, who contribute much to\nthe holiness or unholiness of it, and to the happiness or misery of\nit, it much concerneth masters to be careful in their choice. And the\nharder it is to find such as are indeed desirable, the more careful\nand diligent in it should you be.\n\n_Direct._ I. To bid you choose such as are fittest for your\nservice, is a direction which nature and interest will give you,\nwithout any persuasions of mine. And indeed it is not mere honesty or\npiety that will make a good servant, nor do your work. Three things\nare necessary to make a servant fit for you: 1. Strength. 2. Skill. 3.\nWillingness. And no two of these will serve without the third.\nStrength and skill without willingness, will do nothing: skill and\nwillingness without strength, can do nothing: strength and willingness\nwithout skill, will do as bad or worse than nothing. No less than all\nwill make you a good servant. Therefore choose one, 1. That is\nhealthful. 2. That hath been used to such work as you must employ him\nin: and, 3. One that is not of a flesh-pleasing, or lazy, sluggish\ndisposition. For to exact labour from one that is sickly will seem\ncruelty; and to expect labour from one that is unskilful and\nunexercised will seem folly; and heavy, fleshly, slothful persons,\nwill do all with so much unwillingness, and pain, and weariness, that\nthey will think all too much, and their service will be a continual\ntoil and displeasure to them, and they will think you wrong them, or\ndeal hardly with them, if you will not allow them in their fleshliness\nand idleness. Yea, though they should have grace, a phlegmatic,\nsluggish, heavy body, will never be fit for diligent service, any more\nthan a tired horse for travel.\n\n_Direct._ II. If it be possible, choose such as have the fear of\nGod, or at least such as are tractable and willing to be taught, and\nnot such as are ungodly, sensual, and profane. For, 1. \"God hateth all\nthe workers of iniquity,\" Psal. v. 5. And it tendeth not to the\nblessing or safety of your family, to have in it such as are enemies\nto God, and hated by him. You cannot expect an equal blessing on their\nlabours, as you may on the service of those that fear him. The wicked\nmay bring a curse on the families where they are (if you wilfully\nentertain them); when a Joseph may be a blessing even to the house of\nan unbeliever. A wicked man will be renewing those crimes, which will\nbe the shame of your family, and a grief to your hearts, if you have\nany love to God yourselves; when a godly servant will pray for a\nblessing from God upon his labours, and is himself under a promise,\nthat \"whatever he doth shall prosper,\" Psal. i. 3. 2. Ungodly servants\nfor the most part will be mere eye-servants; they will do little more\nthan they find necessary to escape reproof and blame: some few of\nthem, indeed, out of love to their masters, or out of a desire of\npraise, or to make their places the better to themselves, will be\ndiligent and trusty: but ordinarily they are deceitful, and study more\nto seem good servants, than to be such, and to hide their faults, than\nto avoid them; for they make no great matter of conscience of it, nor\ndo they regard the eye of God: whereas a truly godly servant will do\nall your service in obedience to God, as if God himself had bid him do\nit, and as one that is always in the presence of that Master, whose\nfavour he preferreth before all the world. He is more careful to\nplease God, who commandeth him to be faithful, than to please you by\nseeming better than he is: he is moved more to his duty by the reward\nwhich God hath promised him, than by the wages which he expecteth from\nyou: he hath a tender, purified conscience, which will hold him to his\nduty, as well when you know it not, as when you stand by. 3.\nOrdinarily, ungodly servants will be false, if they have but\nopportunity to enrich themselves by deceiving you; especially those\nthat are intrusted in laying out money, in buying and selling. As long\nas I name no particular persons, I think it no untrustiness, but my\nduty, to warn masters whom they trust, by my experience from the\nconfessions of those that have been guilty. Many servants whom God\nhath converted to his love and fear, have told me how constantly they\ndeceived their masters in buying and selling before their conversion;\neven of so great sums of money, that some of them were not able to\nrestore it (when I made them know it was their duty so far as they\nwere able): and some of them had so much unquietness of conscience\ntill it was restored, that I have been fain to give them money to\nrestore, when I have convinced them of it: so that I know by such\nconfessions, that such deceit and robbing of their masters is a very\nordinary thing among ungodly servants that have, opportunity, that yet\npass for very trusty servants, and are never discovered. 4. Also an\nungodly servant will be a tempter to the rest, and will be drawing\nthem to sin: especially to secret wantonness, and uncivil carriage, if\nnot to actual fornication; and to revellings, and merriments, and\nfleshly courses: by swearing, and taking God's name in vain, and\ncursing, and lying, they will teach your children and other servants\nto do the like; and so be an infectious pestilence in your families.\n5. And they will hinder any good which you would do on others. If\nthere be any in your family under convictions, and in a hopeful way to\na better condition, they will quench all, and discourage them, and\nhinder their conversion; partly by their contradicting cavils, and\npartly by their scorns, and partly by their diverting, idle talk, and\npartly by their ill examples, and alluring them to accompany them in\ntheir sin. Whereas, on the contrary, a godly servant will be drawing\nthe rest of your family to godliness, and hindering them from sin, and\npersuading them to be faithful in their duty both to God and you.\n\n_Direct._ III. Yet measure not the godliness of a servant by his\nbare knowledge or words, but by his love and conscience. A great deal\nof self-conceited talkativeness about religion may stand with an\nunsanctified heart and life; and much weakness in knowledge and\nutterance, may stand with sincerity. But you may safely judge those\nto be truly godly, 1. Who love godliness, and love the word and\nservants of God, and hate all wickedness. 2. And those that make\nconscience to do their duty, and to avoid known sin both openly and in\nsecret.\n\n_Direct._ IV. If necessity constrain you to take those that are unfit\nand bad, remember that there is the greater duty incumbent on you, to\ncarry yourself towards them in a diligent, convincing manner, so as\ntendeth most to make them better. Take them not as you buy a horse or\nan ox, with a purpose only to use them for your work; but remember\nthey have immortal souls which you take charge of.\n\n\nPART II.\n\n_Directions for the right Choice of Masters._\n\nSeeing the happiness of a servant, the safety of his soul, and the\ncomfort of his life, depend very much upon the family and place which\nhe liveth in, it much concerneth every prudent servant to be very\ncareful in what place or family he take up his abode, and to make the\nwisest choice he can.\n\n_Direct._ I. Above all, be sure that you choose not for mere\nfleshly ease and sensuality, and take not that for the best place for\nyou, where you may have most of your own carnal will and pleasure. I\nknow that fleshly, graceless servants, will hear this direction with\nas ill a will, as a dog when he is forbidden his meat or carrion. I\nknow I speak against their very nature, and therefore against their\nvery hearts, and therefore they will think I speak against their\ninterest and good; and therefore I may persuade them to this course a\nhundred times, before they will believe me, or obey my counsel. All\nungodly, fleshly servants, do make these the only signs of a good\nplace, or desirable service for them: 1. If they may do what work they\nwill, and avoid that which they dislike; if they may do that which is\neasy, and not that which is hard; and that which is an honour to them,\nand not that which seemeth inferior and base. 2. If they may work when\nthey will, and give over when they will. 3. If they may rise when they\nwill, and go to bed when they will. 4. If they may eat and drink what\nthey will, and fare well to the pleasing of their appetites. 5. If\nthey may speak when they will, and what they have a mind to speak. 6.\nIf they may have leave when they will to sport, and play, and be\nwanton and vain, and waste their time, which they call being merry. 7.\nIf they may wear the best apparel and go fine. 8. If their masters\nwill be liberal to them, to maintain all this, and will give them what\nthey would have. 9. If their masters and fellow-servants carry it\nrespectfully to them, and praise them, and make somebody of them, and\ndo not dishonour them, nor give them any displeasing words. 10. And if\nthey are not troubled with the precepts of godliness, nor set to learn\nthe Scripture, or catechized, nor called to account about the state of\ntheir souls, or the ground of their hopes for the life to come, nor\ntroubled with much praying, or repeating sermons, or religious\nexercise or discourse, or any thing that tendeth to their salvation;\nnor be restrained from any sin, which they have a mind to, nor\nreproved for it when they have done it. These are an ungodly, carnal\nperson's conditions, or signs of a good service. Which is, in a word,\nto have their own wills and fleshly desires, and not to be crossed by\ntheir masters' wills, or the will of God: which in effect is, to have\nthe greatest helps to do the devil's will, and to be damned.\n\n_Direct._ II. See that it be your first and principal care, to live\nin such a place where you have the greatest helps and smallest\nhinderances to the pleasing of God, and the saving of your souls; and\nin such a place where you shall have no liberty to sin, nor have your\nfleshly will fulfilled, but shall be best instructed to know and do\nthe will of God, and under him the will of your superiors. It is the\nmark of those whom God forsaketh, to be given up to their own wills,\nor \"to their own hearts' lusts, to walk in their own counsels,\" Psal.\nlxxxi. 12. \"To live after the flesh,\" is the certain way to endless\nmisery, Rom. viii. 8, 13. To be most subject to the will of God, with\nthe greatest mortification and denial of our own wills, is the mark of\nthe most obedient, holy soul. Seeing then that holiness and\nself-denial, the loving of God, and the mortifying of the flesh, are\nthe life of grace, and the health and rectitude of the soul, and the\nonly way (under Christ) to our salvation; you have great reason to\nthink that place the best for you, in which you have most helps for\nholiness and self-denial: and not only to bear patiently the\nstrictness of your superiors, and the labour which they put you upon\nfor your souls, but also to desire and seek after such helps, as the\ngreatest mercies upon earth. \"First seek the kingdom of God and his\nrighteousness: labour not (first) for the food that perisheth, but for\nthat which endureth to everlasting life,\" Matt. vi. 33; John vi. 27.\nTake care first that your souls be provided for, and take that for the\nbest service which helpeth you most in the service of God, to your\nsalvation.\n\n_Direct._ III. If it be possible, live where there is a faithful,\npowerful, convincing minister, whose public teaching and private\ncounsel you may make use of for your souls. Live not, if you can avoid\nit, under an ignorant, dead, unprofitable teacher, that will never\nafford you any considerable help to lift up your hearts to a heavenly\nconversation. But seeing you must spend the six days in your labour,\nlive where you have the best helps to spend the Lord's day, for the\nquickening and comfort of your souls; that in the strength of that\nholy food, you may cheerfully perform your sanctified labours on the\nweek days following. Be not like those brutish persons, that live as\nif there were no life but this; and therefore take care to get a\nplace, where their bodies may be well fed and clothed, and may have\nease, and pleasure, and preferment for the world; but care not much\nwhat teacher there is, to be their guide to heaven; nor whether ever\nthey be seriously foretold of the world to come, or not.\n\n_Direct._ IV. Live, if you can obtain so great a mercy, with\nsuperiors that fear God, and will have a care of your souls, as well\nas of your bodies, and will require you to do God's service as well as\ntheir own: and not with worldly, ungodly masters, that will use you as\nthey do their beasts, to do their work, and never take care to further\nyour salvation. For, 1. The curse of God is in the families of the\nungodly; and who would willingly live in a house that God hath cursed,\nany more than in a house that is haunted with evil spirits? But God\nhimself doth dwell with the godly, and by many promises hath assured\nthem of his love and blessing. \"The curse of the Lord is in the house\nof the wicked; but he blesseth the habitation of the just,\" Prov.\niii. 33. \"The wicked are overthrown, and are not; but the house of the\nrighteous shall stand,\" Prov. xii. 7. \"The house of the wicked shall\nbe overthrown; but the tabernacle of the upright shall flourish,\"\nProv. xiv. 11; so Prov. xv. 25. \"The righteous man wisely considereth\nthe house of the wicked: God overthroweth the wicked for their\nwickedness,\" Prov. xxi. 12. Go not into a falling house. 2. A master\nthat feareth God, will help to save you from sin and hell, and help\nyour souls to life eternal: he may do more for you, than if he made\nyou kings and rulers of the earth. He will hinder you from sin: he\nwill teach you to know God, and to prepare for your salvation. Whereas\nungodly masters will rather discourage you, and by mocks or\nthreatenings seek to drive you from a holy life, and use their wit,\nand work, and authority, to hinder your salvation: or at best will\ntake little care of your souls, but think if they provide you food and\nwages, they have done their parts. 3. A master that feareth God will\ndo you no wrong, but will love you as a christian, and his\nfellow-servant of Christ, while he commandeth and employeth you as his\nown servant, which cannot be expected from ignorant, ungodly, worldly\nmen.\n\n_Direct._ V. Yet choose such a service as you are fit to undergo,\nwith the least hinderance of the service of God, and of your souls.\nNeither a life of idleness, nor of excess of business, should be\nchosen, if you have your choice. For when the mind is overwhelmed with\nthe cares of your service, and your bodies tired with excessive\nlabour, you will have little time, or heart, or power, to mind the\nmatters of your souls with any seriousness. Yea, the Lord's day will\nbe spent with little comfort, when the toil of the week days hath left\nthe body fit for nothing but to sleep. A service which alloweth you no\ntime at all to pray, or read the Scripture, or mind your everlasting\nstate, is a life more fit for beasts than men.\n\n_Direct._ VI. If you can attain it, live where your fellow-servants\nfear God, as well as the master of the family. For fellow-servants\nusually converse with one another more frequently and familiarly than\ntheir masters do with any of them. And therefore if a master give you\nthe most heavenly instructions, the idle, frothy talk of fellow-servants\nmay blot out all from your memories and hearts. And their derision of\na holy life, or their bad examples, may do more hurt, than the\nprecepts of the governors can do good. Whereas when a master's\ncounsels are seconded by the good discourse and practice of\nfellow-servants, it is a great encouragement to good, and keepeth the\nheart in a continual warmth and resolution.\n\n_Direct._ VII. If you want any one of these accommodations, be\nthe more diligent in such an improvement of the rest, as may make up\nyour want. If you have a good teacher and a bad master, improve the\nhelps of your teacher the more diligently. If you have a bad master\nand good fellow-servants, or a good master and bad fellow-servants,\nthank God for that which you have, and make the best of it.\n\n_Direct._ VIII. If you would be accommodated yourselves with the\nbest masters and usage, labour to be the best servants; and then it is\ntwo to one but you may have your choice. Good servants are so scarce,\nand so much valued, that the best places would strive for you, if you\nwill strive to be such. Excel others in labour, and diligence, and\ntrustiness, and obedience, and gentleness, and patience, and then you\nmay have almost what places you desire. But if you will yourselves be\nidle, and slothful, and deceitful, and false, and disobedient, and\nunmannerly, and self-willed, and contentious, and impatient, and yet\nthink that you must be respected, and used as good and faithful\nservants, it is but a foolish expectation. For what obligation is\nthere upon others, in point of justice, to give you that which you\ndeserve not? Indeed if any be bound to keep you in mere charity, then\nyou may plead charity with them and not desert; but if they take you\nbut as servants, they owe you nothing but what your work and virtues\nshall deserve.\n\n\n\n\nCHAPTER III.\n\nA DISPUTATION, OR ARGUMENTS TO PROVE THE NECESSITY OF FAMILY WORSHIP\nAND HOLINESS, OR DIRECTIONS AGAINST THE CAVILS OF THE PROFANE, AND\nSOME SECTARIES, WHO DENY IT TO BE A THING REQUIRED BY GOD.\n\n\n_Whether the solemn Worship of God, in and by Families as such, be\nof Divine Appointment? Aff._\n\nTHAT excellent speech of Mirandula is oft in mind, _Veritatem\nphilosophia qu\u00e6rit, theologia invenit, religio possidet_. I do\ntherefore with greater alacrity and delight dispute these points that\nare directly religious, that is, immediately practical, than those\nthat are only remotely such: and though I am loth we should see among\nus any wider division _inter philosophum theologum et religiosum_,\nthan between the fantasy, the intellect, and the will, which never are\nfound disjunct in any act; or rather, than between the habits of\npractical natural knowledge, and the habits of practical supernatural\nknowledge, and the practical resolutions, affections, and endeavours,\ninto which both the former are devolved; yet may we safely and\nprofitably distinguish, where it would be mortal to divide. If\ndisputing in our present case, do but tend to, and end in, a religious\nperformance, we shall then be able to say, we disputed not in vain;\nwhen by experience of the delight and profit of God's work, we\nperceive that we do not worship him in vain: otherwise to evince by a\ndispute, that God should be worshipped, and not to worship him when we\nhave done, is but to draw forth our learning, and sharpen our wits, to\nplead for our condemnation; as if the accuser wanted our help, or the\nJudge of all the world did want evidence or arguments against us,\nunless he had it from our own mouth. Concerning the sense of the\nterms, I shall say somewhat, both as to the subject, and the\npredicate, that we contend not in the dark; and yet but little, lest I\ntrouble myself and you with needless labours.\n\n1. By the worship of God we mean not only, nor principally, obedience\nas such, or service in common things, called \u0394\u03bf\u03c5\u03bb\u03b5\u03af\u03b1: but we mean a\nreligious performance of some sacred actions, with an intention of\nhonouring God as God; and that more directly than in common works of\nobedience. This being commonly called \u039b\u03b1\u03c4\u03c1\u03b5\u03af\u03b1, is by Austin, and\nsince him by all the orthodox, appropriated to God alone; and indeed\nto give it to any other is contradictory to its definition.\n\nThis worship is of two sorts, whereof the first is by an excellency\ncalled worship, viz. When the honouring of God is so directly the end\nand whole business of the work, that our own advantage falls in but\nimpliedly, and in evident subordination: such are the blessed works of\npraise and thanksgiving, which we here begin and shall in heaven\nperpetuate. Yet see a more admirable mystery of true religion; we\nindeed receive more largely from God, and enjoy more fully our own\nfelicity in him, in these acts of worship, that give all to God, than\nin the other, wherein we more directly seek for somewhat from him. And\nthose are the second sort of worship actions, viz. When the substance\nor matter of the work is a seeking or receiving somewhat from God, or\ndelivering something religiously in his name, and so is more directly\nfor ourselves; though yet it is God that should be our ultimate end in\nthis too. You may perceive I make this of three sorts. Whereof the\nfirst consisteth in our religious addresses to God for something that\nwe want; and is called prayer. The second consisteth in our religious\naddresses to God to receive somewhat from him; viz. 1. Instructions,\nprecepts, promises, threatenings, from his mouth, messengers, &c. 2.\nThe sacramental signs of his grace in baptism and the Lord's supper.\nThe third is, when the officers of Christ do in his name solemnly\ndeliver either his laws or sacraments. His laws either in general by\nordinary preaching, or by a more particular application in acts of\ndiscipline.\n\n2. The word solemn signifies sometimes any thing usual, and so some\nderive it, _Solenne est quod fieri solet_. Sometimes that which\nis done but on one set day in the year; and so some make\n_solenne_ to be _quasi solum semel in anno_. But vulgarly it\nis taken, and so we take it here, for both _celebre et usitatum_,\nthat is, a thing that is not accidentally and seldom, but statedly and\nordinarily to be done, and that with such gravity and honourable\nseriousness as beseems a business of such weight.\n\n3. By family we mean, not a tribe or stock of kindred, dwelling in\nmany houses, as the word is taken oft in Scripture, but I mean a\nhousehold.\n\n_Domus et familia_, a household and family, are indeed in economics\nsomewhat different notions, but one thing. _Domus_ is to _familia_ as\n_civitas_ to _respublica_, the former is made the subject of the\nlatter, the latter the _finis internus_ of the former. And so _Domus\nest societas natur\u00e6 consentanea, e personis domesticis, vit\u00e6 in dies\nomnes commode sustentand\u00e6 causa, collecta. Familia est ordo domus per\nregimen patris-familias in personas sibi subjectas_.\n\nWhere note, that to a complete family must go four integral parts,\n_Pater-familias_, _mater-familias_, _filius_, _servus_, A father,\nmother, son, and servant. But to the essence of a family it sufficeth\nif there be but the _pars imperans, et pars subdita_, one head or\ngovernor, either father, mother, master, or mistress; and one or more\ngoverned under this head.\n\nNote therefore, that the governor is an essential part of the family,\nand so are some of the governed, (viz. that such there be,) but not\neach member. If therefore twenty children or servants shall worship\nGod without the father, or master of the family, either present\nhimself, or in some representative, it is not a family worship in\nstrict sense. But if the head of the family in himself (or delegate or\nrepresentative) be present, with any of his children or servants,\nthough all the rest be absent, it is yet a family duty; though the\nfamily be incomplete and maimed (and so is the duty therefore, if\nculpably so performed).\n\n4. When I say in and by a family, I mean not that each must do the\nsame parts of the work, but that one (either the head, or some one\ndeputed by him, and representing him) be the mouth, and the rest\nperforming their parts by receiving instructions, or mentally\nconcurring in the prayers and praise by him put up. Lastly, By divine\nappointment I mean any signification of God's will, that it is men's\nduty to perform this; whether a signification by natural means or\nsupernatural, directly or by consequence, so we may be sure it is\nGod's will. The sum of the question then is, whether any sacred\nactions religiously and ordinarily to be performed to God's honour by\nthe head of the family, with the rest, be by God's appointment made\nour duty? My thoughts of this question I shall reduce to these heads,\nand propound in this order. 1. I shall speak of family worship in\ngeneral. 2. Of the sorts of that worship in special. 3. Of the time.\n\nI. Concerning the first, I lay down my thoughts in these propositions\nfollowing, for limitation and caution, and then prove the main\nconclusion.\n\n_Prop._ 1. It is not all sorts of God's worship which he hath\nappointed to be performed by families as such; there being some proper\nto more public assemblies.\n\n2. More particularly the administration of the sacraments of baptism\nand the Lord's supper, are proper to the ministerial or organized\nchurches, and not common to families: for as they are both of them\ncommitted only to ministers of the gospel, and have been only used by\nthem for many hundred years in the church; (except that some permitted\nothers to baptize in case of necessity); so the Lord's supper was\nappointed for a symbol and means of a more public communion than that\nof families. And though some conjecture the contrary, from its first\ninstitution, and think that as there is a family prayer and church\nprayer, family teaching and church teaching, so there should be family\nsacraments and church sacraments, yet it is a mistake. For though\nChrist administered it to his family, yet it was not as a family, but\nas a church. For that which is but one family may possibly be a church\nalso. This exposition we have from the doctrine and practice of the\napostles, and constant custom of all the churches, which have never\nthought the Lord's supper to be a family duty, but proper to larger\nassemblies, and administrable only by ordained ministers. Nor will the\nreasons drawn from circumcision and the passover prove the contrary:\nboth because particular churches were not then instituted as now, and\ntherefore families had the more to do; and because there were some\nduties proper to families in the very institution of those sacraments;\nand because God gave them a power in those, which he hath not given to\nmasters of families now in our sacraments.\n\n3. Many thousands do by their own viciousness and negligence disable\nthemselves, so that they cannot perform what God hath made their duty;\nyet it remains their duty still: some disability may excuse them in\npart, but not in whole.\n\nI shall now prove, that the solemn worship of God in and by families\nas such, is of divine appointment.\n\n_Argument_ I. If families are societies of God's institution,\nfurnished with special advantages and opportunities for God's solemn\nworship, having no prohibition so to use them; then the solemn worship\nof God in and by families as such, is of divine appointment. But the\nantecedent is true; therefore so is the consequent.\n\nFor the parts of the antecedent; 1. That families are societies of\nGod's institution, needeth no proof.\n\n2. That they are furnished with special advantages and opportunities\nmay appear by an enumeration of particulars. (1.) There is the\nadvantage of authority in the ruler of the family, whereby he may\ncommand all that are under him in God's worship, yea, and may inflict\npenalties on children and servants that refuse; yea, may cast some out\nof the family if they be obstinate. (2.) He hath the advantage of a\nsingular interest in wife and children, by which he may bring them to\nit willingly, that so they may perform a right evangelical worship.\n(3.) He hath the advantage of a singular dependence of all upon him\nfor daily provisions; and of his children for their portions for\nlivelihood in the world, whereby he may yet further prevail with them\nfor obedience; he having a power to reward, as well as to punish and\ncommand. (4.) They have the opportunity of cohabitation, and so are\nstill at hand, and more together, and so in readiness for such\nemployments. (5.) Being nearest in relation, they are stronglier\nobliged to further each other's salvation, and help each other in\nserving God. (6.) They have hereby an advantage against all prejudices\nand jealousies, which strangeness and mistakes may raise and cherish\namong those that live at a greater distance, and so may close more\nheartily in God's worship. And their nearness of relation and natural\naffections do singularly advantage them for a more affectionate\nconjunction, and so for a more forcible and acceptable worship of God,\nwhen they are in it as of one heart and soul. (7.) If any\nmisunderstanding or other impediment arise, they being still at hand,\nhave opportunity to remove them, and to satisfy each other; and if any\ndistempers of understanding, heart, or life, be in the family, the\nruler, by familiarity and daily converse, is enabled more particularly\nto fit his reproofs and exhortations, confessions and petitions,\naccordingly, which even ministers in the congregations cannot so well\ndo. So that I have made it evident in this enumeration, that families\nhave advantages, yea, special and most excellent advantages and\nopportunities for the solemn worship of God.\n\n3. The last part of the antecedent was, that they have no prohibition\nto use these advantages and opportunities to God's solemn worship. I\nadd this, lest any should say, though they have such advantages, yet\nGod may restrain them for the avoiding some greater inconveniencies\nanother way; as he hath restrained women from speaking in the\nassemblies. But, (1.) God hath neither restrained them in the law of\nnature, nor in the written law; therefore not at all. He that can show\nit in either, let him do it. (2.) I never yet read or heard any\nknowing christian once affirm that God hath forbidden families\nsolemnly to worship him, and therefore I think it needless to prove a\nnegative, when no man is known to hold the affirmative. Indeed for\nsome kinds of worship, as preaching and expounding Scripture, some\nhave prohibited them; but not reading, catechizing, all instructing,\npraying, praises, singing psalms, much less all solemn worship wholly.\nSo much for the antecedent.\n\nI now come to prove the consequence. The foresaid advantages and\nopportunities are talents given by God, which they that receive, are\nobliged faithfully to improve for God; therefore families having such\nadvantages and opportunities for God's solemn worship, are bound to\nimprove them faithfully for God, in the solemn worshipping of him. For\nthe antecedent, 1. It is unquestionable that these are talents, that\nis, improvable mercies given by God. For as none dare deny them to be\nmercies, so none dare (I hope) say that God is not the giver of them.\nAnd then, 2. That such talents must be improved faithfully for God,\nfrom whom they are received, is plain, from Matt. xxv. throughout,\nespecially ver. 14-31. And Luke xx. 10, he requireth the fruits of his\nvineyard; and Matt. x. 42, if he intrust us with a cup of cold water,\nhe expecteth it for a prophet when he calleth for it. And if he\nintrust us with outward riches, he expecteth that \"we give to him that\nasketh,\" Matt. v. 42; Luke vi. 30, 38; xi. 41; xii. 33. His stewards\nmust give an account of their stewardships, Luke xvi. 2. Christ\ntelleth us of all our talents in general, Luke xii. 48, that \"Unto\nwhomsoever much is given, of him shall be much required; and to whom\nmen have committed much, of him they will ask the more.\" And of our\nwords in particular Christ tells us, Matt. xii. 36, that \"of every\nidle word men shall give an account at the day of judgment.\" Much more\nfor denying to use both our tongues and hearts in God's worship, when\nhe gives us such opportunities. \"It is required in stewards, that a\nman be found faithful,\" 1 Cor. iv. 2. \"As every man hath received the\ngift, even so minister the same one to another, as good stewards of\nthe manifold grace of God. If any man speak, let him speak as the\noracles of God,\" &c. 1 Pet. iv. 10, 11. Many more of the like\nscriptures prove the antecedent of the enthymeme, and the consequent\nneeds no proof.\n\n_Arg._ II. The solemn worship of God in and by families as such,\nis required by the very law of nature, therefore it is of divine\ninstitution. The consequence can be denied by no man that renounceth\nnot reason and nature itself; denying the law of nature to be God's\nlaw, which is indeed partly presupposed in the law supernatural, and\npartly rehearsed in it, but never subverted by it. Positives are more\nmutable than naturals are.\n\nThe antecedent is thus manifested. 1. Natural reason (or the law of\nnature) requireth that all men do faithfully improve all the talents\nthat God hath intrusted them with, to his honour; therefore natural\nreason (or the law of nature) doth require, that God be solemnly\nworshipped in families, he having given them such advantages as\naforesaid thereunto. 2. The law of nature requireth, that all\nsocieties that have God for their founder or institutor, should, to\ntheir utmost capacities, be devoted to him that founded and instituted\nthem: but that God is the founder and institutor of families, is known\nby the light of nature itself; therefore the law of nature requireth,\nthat families be to the utmost of their capacities devoted to God; and\nconsequently, that they solemnly worship him, they being capable of so\ndoing. I need not prove the major, because I speak only to men that\nare possessed of the law of nature mentioned in it; and therefore they\nknow it themselves to be true. Yet let me so far stay on the\nillustration, as to tell you the grounds of it. And, 1. God is the\nAlpha and Omega, the first and the last, the principal efficient and\nultimate end of all; and therefore of families. And therefore they\nshould be for him, as well as they are from him: for \"of him, and\nthrough him, and to him are all things.\" This argument I draw from\nnature, which can have no beginning but God, nor any end but God. The\n2. I draw from the divine intention, in the fabrication and ordination\nof all things. God made all things for himself, and can have no\nultimate end below himself. The 3. I draw from his _jus dominii_,\nhis right of propriety which he hath over all things, and so over\nfamilies as such; they are all absolutely his own alone. And that\nwhich is solely or absolutely a man's own, should be for his use, and\nemployed to his honour and ends: much more that which is God's, seeing\nman is not capable of such a plenary propriety of any thing in the\nworld, as God hath in all things. 4. I argue _a jure imperii_,\nfrom God's right of government. If he have a full right of government\nof families, as families, then families as families must honour and\nworship him according to their utmost capacities. But he hath a full\nright of absolute government over families as families; therefore--The\nconsequence of the major is grounded on these two things: 1. That God\nhimself is the end of his own government: this is proper to his\nregimen. All human government is said by politicians to be terminated\nultimately in the public good of the society. But God's pleasure and\nglory is the end of his government, and is, as it were, the public or\nuniversal good. 2. In that nature teacheth us, that supreme honour is\ndue to all that are supreme governors; therefore they are to have the\nmost honourable titles, of majesty, highness, excellency, &c. and\nactions answerable to those titles: Mal. i. 6, \"If I be a father,\nwhere is mine honour? if I be a master, where is my fear?\" Fear is oft\nput for all God's worship. If then there be no family whereof God is\nnot the Father or Founder, and the Master, or Owner and Governor, then\nthere is none but should honour and fear him, or worship him, and that\nnot only as single men, but as families; because he is not only the\nFather and Master, the Lord and Ruler of them as men, but also as\nfamilies. Honour is as due to the rector, as protection to the\nsubjects, and in our case much more. God is not a mere titular but\nreal Governor. All powers on earth are derived from him, and are\nindeed his power. All lawful governors are his officers, and hold\ntheir places under him, and act by him. As God therefore is the proper\nSovereign of every commonwealth, and the Head of the church, so is he\nthe Head of every family. Therefore as every commonwealth should\nperform such worship or honour to their earthly sovereign, as is due\nto man; so each society should, according to their capacities, perform\ndivine worship and honour to God. And if any object, That by this rule\ncommonwealths, as such, must meet together to worship God, which is\nimpossible; I answer, They must worship him according to their natural\ncapacities; and so must families according to theirs. The same general\nprecept obligeth to a diverse manner of duty according to the divers\ncapacities of the subject. Commonwealths must, in their representatives\nat least, engage themselves to God as commonwealths, and worship him\nin the most convenient way that they are capable of. Families may meet\ntogether for prayer, though a nation cannot. As an association of\nchurches, called a provincial or national church, is obliged to\nworship God, as well as particular congregations, yet not in one\nplace; because it is impossible: nature limiteth and maketh the\ndifference.\n\nAnd that the obligation of families to honour and worship God, may yet\nappear more evidently, consider that God's right of propriety and rule\nis twofold, yet each title plenary alone. 1. He is our Owner and Ruler\nupon his title of creation. 2. So he is by his right of redemption. By\nboth these he is not only Lord and Ruler of persons, but families; all\nsocieties being his; and the regimen of persons being chiefly\nexercised over them in societies. \"All power in heaven and earth is\ngiven unto Christ,\" Matt. xviii. 18; \"and all judgment committed unto\nhim,\" John v. 22; \"and all things delivered into his hands,\" John\nxiii. 3; \"and therefore to him shall every knee bow, both of things in\nheaven, and things in earth, and things under the earth;\" (either with\na bowing of worship, or of forced acknowledgment;) and \"every tongue\nshall confess that Jesus Christ is Lord to the glory of God the\nFather,\" Phil. ii. 10. Bowing to and confessing Christ voluntarily to\nGod's glory, is true worship; all must do this according to their\nseveral capacities; and therefore families according to theirs.\n\nA third consideration, which I thought to have added but for\nillustration, may well stand as an argument itself; and it is this:\n\n_Arg._ III. If besides all the forementioned opportunities and\nobligations, families do live in the presence of God, and ought by\nfaith to apprehend that presence, then is it God's will that families\nas such should solemnly worship him. But the former is true, therefore\nthe latter.\n\nThe consequence of the major, which alone requires proof, I prove by\nan argument _a fortiori_, from the honour due to all earthly\ngovernors. Though when a king, a father, a master are absent, such\nactual honour, to be presented to them, is not due, because they are\nnot capable of receiving it (further than _mediante aliqua persona,\nvel re_, which beareth some representation of the superior, or\nrelation to him); yet when they stand by, it is a contemptuous\nsubject, a disobedient child, that will not perform actual honour or\nhuman worship to them. Now God is ever present, not only with each\nperson as such, but also with every family as such. As he is said to\nwalk among the golden candlesticks in his churches, so doth he in the\nfamilies of all by his common presence, and of his servants by his\ngracious presence. This they easily find by his directing them, and\nblessing the affairs of their families. If any say, We see not God,\nelse we would daily worship him in our families. _Answ._ Faith seeth\nhim who to sense is invisible. If one of you had a son that were blind\nand could not see his own father, would you think him therefore\nexcusable, if he would not honour his father, when he knew him to be\npresent? We know God to be present, though flesh be blind and cannot\nsee him.\n\n_Arg._ IV. If christian families (besides all the forementioned\nadvantages and obligations) are also societies sanctified to God, then\nis it God's will that families, as such, should solemnly worship him;\nbut christian families are societies sanctified to God; therefore, &c.\n\nThe reason of the consequence is, because things sanctified must in\nthe most eminent sort, that they are capable, be used for God. To\nsanctify a person or thing, is to set it apart, and separate it from a\ncommon or unclean use, and to devote it to God, to be employed in his\nservice. To alienate this from God, or not to use it for God, when it\nis dedicated to him, or sanctified by his own election and separation\nof it from common use, is sacrilege. God hath a double right (of\ncreation and redemption) to all persons. But a treble right to the\nsanctified. Ananias his fearful judgment was a sad example of God's\nwrath, on those that withhold from him what was devoted to him. If\nchristian families as such be sanctified to God, they must as such\nworship him in their best capacity.\n\nThat christian families are sanctified to God I prove thus: 1. A\nsociety of holy persons must needs be a holy society. But a family of\nchristians is a society of holy persons; therefore, 2. We find in\nScripture not only single persons, but the societies of such,\nsanctified to God. Deut. vii. 6, \"Thou art an holy people unto the\nLord thy God; he hath chosen thee to be a special people to himself\nabove all people that are upon the face of the earth.\" So Deut. xiv.\n20, 21. So the body of that commonwealth did all jointly enter into\ncovenant with God, and God to them, Deut. xxix.; xxx.; and xxvi. 17-19,\n\"Thou hast vouched the Lord this day to be thy God, and to walk\nin his ways; and the Lord hath vouched thee this day to be his\npeculiar people, that thou mayst be an holy people to the Lord.\" So\nchap. xxviii. 9; Dan. viii. 24; xii. 7. Joshua, chap. xxiv. devoteth\nhimself and his house to the Lord; \"I and my house will serve the\nLord.\" And Abraham by circumcision (the covenant, or seal of the\ncovenant of God) consecrated his whole household to God; and so were\nall families after him to do (as to the males, in whom the whole was\nconsecrated). And whether besides the typifying intent, there were not\nsomewhat more in the sanctifying of all the first-born to God, who if\nthey lived, were to be the heads of the families, may be questioned.\n\nThe passover was a family duty, by which they were yet further\nsanctified to God. Yea, it is especially to be observed how in the New\nTestament, the Holy Ghost doth imitate the language of the Old, and\nspeak of God's people as of holy societies, as the Jews were. As in\nmany prophecies it was foretold that nations and kingdoms should serve\nhim (of which I have spoken more in my book of Baptism); and among\nthose who should \"mourn over him whom they have pierced\" in gospel\ntimes, when the spirit of grace and supplication is poured forth, are\n\"the family of the house of David apart, and their wives apart; the\nfamily of the house of Nathan apart, and their wives apart; every\nfamily, even all the families that remained, apart, and their wives\napart,\" Zech. xi. 12-14. So Christ sendeth his disciples to \"baptize\nnations,\" having discipled them; and \"the kingdoms of the world shall\nbecome the kingdoms of the Lord, and his Christ.\" And as, Exod. xix.\n5, 6, God saith of the Jews, \"Ye shall be a peculiar treasure to me\nabove all people; and ye shall be unto me a kingdom of priests, and a\nholy nation;\" so doth Peter say of all christians, 1 Pet. ii. 5-7, 9,\n\"Ye also, as living stones, are built up a spiritual house, an holy\npriesthood, to offer up spiritual sacrifices acceptable to God by\nJesus Christ. But ye are a chosen generation, a royal priesthood, an\nholy nation, a peculiar people, that you should show forth the praises\nof him that hath called you out of darkness into his marvellous\nlight.\" Mark how fully this text doth prove all that we are about. It\nspeaks of christians collectively, as in societies, and in societies\nof all the most eminent sorts: \"a generation;\" which seems especially\nto refer to tribes and families: \"a priesthood, nation, people;\" which\ncomprehendeth all the orders in the nation ofttimes. And in all these\nrespects they are holy, and peculiar, and chosen, to show, that God's\npeople are sanctified in these relations and societies. And then mark\nthe end of this sanctification; ver. 5, \"to offer up spiritual\nsacrifices acceptable to God by Jesus Christ;\" ver. 9, \"to show forth\nthe praises of him that hath called you,\" &c.\n\nYea, it seems that there was a special dedication of families to God.\nAnd therefore we read so frequently of households converted and\nbaptized: though none at age were baptized, but such as seemed\nbelievers; yet when they professed faith, they were all together\ninitiated as a household. And it seems, the master's interest and duty\nwere taken to be so great for the conversion of the rest, that as he\nwas not content himself with his own conversion, but to labour\npresently, even before his baptism, that his household should join\nwith him, that so the whole family at once might be devoted to God; so\nGod did bless this his own order and ordinance to that end: and where\nhe imposed duty on masters, he usually gave success, so that commonly\nthe whole family was converted and baptized with the ruler of the\nfamily. So Acts xviii. 8, \"Crispus believed on the Lord with all his\nhouse, and they were baptized;\" and Acts xvi. 32, Paul promiseth the\njailer, \"Believe on the Lord Jesus Christ, and thou shalt be saved and\nthy house; and he and all his were baptized straightway; for he\nbelieved in God with all his house,\" ver. 33, 34. And Lydia is\ndescribed a \"worshipper of God,\" Acts xvi. 14; and ver. 15, \"she was\nbaptized and her household.\" And the angel told Cornelius, that Peter\nshould tell him \"words whereby he and all his household should be\nsaved,\" who were baptized accordingly, Acts xi. 14. And 1 Cor. i. 16,\nPaul baptized the household of Stephanas. And Christ told Zaccheus,\nsalvation was come that day unto his house, \"and he and all his\nhousehold believed.\" So that nobleman, John iv. 53. Therefore when\nChrist sent forth his disciples, he saith, \"If the house be worthy,\nlet your peace come upon it, but if it be not worthy, let your peace\nreturn to you.\" So that as it is apparently the duty of every\nchristian sovereign, to do what he is able to make all his people\nGod's people; and so to dedicate them to God as a holy nation, in\na national covenant, as the Israelites were: so is it the\nunquestionable duty of every christian ruler of a family, to improve\nhis interest, power, and parts to the uttermost, to bring all his\nfamily to be people of Christ in the baptismal covenant, and so to\ndedicate all his family to Christ. Yet further I prove this, in that\nbelievers themselves being all sanctified to God, it must needs\nfollow, that all their lawful relations, and especially all commanded\nstates of relation, are also sanctified to God; for when themselves\nare dedicated to God, it is absolutely without reserve, to serve him\nwith all that they have, and in every relation and capacity that he\nshall set them. It were a madness to think, that a christian totally\ndevoted unto God when he is a private man, if he were after made a\nsoldier, a minister, a magistrate, a king, were not bound by his\ndedication now to serve God as a soldier, a minister, a magistrate, a\nking. So he that is devoted to God in a single state, is bound to\nserve him as a husband, a father, a master, when he comes into that\nstate: we do devote all that we have to God, when we devote ourselves\nto him.\n\nMoreover the Scripture tells us, that to \"the pure all things are\npure,\" Tit. i. 15, 16. And \"all things are sanctified to them by the\nword and prayer,\" 1 Tim. iv. 5; which is in that they are made the\ngoods and enjoyments, actions and relations of a sanctified people,\nwho are themselves devoted or sanctified to God: so that all\nsanctification referreth ultimately and principally to God; _Quod\nsanctum Deo sanctum est_; though it may be said subordinately to be\nsanctified to us. Seeing then it is past all doubt that every\nchristian is a man sanctified and devoted to God, and that whenever\nany man is so devoted to God, he is devoted to serve him to the utmost\ncapacity in every state, relation, or condition that he is in, and\nwith all the faculties he possesseth, it followeth that those\nrelations are sanctified to God, and in them he ought to worship him\nand honour him.\n\nYet further we find in Scripture, that the particular family relations\nare expressly sanctified. The family complete consisteth of three\npairs of relations; husband and wife, parents and children, masters\nand servants. Husbands must love their wives with a holy love in the\nLord, even as \"the Lord loved the church, who gave himself for it, to\nsanctify and cleanse it by the washing of water by the word, that he\nmight present it to himself a glorious church,\" Eph. v. 25-27. \"Wives\nmust submit themselves to their husbands as unto the Lord; and be\nsubject to them, as the church is to Christ,\" Eph. v. 22-24. \"Children\nmust obey their parents in the Lord,\" Eph. vi. 1. \"Parents must bring\nup their children in the nurture and admonition of the Lord,\" Eph. vi. 4.\n\"Servants must be obedient unto their masters as unto Christ, and\nas the servants of Christ, doing the will of God from their hearts\nwith good will, doing service as to the Lord, and not to man; knowing\nthat what good thing any man doth, the same shall he receive of the\nLord, whether he be bond or free: and masters must do the same to\nthem, knowing that their Master is in heaven,\" Eph. vi. 5-9. So that\nit is evident that every distinct family relation is dedicated or holy\nto God and to be used to the utmost for God. I shall have occasion to\nmake further use anon of these texts for the particular sorts of\nworship, though I now make use of them as for worship in general.\n\n_Arg._ V. The several sorts of solemn worship in and by christian\nfamilies, are found, appointed, used, and commanded in the Scripture,\ntherefore it may well be concluded of worship in the general; seeing\nthe genus is in each species. But this argument brings me to the\nsecond part of my undertaking; viz. to prove the point as to some\nspecial kinds of worship; which I the more hasten to, because in so\ndoing I prove the general also.\n\nII. Concerning God's worship in special, I shall speak but to two or\nthree of the chief parts of it, which belong to families.\n\nAnd, 1. of teaching, under which I comprise,\n\n1. Teaching the letter of the Scripture, (1.) By reading it. (2.) By\nteaching others to read it. (3.) Causing them to learn it by memory,\nwhich is a kind of catechising.\n\n2. Teaching the sense of it.\n\n3. Applying what is so taught by familiar reproofs, admonitions, and\nexhortations.\n\n_Prop._ II. It is the will of God that the rulers of families\nshould teach those that are under them the doctrine of salvation, i.e.\nthe doctrine of God concerning salvation, and the terms on which it\nis to be had, and the means to be used for attaining it, and all the\nduties requisite on our parts in order thereunto.\n\nBefore I come to the proof, take these cautions: 1. Where I say men\nmust thus teach, I imply they must be able to teach, and not teach\nbefore they are able; and if they be not able it is their own sin, God\nhaving vouchsafed them means for enablement. 2. Men must measure their\nteaching according to their abilities, and not pretend to more than\nthey have, nor attempt that which they cannot perform, thereby\nincurring the guilt of proud self-conceitedness, profanation, or other\nabuse of holy things. For example, men that are not able judiciously\nto do it, must not presume to interpret the original, or to give the\nsense of dark prophecies, and other obscure texts of Scripture, nor to\ndetermine controversies beyond their reach. 3. Yet may such\nconveniently study what more learned, able men say to such cases; and\ntell their families, this is the judgment of fathers, or councils, or\nsuch and such learned divines. 4. But ordinarily it is the safest,\nhumblest, wisest, and most orderly way for the master of the family to\nlet controversies and obscure Scriptures alone, and to teach the\nplain, few necessary doctrines commonly contained in catechisms, and\nto direct in matters of necessary practice. 5. Family teaching must\nstand in a subordination to ministerial teaching, as families are\nsubordinate to churches; and therefore, (1.) Family teaching must give\nplace to ministerial teaching, and never be set against it; you must\nnot be hearing the master of a family, when you should be in a church\nhearing the pastor; and if the pastor send for servants or children to\nbe catechised in any fit place or at any fit time, the master is not\nthen to be doing it himself, or to hinder them, but they must go first\nto the pastor to be taught; also if a pastor come into a family, the\nmaster is to give place, and the family to hear him first. (2.) And\ntherefore when any hard text or controversies fall in, the master\nshould consult with the pastor for their exposition, unless it fall\nout that the master of the family be better learned in the Scripture\nthan the pastor is, which is rare, and rarer should be, seeing\nunworthy ministers should be removed, and private men that are worthy\nshould be made ministers. And the pastors should be the ablest men in\nthe congregation. Now to the proof (remembering still that whatsoever\nproves it the ruler's duty to teach, must needs prove it the family's\nduty to learn, and to hearken to his teaching that they may learn).\n\n_Arg._ I. From Deut. xi. 18-21, \"Therefore shall you lay up these\nmy words in your hearts, and in your soul, and bind them for a sign\nupon your hand, that they may be as frontlets between your eyes; and\nyou shall teach them your children, speaking of them when thou\nsittest in thy house, and when thou walkest by the way, and when thou\nliest down, and when thou risest up; and thou shalt write them upon\nthe door-posts of thy house, and upon your gates; that your days may\nbe multiplied, and the days of your children.\" The like words are in\nDeut. vi. 6-8, where it is said, \"And thou shalt teach them diligently\nunto thy children.\" So Deut. iv. 9, \"Teach them thy sons, and thy\nsons' sons.\"\n\nHere there is one part of family duty, viz. teaching children the laws\nof God, as plainly commanded as words can express it.\n\n_Arg._ II. From these texts which commend this. Gen. xviii. 18, 19,\n\"All the nations of the earth shall be blessed in him, for I know\nhim that he will command his children and his household after him; and\nthey shall keep the way of the Lord;\" and it was not only a command at\nhis death what they should do when he was dead; for, 1. It cannot be\nimagined that so holy a man should neglect a duty all his lifetime,\nand perform it but at death, and be commended for that. 2. He might\nthen have great cause to question the efficacy. 3. As God commandeth a\ndiligent inculcating precepts on children, so no doubt it is a\npractice answerable to such precepts that is here commended; and it is\nnot bare teaching, but commanding, that is here mentioned, to show\nthat it must be an improvement of authority, as well as of knowledge\nand elocution.\n\nSo 2 Tim. iii. 15. From a child Timothy knew the Scripture by the\nteaching of his parents, as appeareth, 2 Tim. i. 5.\n\n_Arg._ III. Eph. vi. 4, \"Bring them up in the nurture and\nadmonition of the Lord;\" \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1, translated nurture, signifieth\nboth instruction and correction, showing that parents must use both\ndoctrine and authority, or force, with their children for the matters\nof the Lord; and \u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03af\u03b1, translated admonition, signifieth such\ninstruction as putteth doctrine into the mind, and chargeth it on\nthem, and fully storeth their minds therewith; and it also signifieth\nchiding, and sometimes correction. And it is to be noted, that\nchildren must be brought up in this; the word \u1f10\u03ba\u03c4\u03c1\u03ad\u03c6\u03b5\u03c4\u03b5, signifying\ncarefully to nourish, importeth that as you feed them with milk and\nbodily food, so you must as carefully and constantly feed and nourish\nthem with the nurture and admonition of the Lord. It is called the\nnurture and admonition of the Lord, because the Lord commandeth it,\nand because it is the doctrine concerning the Lord, and the doctrine\nof his teaching, and the doctrine that leadeth to him.\n\n_Arg._ IV. Prov. xxii. 6, \"Train up a child in the way where he\nshould go, and when he is old he will not depart from it.\"\n\n_Arg._ V. From all those places that charge children to hearken\nto the instructions of their parents, Prov. i. 8, \"My son, hear the\ninstruction of thy father, and forsake not the law of thy mother.\"\nProv. vi. 20 is the like; and iii. 22, with many the like. Yea, the\nson that is stubborn and rebellious against the instruction and\ncorrection of a father or mother in gluttony, drunkenness, &c. was to\nbe brought forth to the magistrate, and stoned to death, Deut. xxi.\n18-20. Now all the scriptures that require children to hear their\nparents, do imply that the parents must teach their children; for\nthere is no hearing and learning without teaching.\n\nBut lest you say that parents and children are not the whole family,\n(though they may be, and in Abraham's ease before mentioned, the whole\nhousehold is mentioned,) the next shall speak to other relations.\n\n_Arg._ VI. 1 Pet. iii. 7, \"Likewise, ye husbands, dwell with them\n(your wives) according to knowledge;\" and Eph. v. 25, 26, \"Love your\nwives as Christ loved the church and gave himself for it, that he\nmight sanctify and cleanse it.\" And this plainly implies that this\nknowledge must be used for the instruction and sanctification of the\nwife. 1 Cor. xiv. 34, 35, women must \"keep silence in the church, for\nit is not permitted unto them to speak, but they are to be under\nobedience, as also saith the law. If they will learn any thing, let\nthem ask their husbands at home.\" Which shows that at home their\nhusbands must teach them.\n\n_Arg._ VII. Col. iii. 22-25; Eph. vi. 5-8, \"Servants must be\nobedient unto their masters as unto Christ, and serve them as serving\nthe Lord Christ,\" and therefore ministers must command in Christ.\n\n_Arg._ VIII. _A fortiori_, fellow-christians must \"exhort\none another daily while it is called to-day, lest any be hardened by\nthe deceitfulness of sin;\" much more must the rulers of families do so\nto wives, children, and servants. 1 Pet. iv. 11, \"If any speak, it\nmust be as the oracles of God;\" much more to our own families. Col.\niii. 16, \"Let the word of God dwell in you richly in all wisdom,\nteaching and admonishing one another;\" and much more must a man do\nthis to wife, children, and servants, than to those more remote.\n\n_Arg._ IX. Those that are to be chosen deacons or bishops, must\nbe such as rule their own children and their own household well,\n1 Tim. iii. 4, 12. Now mark, 1. That this is one of those christian\nvirtues which they were to have before they were made officers,\ntherefore other christians must have and perform it as well as they.\n2. It is a religious, holy governing, such as a minister is to\nexercise over his flock, that is here mentioned, which is in the\nthings of God and salvation, or else the comparison or argument would\nnot suit; ver. 5, \"For if a man know not how to rule his own house,\nhow shall he rule the church of God?\" But of this more before. I would\nsay more on this point, but I think it so clear in Scripture as to\nmake it needless: I pass therefore to the next.\n\n_Prop._ III. Family discipline is part of God's solemn worship or\nservice appointed in his word. This is not called worship in so near a\nsense as some of the rest, but more remotely; yet so it may well be\ncalled, in that, 1. It is an authoritative act done by commission from\nGod; 2. Upon such as disobey him, and as such; 3. And to his glory;\nyea, and it should be done with as great solemnity and reverence, as\nother parts of worship.\n\nThe acts of this discipline are, 1. Denying the ungodly entrance into\nthe family. 2. Correcting; 3. Or casting out those that are in. I\nshall be but brief on these.\n\n1. The first you have 2 John 10, \"If there come any to you and bring\nnot this doctrine, receive him not into your house, neither bid him\nGod speed; for he that biddeth him God speed is partaker of his evil\ndeeds.\"\n\n2. The duty of correcting, either by corporal, sensible punishment, or\nby withdrawing some benefit, is so commonly required in Scripture,\nespecially towards children, that I will not stand on it, lest I speak\nin vain what you all know already; and how Eli suffered for neglecting\nit, you know.\n\n3. The discipline of casting the wicked out of the family (servants I\nmean, who are separable members) you may find Psal. ci. 2, 3, 7, 8, \"I\nwill walk within my house with a perfect heart, I will set no wicked\nthing before mine eyes. He that worketh deceit shall not dwell within\nmy house; he that telleth lies shall not tarry in my sight.\"\n\n_Prop._ IV. Solemn prayer and praises of God in and by christian\nfamilies is of divine appointment.\n\n1. For proof of this, I must desire you to look back to all the\narguments which proved the dueness of worship in general, for they\nwill yet more especially prove this sort of worship, seeing prayer and\npraise are most immediately and eminently called God's worship of any;\n(under praises I comprehend psalms of praise, and under prayer, psalms\nof prayer;) yet let us add some more.\n\n_Arg._ I. It is God's will that christians who have fit occasions\nand opportunities for prayer and praises should improve them, but\nchristian families have fit occasions and opportunities for prayer and\npraise, therefore it is God's will they should improve them.\n\nThe major is evident in many Scripture precepts. 1 Tim. ii. 8, \"I will\ntherefore that men pray every where, lifting up holy hands, without\nwrath and doubting.\" 1 Thess. v. 17, 18, \"Pray without ceasing; in\nevery thing give thanks; for this is the will of God concerning you.\"\nCol. iv. 2, \"Continue in prayer, and watch in the same with\nthanksgiving.\" Col. iii. 16, 17, \"Teaching and admonishing one another\nin psalms, and hymns, and spiritual songs, singing with grace in your\nhearts unto the Lord: and whatsoever ye do in word or deed, do all in\nthe name of the Lord Jesus; giving thanks unto God and the Father by\nhim.\" Rom. xii. 12, \"Continuing instant in prayer.\" \"Praying always\nwith all prayer and supplication in the spirit, and watching thereunto\nwith all perseverance and supplication for all saints; and for me that\nutterance may be given me,\" Eph. vi. 18. Many the like texts might be\nnamed, every one of which afford an argument for family praises most\neffectual.\n\n1. If men must pray every where, (that is convenient,) then sure in\ntheir families. But, &c. Erg. 2. If men must pray without ceasing,\nthen sure in their families. 3. If men must in every thing give\nthanks, then sure in family mercies, and then, according to the nature\nof them, together. 4. If men must continue in prayer and watch in it,\n(for fit advantages and against impediments,) and in thanksgiving,\nthen doubtless they must not omit the singular advantages which are\nadministered in families. 5. If we must continue instant in prayer and\nsupplication, &c. then doubtless in family prayer, in our families,\nunless that be no place and no prayer. _Object._ But this binds\nus no more to prayer in our families than any where else. _Answ._\nYes, it binds us to take all fit opportunities; and we have more fit\nopportunities in our own families than in other men's, or than in\noccasional meetings, or than in any ordinary societies, except the\nchurch.\n\nAnd here let me tell you, that it is ignorance to call for particular\nexpress Scripture, to require praying in families, as if we thought\nthe general commands did not comprehend this particular, and were not\nsufficient. God doth in much wisdom leave out of his written law the\nexpress determination of some of those circumstantials, or the\napplication of general precepts to some of those subjects, to which\ncommon reason and the light of nature sufficeth to determine and apply\nthem. The Scripture giveth us the general, \"Pray alway with all manner\nof prayer in all places,\" that is, omit no fit advantages and\nopportunities for prayer. What if God had said no more than this about\nprayer in Scripture? It seems some men would have said, God hath not\nrequired us to pray at all, (when he requireth us to pray always,)\nbecause he tells us not when and where, and how oft, and with whom,\nand in what words, &c. And so they would have concluded God no where\nbids us pray in secret, nor pray in families, nor pray in assemblies,\nnor pray with the godly, nor with the wicked, nor pray every day, nor\nonce a week; nor with a book, nor without a book, and therefore not at\nall. As if the general \"Pray on all fit occasions\" were nothing.\n\nBut these men must know that nature also and reason are God's light,\nand Providence oft determineth of such subjects and adjuncts: and the\ngeneral law, and these together, do put all out of doubt. What if God\ntelleth you, He that provideth not for his own, especially those of\nhis household, hath denied the faith, and is worse than an infidel,\nand do not tell you either who are your families, and who not, nor\nwhat provision you shall make for them, what food, what clothes, or\nhow oft they must feed, &c.; will you say God hath not bid you feed or\nclothe this child, or that servant? It is enough that God chargeth you\nto provide for your families, in the Scripture; and that in nature he\ntell you which are your families, and what provision to make for them,\nand how oft, and in what quantity, &c. And so if God bid you pray in\nall places, and at all times, on all occasions, (that are fit for\nprayer,) and experience and common reason tell you that families\nafford most fit times, place, and occasions for prayer, is not this\nenough, that there are such seasons, and opportunities, and occasions\nfor family prayer? I refer you to the particular discoveries of them\nin the beginning, where I proved the dueness of worship in general to\nbe there performed. And I refer you also to common reason itself, not\nfearing the contradiction of any man whose impiety hath not made him\nunreasonable, and prevailed against the common light of nature. This\nfirst general argument were enough, if men were not so averse to their\nduty that they cannot know because they will not: but let us therefore\nadd some more.\n\n_Arg._ II. If there be many blessings which the family needeth,\nand which they do actually receive from God, then it is the will of\nGod that the family pray for these blessings when they need them, and\ngive thanks for them when they have received them: but there are many\nblessings which the family (as conjunct) needeth and receiveth of God.\nTherefore the family conjunct, and not only particular members\nsecretly, should pray for them and give thanks for them.\n\nThe antecedent is past question; 1. The continuance of the family as\nsuch in being. 2. In well being. 3. And so the preservation and\ndirection of the essential members. 4. And the prospering of all\nfamily affairs are evident instances: and to descend to mere\nparticulars would be needless tediousness. The consequence is proved\nfrom many scriptures, which require those that want mercies to ask\nthem, and those that have received them to be thankful for them.\n_Object._ So they may do singly. _Answ._ It is not only as\nsingle persons, but as a society, that they receive the mercy;\ntherefore not only as single persons, but as a society, should they\npray and give thanks: therefore should they do it in that manner, as\nmay be most fit for a society to do it in, and that is, together\nconjunctly, that it may be indeed a family sacrifice, and that each\npart may see that the rest join with them. And especially that the\nruler may be satisfied in this, to whom the oversight of the rest is\ncommitted: to see that they all join in prayer, which in secret he\ncannot see, it being not fit that secret prayer should have spectators\nor witness, that is, should not be secret. But this I intended to make\nanother argument by itself; which because we are fallen on it, I will\nadd next.\n\n_Arg._ III. If God hath given charge to the ruler of the family\nto see that the rest do worship him in that family, then ought the\nruler to cause them solemnly or openly to join in that worship. But\nGod hath given charge to the ruler of the family, to see that the rest\ndo worship him in that family; therefore, &c.\n\nThe reason of the consequence is, because otherwise he can with no\nconvenience see that they do it. For, 1. It is not fit that he should\nstand by while they pray secretly. 2. Nor are they able vocally to do\nit, in most families, but have need of a leader; it being not a thing\nto be expected of every woman, and child, and servant, (that had\nwanted good education,) that they should be able to pray without a\nguide, so as is fit for others to hear. 3. It would take almost all\nthe time of the ruler of many families, to go to them one after\nanother, and stand by them while they pray, till all have done: what\nman in his wits can think this to be so fit a course, as for the\nfamily to join together, the ruler being the mouth?\n\nThe antecedent I prove thus: 1. The fourth commandment requireth the\nruler of the family not only to see that himself sanctify the sabbath\nday, but also that his son and daughter, and man-servant, and\nmaid-servant, his cattle, (that is, so far as they are capable,) yea,\nand the stranger that is within his gates, should do it. 2. It was\ncommitted to Abraham's charge to see that all in his family were\ncircumcised: so was it afterwards to every ruler of a family; insomuch\nas the angel threatened Moses, when his son was uncircumcised. 3. The\nruler of the family was to see that the \"passover\" was kept by every\none in his family, Exod. xii. 2,3, &c.; and so the \"feast of weeks,\"\nDeut. xxvi. 11, 12. All that is said before tendeth to prove this, and\nmuch more might be said, if I thought it would be denied.\n\n_Arg._ IV. If God prefer, and would have us prefer, the prayers\nand praises of many conjunct, before the prayers and praises of those\npersons dividedly, then is it his will that the particular persons of\nchristian families should prefer conjunct prayer and praises before\ndisjunct: but the antecedent is true, therefore so is the consequent.\nOr thus, take it for the same argument or another. If it be the duty\nof neighbours, when they have occasion and opportunity, rather to join\ntogether in praises of common concernment, than to do it dividedly,\nthen much more is this the duty of families: but it is the duty of\nneighbours; therefore, &c.\n\nIn the former argument the reason of the consequence is, because that\nway is to be taken that God is best pleased with. The reason of the\nconsequence in the latter is, because family members are more nearly\nrelated than neighbours, and have much more advantage and opportunity\nfor conjunction, and more ordinary reasons to urge them to it, from\nthe conjunction of their interest and affairs.\n\nThere is nothing needs proof but the antecedent, which I shall put\npast all doubt by these arguments. 1. Col. iii. 16, \"Teaching and\nadmonishing one another in psalms and hymns and spiritual songs,\nsinging with grace in your hearts unto the Lord.\" Here is one duty of\npraise required to be done together, and not apart only. I shall yet\nmake further use of this text anon. 2. Acts xii. 12, \"Many were\ngathered together praying in Mary's house, when Peter came to the\ndoor.\" This was not an assembly of the whole church, but a small part:\nthey judged it better to pray together than alone. 3. Acts xx. 36,\nPaul prayed together with all the elders of the church of Ephesus,\nwhen he had them with him; and did not choose rather to let them pray\neach man alone. 4. James v. 15, 16, James commands the sick to \"send\nfor the elders of the church, and let them pray over him, and the\nprayer of the faithful shall save the sick,\" &c. He doth not bid send\nto them to pray for you; but he would have them join together in doing\nit. 5. Church prayers are preferred before private on this ground, and\nwe commanded not to forsake the assembling of ourselves together, Heb.\nx. 25. 6. Striving together in prayer is desired, Rom. xv. 30. 7.\nMatt. xviii. 20, \"For where two or three are gathered together in my\nname, there am I in the midst of them.\" 8. Therefore Christ came among\nthe disciples when they were gathered together, after his\nresurrection: and sent down the Holy Ghost when they were gathered\ntogether, Acts ii. \"And they continued with one accord in prayer and\nsupplication,\" Acts i. 14, 24; ii. 42. \"And when they had prayed, the\nplace was shaken where they had assembled together, and they were all\nfilled with the Holy Ghost,\" &c. Acts iv. 31. 9. Is not this implied,\nin Christ's directing his disciples to pray in the plural number, \"Our\nFather,\" &c. \"Give us this day,\" &c. 10. The very necessity of the\npersons proves it, in that few societies are such but that most are\nunable to express their own wants so largely as to affect their\nhearts, so much as when others do it that are better stored with\naffection and expression. And this is one of God's ways for communion\nand communication of grace; that those that have much may help to warm\nand kindle those that have less. Experience telleth us the benefit of\nthis. As all the body is not an eye or hand, so not a tongue, and\ntherefore the tongue of the church and of the family must speak for\nthe whole body: not but that each one ought to pray in secret too:\nbut, (1.) There the heart without the tongue may better serve turn.\n(2.) They still ought to prefer conjunct prayer. And, (3.) The\ncommunion of saints is an article of our creed, which binds us to\nacknowledge it fit to do as much of God's work as we can in communion\nwith the saints, not going beyond our callings, nor into confusion.\n\n_Arg._ V. It is a duty to receive all the mercies that God\noffereth us: but for a family to have access to God in joint prayers\nand praises, is a mercy that God offereth them; therefore it is their\nduty to accept it. The major is clear in nature and Scripture, Because\nI have offered and ye refused, is God's great aggravation of the sin\nof the rebellious. \"How oft would I have gathered you together, and ye\nwould not! All the day long have I stretched out my hand,\" &c. To\nrefuse an offered kindness, is contempt and ingratitude. The minor is\nundeniable by any christian, that ever knew what family prayers and\npraises were. Who dare say that it is no mercy to have such a joint\naccess to God? Who feels not conjunction somewhat help his own\naffections, who makes conscience of watching his heart?\n\n_Arg._ VI. Part of the duties of families are such that they\napparently lose their chiefest life and excellency if they be not\nperformed jointly; therefore they are so to be performed.\n\nI mean, singing of psalms, which I before proved an ordinary duty of\nconjunct christians, therefore of families. The melody and harmony are\nlost by our separation, and consequently the alacrity and quickening\nwhich our affections should get by it. And if part of God's praises\nmust be performed together, it is easy to see that the rest must be so\ntoo. (Not to speak of teaching, which cannot be done alone.)\n\n_Arg._ VII. Family prayer and praises are a duty owned by the\nteaching and sanctifying work of the Spirit; therefore they are of\nGod.\n\nI would not argue backwards from the Spirit's teaching to the word's\ncommanding, but on these two suppositions; 1. That the experiment is\nvery general, and undeniable. 2. That many texts of Scripture are\nbrought already for family prayer; and that this argument is but to\nsecond them and prove them truly interpreted. The Spirit and the word\ndo always agree: if therefore I can prove that the Spirit of God doth\ncommonly work men's hearts to a love and savour of these duties,\ndoubtless they are of God. Sanctification is a transcript of the\nprecepts of the word on the heart, written out by the Spirit of God.\nSo much for the consequence.\n\nThe antecedent consisteth of two parts; 1. That the sanctified have in\nthem inclinations to these duties. 2. That these inclinations are from\nthe Spirit of God. The first needs no proof, being a matter of\nexperience. I appeal to the heart of every sound and stable christian,\nwhether he feel not a conviction of this duty and an inclination to\nthe performance of it. I never met with one such to my knowledge that\nwas otherwise minded. _Object._ Many in our times are quite\nagainst family prayer, who are good christians. _Answ._ I know\nnone of them. I confess I once thought some very good christians that\nnow are against them, but now they appear otherwise, not only by this\nbut by other things. I know none that cast off these duties, but they\ntook up vile sins in their stead, and cast off other duties as well as\nthese: let others observe and judge as they find. 2. The power of\ndelusion may for a time make a christian forbear as unlawful, that\nwhich his very new nature is inclined to. As some think it unlawful to\npray in our assemblies, and some to join in sacraments: and yet they\nhave a spirit within them that inclineth their hearts to it still, and\ntherefore they love it, and wish it were lawful, even when they\nforbear it upon a conceit that it is unlawful. And so it is possible\nfor a time some may do by family duties: but as I expect that these\nere long recover, so for my part I take all the rest to be graceless:\nprejudice and error as a temptation may prohibit the exercise of a\nduty, when yet the Spirit of God doth work in the heart an inclination\nto that duty in sanctifying it. 2. And that these inclinations are\nindeed from the Spirit is evident, 1. In that they come in with all\nother grace. 2. And by the same means. 3. And are preserved by the\nsame means, standing or falling, increasing or decreasing, with the\nrest. 4. And are to the same end. 5. And are so generally in all the\nsaints. 6. And so resisted by flesh and blood. 7. And so agreeable to\nthe word, that a christian sins against his new nature, when he\nneglects family duties. And God doth by his Spirit create a desire\nafter them, and an estimation of them in every gracious soul.\n\n_Arg._ VIII. Family prayer and praises are a duty ordinarily\ncrowned with admirable, divine, and special blessings: therefore it is\nof God; the consequence is evident. For though common, outward\nprosperity may be given to the wicked, who have their portion in this\nlife, yet so is not prosperity of soul.\n\nFor the antecedent I willingly appeal to the experience of all the\nholy families in the world. Who ever used these duties seriously, and\nfound not the benefits? What families be they, in which grace and\nheavenly-mindedness prosper, but those that use these duties? Compare\nin all your towns, cities, and villages, the families that read\nScriptures, pray, and praise God, with those that do not, and see the\ndifference: which of them abound more with impiety, with oaths, and\ncursings, and railings, and drunkenness, and whoredoms, and\nworldliness, &c.; and which abound most with faith, and patience, and\ntemperance, and charity, and repentance, and hope, &c. The controversy\nis not hard to decide. Look to the nobility and gentry of England; see\nyou no difference between those that have been bred in praying\nfamilies and the rest? I mean, taking them (as we say) one with\nanother proportionably. Look to the ministers of England; is it\npraying families or prayerless families that have done most to the\nwell furnishing of the universities.\n\n_Arg._ IX. All churches ought solemnly to pray to God and praise\nhim: a christian family is a church; therefore, &c.\n\nThe major is past doubt; the minor I prove from the nature of a church\nin general, which is a society of christians combined for the better\nworshipping and serving of God. I say not that a family, formally as a\nfamily, is a church; but every family of christians ought moreover, by\nsuch a combination, to be a church: yea, as christians they are so\ncombined, seeing christianity tieth them to serve God conjunctly\ntogether in their relations. 2. Scripture expresseth it; 1 Cor. xvi. 19,\n\"Aquila and Priscilla salute you much in the Lord, with the church\nthat is in their house.\" He saith not, which meeteth in their house,\nbut, which is in it. So Philemon 2, \"And to the church in thy house.\"\nRom. xvi. 5, \"Likewise greet the church that is in their house.\" Col.\niv. 15, \"Salute the brethren that are at Laodicea, and Nymphas, and\nthe church which is in his house.\" Though some learned men take these\nto be meant of part of the churches assembling in these houses, yet\nBeza, Grotius, and many others, acknowledge it to be meant of a family\nor domestic church, according to that of Tertullian, _ubi tres licet\nlaici ibi ecclesia_, yet I say not that such a family church is of\nthe same species with a particular organized church of many families.\nBut it could not (so much as analogically) be called a church if they\nmight not and must not pray together, and praise God together: for\nthese therefore it fully concludeth.\n\n_Arg._ X. If rulers must teach their families the word of God,\nthen must they pray with them: but they must teach them; therefore,\n&c. The antecedent is fully proved by express Scripture already; see\nalso Psal. lxxviii. 4-6. Ministers must teach from house to house;\ntherefore rulers themselves must do it, Acts v. 42; xx. 20.\n\nThe consequence is proved good: 1. The apostles prayed when they\npreached or instructed christians in private assemblies, Acts xx. 36,\nand other places. 2. We have special need of God's assistance in\nreading the Scriptures, to know his mind in them, and to make them\nprofitable to us; therefore we must seek it. 3. The reverence due to\nso holy a business requireth it. 4. We are commanded \"in all things to\nmake our requests known to God with prayers, supplications, and\nthanksgiving, and that with all manner of prayer, in all places,\nwithout ceasing;\" therefore especially on such occasions as the\nreading of Scriptures and instructing others: and I think that few men\nthat are convinced of the duty of reading Scripture and solemn\ninstructing their families, will question the duty of praying for\nGod's blessing on it, when they set upon the work. Yea, a christian's\nown conscience will provoke him reverently to begin all with God in\nthe imploring of his acceptance, and aid, and blessing.\n\n_Arg._ XI. If rulers of families are bound to teach their\nfamilies to pray, then are they bound to pray with them: but they are\nbound to teach them to pray; therefore, &c.\n\nIn the foregoing argument I speak of teaching in general: here I speak\nof teaching to pray in special. The antecedent of the major I prove\nthus: 1. They are bound to bring \"them up in the nurture and\nadmonition of the Lord,\" Eph. vi. 44; therefore to teach them to pray\nand praise God; for \"the nurture and admonition of the Lord\"\ncontaineth that. 2. They are bound to \"teach them the fear of the\nLord,\" and \"train them up in the way that they should go,\" and that is\ndoubtless in the way of prayer and praising God.\n\nThe consequence appeareth here to be sound, in that men cannot be well\nand effectually taught to pray, without praying with them, or in their\nhearing; therefore they that must teach them to pray, must pray with\nthem. It is like music, which you cannot well teach any man, without\nplaying or singing to him; seeing teaching must be by practising: and\nin most practical doctrines it is so in some degree.\n\nIf any question this, I appeal to experience. I never knew any man\nthat was well taught by man to pray, without practising it before\nthem. They that ever knew any such, may have the more colour to\nobject; but I did not: or if they did, yet so rare a thing is not to\nbe made the ordinary way of our endeavours, any more than we should\nforbear teaching men the most curious artifices by ocular\ndemonstration, because some wits have learned them by few words, or of\ntheir own invention: they are cruel to children and servants that\nteach them not to pray by practice and example.\n\n_Arg._ XII. From 1 Tim. iv. 3-5, \"Meats which God hath created to\nbe received with thanksgiving--for it is sanctified by the word of God\nand prayer.\"\n\nHere mark, 1. That all our meat is to be received with thanksgiving;\nnot only with a disposition of thankfulness. 2. That this is twice\nrepeated here together expressly, yea, thrice in sense. 3. That God\ncreated them so to be received. 4. That it is made a condition of the\ngoodness, that is, the blessing of the creature to our use. 5. That\nthe creature is said to be sanctified by God's word and prayer; and so\nto be unsanctified to us before. 6. That the same thing which is\ncalled thanksgiving in the two former verses, is called prayer in the\nlast; else the consequence of the apostle could not hold, when he thus\nargues, It is good if it be received with thanksgiving, because it is\nsanctified by prayer.\n\nHence I will draw these two arguments: 1. If families must with\nthanksgiving receive their meat as from God, then is the thanksgiving\nof families a duty of God's appointment: but the former is true,\ntherefore so is the latter. The antecedent is plain: all must receive\ntheir meat with thanksgiving; therefore families must. They eat\ntogether; therefore they must give thanks together: and that prayer is\nincluded in thanksgiving in this text, I manifested before.\n\n2. It is the duty of families to use means that all God's creatures\nmay be sanctified to them: prayer is the means to be used that all\nGod's creatures may be sanctified to them; therefore it is the duty of\nfamilies to use prayer.\n\n_Arg._ XIII. From 1 Pet. iii. 7, \"Likewise, ye husbands, dwell\nwith them according to knowledge, giving honour to the wife as to the\nweaker vessel, and as being heirs together of the grace of life, that\nyour prayers be not hindered.\" That prayer which is especially\nhindered by ignorant and unkind converse it is, that is especially\nmeant here in this text: but it is conjunct prayer that is especially\nso hindered; therefore, &c. I know that secret, personal prayer is\nalso hindered by the same causes; but not so directly and notably as\nconjunct prayer is. With what hearts can husband and wife join\ntogether as one soul in prayer to God, when they abuse and exasperate\neach other, and come hot from chidings and dissensions? This seemeth\nthe true meaning of the text. And so, the conjunct prayer of husband\nand wife being proved a duty, (who sometimes constitute a family,)\nthe same reasons will include the rest of the family also.\n\n_Arg._ XIV. From Col. iii. 16, 17, to iv. 4, \"Let the word of God\ndwell in you richly in all wisdom, teaching and admonishing one\nanother in psalms, and hymns, and spiritual songs, singing with grace\nin your hearts to the Lord: and whatsoever ye do in word or deed, do\nall in the name of the Lord Jesus; giving thanks to God and the Father\nby him. Wives, submit yourselves,\" &c. Chap. iv. 2, \"Continue in\nprayer, and watch in the same with thanksgiving.\"\n\nHence I may fetch many arguments for family prayers. 1. It appeareth\nto be family prayers principally that the apostle here speaketh of;\nfor it is families that he speaks to: for in ver. 16, 17, he speaketh\nof prayer and thanksgiving; and in the next words he speaketh to each\nfamily relation, wives, husbands, children, parents, servants,\nmasters; and in the next words, continuing his speech to the same\npersons, he bids them \"continue in prayer, and watch in the same,\" &c.\nIf neighbours are bound to speak together in psalms, and hymns, and\nspiritual songs, with grace in their hearts to the Lord, and to\ncontinue in prayer and thanksgiving; then families much more, who are\nnearlier related, and have more necessities and opportunities, as is\nsaid before. 3. If whatever we do in word or deed, we must do all in\nthe name of the Lord Jesus, giving thanks; then families must needs\njoin in giving thanks. For they have much daily business in word and\ndeed to be done together and asunder.\n\n_Arg._ XV. From Dan. vi. 10, \"When Daniel knew that the writing\nwas signed, he went into his house, and his window being open in his\nchamber towards Jerusalem, he kneeled upon his knees three times a\nday, and prayed, and gave thanks before his God, as he did aforetime.\nThen these men assembled, and found Daniel praying and making\nsupplication before his God.\" Here note, 1. The nature of the duty. 2.\nThe necessity of it. 1. If it had not been open, family prayer which\nDaniel here performed, how could they have known what he said? It is\nnot probable that he would speak so loud in secret; nor is it like\nthey would have found him at it. So great a prince would have had some\nservants in his outward rooms, to have stayed them before they had\ncome so near. 2. And the necessity of this prayer is such, that Daniel\nwould not omit it for a few days to save his life.\n\n_Arg._ XVI. From Josh. xxiv. 15, \"But as for me and my house, we\nwill serve the Lord.\" Here note, 1. That it is a household that is\nhere engaged: for if any would prove that it extendeth further, to all\nJoshua's tribe, or inferior kindred, yet his household would be most\neminently included. 2. That it is the same thing which Joshua\npromiseth for his house, which he would have all Israel do for theirs:\nfor he maketh himself an example to move them to it.\n\nIf households must serve the Lord, then households must pray to him\nand praise him: but households must serve him; therefore, &c. The\nconsequence is proved, in that prayer and praise are so necessary\nparts of God's service, that no family or person can be said in\ngeneral to be devoted to serve God, that are not devoted to them.\nCalling upon God is oft put in Scripture for all God's worship, as\nbeing a most eminent part; and atheists are described to be such as\n\"call not upon the Lord,\" Psal. xiv. &c.\n\n_Arg._ XVII. The story of Cornelius, Acts x. proveth that he\nperformed family worship: for observe, 1. That, ver. 2, he is said to\nbe \"a devout man, and one that feared God with all his house, which\ngave much alms to the people, and prayed to God always:\" and ver. 30,\nhe saith, \"At the ninth hour I prayed in my house:\" and ver. 24, \"he\ncalled together his kindred and near friends:\" so ver. 11, 14, \"Thou\nand all thy house shall he saved:\" so that in ver. 2, fearing God\ncomprehendeth prayer, and is usually put for all God's worship;\ntherefore when he is said to fear God with all his house, it is\nincluded that he worshipped God with all his house: and that he used\nto do it conjunctly with them is implied, in his gathering together\nhis kindred and friends when Peter came, not mentioning the calling\ntogether his household, as being usual and supposed. And when it is\nsaid that he prayed \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f34\u03ba\u1ff3, in his house, it may signify his\nhousehold, as in Scripture the word is often taken. However, the\ncircumstances show that he did it.\n\n_Arg._ XVIII. From 1 Tim. iii. 4, 5, 12, \"One that ruleth well\nhis own house, having his children in subjection, with all gravity:\nfor if a man know not how to rule his own house, how shall he take\ncare of the church of God: let the deacons be the husbands of one\nwife; ruling their children and their own houses well.\" Here mark,\nthat it is such a ruling of their houses, as is of the same nature as\nthe ruling of the church, _mutatis mutandis_, and that is, a\ntraining them up in the worship of God, and guiding them therein; for\nthe apostle maketh the defect of the one, to be a sure discovery of\ntheir unfitness for the other. Now to rule the church, is to teach and\nguide them as their mouth in prayer and praises unto God, as well as\nto oversee their lives; therefore it is such a ruling of their houses\nas is prerequisite to prove them fit.\n\nThey that must so rule well over their own houses, as may partly prove\nthem not unfit to rule the church, must rule them by holy\ninstructions, and guiding them as their mouth in the worship of God.\nBut those mentioned 1 Tim. iii. must so rule their houses; therefore,\n&c.\n\nThe pastors' ruling of the church doth most consist in going before\nthem, and guiding them in God's worship; therefore so doth the ruling\nof their own houses, which is made a trying qualification of their\nfitness hereunto. Though yet it reach not so high, nor to so many\nthings, and the conclusion be not affirmative, He that ruleth his own\nhouse well is fit to rule the church of God; but negative, He that\nruleth not his own house well, is not fit to rule the church of God;\nbut that is because, 1. This is a lower degree of ruling, which will\nnot prove him fit for a higher. 2. And it is but one qualification of\nmany that are requisite. Yet it is apparent that some degree of\naptitude is proved hence, and that from a similitude of the things.\nWhen Paul compareth ruling the house to ruling the church, he cannot\nbe thought to take them to be wholly heterogeneous: he would never\nhave said, He that cannot rule an army, or regiment, or a city, how\nshall he rule the church of God? I conclude therefore that this text\ndoth show that it is the duty of masters of families, to rule well\ntheir own families in the right worshipping of God, _mutatis\nmutandis_, as ministers must rule the church.\n\n_Arg._ XIX. If families have special necessity of family prayer\nconjunctly, which cannot be supplied otherwise; then it is God's will\nthat family prayer should be in use: but families have such\nnecessities; therefore, &c. The consequent needs no proof; the\nantecedent is proved by instance. Families have family necessities,\nwhich are larger than to be confined to a closet, and yet more private\nthan to be brought still into the assemblies of the church. 1. There\nare many worldly occasions about their callings and relations, which\nit is fit for them to mention among themselves, but unfit to mention\nbefore all the congregation. 2. There are many distempers in the\nhearts and lives of the members of the families, and many\nmiscarriages, and disagreements, which must be taken up at home, and\nwhich prayer must do much to cure, and yet are not fit to be brought\nto the ears of the church assemblies. 3. And if it were fit to mention\nthem all in public, yet the number of such cases would be so great, as\nwould overwhelm the minister, and confound the public worship; nay,\none half of them in most churches could not be mentioned. 4. And such\ncases are of ordinary occurrence, and therefore would ordinarily have\nall these inconveniencies.\n\nAnd yet there are many such cases that are not fit to be confined to\nour secret prayers each one by himself; because, 1. They often so sin\ntogether, as maketh it fit that they confess and lament it together.\n2. And some mercies which they receive together, it is fit they seek\nand give thanks for together. 3. And many works which they do\ntogether, it is fit they seek a blessing on together. 4. And the\npresence of one another in confession, petition, and thanksgiving,\ndoth tend to the increase of their fervour, and warming of their\nhearts, and engaging them the more to duty, and against sin; and is\nneedful on the grounds laid down before. Nay, it is a kind of family\nschism, in such cases, to separate from one another, and to pray in\nsecret only; as it is church schism to separate from the church\nassemblies, and to pray in families only. Nature and grace delight in\nunity, and abhor division. And the light of nature and grace engageth\nus to do as much of the work of God in unity, and concord, and\ncommunion as we can.\n\n_Arg._ XX. If before the giving of the law to Moses, God was\nworshipped in families by his own appointment, and this appointment be\nnot yet reversed, then God is to be worshipped in families still. But\nthe antecedent is certain; therefore so is the consequent.\n\nI think no man denieth the first part of the antecedent; that before\nthe flood in the families of the righteous, and after till the\nestablishment of a priesthood, God was worshipped in families or\nhouseholds: it is a greater doubt whether then he had any other public\nworship. When there were few or no church assemblies that were larger\nthan families, no doubt God was ordinarily worshipped in families.\nEvery ruler of a family then was as a priest to his own family. Cain\nand Abel offered their own sacrifices; so did Noah, Abraham, and Jacob.\n\nIf it be objected, that all this ceased, when the office of the priest\nwas instituted, and so deny the latter part of my antecedent, I reply,\n1. Though some make a doubt of it, whether the office of the\npriesthood was instituted before Aaron's time, I think there is no\ngreat doubt to be made of it; seeing we find a priesthood then among\nother nations, who had it either by the light of nature, or by\ntradition from the church; and Melchizedec's priesthood (who was a\ntype of Christ) is expressly mentioned. So that though family worship\nwas then the most usual, yet some more public worship there was. 2.\nAfter the institution of Aaron's priesthood family-worship continued,\nas I have proved before; yea, the two sacraments of circumcision and\nthe passover, were celebrated in families by the master of the house;\ntherefore prayer was certainly continued in families. 3. If that part\nof worship that was afterward performed in synagogues and public\nassemblies was appropriated to them, that no whit proveth, that the\npart which agreed to families as such, was transferred to those\nassemblies. Nay, it is a certain proof that part was left to families\nstill, because we find that the public assemblies never undertook it.\nWe find among them no prayer but church prayer; and not that which was\nfitted to families as such at all. Nor is there a word of Scripture\nthat speaketh of God's reversing of his command or order for family\nprayer, or other proper family worship. Therefore it is proved to\ncontinue obligatory still.\n\nHad I not been too long already, I should have urged to this end the\nexample of Job, in sacrificing daily for his sons; and of Esther's\nkeeping a fast with her maids, Esth. iv. 16. And Jer. x. 25, \"Pour out\nthy fury on the heathen that know thee not, and on the families that\ncall not on thy name.\" It is true that by \"families\" here is meant\ntribes of people, and by \"calling on his name,\" is meant their\nworshipping the true God. But yet this is spoken of all tribes without\nexception, great and small: and tribes in the beginning (as Abraham's,\nIsaac's, Jacob's, &c.) were confined to families. And the argument\nholdeth from parity of reason to a proper family: and that calling on\nGod's name is put for his worship, doth more confirm us, because it\nproveth it to be the most eminent part of worship, or else the whole\nwould not be signified by it; at least no reason can imagine it\nexcluded. So much for the proof of the fourth proposition.\n\n_Objections answered._\n\n_Object._ I. Had it been a duty under the gospel to pray in\nfamilies, we should certainly have found it more expressly required in\nthe Scripture.\n\n_Answ._ 1. I have already showed you, that it is plainly required\nin the Scripture: but men must not teach God how to speak, nor oblige\nhim to make all plain to blind, perverted minds. 2. Those things which\nwere plainly revealed in the Old Testament, and the church then held\nwithout any contradiction, even from the persecutors of Christ\nthemselves, might well be passed over in the gospel, and taken as\nsupposed, acknowledged things. 3. The general precepts (to \"pray\nalway,--with all prayer,--in all places,\" &c.) being expressed in the\ngospel, and the light of nature making particular application of them\nto families, what need there any more? 4. This reason is apparent why\nScripture speaketh of it no more expressly. Before Christ's time the\nworship of God was less spiritual, and more ceremonial, than afterward\nit was; and therefore you find ofter mention of circumcision and\nsacrificing, than of prayer; and yet prayer was still supposed to\nconcur. And after Christ's time on earth, most christian families were\ndisturbed by persecution, and christians sold up all and lived in\ncommunity: and also the Scripture history was to describe to us the\nstate of the churches, rather than of particular families.\n\n_Object._ II. Christ himself did not use to pray with his family;\nas appeareth by the disciples asking him to teach them to pray, and by\nthe silence of the Scripture in this point: therefore it is no duty to\nus.\n\n_Answ._ 1. Scripture silence is no proof that Christ did not use\nit. All things are not written which he did. 2. His teaching them the\nLord's prayer, and their desire of a common rule of prayer, might\nconsist with his usual praying with them: at least with his using to\npray with them after that, though at first he did not use it. 3. But\nit is the consequence that I principally deny. (1.) Because Christ did\nafterwards call his servants to many duties, which he put them not on\nat first, as sacraments, discipline, preaching, frequenter praying,\n&c. especially after the coming down of the Holy Ghost. As they\nunderstood not many articles of the faith till then, so no wonder if\nthey understood not many duties till then; for Christ would have them\nthus suddenly instructed and fullier sanctified by a miracle, that\ntheir ministry might be more credible, their mission being evidently\ndivine, and they being past the suspicion of forgery and deceit. (2.)\nAnd though it is evident that Christ did use to bless the meat, and\nsing hymns to God with his disciples, Luke xxii. 17, 18; Mark xiv.\n22, 23, 26; Matt. xxvi. 27, 28, 30, and therefore it is very probable,\nprayed with them often, as John xvii.; yet it could not be expected,\nthat he should ordinarily be their mouth in such prayers as they daily\nneeded. His case and ours are exceedingly different. His disciples\nmust daily confess their sins, and be humbled for them, and ask\nforgiveness; but Christ had none of this to do. They must pray for\nmortifying grace, and help against sin; but he had no sin to mortify\nor pray against. They must pray for the Spirit, and the increase of\ntheir imperfect graces; but Christ had fulness and perfection. They\nmust pray for many means to these ends, and for help in using them,\nand a blessing on them, which he had no use for. They must give thanks\nfor pardon and conversion, &c. which Christ had no occasion to give\nthanks for. So that having a High Priest so much separate from\nsinners, they had one that prayed for them; but not one fit to join\nwith them as their mouth to God, in ordinary family prayers, such as\nthey needed; as masters must do with their families.\n\n_Object._ III. God doth not require either vain or abominable\nprayers; but family prayers are ordinarily vain and abominable;\ntherefore, &c. The minor is proved thus:--The prayers of the wicked\nare abominable: most families are wicked, or have wicked persons;\ntherefore, &c.\n\n_Answ._ 1. This is confessedly nothing against the prayers of\ngodly families. 2. The prayers of a godly master are not abominable\nnor vain, because of the presence of others that are ungodly. Else\nChrist's prayers and blessings before mentioned should have been vain\nor abominable, because Judas was there, who was a thief and hypocrite.\nAnd the apostles' and all ministers' prayers should be so in all such\nchurches as those of Corinth, Galatia, Ephesus are described to have\nbeen. 3. I refer you to my \"Method for Peace of Conscience,\" how far\nthe prayers of the wicked are, or are not abominable. The prayers of\nthe wicked as wicked are abominable; but not as they express their\nreturn to God, and repenting of their wickedness. It is not the\nabominable prayer that God commandeth, but the faithful, penitent\nprayer. You mistake it, as if the wicked man were not the person\ncommanded to pray; whereas you should rather say, It is not the\nabominable prayer that is commanded him. He is commanded to pray such\nprayers as are not abominable; even as Simon Magus, Acts viii. to\n\"repent\" and \"pray;\" and \"to seek the Lord while he may be found, and\ncall upon him while he is near, and to forsake his way,\" &c. Isa. lv.\n6, 7. Let the wicked pray thus, and his prayer will not be abominable.\nThe command of praying implieth the command of repenting and departing\nfrom his wickedness: for what is it to pray for grace, but to express\nto God their desires of grace? (It is not to tell God a lie, by saying\nthey desire that which they hate.) Therefore when we exhort them to\npray we exhort them to such desires.\n\n_Object._ IV. Many masters of families cannot pray in their\nfamilies without a book, and that is unlawful.\n\n_Answ._ I. If their disability be natural, as an idiot's, they\nare not fit to rule families; if it be moral and culpable, they are\nbound to use the means to overcome it; and in the mean time to use a\nbook or form, rather than not to pray in their families at all.\n\n_Of the Frequency and Seasons of Family worship._\n\nThe last part of my work is to speak of the fit time of family\nworship. 1. Whether it should be every day? 2. Whether twice a day? 3.\nWhether morning and evening? _Answ._ 1. Ordinarily it should be\nevery day and twice a day; and the morning and evening are ordinarily\nthe fittest seasons. 2. But extraordinarily some greater duty may\nintervene, which may for that time disoblige us. And the occasions of\nsome families may make that hour fit to one, which is unfit to\nanother. For brevity I will join all together in the proof.\n\n_Arg._ I. We are bound to take all fit occasions and opportunities to\nworship God. Families have daily (morning and evening) such occasions\nand opportunities; therefore they are bound to take them.\n\nBoth major and minor are proved before. Experience proveth that family\nsins are daily committed, and family mercies daily received, and\nfamily necessities daily do occur. And reason tells us, 1. That it is\nseasonable every morning to give God thanks for the rest of the night\npast. 2. And to beg direction, protection, and provisions, and\nblessing for the following day. 3. And that then our minds are freest\nfrom weariness and worldly care. And so reason telleth us that the\nevening is a fit season to give God thanks for the mercies of the day,\nand to confess the sins of the day, and ask forgiveness, and to pray\nfor rest and protection in the night. As nature and reason tell us how\noft a man should eat and drink, and how long he should sleep, and what\nclothing he should wear; and Scripture need not tell you the\nparticulars: so if Scripture command your prayer in general, God may\nby providence tell you when and how oft you must pray.\n\n_Arg._ II. The Lord's prayer directeth us daily to put up such\nprayers as belong to families; therefore, &c. \"Give us this day our\ndaily bread.\" It runs all in the plural number. And the reason of it\nwill oblige families as well as individual persons.\n\n_Arg._ III. From 1 Thess. v. 17, \"Pray without ceasing; in all\nthings give thanks.\" Col. iv. 1, 2, \"Masters, give to your servants\nthat which is just and equal, knowing that ye also have a Master in\nheaven. Continue in prayer, and watch in the same with thanksgiving.\"\nCol. iii. 17, \"Whatsoever ye do in word or deed, do all in the name of\nthe Lord Jesus; giving thanks to God and the Father by him.\" Phil.\niv. 6, \"Be careful for nothing, but in every thing by prayer and\nsupplication with thanksgiving, let your requests be made known to\nGod.\" It is easy for a man that is willing to see that less than\ntwice a day doth not answer the command of praying \"without\nceasing,--continually,--in every thing--whatsoever ye do,\" &c.; the\nphrases seeming to go much higher.\n\n_Arg._ IV. Daniel prayed in his house thrice a day; therefore less\nthan twice under the gospel is to us unreasonable.\n\n_Arg._ V. 1 Tim. iv. 5, \"She that is a widow indeed and desolate,\ntrusteth in God, and continueth in supplications and prayer night and\nday.\" Night and day can be no less than morning and evening. And if\nyou say, this is not family prayer, I answer, 1. It is all kind of\nprayer belonging to her. 2. And if it commend the less, much more the\ngreater.\n\n_Arg._ VI. From Luke vi. 14; ii. 37; xviii. 17; Acts xxvi. 7;\n1 Thess. iii. 10; 2 Tim. i. 3: Rev. vii. 15; Neh. i. 6; Psal.\nlxxxviii. 1; Josh. i. 8; Psal. i. 2; which show that night and day\nChrist himself prayed, and his servants prayed, and meditated, and\nread the Scripture.\n\n_Arg._ VII. Deut. vi. 7; xi. 19, it is expressly commanded that\nparents teach their children the word of God, when they \"lie down, and\nwhen they rise up;\" and the parity of reason, and conjunction of the\nword and prayer, will prove, that they should also pray with them\nlying down and rising up.\n\n_Arg._ VIII. For brevity sake I offer you together, Psal. cxix. 164,\nDavid praised God seven times a day; and cxlv. 2, \"Every day will\nI bless thee.\" Psal. v. 3, \"My voice shalt thou hear in the morning, O\nLord; in the morning will I direct my prayer to thee, and will look\nup:\" lix. 16, \"I will sing aloud of thy mercy in the morning:\"\nlxxxviii. 13, \"In the morning shall my prayer prevent thee:\" xcii. 12,\n\"It is good to give thanks unto the Lord, and to sing praises to thy\nname, O Most High: to show forth thy loving-kindness in the morning,\nand thy faithfulness every night:\" cxix. 147, 148, \"I prevented the\ndawning of the morning and cried, I hoped in thy word: mine eyes\nprevent the night watches, that I might meditate on thy word:\" cxxx. 6,\n\"My soul waiteth for the Lord more than they that watch for the\nmorning, I say more than they that watch for the morning.\" The priests\nwere to offer \"sacrifices\" and \"thanks to God every morning,\" 1 Chron.\nxxiii. 30; Exod. xxx. 7; xxxvi. 3; Lev. vi. 12; 2 Chron. xiii. 11;\nEzek. xlvi. 13-15; Amos iv. 4. And christians are a \"holy priesthood,\nto offer up sacrifices to God, acceptable through Jesus Christ,\"\n1 Pet. ii. 5, 9. Expressly saith David, Psal. lv. 17, \"Evening, and\nmorning, and at noon, will I pray and cry aloud, and he shall hear my\nvoice.\" So morning and evening were sacrifices and burnt offerings\noffered to the Lord; and there is at least equal reason that gospel\nworship should be as frequent: 1 Chron. xvi. 40; 2 Chron. ii. 4;\nxiii. 11; xxxi. 3; Ezra iii. 3; 2 Kings xvi. 15; 1 Kings xviii.\n29, 36; Ezra ix. 5. And no doubt but they prayed with the sacrifices.\nWhich David intimateth in comparing them, Psal. cxli. 2, \"Let my\nprayer be set forth before thee as incense, and the lifting up of my\nhands as the evening sacrifice.\" And God calleth for prayer and praise\nas better than sacrifice, Psal. l. 14, 15, 23.\n\nAll these I heap together for despatch, which fully show how\nfrequently God's servants have been wont to worship him, and how often\nGod expecteth it. And you will all confess that it is reason that in\ngospel times of greater light and holiness, we should not come behind\nthem in the times of the law; especially when Christ himself doth pray\nall night, that had so little need in comparison of us. And you may\nobserve that these scriptures speak of prayer in general, and limit it\nnot to secrecy; and therefore they extend to all prayer, according to\nopportunity. No reason can limit all these examples to the most secret\nand least noble sort of prayer. If but two or three are gathered\ntogether in his name, Christ is especially among them.\n\nIf you say, that by this rule we must as frequently pray in the church\nassemblies; I answer, the church cannot ordinarily so oft assemble;\nbut when it can be without a great inconvenience, I doubt not but it\nwould be a good work, for many to meet the minister daily for prayer,\nas in some rich and populous cities they may do.\n\nI have been more tedious on this subject than a holy, hungry christian\npossibly may think necessary, who needeth not so many arguments to\npersuade him to feast his soul with God, and to delight himself in the\nfrequent exercises of faith and love; and if I have said less than the\nother sort of readers shall think necessary, let them know that if\nthey will open their eyes, and recover their appetites, and feel their\nsins, and observe their daily wants and dangers, and get but a heart\nthat loveth God, these reasons then will seem sufficient to convince\nthem of so sweet, and profitable, and necessary a work; and if they\nobserve the difference between praying and prayerless families, and\ncare for their souls and communion with God, much fewer words than\nthese may serve their turn. It is a dead, and graceless, carnal heart,\nthat must be cured before these men will be well satisfied; a better\nappetite would help their reason. If God should say in general to all\nmen, You shall eat as oft as will do you good; the sick stomach would\nsay, Once a day, and that but a little, is enough, and as much as God\nrequireth; when another would say, Thrice a day is little enough. A\ngood and healthful heart is a great help, in the expounding of God's\nword, especially of his general commandments. That which men love not,\nbut are weary of, they will not easily believe to be their duty. The\nnew nature, and holy love, and desires, and experience of a sound\nbeliever, do so far make all these reasonings needless to him, that I\nmust confess I have written them principally to convince the carnal\nhypocrite, and stop the mouths of wrangling enemies.\n\n\n\n\nCHAPTER IV.\n\nGENERAL DIRECTIONS FOR THE HOLY GOVERNMENT OF FAMILIES.\n\n\nTHE principal thing requisite to the right governing of families, is\nthe fitness of the governors and the governed thereto, which is spoken\nof before in the directions for the constitution. But if persons unfit\nfor their relations, have joined themselves together in a family,\ntheir first duty is to repent of their former sin and rashness, and\npresently to turn to God, and seek after that fitness which is\nnecessary to the right discharge of the duties of their several\nplaces: and in the governors of families, these three things are of\ngreatest necessity hereunto: I. Authority. II. Skill. III. Holiness\nand readiness of will.\n\n[Sidenote: How to keep up authority.]\n\nI. _Gen. Direct._ Let governors maintain their authority in their\nfamilies. For if once that be lost, and you are despised by those that\nyou should rule, your word will be of no effect with them; you do but\nride without a bridle; your power of governing is gone, when your\nauthority is lost. And here you must first understand the nature, use,\nand extent of your authority; for as your relations are different, to\nyour wife, your children, and your servants, so also is your\nauthority. Your authority over your wife, is but such as is necessary\nto the order of your family, the safe and prudent management of your\naffairs, and your comfortable cohabitation. The power of love and\ncomplicated interest must do more than magisterial commands. Your\nauthority over your children is much greater; but yet only such as,\nconjunct with love, is needful to their good education and felicity.\nYour authority over your servants is to be measured by your contract\nwith them (in these countries where there are no slaves) in order to\nyour service, and the honour of God. In other matters, or to other\nends, you have no authority over them. For the maintaining of this\nyour authority observe these following sub-directions.\n\n_Direct._ I. Let your family understand that your authority is of\nGod, who is the God of order, and that in obedience to him they are\nobliged to obey you. There is no power but of God; and there is none\nthat the intelligent creature can so much reverence as that which is\nof God. All bonds are easily broken and cast away (by the soul at\nleast, if not by the body) which are not perceived to be divine. An\nenlightened conscience will say to ambitious usurpers, God I know, and\nhis Son Jesus I know, but who are ye?\n\n_Direct._ II. The more of God appeareth upon you, in your\nknowledge, and holiness, and unblamableness of life, the greater will\nyour authority be in the eyes of all your inferiors that fear God. Sin\nwill make you contemptible and vile; and holiness, being the image of\nGod, will make you honourable. In the eyes of the faithful a \"vile\nperson is contemned; but they honour them that fear the Lord,\" Psal.\nxv. 4. \"Righteousness exalteth a nation,\" (and a person,) \"but sin is\na reproach to any people,\" Prov. xiv. 34. \"Those that honour God he\nwill honour, and those that despise him shall be lightly esteemed,\"\n1 Sam. ii. 30. They that give up themselves to \"vile affections\" and\nconversations, Rom. i. 26, will seem vile when they have made\nthemselves so. \"Eli's sons made themselves vile by their sin,\" 1 Sam.\niii. 13. I know men should discern and honour a person placed in\nauthority by God, though they are morally and naturally vile: but this\nis so hard that it is seldom well done. And God is so severe against\nproud offenders, that he usually punisheth them by making them vile in\nthe eyes of others; at least when they are dead, and men dare freely\nspeak of them, their names will rot, Prov. x. 7. The instances of the\ngreatest emperors in the world, both Persian, Roman, and Turkish, do\ntell us, that if (by whoredom, drunkenness, gluttony, pride, and\nespecially persecution) they will make themselves vile, God will\npermit them, by uncovering their nakedness, to become the shame and\nscorn of men; and shall a wicked master of a family think to maintain\nhis authority over others, while he rebelleth against the authority of\nGod?\n\n_Direct._ III. Show not your natural weakness by passions, or\nimprudent words or deeds. For if they think contemptuously of your\npersons, a little thing will draw them further, to despise your words.\nThere is naturally in man so high an esteem of reason, that men are\nhardly persuaded that they should rebel against reason to be governed\n(for order's sake) by folly. They are very apt to think that rightest\nreason should bear rule. And therefore any silly, weak expressions, or\nany inordinate passions, or any imprudent actions, are very apt to\nmake you contemptible in your inferiors' eyes.\n\n_Direct._ IV. Lose not your authority by a neglect of using it.\nIf you suffer children and servants but a little while to have the\nhead, and to have, and say, and do what they will, your government\nwill be but a name or image. A moderate course between a lordly\nrigour, and a soft subjection, or neglect of exercising the power of\nyour place, will best preserve you from your inferiors' contempt.\n\n_Direct._ V. Lose not your authority by too much familiarity. If\nyou make your children and servants your play-fellows, or equals, and\ntalk to them, and suffer them to talk to you, as your companions, they\nwill quickly grow upon you, and hold their custom; and though another\nmay govern them, they will scarce ever endure to be governed by you,\nbut will scorn to be subject where they have once been as equal.\n\n[Sidenote: Of skill in governing.]\n\nII. _Gen. Direct._ Labour for prudence and skilfulness in governing.\nHe that undertaketh to be a master of a family, undertaketh to be\ntheir governor; and it is no small sin or folly to undertake such a\nplace, as you are utterly unfit for, when it is a matter of so great\nimportance. You could discern this in a case that is not your own; as\nif a man undertake to be a schoolmaster that cannot read or write; or\nto be a physician, who knoweth neither diseases nor their remedies; or\nto be a pilot, that cannot tell how to do a pilot's work; and why\ncannot you much more discern it in your own case?\n\n_Direct._ I. To get the skill of holy governing, it is needful\nthat you be well studied in the word of God; therefore God commandeth\nkings themselves that \"they read in the law all the days of their\nlives,\" Deut. xvii. 18, 19; and that \"it depart not out of their\nmouths, but that they meditate in it day and night,\" Josh. i. 8. And\nall parents must be able to \"teach it their children, and talk of it\nboth at home and abroad, lying down and rising up,\" Deut. vi. 6, 7;\nxi. 18, 19. All government of men is but subservient to the government\nof God, to promote obedience to his laws. And it is necessary that we\nunderstand the laws which all laws and precepts must give place to and\nsubserve.\n\n_Direct._ II. Understand well the different tempers of your\ninferiors, and deal with them as they are, and as they can bear; and\nnot with all alike. Some are more intelligent and some more dull; some\nare of tender, and some of hardened, impudent dispositions; some will\nbe best wrought upon by love and gentleness; and some have need of\nsharpness and severity: prudence must fit your dealings to their\ndispositions.\n\n_Direct._ III. You must put much difference between their\ndifferent faults, and accordingly suit your reprehensions. Those must\nbe most severely rebuked that have most wilfulness, and those that are\nfaulty in matters of greatest weight. Some faults are so much through\nmere disability and unavoidable frailty of the flesh, that there is\nbut little of the will appearing in them. These must be more gently\nhandled, as deserving more compassion than reproof. Some are habituate\nvices, and the whole nature is more desperately depraved than in\nothers. These must have more than a particular correction. They must\nbe held to such a course of life, as may be most effectual to destroy\nand change those habits. And some there are upright at the heart, and\nin the main and most momentous things, are guilty but of some actual\nfaults; and of these, some more seldom, and some more frequent; and if\nyou do not prudently diversify your rebukes according to their faults,\nyou will but harden them, and miss of your ends; for there is a family\njustice that must not be overthrown, unless you will overthrow your\nfamilies; as there is a more public justice necessary to the public\ngood.\n\n_Direct._ IV. Be a good husband to your wife, and a good father\nto your children, and a good master to your servants, and let love\nhave dominion in all your government, that your inferiors may easily\nfind, that it is their interest to obey you. For interest and\nself-love are the natural rulers of the world. And it is the most\neffectual way to procure obedience or any good, to make men perceive\nthat it is for their own good, and to engage self-love for you; that\nthey may see that the benefit is like to be their own. If you do them\nno good, but are sour, and uncourteous, and closehanded to them, few\nwill be ruled by you.\n\n_Direct._ V. If you would be skilful in governing others, learn\nfirst exactly to command yourselves. Can you ever expect to have\nothers more at your will and government than yourselves? Is he fit to\nrule his family in the fear of God and a holy life, who is unholy and\nfeareth not God himself? Or is he fit to keep them from passion, or\ndrunkenness, or gluttony, or lust, or any way of sensuality, that\ncannot keep himself from it? Will not inferiors despise such reproofs\nwhich are by yourselves contradicted in your lives? You know this true\nof wicked preachers; and is it not as true of other governors?\n\nIII. _Gen. Direct._ You must be holy persons, if you would be\nholy governors of your families. Men's actions follow the bent of\ntheir dispositions. They will do as they are. An enemy of God will not\ngovern a family for God; nor an enemy of holiness (nor a stranger to\nit) set up a holy order in his house, and in a holy manner manage his\naffairs. I know it is cheaper and easier to the flesh to call others\nto mortification and holiness of life, than to bring ourselves to it;\nbut yet when it is not a bare command or wish that is necessary, but a\ncourse of holy and industrious government, unholy persons (though some\nof them may go far) have not the ends and principles which such a work\nrequireth.\n\n_Direct._ I. To this end, be sure that your own souls be entirely\nsubjected unto God, and that you more accurately obey his laws, than\nyou expect any inferior should obey your commands. If you dare disobey\nGod, why should they fear disobeying you? Can you more severely\nrevenge disobedience, or more bountifully reward obedience, than God\ncan do? Are you greater and better than God himself is?\n\n_Direct._ II. Be sure that you lay up your treasure in heaven,\nand make the enjoyment of God in glory to be the ultimate commanding\nend, both of the affairs and government of your family, and all things\nelse with which you are intrusted. Devote yourselves and all to God,\nand do all for him: do all as passengers to another world, whose\nbusiness on earth is but to provide for heaven, and promote their\neverlasting interest. If thus you are separated unto God, you are\nsanctified; and then you will separate all that you have to his use\nand service, and this, with his acceptance, will sanctify all.\n\n_Direct._ III. Maintain God's authority in your family more\ncarefully than your own. Your own is but for his. More sharply rebuke\nor correct them that wrong and dishonour God, than those that wrong\nand dishonour yourselves. Remember Eli's sad example; make not a small\nmatter of any of the sins, especially the great sins, of your children\nor servants. It is an odious thing to slight God's cause, and put up\nall with, It is not well done, when you are fiercely passionate for\nthe loss of some small commodity of your own. God's honour must be\ngreatest in your family; and his service must have the pre-eminence of\nyours; and sin against him, must be the most intolerable offence.\n\n_Direct._ IV. Let spiritual love to your family be predominant,\nand let your care be greatest for the saving of their souls, and your\ncompassion greatest in their spiritual miseries. Be first careful to\nprovide them a portion in heaven, and to save them from whatsoever\nwould deprive them of it; and never prefer the transitory pelf of\nearth, before their everlasting riches. Never be so cumbered about\nmany things, as to forget that one thing is necessary; but choose for\nyourselves and them the better part, Luke x. 42.\n\n_Direct._ V. Let your family neither be kept in idleness and\nflesh-pleasing, nor yet overwhelmed with such a multitude of business,\nas shall take up and distract their minds, diverting and unfitting\nthem for holy things. Where God layeth on you a necessity of excessive\nlabours, it must patiently and cheerfully be undergone; but when you\ndraw them unnecessarily on yourselves for the love of riches, you\ndo but become the tempters and tormentors of yourselves and others;\nforgetting the terrible examples of them, that have this way fallen\noff from Christ, and pierced themselves through with many sorrows,\n1 Tim. vi. 10.\n\n_Direct._ VI. As much as is possible, settle a constant order of\nall your businesses, that every ordinary work may know its time, and\nconfusion may not shut out godliness. It is a great assistance in\nevery calling to do all in a set and constant order; it maketh it\neasy; it removeth impediments, and promoteth success; distraction in\nyour business causeth a distraction in your minds in holy duty. Some\ncallings I know can hardly be cast into any order or method; but\nothers may, if prudence and diligence be used. God's service will thus\nbe better done, and your work will be better done, to the ease of your\nservants, and quiet of your own minds. Foresight and skilfulness would\nsave you abundance of labour and vexation.\n\n\n\n\nCHAPTER V.\n\nSPECIAL MOTIVES TO PERSUADE MEN TO THE HOLY GOVERNING OF THEIR\nFAMILIES.\n\n\nIF it were but well understood what benefits come by the holy\ngoverning of families, and what mischiefs come by its neglect, there\nwould few that walk the streets among us, appear so odious as those\ncareless, ungodly governors that know not nor mind a duty of such\nexceeding weight. While we lie all as overwhelmed with the calamitous\nfruits of this neglect, I think meet to try if, with some, the cause\nmay be removed, by awakening sluggish souls to do their undertaken\nwork.\n\n_Motive_ I. Consider that the holy government of families, is a\nconsiderable part of God's own government of the world, and the\ncontrary is a great part of the devil's government. It hath pleased\nGod to settle as a natural, so a political order in the world, and to\nhonour his creatures to be the instruments of his own operations; and\nthough he could have produced all effects without any inferior causes,\nand could have governed the world by himself alone without any\ninstruments, (he being not as kings, constrained to make use of\ndeputies and officers, because of their own natural confinement and\ninsufficiency,) yet is he pleased to make inferior causes partakers in\nsuch excellent effects, and taketh delight in the frame and order of\ncauses, by which his will among his creatures is accomplished. So that\nas the several justices in the countries do govern as officers of the\nking, so every magistrate and master of a family doth govern as an\nofficer of God. And if his government by his officers be put down or\nneglected, it is a contempt of God himself, or rebellion against him.\nWhat is all the practical atheism, and rebellion, and ungodliness of\nthe world, but a rejecting of the government of God? It is not against\nthe being of God in itself considered, that his enemies rise up with\nmalignant, rebellious opposition; but it is against God as the holy\nand righteous Governor of the world, and especially of themselves. And\nas in an army, if the corporals, sergeants, and lieutenants, do all\nneglect their offices, the government of the general or colonels is\ndefeated and of little force; so if the rulers of families and other\nofficers of God will corrupt or neglect their part of government, they\ndo their worst to corrupt or cast out God's government from the\nearth. And if God shall not govern in your families, who shall? The\ndevil is always the governor where God's government is refused; the\nworld and the flesh are the instruments of his government; worldliness\nand fleshly living are his service: undoubtedly he is the ruler of the\nfamily where these prevail, and where faith and godliness do not take\nplace. And what can you expect from such a master?\n\n_Motive_ II. Consider also that an ungoverned, ungodly family is\na powerful means to the damnation of all the members of it: it is the\ncommon boat or ship that hurrieth souls to hell; that is bound for the\ndevouring gulf: he that is in the devil's coach or boat is like to go\nwith the rest, as the driver or the boatman pleaseth. But a\nwell-governed family is an excellent help to the saving of all the\nsouls that are in it. As in an ungodly family there are continual\ntemptations to ungodliness, to swearing, and lying, and railing, and\nwantonness, and contempt of God; so in a godly family there are\ncontinual provocations to a holy life, to faith, and love, and\nobedience, and heavenly-mindedness: temptations to sin are fewer\nthere, than in the devil's shops and workhouses of sin; the authority\nof the governors, the conversation of the rest, the examples of all,\nare great inducements to a holy life. As in a well-ordered army of\nvaliant men, every coward is so linked in by order, that he cannot\nchoose but fight and stand to it with the rest, and in a confused rout\nthe valiantest man is borne down by the disorder, and must perish with\nthe rest; even so in a well-ordered, holy family, a wicked man can\nscarce tell how to live wickedly, but seemeth to be almost a saint,\nwhile he is continually among saints, and heareth no words that are\nprofane or filthy, and is kept in to the constant exercises of\nreligion, by the authority and company of those he liveth with. Oh how\neasy and clean is the way to heaven, in such a gracious, well-ordered\nfamily, in comparison of what it is to them that dwell in the\ndistracted families of profane and sensual worldlings! As there is\ngreater probability of the salvation of souls in England where the\ngospel is preached and professed, than in heathen or Mahometan\ncountries; so there is a greater probability of their salvation that\nlive in the houses and company of the godly, than of the ungodly. In\none the advantages of instruction, command, example, and credit, are\nall on God's side; and in the other they are on the devil's side.\n\n_Motive_ III. A holy, well-governed family tendeth not only to\nthe safety of the members, but also to the ease and pleasure of their\nlives. To live where God's law is the principal rule, and where you\nmay be daily taught the mysteries of his kingdom, and have the\nScriptures opened to you, and be led as by the hand in the paths of\nlife; where the praises of God are daily celebrated, and his name is\ncalled upon, and where all do speak the heavenly language, and where\nGod, and Christ, and heaven are both their daily work and recreation;\nwhere it is the greatest honour to be most holy and heavenly, and the\ngreatest contention is, who shall be most humble, and godly, and\nobedient to God and their superiors, and where there is no reviling\nscorns at godliness, nor any profane and scurrilous talk; what a sweet\nand happy life is this! Is it not likest to heaven of any thing upon\nearth? But to live where worldliness, and profaneness, and wantonness,\nand sensuality bear all the sway, and where God is unknown, and\nholiness and all religious exercises are matter of contempt and scorn,\nand where he that will not swear and live profanely doth make himself\nthe hatred and derision of the rest, and where men are known but\nby their shape and speaking faculty to be men; nay, where men take not\nthemselves for men but for brutes, and live as if they had no rational\nsouls, nor any expectations of another life, nor any higher\nemployments or delights than the transitory concernments of the flesh;\nwhat a sordid, loathsome, filthy, miserable life is this! made up by a\nmixture of beastly and devilish. To live where there is no communion\nwith God, where the marks of death and damnation are written, as it\nwere, upon the doors, in the face of their impious, worldly lives, and\nwhere no man understandeth the holy language; and where there is not\nthe least foretaste of the heavenly, everlasting joys; what is this\nbut to live as the serpent's seed, to feed on dust, and to be\nexcommunicated from the face and favour of God, and to be chained up\nin the prison of concupiscence and malignity, among his enemies, till\nthe judgment come that is making haste, and will render to all men\naccording to their works.\n\n_Motive_ IV. A holy and well-governed family doth tend to make a\nholy posterity, and so to propagate the fear of God from generation to\ngeneration. It is more comfortable to have no children, than to beget\nand breed up children for the devil. Their natural corruption is\nadvantage enough to Satan, to engage them to himself, and use them for\nhis service: but when parents shall also take the devil's part, and\nteach their children by precepts or example how to serve him, and\nshall estrange them from God and a holy life, and fill their minds\nwith false conceits and prejudice against the means of their\nsalvation, as if they had sold their children to the devil; no wonder\nthen if they have a black posterity, that are trained up to be heirs\nof hell. He that will train up children for God, must begin betimes,\nbefore sensitive objects take too deep possession of their hearts, and\ncustom increase the pravity of their nature. Original sin is like the\narched Indian fig tree, whose branches turning downwards and taking\nroot, do all become as trees themselves: the acts which proceed from\nthis habitual viciousness, do turn again into vicious habits: and thus\nsinful nature doth by its fruits increase itself: and when other\nthings consume themselves by breeding, all that sin breedeth is added\nto itself, and its breeding is its feeding, and every act doth confirm\nthe habit. And therefore no means in all the world doth more\neffectually tend to the happiness of souls, than wise and holy\neducation. This dealeth with sin before it hath taken the deepest\nroot, and boweth nature while it is but a twig: it preventeth the\nincrease of natural pravity, and keepeth out those deceits, corrupt\nopinions, and carnal fantasies and lusts, which else would be\nserviceable to sin and Satan ever after: it delivereth up the heart to\nChrist betimes, or at least doth bring him a disciple to his school to\nlearn the way to life eternal; and to spend those years in acquainting\nhimself with the ways of God, which others spend in growing worse, and\nlearning that which must be again unlearned, and in fortifying Satan's\ngarrison in their hearts, and defending it against Christ and his\nsaving grace. But of this more anon.\n\n_Motive_ V. A holy, well-governed family is the preparative to a\nholy and well-governed church. If masters of families did their parts,\nand sent such polished materials to the churches, as they ought to do,\nthe work and life of the pastors of the church would be unspeakably\nmore easy and delightful; it would do one good to preach to such an\nauditory, and to catechise them, and instruct them, and examine them,\nand watch over them, who are prepared by a wise and holy education,\nand understand and love the doctrine which they hear. To lay such\npolished stones in the building is an easy and delightful work; how\nteachable and tractable will such be! and how prosperously will the\nlabours of their pastors be laid out upon them! and how comely and\nbeautiful the churches be, which are composed of such persons! and how\npure and comfortable will their communion be! But if the churches be\nsties of unclean beasts; if they are made up of ignorant and ungodly\npersons, that savour nothing but the things of the flesh, and use to\nworship they know not what, we may thank ill-governed families for all\nthis. It is long of them that ministers preach as to idiots or\nbarbarians that cannot understand them; and that they must be always\nfeeding their auditors with milk, and teaching them the principles and\ncatechising them in the church, which should have been done at home:\nyea, it is long of them that there are so many wolves and swine among\nthe sheep of Christ, and that holy things are administered to the\nenemies of holiness, and the godly live in communion with the haters\nof God and godliness; and that the christian religion is dishonoured\nbefore the heathen world, by the worse than heathenish lives of the\nprofessors; and the pollutions of the churches do hinder the\nconversion of the unbelieving world; whilst they that can judge of our\nreligion no way but by the people that profess it, do judge of it by\nthe lives of them that are in heart the enemies of it. When the haters\nof christianity and godliness are the christians by whose\nconversations the infidel world must judge of christianity, you may\neasily conjecture what judgment they are like to make. Thus pastors\nare discouraged, the churches defiled, religion disgraced, and\ninfidels hardened through the impious disorder and negligence of\nfamilies! What universities were we like to have, if all the grammar\nschools should neglect their duties, and send up their scholars\nuntaught as they received them! and if all tutors must teach their\npupils first to spell and read! Even such churches we are like to\nhave, when every pastor must first do the work, which all the masters\nof families should have done, and the part of many score, or hundreds,\nor thousands, must be performed by one.\n\n_Motive_ VI. Well-governed families tend to make a happy state\nand commonwealth; a good education is the first and greatest work to\nmake good magistrates and good subjects, because it tends to make good\nmen. Though a good man may be a bad magistrate, yet a bad man cannot\nbe a very good magistrate. The ignorance, or worldliness, or\nsensuality, or enmity to godliness, which grew up with them in their\nyouth, will show itself in all the places and relations that ever they\nshall come into. When an ungodly family hath once confirmed them in\nwickedness, they will do wickedly in every state of life: when a\nperfidious parent hath betrayed his children into the power and\nservice of the devil, they will serve him in all relations and\nconditions. This is the school from whence come all the injustice, and\ncruelties, and persecutions, and impieties of magistrates, and all the\nmurmurings and rebellions of subjects: this is the soil and seminary\nwhere the seed of the devil is first sown, and where he nurseth up the\nplants of covetousness, and pride, and ambition, and revenge,\nmalignity, and sensuality, till he transplant them for his service\ninto several offices in church and state, and into all places of\ninferiority, where they may disperse their venom, and resist all that\nis good, and contend for the interest of the flesh and hell, against\nthe interest of the Spirit and of Christ. But oh! what a blessing to\nthe world would they be, that shall come prepared by a holy education\nto places of government and subjection! And how happy is that land\nthat is ruled by such superiors, and consisteth of such prepared\nsubjects, as have first learnt to be subject to God and to their\nparents!\n\n_Motive_ VII. If the governors of families did faithfully perform\ntheir duties, it would be a great supply as to any defects in the\npastor's part, and a singular means to propagate and preserve religion\nin times of public negligence or persecution. Therefore christian\nfamilies are called churches, because they consist of holy persons,\nthat worship God, and learn, and love, and obey his word. If you lived\namong the enemies of religion, that forbad Christ's ministers to\npreach his gospel, and forbad God's servants to meet in church\nassemblies for his worship; the support of religion, and the comfort\nand edification of believers, would then lie almost all upon the right\nperformance of family duties. There masters might teach the same truth\nto their households, which ministers are forbidden to preach in the\nassemblies: there you might pray together as fervently and spiritually\nas you can: there you may keep up as holy converse and communion, and\nas strict a discipline, as you please: there you may celebrate the\npraises of your blessed Creator, Redeemer, and Sanctifier, and observe\nthe Lord's day in as exact and spiritual a manner as you are able: you\nmay there provoke one another to love and to good works, and rebuke\nevery sin, and mind each other to prepare for death, and live together\nas passengers to eternal life. Thus holy families may keep up\nreligion, and keep up the life and comfort of believers, and supply\nthe want of public preaching, in those countries where persecutors\nprohibit and restrain it, or where unable or unfaithful pastors do\nneglect it.\n\n_Motive_ VIII. The duties of your families are such as you may\nperform with greatest peace, and least exception or opposition from\nothers. When you go further, and would be instructing others, they\nwill think you go beyond your call, and many will be suspicious that\nyou take too much upon you; and if you do but gently admonish a rout\nof such as the Sodomites, perhaps they will say, \"This one fellow came\nin to sojourn, and he will needs be a judge,\" Gen. xix. 9. But your\nown house is your castle; your family is your charge; you may teach\nthem as oft and as diligently as you will. If the ungodly rabble scorn\nyou for it, yet no sober person will condemn you, nor trouble you for\nit (if you teach them no evil). All men must confess that nature and\nScripture oblige you to it as your unquestionable work. And therefore\nyou may do it (among sober people) with approbation and quietness.\n\n_Motive_ IX. Well-governed families are honourable and exemplary\nunto others. Even the worldly and ungodly use to bear a certain\nreverence to them; for holiness and order have some witness that\ncommendeth them, in the consciences of many that never practised them.\nA worldly, ungodly, disordered family, is a den of snakes, a place of\nhissing, railing, folly, and confusion: it is like a wilderness\novergrown with briers and weeds; but a holy family is a garden of God;\nit is beautified with his graces, and ordered by his government, and\nfruitful by the showers of his heavenly blessing. And as the very\nsluggard, that will not be at the cost and pains to make a garden of\nhis thorny wilderness, may yet confess that a garden is more\nbeautiful, and fruitful, and delightful, and if wishing would do it,\nhis wilderness should he such; even so the ungodly, that will not be\nat the cost and pains to order their souls and families in holiness,\nmay yet see a beauty in those that are so ordered, and wish for the\nhappiness of such, if they could have it without the labour and cost\nof self-denial. And, no doubt, the beauty of such holy and\nwell-governed families hath convinced many, and drawn them to a great\napprobation of religion, and occasioned them at last to imitate them.\n\n_Motive_ X. Lastly, consider, that holy, well-governed families\nare blessed with the special presence and favour of God. They are his\nchurches where he is worshipped; his houses where he dwelleth: he is\nengaged both by love and promise to bless, protect, and prosper them,\nPsal. i. 3; cxxviii. It is safe to sail in that ship which is bound\nfor heaven, and where Christ is the pilot. But when you reject his\ngovernment, you refuse his company, and contemn his favour, and\nforfeit his blessing, by despising his presence, his interest, and his\ncommands.\n\nSo that it is an evident truth, that most of the mischiefs that now\ninfest or seize upon mankind throughout the earth, consist in, or are\ncaused by, the disorders and ill-governedness of families. These are\nthe schools and shops of Satan, from whence proceed the beastly\nignorance, lust, and sensuality, the devilish pride, malignity, and\ncruelty against the holy ways of God, which have so unmanned the\nprogeny of Adam. These are the nests in which the serpent doth hatch\nthe eggs of covetousness, envy, strife, revenge, of tyranny,\ndisobedience, wars, and bloodshed, and all the leprosy of sin that\nhath so odiously contaminated human nature, and all the miseries by\nwhich they make the world calamitous. Do you wonder that there can be\npersons and nations so blind and barbarous as we read of the Turks,\nTartarians, Indians, and most of the inhabitants of the earth? A\nwicked education is the cause of all, which finding nature depraved,\ndoth sublimate and increase the venom which should by education have\nbeen cured; and from the wickedness of families doth national\nwickedness arise. Do you wonder that so much ignorance, and voluntary\ndeceit, and obstinacy in errors, contrary to all men's common senses,\ncan be found among professed christians, as great and small, high and\nlow, through all the papal kingdoms, do discover? Though the pride,\nand covetousness, and wickedness of a worldly, carnal clergy, is a\nvery great cause, yet the sinful negligence of parents and masters in\ntheir families is as great, if not much greater than that. Do you\nwonder that even in the reformed churches, there can be so many\nunreformed sinners, of beastly lives, that hate the serious practice\nof the religion which themselves profess? It is ill education in\nungodly families that is the cause of all this. Oh therefore how great\nand necessary a work is it, to cast salt into these corrupted\nfountains! Cleanse and cure these vitiated families, and you may cure\nalmost all the calamities of the earth. To tell what the emperors and\nprinces of the earth might do, if they were wise and good, to the\nremedy of this common misery, is the idle talk of those negligent\npersons, who condemn themselves in condemning others. Even those\nrulers and princes that are the pillars and patrons of heathenism,\nMahometanism, popery, and ungodliness in the world, did themselves\nreceive that venom from their parents, in their birth and education,\nwhich inclineth them to all this mischief. Family reformation is the\neasiest and the most likely way to a common reformation; at least to\nsend many souls to heaven, and train up multitudes for God, if it\nreach not to national reformation.\n\n\n\n\nCHAPTER VI.\n\nMORE SPECIAL MOTIVES FOR A HOLY AND CAREFUL EDUCATION OF CHILDREN.\n\n\nBECAUSE the chief part of family care and government consisteth in the\nright education of children, I shall adjoin here some more special\nmotives to quicken considerate parents to this duty; and though most\nthat I have to say for it be already said in my \"Saints' Rest,\" part\niii. chap. 14. sect. 11, &c. and therefore shall be here omitted, yet\nsomething shall be inserted, lest the want here should appear too\ngreat.\n\n_Motive_ I. Consider how deeply nature itself doth engage you to\nthe greatest care and diligence for the holy education of your\nchildren. They are, as it were, parts of yourselves, and those that\nnature teacheth you to love and provide for, and take most care for,\nnext yourselves; and will you be regardless of their chief\nconcernments? and neglective of their souls? Will you no other way\nshow your love to your children, than every beast or bird will to\ntheir young, to cherish them till they can go abroad and shift for\nthemselves, for corporal sustenance? It is not dogs or beasts that you\nbring into the world, but children that have immortal souls; and\ntherefore it is a care and education suitable to their natures which\nyou owe them; even such as conduceth most effectually to the happiness\nof their souls. Nature teacheth them some natural things without you,\nas it doth the bird to fly; but it hath committed it to your trust and\ncare to teach them the greatest and most necessary things: if you\nshould think that you have nothing to do but to feed them, and leave\nall the rest to nature, then they would not learn to speak; and if\nnature itself would condemn you, if you teach them not to speak, it\nwill much more condemn you, if you teach them not to understand both\nwhat they ought to speak and do. They have an everlasting inheritance\nof happiness to attain; and it is that which you must bring them up\nfor. They have an endless misery to escape; and it is that which you\nmust diligently teach them. If you teach them not to escape the flames\nof hell, what thanks do they owe you for teaching them to speak and\ngo? If you teach them not the way to heaven, and how they may make\nsure of their salvation, what thanks do they owe you for teaching them\nhow to get their livings a little while in a miserable world? If you\nteach them not to know God, and how to serve him, and be saved, you\nteach them nothing, or worse than nothing. It is in your hands to do\nthem the greatest kindness or cruelty in all the world: help them to\nknow God and to be saved, and you do more for them than if you helped\nthem to be lords or princes: if you neglect their souls, and breed\nthem in ignorance, worldliness, ungodliness, and sin, you betray them\nto the devil, the enemy of souls, even as truly as if you sold them to\nhim; you sell them to be slaves to Satan; you betray them to him that\nwill deceive them and abuse them in this life, and torment them in the\nnext. If you saw but a burning furnace, much more the flames of hell,\nwould you not think that man or woman more fit to be called a devil\nthan a parent, that could find in their hearts to cast their child\ninto it, or to put him into the hands of one that would do it? What\nmonsters then of inhumanity are you, that read in Scripture which is\nthe way to hell, and who they be that God will deliver up to Satan, to\nbe tormented by him; and yet will bring up your children in that very\nway, and will not take pains to save them from it! What a stir do you\nmake to provide them food and raiment, and a competent maintenance in\nthe world when you are dead! and how little pains take you to prepare\ntheir souls for the heavenly inheritance! If you seriously believe\nthat there are such joys or torments for your children (and\nyourselves) as soon as death removeth you hence, is it possible that\nyou should take this for the least of their concernments, and make it\nthe least and last of your cares, to assure them of an endless\nhappiness? If you love them, show it in those things on which their\neverlasting welfare doth depend. Do not say you love them, and yet\nlead them unto hell. If you love them not, yet be not so unmerciful to\nthem as to damn them: it is not your saying, God forbid, and we hope\nbetter, that will make it better, or be any excuse to you. What can\nyou do more to damn them, if you studied to do it as maliciously as\nthe devil himself? You cannot possibly do more, than to bring them up\nin ignorance, carelessness, worldliness, sensuality, and ungodliness.\nThe devil can do nothing else to damn either them or you, but by\ntempting to sin, and drawing you from godliness. There is no other way\nto hell. No man is damned for any thing but this. And yet will you\nbring them up in such a life, and say, God forbid, we do not desire to\ndamn them? but it is no wonder; when you do by your children but as\nyou do by yourselves. Who can look that a man should be reasonable for\nhis child, that is so unreasonable for himself? or that those parents\nshould have any mercy on their children's souls, that have no mercy on\ntheir own? You desire not to damn yourselves, but yet you do it, if\nyou live ungodly lives: and so you will do by your children, if you\ntrain them up in ignorance of God, and in the service of the flesh and\nworld. You do like one that should set fire on his house and say, God\nforbid, I intend not to burn it: or like one that casteth his child\ninto the sea, and saith, he intendeth not to drown him; or traineth\nhim up in robbing and thievery, and saith, he intendeth not to have\nhim hanged; but if you intend to make a thief of him, it is all one in\neffect, as if you intended his hanging; for the law determineth it,\nand the judge will intend it. So if you intend to train up your\nchildren in ungodliness, as if they had no God nor souls to mind, you\nmay as well say, you intend to have them damned. And were not an\nenemy, yea, is not the devil more excusable, for dealing thus cruelly\nby your children, than you that are their parents, that are bound by\nnature to love them, and prevent their misery? It is odious in\nministers that take the charge of souls, to betray them by their\nnegligence, and be guilty of their everlasting misery; but in parents\nit is more unnatural, and therefore more inexcusable.\n\n_Motive_ II. Consider that God is the Lord and Owner of your\nchildren, both by the title of creation and redemption: therefore in\njustice you must resign them to him, and educate them for him.\nOtherwise you rob God of his own creatures, and rob Christ of those\nfor whom he died, and this to give them to the devil, the enemy of God\nand them. It was not the world, the flesh, or the devil that created\nthem, or redeemed them, but God; and it is not possible for any right\nto be built upon a fuller title, than to make them of nothing, and\nredeem them from a state far worse than nothing. And after all this,\nshall the very parents of such children steal them from their absolute\nLord and Father, and sell them to slavery and torment?\n\n_Motive_ III. Remember that in their baptism you did dedicate\nthem to God; you entered them into a solemn vow and covenant, to be\nwholly his, and to live to him. Therein they renounced the flesh, the\nworld, and the devil; therein you promised to bring them up\nvirtuously, to lead a godly and christian life, that they might\nobediently keep God's holy will and commandments, and walk in the same\nall the days of their lives. And after all this, will you break so\nsolemn a promise, and cause them to break such a vow and covenant, by\nbringing them up in ignorance and ungodliness? Did you understand and\nconsider what you then did? how solemnly you yourselves engaged them\nin a vow to God, to live a mortified and a holy life? And will you so\nsolemnly do that in an hour, which all their life after with you, you\nwill endeavour to destroy?\n\n_Motive_ IV. Consider how great power the education of children\nhath upon all their following lives; except nature and grace, there is\nnothing that usually doth prevail so much with them. Indeed the\nobstinacy of natural viciousness doth often frustrate a good\neducation; but if any means be like to do good, it is this; but ill\neducation is more constantly successful, to make them evil. This\ncherisheth those seeds of wickedness which spring up when they come to\nage; this maketh so many to be proud, and idle, and flesh-pleasers,\nand licentious, and lustful, and covetous, and all that is naught. And\nhe hath a hard task that cometh after to root out these vices, which\nan ungodly education hath so deeply radicated. Ungodly parents do\nserve the devil so effectually in the first impressions on their\nchildren's minds, that it is more than magistrates and ministers and\nall reforming means can afterwards do to recover them from that sin to\nGod. Whereas if you would first engage their hearts to God by a\nreligious education, piety would then have all those advantages that\nsin hath now. Prov. xxii. 6, \"Train up a child in the way he should\ngo, and when he is old he will not depart from it.\" The language which\nyou teach them to speak when they are children, they will use all\ntheir life after, if they live with those that use it. And so the\nopinions which they first receive, and the customs which they are used\nto at first, are very hardly changed afterward. I doubt not to affirm,\nthat a godly education is God's first and ordinary appointed means,\nfor the begetting of actual faith, and other graces, in the children\nof believers: many may have seminal grace before, but they cannot\nsooner have actual faith, repentance, love, or any grace, than they\nhave reason itself in act and exercise. And the preaching of the word\nby public ministers is not the first ordinary means of grace, to any\nbut those that were graceless till they come to hear such preaching;\nthat is, to those on whom the first appointed means hath been\nneglected, or proved in vain: that is, it is but the second means, to\ndo that which was not done by the first. The proof is undeniable;\nbecause God appointeth parents diligently to teach their children the\ndoctrine of his holy word, before they come to the public ministry:\nparents' teaching is the first teaching; and parents' teaching is for\nthis end, as well as public teaching, even to beget faith, and love,\nand holiness; and God appointeth no means to be used by us, on which\nwe may not expect his blessing. Therefore it is apparent, that the\nordinary appointed means for the first actual grace, is parents' godly\ninstruction and education of their children. And public preaching is\nappointed for the conversion of those only that have missed the\nblessing of the first appointed means. Therefore if you deny your\nchildren religious education, you deny them the first appointed means\nof their actual faith and sanctification; and then the second cometh\nupon disadvantage.\n\n_Motive_ V. Consider also how many and great are your advantages\nabove all others for your children's good. As, 1. Nothing doth take\nso much with any one, as that which is known to come from love: the\ngreater love is discerned in your instruction, the greater success may\nyou expect. Now your children are more confident of their parents'\nlove, than of any others; whether ministers and strangers speak to\nthem in love, they cannot tell; but of their parents' love they make\nno doubt. 2. And their love to you is as great a preparative to your\nsuccess. We all hearken to them that we dearly love, with greater\nattention and willingness than to others. They love not the minister\nas they do their parents. 3. You have them in hand betimes, before\nthey have received any false opinions or bad impressions; before they\nhave any sin but that which was born with them: you are to make the\nfirst impressions upon them; you have them while they are most\nteachable, and flexible, and tender, and make least resistance against\ninstruction; they rise not up at first against your teaching with\nself-conceitedness and proud objections. But when they come to the\nminister, they are as paper that is written on or printed before,\nunapt to receive another impression; they have much to be untaught,\nbefore they can be taught; and come with proud and stiff resistance,\nto strive against instruction, rather than readily to receive it. 4.\nYour children do wholly depend on you for their present maintenance,\nand much for their future livelihood and portions; and therefore they\nknow that it is their interest to obey and please you; and as interest\nis the common bias of the world, so is it with your children; you may\neasilier rule them that have this handle to hold them by, than any\nother can do that have not this advantage. They know they serve you\nnot for nought. 5. Your authority over your children is most\nunquestionable. They will dispute the authority of ministers, yea, and\nof magistrates, and ask them who gave them the power to teach them,\nand to command them? But the parents' authority is beyond all dispute.\nThey will not call you tyrants or usurpers, nor bid you prove the\nvalidity of your ordination, or the uninterruptedness of your\nsuccession. Therefore father and mother, as the first natural power,\nare mentioned rather than kings or queens in the fifth commandment. 6.\nYou have the power of the rod to force them. Prov. xxii. 15,\n\"Foolishness is bound in the heart of a child, but the rod of\ncorrection shall drive it far from him.\" And your correction will be\nbetter understood to come from love, than that of the magistrate or\nany other. 7. You have best opportunity to know both the diseases and\ntemperature of your children; which is a great advantage for the\nchoosing and applying of the best remedy. 8. You have opportunity of\nwatching over them, and discerning all their faults in time; but if a\nminister speak to them, he can know no more what fault to reprehend,\nthan others tell him, or the party will confess. You may also discern\nwhat success your former exhortations had, and whether they amend or\nstill go on in sin, and whether you should proceed to more severe\nremedies. 9. You have opportunity of speaking to them in the most\nfamiliar manner; which is better understood than the set speech of a\nminister in the pulpit, which few of them mark or understand. You can\nquicken their attention by questions which put them upon answering\nyou, and so awaken them to a serious regard of what you say. 10. You\nare so frequently with them, that you can repeat your instructions,\nand drive them home, that what is not done at one time, may be done at\nanother; whereas other men can seldom speak to them, and what is so\nseldom spoken is easily neglected or forgotten. 11. You have power to\nplace them under the best means, and to remove many impediments out\nof their way which usually frustrate other men's endeavours. 12. Your\nexample is near them and continually in their sight, which is a\ncontinual and powerful sermon. By all these advantages God hath\nenabled you, above all others, to be instruments of your children's\ngood, and the first and greatest promoters of their salvation.\n\n_Motive_ VI. Consider how great a comfort it would be to you, to\nhave your children such as you may confidently hope are the children\nof God, being brought to know him, and love, and serve him, through\nyour own endeavours in a pious education of them. 1. You may love your\nchildren upon a higher account than as they are yours; even as they\nare God's, adorned with his image, and quickened with a divine\ncelestial life; and this is to love them with a higher kind of love,\nthan mere natural affection is. It would rejoice you to see your\nchildren advanced to be lords or princes; but oh how much greater\ncause of joy is it, to see them made the members of Christ, and\nquickened by his Spirit, and sealed up for life eternal! 2. When once\nyour children are made the children of God, by the regeneration of the\nSpirit, you may be much more free from care and trouble for them than\nbefore. Now you may boldly trust them on the care of their heavenly\nFather, who is able to do more for them than you are able to desire:\nhe loveth them better than you can love them; he is bound by promise\nto protect them, and provide for them, and to see that all things work\ntogether for their good. He that clotheth the lilies of the fields,\nand suffereth not the young lions or ravens to be unprovided for, will\nprovide convenient food for his own children (though he will have you\nalso do your duty for them, as they are your children). While they are\nthe children of Satan, and the servants of sin, you have cause to\nfear, not only lest they be exposed to miseries in this world, but\nmuch more lest they be snatched away in their sin to hell: your\nchildren, while they are ungodly, are worse than among wolves and\ntigers. But when once they are renewed by the Spirit of Christ, they\nare the charge of all the blessed Trinity, and under God the charge of\nangels: living or dying they are safe; for the eternal God is their\nportion and defence. 3. It may be a continual comfort to you to think\nwhat a deal of drudgery and calamity your child is freed from: to\nthink how many oaths he would have sworn, and how many lies and curses\nhe would have uttered, and how beastly and fleshly a life he would\nhave lived, how much wrong he would have done to God and men, and how\nmuch he would have pleased the devil, and what torments in hell he\nmust have endured as the reward of all; and then to think how\nmercifully God hath prevented all this; and what service he may do God\nin the world, and finally live with Christ in glory: what a joy is\nthis to a considering, believing parent, that taketh the mercies of\nhis children as his own! 4. Religion will teach your children to be\nmore dutiful to yourselves, than nature can teach them. It will teach\nthem to love you, even when you have no more to give them, as well as\nif you had the wealth of all the world: it will teach them to honour\nyou, though you are poor and contemptible in the eyes of others. It\nwill teach them to obey you, and if you fall into want, to relieve you\naccording to their power: it will fit them to comfort you in the time\nof your sickness and distress; when ungodly children will be as thorns\nin your feet or eyes, and cut your hearts, and prove a greater grief\nthan any enemies to you. A gracious child will bear with your\nweaknesses, when a Ham will not cover his father's nakedness: a\ngracious child can pray for you, and pray with you, and be a blessing\nto your house; when an ungodly child is fitter to curse, and prove a\ncurse, to those he lives with. 5. And is it not an exceeding joy to\nthink of the everlasting happiness of your child? and that you may\nlive together in heaven for ever? when the foreseen misery of a\ngraceless child may grieve you whenever you look him in the face. 6.\nLastly, it will be a great addition to your joy, to think that God\nblessed your diligent instructions, and made you the instrument of all\nthat good that is done upon your children, and of all that good that\nis done by them, and of all the happiness they have for ever. To think\nthat this was conveyed to them by your means, will give you a larger\nshare in the delights of it.\n\n_Motive_ VII. Remember that your children's original sin and\nmisery is by you; and therefore, in justice, you that have undone\nthem, are bound to do your best to save them. If you had but conveyed\na leprosy, or some hereditary disease, to their bodies, would you have\nnot done your best to cure them? Oh that you could do them but as much\ngood as you do them hurt! It is more than Adam's sin that runneth down\ninto the natures of your children, yea, and that bringeth judgments on\nthem; and even Adam's sin cometh not to them but by you.\n\n_Motive_ VIII. Lastly, Consider what exceeding great need they\nhave of the utmost help you can afford them. It is not a corporal\ndisease, an easy enemy, a tolerable misery, that we call unto you for\ntheir help; but it is against sin, and Satan, and hell-fire. It is\nagainst a body of sin; not one, but many; not small, but pernicious,\nhaving seized on the heart; deep-rooted sins, that are not easily\nplucked up. All the teaching, and diligence, and watchfulness that you\ncan use, is little enough, and may prove too little. They are\nobstinate vices that have possessed them; they are not quickly nor\neasily cast out; and the remnants and roots are apt to be still\nspringing up again, when you thought they had been quite destroyed: oh\nthen what wisdom and diligence is requisite to so great and necessary\na work!\n\nAnd now let me seriously speak to the hearts of those careless and\nungodly parents, that neglect the holy education of their children:\nyea, and to those professors of godliness, that slubber over so great\na work with a few customary formal duties and words, that are next to\na total omission of it. Oh be not so unmerciful to the souls that you\nhave helped to bring into the world! Think not so basely of them, as\nif they were not worth your labour. Make not your children so like\nyour beasts, as to make no provision but only for their flesh.\nRemember still that it is not beasts, but men, that you have begotten\nand brought forth: educate them then and use them as men, for the love\nand obedience of their Maker: oh pity and help the souls that you have\ndefiled and undone! Have mercy on the souls that must perish in hell,\nif they be not saved in this day of salvation! Oh help them that have\nso many enemies to assault them! Help them that have so many\ntemptations to pass through; and so many difficulties to overcome; and\nso severe a judgment to undergo! Help them that are so weak, and so\neasily deceived and overthrown! Help them speedily while your\nadvantages continue; before sin have hardened them, and grace have\nforsaken them, and Satan place a stronger garrison in their hearts.\nHelp them while they are tractable, before they are grown up to\ndespise your help; before you and they are separated asunder, and your\nopportunities be at an end. You think not your pains from year to year\ntoo much to make provision for their bodies: oh be not cruel to their\nsouls! Sell them not to Satan, and that for nought! Betray them not by\nyour ungodly negligence to hell. Or if any of them will perish, let it\nnot be by you, that are so much bound to do them good: the undoing of\nyour children's souls is a work much fitter for Satan, than for their\nparents. Remember how comfortable a thing it is, to work with Christ\nfor the saving of souls. You think the calling of ministers honourable\nand happy; and so it is, because they serve Christ in so high a work:\nbut if you will not neglect it, you may do for your children more than\nany minister can do. This is your preaching place; here God calleth\nyou to exercise your parts, even in the holy instruction of your\nfamilies: your charge is small in comparison of the minister's, he\nhath many hundred souls to watch over, that are scattered all abroad\nthe parish; and will you think it much to instruct and watch over\nthose few of your own that are under your roof? You can speak odiously\nof unfaithful, soul-betraying ministers; and do you not consider how\nodious a soul-betraying parent is? If God intrust you but with earthly\ntalents, take heed how you use them, for you must be accountable for\nyour trust; and when he hath intrusted you with souls, even your\nchildren's souls, will you betray them? If any rulers should but\nforbid you the instructing and well-governing of your families, and\nrestrain you by a law, as they would have restrained Daniel from\npraying in his house, Dan. vi. then you would think them monsters of\nimpiety and inhumanity; and you would cry out of a satanical\npersecution, that would make men traitors to their children's souls,\nand drive away all religion from the earth. And yet how easily can you\nneglect such duties, when none forbid them you, and never accuse\nyourselves of any such horrid impiety or inhumanity? What hypocrisy\nand blind partiality is this! Like a lazy minister that would cry out\nof persecution, if he were silenced by others, and yet will not be\nprovoked to be laborious, but ordinarily by his slothfulness silence\nhimself, and make no such matter of it. Would it be so heinous a sin\nin another to restrain you? and is it not as heinous for you, that are\nso much obliged to it, voluntarily to restrain yourselves? O then deny\nnot this necessary diligence to your necessitous children, as you love\ntheir souls, as you love the happiness of the church or commonwealth,\nas you love the honour and interest of Christ, and as you love your\npresent and everlasting peace. Do not see your children the slaves of\nSatan here, and the firebrands of hell for ever, if any diligence of\nyours may contribute to prevent it. Do not give conscience such matter\nof accusation against you, as to say, All this was long of thee! If\nthou hadst instructed them diligently, and watched over them, and\ncorrected them, and done thy part, it is like they had never come to\nthis. You till your fields; you weed your gardens; what pains take you\nabout your grounds and cattle! and will you not take more for your\nchildren's souls? Alas, what creatures will they be if you leave them\nto themselves! how ignorant, careless, rude, and beastly! Oh what a\nlamentable case have ungodly parents brought the world into! Ignorance\nand selfishness, beastly sensuality, and devilish malignity, have\ncovered the face of the earth as a deluge, and driven away wisdom, and\nself-denial, and piety, and charity, and justice, and temperance\nalmost out of the world, confining them to the breasts of a few\nobscure, humble souls, that love virtue for virtue's sake, and look\nfor their reward from God alone, and expect that by abstaining from\niniquity they make themselves a prey to wolves, Isa. lix. 15. Wicked\neducation hath unmanned the world, and subdued it to Satan, and make\nit almost like to hell. O do not join with the sons of Belial in this\nunnatural, horrid wickedness!\n\n\n\n\nCHAPTER VII.\n\nTHE MUTUAL DUTIES OF HUSBANDS AND WIVES TOWARDS EACH OTHER.\n\n\nIT is the pernicious subversion of all societies, and so of the world,\nthat selfish, ungodly persons enter into all relations with a desire\nto serve themselves there, and fish out all that gratifieth their\nflesh, but without any sense of the duty of their relation. They\nbethink them what honour, or profit, or pleasure their relation will\nafford them, but not what God and man require or expect from them.[9]\nAll their thought is, what they shall have, but not what they shall be\nand do. They are very sensible what others should be and do to them;\nbut not what they should be and do to others. Thus it is with\nmagistrates, and with people, with too many pastors and their flocks,\nwith husbands and wives, with parents and children, with masters and\nservants, and all other relations. Whereas our first care should be to\nknow and perform the duties of our relations, and please God in them,\nand then look for his blessing by way of encouraging reward. Study and\ndo your parts, and God will certainly do his.\n\n_Direct._ I. The first duty of husbands is to love their wives\n(and wives their husbands) with a true, entire, conjugal love. Eph. v.\n25, 28, 29, 33, \"Husbands, love your wives, even as Christ also loved\nthe church, and gave himself for it.--So ought men to love their wives\nas their own bodies; he that loveth his wife, loveth himself. For no\nman ever yet hated his own flesh; but nourisheth and cherisheth it,\neven as the Lord the church.--Let every one of you in particular so\nlove his wife, even as himself.\" See Gen. ii. 24. It is a relation of\nlove that you have entered. God hath made it your duty for your mutual\nhelp and comfort; that you may be as willing and ready to succour one\nanother, as the hand is to help the eye or other fellow-member, and\nthat your converse may be sweet, and your burdens easy, and your lives\nmay be comfortable. If love be removed but for an hour between husband\nand wife, they are so long as a bone out of joint; there is no ease,\nno order, no work well done, till they are restored and set in joint\nagain. Therefore be sure that conjugal love be constantly maintained.\n\n[Sidenote: Sub-directions to maintain conjugal love.]\n\nThe sub-directions for maintaining conjugal love are such as these.\n_Direct_. I. Choose one at first that is truly amiable, especially in\nthe virtues of the mind. 2. Marry not till you are sure that you can\nlove entirely. Be not drawn for sordid ends, to join with one that you\nhave but ordinary affections for. 3. Be not too hasty, but know\nbeforehand all the imperfections, which may tempt you afterwards to\nloathing. But if these duties have been sinfully neglected, yet, 4.\nRemember that justice commandeth you to love one that hath, as it\nwere, forsaken all the world for you, and is contented to be the\ncompanion of your labours and sufferings, and be an equal sharer in\nall conditions with you, and that must be your companion until death.\nIt is worse than barbarous inhumanity to entice such a one into a bond\nof love, and society with you, and then to say, you cannot love her.\nThis was by perfidiousness to draw her into a snare to her undoing.\nWhat comfort can she have in her converse with you, and care, and\nlabour, and necessary sufferings, if you deny her conjugal love?\nEspecially, if she deny not love to you, the inhumanity is the\ngreater. 5. Remember that women are ordinarily affectionate,\npassionate creatures, and as they love much themselves, so they expect\nmuch love from you. And when you joined yourself to such a nature, you\nobliged yourself to answerable duty: and if love cause not love, it is\nungrateful and unjust contempt. 6. Remember that you are under God's\ncommand; and to deny conjugal love to your wives, is to deny a duty\nwhich God hath urgently imposed on you. Obedience therefore should\ncommand your love. 7. Remember that you are relatively, as it were,\none flesh; you have drawn her to forsake father and mother, to cleave\nto you; you are conjoined for procreation of such children as must\nbear the image and nature of you both; your possessions and interests\nare in a manner the same. And therefore such nearness should command\naffection; they that are as yourselves, should be most easily loved as\nyourselves. 8. Take more notice of the good, that is in your wives,\nthan of the evil. Let not the observation of their faults make you\nforget or overlook their virtues. Love is kindled by the sight of love\nor goodness. 9. Make not infirmities to seem odious faults, but excuse\nthem as far as lawfully you may, by considering the frailty of the\nsex, and of their tempers, and considering also your own infirmities,\nand how much your wives must bear with you. 10. Stir up that most in\nthem into exercise which is best, and stir not up that which is evil;\nand then the good will most appear, and the evil will be as buried,\nand you will easilier maintain your love. There is some uncleanness in\nthe best on earth; yet if you will be daily stirring in the filth, no\nwonder if you have the annoyance; and for that you may thank\nyourselves: draw out the fragrancy of that which is good and\ndelectable in them, and do not by your own imprudence or peevishness\nstir up the worst, and then you shall find that even your faulty wives\nwill appear more amiable to you. 11. Overcome them with love; and then\nwhatever they are in themselves, they will be loving to you, and\nconsequently lovely. Love will cause love, as fire kindleth fire. A\ngood husband is the best means to make a good and loving wife. Make\nthem not froward by your froward carriage, and then say, we cannot\nlove them. 12. Give them examples of amiableness in yourselves; set\nthem the pattern of a prudent, lowly, loving, meek, self-denying,\npatient, harmless, holy, heavenly life. Try this a while, and see\nwhether it will not shame them from their faults, and make them walk\nmore amiably themselves.\n\n_Direct._ II. Another duty of husbands and wives is, cohabitation\nand (where age prohibiteth not) a sober and modest conjunction for\nprocreation: avoiding lasciviousness, unseasonableness, and whatever\ntendeth to corrupt the mind, and make it vain and filthy, and hinder\nit from holy employment. And therefore lust must not be cherished in\nthe married; but the mind be brought to a moderate, chaste, and sober\nframe; and the remedy must not be turned into an increase of the\ndisease, but used to extinguish it. For if the mind be left to the\npower of lust, and only marriage trusted to for the cure, with many it\nwill be found an insufficient cure; and lust will rage still as it did\nbefore, and will be so much the more desperate and your case the more\nmiserable, as your sin prevaileth against the remedy. Yet marriage\nbeing appointed for a remedy against lust, for the avoiding all\nunlawful congress, the apostle hath plainly described your duty;\n1 Cor. vii. 2-5, \"It is good for a man not to touch a woman:\nnevertheless to avoid fornication, let every man have his own wife,\nand let every woman have her own husband; let the husband render unto\nthe wife due benevolence; and likewise also the wife unto the husband.\nThe wife hath not power of her own body, but the husband; and likewise\nalso the husband hath not power of his own body, but the wife. Defraud\nyou not one the other, except it be with consent for a time, that you\nmay give yourselves to fasting and prayer, and come together again,\nthat Satan tempt you not for your incontinency.\" Therefore those\npersons live contrary to the nature of their relation, who live a\ngreat part of their lives asunder, as many do for worldly respects;\nwhen they have several houses, possessions, or trades, and the husband\nmust live at one, and the wife at another, for their commodity sake;\nand only come together once in a week, or in many weeks: when this is\ndone without great necessity, it is a constant violation of their\nduties. And so it is for men to go trade or live beyond sea, or in\nanother land, and leave their wives behind them; yea, though they have\ntheir wives' consent; it is an unlawful course, except in a case of\nmere necessity, or public service, or when they are able on good\ngrounds to say, that the benefits are like to be greater to soul and\nbody than the loss; and that they are confirmed against the danger of\nincontinence. The offices which husband and wife are bound to perform\nfor one another are such as, for the most part, suppose their\ncohabitation, like the offices of the members of the body for each\nother, which they cannot perform if they be dismembered and divided.\n\n_Direct._ III. Abhor not only adultery itself, but all that\ntendeth to unchasteness and the violation of your marriage-covenant.[10]\nAdultery is so contrary to the conjugal bond and state of life, that\nthough _de facto_ it do not actually dissolve the bond, and\nnullify the marriage; yet it so far disobligeth the wronged innocent\nparty, that _de jure_ it is to such a sufficient ground to\nwarrant a divorce. And God required that it be punished by death, Lev.\nxx. 10. When lust is the chiefest cause of marriage, and when married\npersons live not in the fear of God, but pamper the flesh and live\nlicentiously, no wonder if marriage prove an insufficient remedy\nagainst such cherished lust. Such carnal, beastly persons are still\ncasting fuel on the fire; by wanton, unbridled thoughts and speeches,\nby gluttony, drinking, sports, and idleness, by vain, enticing\ncompany, and not avoiding occasions, opportunities, and temptations,\nthey burn as much when they are married as they did before. And the\ndevil that bloweth up this fire in their flesh, doth conduct and\naccommodate them in the satisfying of their lusts; so that their\nbrutish concupiscence is like a fire burning in the sea; water itself\nwill not quench it. One woman will not satisfy their bestiality; and\nperhaps they loathe their own wives, and run after others, though\ntheir own (in the eye of any impartial man) be the more comely and\namiable, and their whores be never so deformed, or impudent, filthy\nlumps of dirt. So that one would think that they had no other reason\nto love and follow such unlovely things, but only because that God\nforbiddeth it; as if the devil did it to show his power over them,\nthat he can make them do that, as in despite of God, which else they\nwould abhor themselves. When once their sensuality and their forsaking\nof God, hath provoked God to forsake them, and give them up to the\nrage of that sensuality, an unclean spirit sometimes takes possession\nof them, and wholly inclineth them to wallow in uncleanness: they can\nscarce look a comely person in the face, that is of the other sex, but\nunclean thoughts are rising in their hearts; they think of filthiness\nwhen they are alone; they dream of filthiness in the night; they talk\nof filthiness with others: the tongues of the dogs that licked Lazarus\nhis sores, were not used in such a filthy employment as theirs are.\n\"They are as fed horses in the morning; every one neigheth after his\nneighbour's wife,\" Jer. v. 8. \"They declare their sin as Sodom, and\nhide it not,\" Isa. iii. 9. And usually when they are given over to\nthis filthy sin, it utterly debaucheth their consciences, and maketh\nthem like blocks or beasts, insensible of their misery and the wrath\nof God, and given over to all other villanies, and even to hate and\npersecute godliness, if not civility itself.[11] Some few adulterers I\nhave known, that sin so much against their consciences, that they live\nin continual despair; tormented in the sense of their own unhappiness,\nand yet sinning still, as if the devil would make them a derision: and\nyet these are the better sort, because there is some testimony for a\nbetter life remaining in their minds; but others of them \"being past\nfeeling, have given themselves over to lasciviousness, to work all\nuncleanness with greediness,\" Eph. iv. 19. \"They have eyes full of\nadultery that cannot cease from sin--as natural brute beasts that are\nmade to be taken and destroyed,\" 2 Pet. ii. 10-12. Take heed therefore\nof the causes of this odious sin, and of all appearance of it; suffer\nnot your eye or thought to go after a stranger, nor to begin a breach\nin your covenant and conjugal fidelity.\n\n_Direct._ IV. Husband and wife must take delight in the love, and\ncompany, and converse of each other. There is nothing that man's heart\nis so inordinately set upon as delight; and yet the lawful delight\nallowed them by God, they can turn into loathing and disdain. The\ndelight which would entangle you in sin, and turn you from your duty\nand from God, is it that is forbidden you: but this is a delight that\nis helpful to you in your duty, and would keep you from sin. When\nhusband and wife take pleasure in each other, it uniteth them in duty,\nit helpeth them with ease to do their work, and bear their burdens;\nand is not the least part of the comfort of the married state.\n\"Rejoice with the wife of thy youth, as the loving hind and pleasant\nroe: let her breasts satisfy thee at all times, and be thou ravished\nalways with her love,\" Prov. v. 18, 19. Therefore a wife is called\n\"The desire of the eyes,\" Ezek. xxiv. 16. Avoid therefore all things\nthat may represent you unpleasant or unlovely to each other; and use\nall lawful means to cherish complacency and delight: not by foolish,\nridiculous, or proud attire, or immodest actions; but by cleanness,\nand decency, and kind deportment. Nastiness, and uncleanness, and\nunseemly carriage, and foolish speech, and whatever is loathsome in\nbody or mind, must be shunned as temptations which would hinder you\nfrom that love, and pleasure, and content, which husband and wife\nshould have in one another. And yet it is a foolish fleshly person,\nthat will continue love no longer than it is cherished with all this\ncare. If there be any deformity of the body, or any thing unseemly in\nbehaviour, or if God should visit them with any loathsome sores or\nsickness, they must for all that love each other, yea, and take\npleasure in their converse. It is not a true friend that leaveth you\nin adversity; nor is it true conjugal affection which is blasted by a\nloathsome sickness. The love of mothers to their children will make\nthem take pleasure in them, notwithstanding their sickness or\nuncleanness; and so should their love do between a husband and his\nwife. He that considereth that his own flesh is liable to the same\ndiseases, and like ere long to be as loathsome, will do as he would be\ndone by, and not turn away in time of her affliction, from her that is\nbecome his flesh. Much less excusable is the crime of them that when\nthey have nothing extraordinary to distaste or disaffect them, are\nweary of the company of one another, and had rather be in their\nneighbour's houses, than in their own, and find more pleasure in the\ncompany of a stranger, than of one another.\n\n_Direct._ V. It is a great duty of husbands and wives to live in\nquietness and peace, and avoid all occasions of wrath and discord.\nBecause this is a duty of so great importance, I shall first open to\nyou the great necessity of it, and then give you more particular\ndirections to perform it.\n\n[Sidenote: Against dissension.]\n\n1. It is a duty which your union or near relation doth especially\nrequire. Will you fall out with yourselves? Cannot you agree with your\nown flesh? 2. Your discord will be your pain, and the vexation of your\nlives. Like a bile, or wound, or fracture in your own bodies, which\nwill pain you till it is cured; you will hardly keep peace in your\nminds, when peace is broken so near you in your family. As you would\ntake heed of hurting yourselves, and as you would hasten the cure when\nyou are hurt; so should you take heed of any breach of peace, and\nquickly seek to heal it when it is broken. 3. Dissension tends to cool\nyour love; oft falling out doth tend to leave a habit of distaste and\naverseness on the mind. Wounding is separating; and to be tied\ntogether by any outward bonds, when your hearts are separated, is but\nto be tormented; and to have the insides of adversaries, while you\nhave conjugal outsides. As the difference between my house and my\nprison is that I willingly and with delight dwell in the one, but am\nunwillingly confined to the other, such will be the difference between\na quiet and an unquiet life, in your married state; it turneth your\ndwelling and delight into a prison, where you are chained to those\ncalamities, which in a free condition you might overrun. 4. Dissension\nbetween the husband and the wife, do disorder all their family\naffairs; they are like oxen unequally yoked, that can rid no work for\nstriving with one another. Nothing is well done because of the\nvariance of those that should do it, or oversee it. 5. It exceedingly\nunfitteth you for the worship of God; you are not fit to pray\ntogether, nor to confer together of heavenly things, nor to be helpers\nto each other's souls: I need not tell you this, you feel it by\nexperience. Wrath and bitterness will not allow you so much exercise\nof love and holy composedness of mind, as every one of those duties do\nrequire. 6. Dissension disableth you to govern your families aright.\nYour children and servants will take example by you; or think they are\nat liberty to do what they list, when they find you taken up with such\nwork between yourselves; and they will think you unfit to reprove them\nfor their faults, when they see you guilty of such faults and folly of\nyour own; nay, you will become the shame and secret derision of your\nfamily, and bring yourselves into contempt. 7. Your dissensions will\nexpose you to the malice of Satan, and give him advantage for manifold\ntemptations. A house divided cannot stand; an army divided is easily\nconquered, and made a prey to the enemy. You cannot foresee what\nabundance of sin you put yourselves in danger of. By all this you may\nsee what dissensions between husband and wife do tend to, and how they\nshould be avoided.\n\n[Sidenote: Directions against dissension.]\n\nII. For the avoiding of them observe these sub-directions. 1. Keep up\nyour conjugal love in a constant heat and vigour. Love will suppress\nwrath; you cannot have a bitter mind upon small provocations, against\nthose that you dearly love; much less can you proceed to reviling\nwords, or to averseness and estrangedness, or any abuse of one\nanother. Or if a breach and wound be unhappily made, the balsamic\nquality of love will heal it. But when love once cooleth, small\nmatters exasperate and breed distaste.\n\n2. Both husband and wife must mortify their pride and passion, which\nare the causes of impatiency; and must pray and labour for a humble,\nmeek, and quiet spirit. For it is the diseased temper of the heart,\nthat causeth dissensions, more than the occasions or matter of offence\ndo. A proud heart is troubled and provoked by every word or carriage\nthat seemeth to tend to their undervaluing. A peevish, froward mind is\nlike a sore and ulcerated member, that will be hurt if it be touched.\nHe that must live near such a sore, diseased, impatient mind, must\nlive even as the nurse doth with the child, that maketh it her\nbusiness to rock it, and lull, and sing it quiet when it crieth; for\nto be angry with it, will do no good; and if you have married one of\nsuch a sick or childish temper, you must resolve to bear and use them\naccordingly. But no christian should bear with such a vexatious malady\nin themselves; nor be patient with such impatiency of mind. Once get\nthe victory over yourselves, and get the cure of your own impatience,\nand you will easily keep peace with one another.\n\n3. Remember still that you are both diseased persons, full of\ninfirmities; and therefore expect the fruit of those infirmities in\neach other; and make not a strange matter of it, as if you had never\nknown of it before. If you had married one that is lame, would you be\nangry with her for halting? Or if you had married one that had a\nputrid ulcer, would you fall out with her because it stinketh? Did you\nnot know beforehand, that you married a person of such weaknesses, as\nwould yield you some matter of daily trial and offence? If you could\nnot bear this, you should not have married her; if you resolved that\nyou could bear it then, you are obliged to bear it now. Resolve\ntherefore to bear with one another; as remembering that you took one\nanother as sinful, frail, imperfect persons, and not as angels, or as\nblameless and perfect.\n\n4. Remember still that you are one flesh; and therefore be no more\noffended with the words or failings of each other, than you would be\nif they were your own. Fall out no more with your wife for her faults,\nthan you do with yourself for your own faults; and than you would do,\nif hers had been your own. This will allow you such an anger and\ndispleasure against a fault, as tendeth to heal it; but not such as\ntendeth but to fester and vex the diseased part. This will turn anger\ninto compassion, and speedy, tender diligence for the cure.\n\n5. Agree together beforehand, that when one is in the diseased, angry\nfit, the other shall silently and gently bear, till it be past and you\nare come to yourselves again. Be not angry both at once; when the fire\nis kindled, quench it with gentle words and carriage, and do not cast\non oil or fuel, by answering provokingly and sharply, or by\nmultiplying words, and by answering wrath with wrath. But remember\nthat now the work that you are called to is to mollify, and not to\nexasperate, to help, and not to hurt, to cure another rather than to\nright yourself; as if another fall and hurt him, your business is to\nhelp him up, and not to tread upon him.\n\n6. Look before you, and remember that you must live together until\ndeath, and must be the companions of each other's fortunes, and the\ncomforts of each other's lives, and then you will see how absurd it is\nfor you to disagree and vex each other. Anger is the principle of\nrevenge, and falling out doth tend to separation. Therefore those that\nmust not revenge, should not give way to anger; and those that know\nthey must not part, should not fall out.\n\n7. As far as you are able, avoid all occasions of wrath and falling\nout, about the matters of your families. Some by their slothfulness\nbring themselves into want; and then being unable to bear it, they\ncontract a discontented, peevish habit, and in their impatiency they\nwrangle and disquiet one another. Some plunge themselves into a\nmultitude of business, and have to do with so many things and persons,\nthat one or other is still offending them, and then they are impatient\nwith one another. Some have neither skill nor diligence to manage\ntheir businesses aright; and so things fall cross, and go out of\norder, and then their impatiency turneth itself against each other.\nAvoid these occasions, if you would avoid the sin, and see that you be\nnot unfurnished of patience, to bear that which cannot be avoided.\n\n8. If you cannot quickly quench your passion, yet at least refrain\nyour tongues; speak not reproachful or provoking words: talking it out\nhotly doth blow the fire, and increase the flame; be but silent, and\nyou will the sooner return to your serenity and peace. Foul words tend\nto more displeasure. As Socrates said when his wife first railed at\nhim, and next threw a vessel of foul water upon him, \"I thought when I\nheard the thunder, there would come rain;\" so you may portend worse\nfollowing, when foul, unseemly words begin. If you cannot easily allay\nyour wrath, you may hold your tongues, if you are truly willing.\n\n9. Let the sober party condescend to speak fair and to entreat the\nother (unless it be with a person so insolent as will be the worse).\nUsually a few sober, grave admonitions, will prove as water to the\nboiling pot. Say to your angry wife or husband, You know this should\nnot be betwixt us; love must allay it, and it must be repented of. God\ndoth not approve it, and we shall not approve it when this heat is\nover. This frame of mind is contrary to a praying frame, and this\nlanguage contrary to a praying language; we must pray together anon;\nlet us do nothing contrary to prayer now: sweet water and bitter come\nnot from one spring, &c. Some calm and condescending words of reason,\nmay stop the torrent, and revive the reason which passion had overcome.\n\n10. Confess your fault to one another, when passion hath prevailed\nagainst you; and ask forgiveness of each other, and join in prayer to\nGod for pardon; and this will lay a greater engagement on you the next\ntime to forbear: you will sure be ashamed to do that which you have so\nconfessed and asked forgiveness for of God and man. If you will but\npractise these ten directions, your conjugal and family peace may be\npreserved.\n\n_Direct._ VI. A principal duty between husband and wife, is, with\nspecial care, and skill, and diligence, to help each other in the\nknowledge, and worship, and obedience of God, in order to their\nsalvation. Because this is a duty in which you are the greatest helps\nand blessings to each other, if you perform it, I shall, 1. Endeavour\nto quicken you to make conscience of it; and then, 2. Direct you how\nto do it.\n\nI. Consider, 1. How little it can stand with rational love, to neglect\nthe souls of one another. I suppose you believe that you have immortal\nsouls, and an endless life of joy or misery to live; and then you\ncannot choose but know that your great concernment and business is, to\nmake sure provision for those souls, and for the endless life.\nTherefore if your love do not help one another in this which is your\nmain concernment, it is little worth, and of little use. Every thing\nin this world is valuable as it is useful. A useless or unprofitable\nlove, is a worthless love. It is a trifling, or a childish, or a\nbeastly love, which helpeth you but in trifling, childish, or beastly\nthings. Do you love your wife, and yet will leave her in the power of\nSatan, or will not help to save her soul? What! love her, and yet let\nher go to hell? and rather let her be damned than you will be at the\npains to endeavour her salvation? If she were but in bodily pain or\nmisery, and you refused to do your part to succour her, she would take\nit but for cold, unprofitable love, though you were never so kind to\nher in compliments and trifles. The devil himself maketh show of such\na love as that; he can vouchsafe men pleasures, and wealth, and\nhonour, so he may but see the perdition of their souls. And if your\nlove to your wife or husband, do tend to no greater matters than the\npleasures of this life, while the soul is left to perish in sin,\nbethink yourselves seriously how little more kindness you show them\nthan the devil doth. O can you see the danger of one that you love so\ndearly, and do no more to save them from it? Can you think of the\ndamnation of so dear a friend, and not do all that you are able to\nprevent it? Would you be separated from them in the world that you are\ngoing to? Would you not live with them in heaven for ever? Never say\nyou love them, if you will not labour for their salvation. If ever\nthey come to hell, or if ever you see them there, both they and you\nwill then confess, that you behaved not yourselves like such as loved\nthem. It doth not deserve the name of love, which can leave a soul to\nendless misery.\n\nWhat then shall we say of them that do not only deny their help, but\nare hinderers of the holiness and salvation of each other![12] And yet\n(the Lord have mercy on the poor miserable world!) how common a thing\nis this among us! If the wife be ignorant and ungodly, she will do her\nworst to make or keep her husband such as she is herself; and if God\nput any holy inclinations into his heart, she will be to it as water\nto the fire, to quench it or to keep it under; and if he will not be\nas sinful and miserable as herself, he shall have little quietness or\nrest. And if God open the eyes of the wife of a bad man, and show her\nthe amiableness and necessity of a holy life, and she do but resolve\nto obey the Lord, and save her soul, what an enemy and tyrant will her\nhusband prove to her (if God restrain him not); so that the devil\nhimself doth scarce do more against the saving of their souls, than\nungodly husbands and wives do against each other.\n\n2. Consider also that you live not up to the ends of marriage, nor of\nhumanity, if you are not helpers to each other's souls. To help each\nother only for your bellies, is to live together but like beasts. You\nare appointed to live together as \"heirs of the grace of life,\" 1 Pet.\niii. 7. \"And husbands must love their wives as Christ loved his\nchurch, who gave himself for it that he might sanctify it and cleanse\nit, that he might present it to himself a glorious church, without\nspot or wrinkle, holy and without blemish,\" Eph. v. 25-27. That which\nis the end of your very life and being, must be the end of your\nrelations, and your daily converse.\n\n3. Consider also, if you neglect each other's souls, what enemies you\nare to one another, and how you prepare for your everlasting sorrows:\nwhen you should be preparing for your joyful meeting in heaven, you\nare laying up for yourselves everlasting horror. What a dreadful\nmeeting and greeting will you have at the bar of Christ, or in the\nflames of hell, when you shall find there how perversely you have\ndone![13] Is it not better to be praising God together in glory, than\nto be raging against each other in the horror of your consciences, and\nflying in the faces of one another with such accusations as these?--\"O\ncruel husband! O merciless, deceitful wife! It was long of you that I\ncame to this miserable, woeful end! I might have lived with Christ and\nhis saints in joy, and now I am tormented in these flames in\ndesperation! You were commanded by God to have given me warning, and\ntold me of my sin and misery, and never to let me rest in it, but to\nhave instructed and entreated me, till I had come home by Christ, that\nI might not have come to this place of torment; but you never so much\nas spake to me of God, and my salvation, unless it were lightly in\njest or in your common talk! If the house had been on fire, you would\nhave been more earnest to have quenched it, than you were to save my\nsoul from hell! You never told me seriously of the misery of a\nnatural, unrenewed state! nor of the great necessity of regeneration\nand a holy life! nor ever talked to me of heaven and hell, as matters\nof such consequence should have been mentioned; but morning and night\nyour talk was nothing but about the world and the things of the\nworld.[14] Your idle talk, and jesting, and froward, and carnal, and\nunprofitable discourse, was it that filled up all the time; and we had\nnot one sober word of our salvation. You never seriously foretold me\nof this day; you never prayed with me, nor read the Scripture and good\nbooks to me. You took no pains to help me to knowledge, nor to humble\nmy hardened heart for my sins, nor to save me from them, nor to draw\nme to the love of God and holiness by faith in Christ: you did not go\nbefore me with the good example of a holy and heavenly conversation;\nbut with the evil example of an ungodly, fleshly, worldly life. You\nneither cared for your own soul, nor mine; nor I for yours or mine\nown. And now we are justly condemned together, that would not live in\nholiness together!\" O foolish, miserable souls, that by your\nungodliness and negligence in this life, will prepare each other for\nsuch a life of endless woe and horror!\n\n[Sidenote: Directions to help each other to salvation.]\n\nO therefore resolve without delay, to live together as heirs of\nheaven, and to be helpers to each other's souls. To which end I will\ngive you these following sub-directions, which if you will faithfully\npractise, may make you to be special blessings to each other.\n\n_Direct._ I. If you would help to save each other's souls, you\nmust each of you be sure that you have a care of your own; and retain\na deep and lively apprehension of those great and everlasting matters,\nof which you are to speak to others.[15] It cannot be reasonably\nexpected that he should have a due compassion to another's soul, that\nhath none to his own; and that he should be at the pains that is\nneedful to help another to salvation, that setteth so little by his\nown, as to sell it for the base and momentary ease and pleasure of the\nflesh. Nor is it to be expected that a man should speak with any\nsuitable weight and seriousness about those matters whose weight his\nheart did never feel, and about which he was never serious himself.\nFirst see that you feel thoroughly, that which you would speak\nprofitably; and that you be what you persuade another to be; and that\nall your counsel may be perceived to arise from the bottom of your\nhearts, and that you speak of things which by experience you are well\nacquainted with.\n\n_Direct._ II. Take those opportunities which your ordinary\nnearness and familiarity affordeth you, to be speaking seriously to\neach other about the matters of God, and your salvation. When you lie\ndown and rise together, let not your worldly business have all your\ntalk; but let God and your souls have the first and the last, and at\nleast the freest and sweetest of your speech, if not the most. When\nyou have said so much of your common business as the nature and\ndespatch of it requireth, lay it by, and talk together of the state\nand duty of your souls towards God, and of your hopes of heaven, as\nthose that take these for their greatest business. And speak not\nlightly, or unreverently, or in a rude and wrangling manner; but with\ngravity and sobriety, as those that are advising together about the\ngreatest matter that ever they had to do in the world.\n\n_Direct._ III. When either husband or wife is speaking seriously\nabout holy things, let the other be careful to cherish, and not to\nextinguish and put an end to the discourse. There are two ways to\ncherish such discourse: the first is, by taking your turn, and bearing\na due proportion in the discourse with wisdom and gravity; but all\ncannot do this; some are but learners, and those must take the second\nway, which is, to ask for resolution in matters of which they doubt,\nor are uninstructed, and to draw on more by pertinent questions. The\ntwo ways by which such discourse is silenced are these: the first is,\nby the constant silence of the hearer; when a man talketh as to a\npost, that giveth him no answer, nor putteth any pertinent question,\nhe will be wearied out at last, and will give over: the second is, by\na cross, contradicting, cavilling, wrangling against what is spoken,\nor by interruptions and diversions; when you come in presently with\nsome worldly or impertinent talk, and wind about from sober conference\nto something that is unedifying; and some that will not seem merely\nprofane, and vain, and worldly, will destroy all holy, fruitful\nconference, even by a kind of religious talk; presently carrying you\naway from heart-searching and heavenly discourse, to some controversy,\nor doctrinal, or formal, or historical matter, that is sufficiently\ndistant from the heart and heaven. Take heed of these courses, if you\nwould help each other.\n\n_Direct._ IV. Watch over the hearts and lives of one another, and\nlabour to discern the state of one another's souls, and the strength\nor weakness of each other's sins and graces, and the failings of each\nother's lives, that so you may be able to apply to one another the\nmost suitable help. What you are unacquainted with, you cannot be very\nhelpful in;[16] you cannot cure unknown diseases; you cannot give wise\nand safe advice, about the state of one another's souls, if you are\nmistaken in them. God hath placed you nearest to each other, that you\nmight have so much interest in each other, as to quicken you to a\nloving care, and so much acquaintance with each other, as to keep you\nfrom misunderstanding, and so from neglecting or deceiving one\nanother. And you should be always provided of those fit remedies, that\nare most needful and suitable to each other's case. If that preacher\nbe like to be dull and unsuccessful that is all upon mere doctrine,\nand little or nothing in close and lively application, you may\nconceive that it will be so also with your familiar conference.\n\n_Direct._ V. See that you neither flatter one another through\nfond and foolish love, nor exasperate one another by a passionate or\ncontemptuous kind of reprehension. Some persons are so blinded with\nfond affection, that they can scarce see in husband, wife, or children\nany aggravated sin or misery; but they think all is well that they do,\nor not so ill as in another they would perceive it; but this is the\nsame course that self-loving sinners take with their own souls, to\ntheir delusion and perdition. This flattering of yourselves or others,\nis but the devil's charm to keep you from effectual repentance and\nsalvation; and the ease of such anodynes and narcotics doth endure but\na little while. On the other side, some cannot speak to one another of\ntheir faults, without such bitterness of passion, or contempt, as\ntendeth to make the stomach of the receiver to loathe the medicine,\nand so to refuse it, or to cast it up. If common reproofs to strangers\nmust all be offered in love, much more between the nearest relations.\n\n_Direct._ VI. Be sure that you keep up true conjugal love to one\nanother, and that you grow not to disaffect the persons of each other.\nFor if you do, you will despise each other's counsels and reproofs.\nThey that slight, or loathe, or are weary of each other, will disdain\nreproofs, and scorn advice from one another; when entire affection\ngreatly disposeth to the right entertainment of instruction.\n\n_Direct._ VII. Discourage not each other from instruction or\nreproof by taking it ill, or by churlish reflections, or by obstinate\nunreformedness. When you will not learn, or will not amend, you\ndiscourage your instructor and reprover. Men will be apt to give over,\nwhen they are requited with ingratitude, and snappish retortions, or\nwhen they perceive that their labour is all in vain. And as it is the\nheaviest judgment of God that befalleth any upon earth, when he\nwithdraweth his advice and help, and leaveth sinners wholly to\nthemselves; so it is the saddest condition in your relations, when the\nignorant and sinning party is forsaken by the other, and left to their\nown opinions and ways; though indeed it should not be so, because\nwhile there is life there is hope.\n\n_Direct._ VIII. So far as you are able to instruct or quicken one\nanother, call in for better helps: engage each other in the reading of\nthe most convincing, quickening books, and in attendance on the most\npowerful ministry, and in profitable converse with the holiest\npersons. Not so as to neglect your duty to one another ever the more,\nbut that all helps concurring may be the more effectual. When they\nfind you speak to them but the same things which ministers and other\nchristians speak, it will be the more easily received.\n\n_Direct._ IX. Conceal not the state of your souls, nor hide your\nfaults from one another. You are as one flesh, and should have one\nheart: and as it is most dangerous for a man to be unknown to himself,\nso it is very hurtful to husband or wife to be unknown to one another,\nin those cases wherein they have need of help. It is foolish\ntenderness of yourselves, when you conceal your disease from your\nphysician, or your helpful friend; and who should be so tender of you,\nand helpful to you, as you should be to one another? Indeed in some\nfew cases, where the opening of a fault or secret will but tend to\nquench affection, and not to get assistance from another, it is wisdom\nto conceal it; but that is not the ordinary case. The opening your\nhearts to each other is necessary to your mutual help.\n\n_Direct._ X. Avoid as much as may be contrariety of opinions in\nreligion: for if once you be of different judgments in matters which\nyou take to be of great concernment, you will be tempted to disaffect,\ncontemn, or undervalue one another; and so to despise the help which\nyou might receive: and if you fall into several sects, and follow\nseveral teachers, you will hardly avoid that contention and confusion,\nwhich will prove a great advantage to the devil, and a great\nimpediment to your spiritual good.\n\n_Direct._ XI. If difference in judgment in matters of religion do\nfall out between you, be sure that it be managed with holiness,\nhumility, love, and peace, and not with carnality, pride,\nuncharitableness, or contention. 1. To manage your differences holily,\nis to take God for the judge, and to refer the matter to his word, and\nto aim at his glory, and the pleasing of his will, and to use his\nmeans for the concord of your judgments; which is, to search the\nScripture, and consult with the faithful, able pastors of the church,\nand soberly and patiently to debate the case, and pray together for\nthe illumination of the Spirit. On the contrary your differences are\ncarnally managed, when carnal reasons breed or feed them; and when you\nrun after this or that sect or party, through admiration of the\npersons; and value not the persons for the sake of truth, but measure\ntruth by the opinion and estimate of the persons; and when you end\nyour differences by selfish, carnal principles and respects: and hence\nit comes to pass, that if the husband be a papist or otherwise\nerroneous, it is two to one that the wife becometh of his erroneous\nreligion, not because of any cogent evidence, but because he is of the\nstronger parts, and hath constant opportunity to persuade, and because\nlove prepareth and inclineth her to be of his opinion: and thus man,\ninstead of God, is the master of the faith of many. 2. Your\ndifferences are managed in humility, when you have a just and modest\nsuspicion of your own understandings, and debate and practise your\ndifferences with meekness and submission; and do not proudly overvalue\nall your own apprehensions, and despise another's reasons as if they\nwere not worthy of your consideration. 3. Your differences must be so\nfar managed in love, not that mere love should make you turn to\nanother's opinion be it true or false, but that you must be very\ndesirous to be of the same mind, and if you cannot, must take it for a\nsore affliction, and must bear with the tolerable mistakes of one\nanother, as you bear with your own infirmities; that they cool not\nlove, nor alienate your hearts from one another, but only provoke you\nto a tender, healing, compassionate care, and endeavour to do each\nother good. 4. And you must manage your differences in quietness,\nwithout any passionate wranglings and dissensions, that no bitter\nfruits may be bred by it in your families, among yourselves. Thus all\ntrue christians must manage their differences in matters of religion;\nbut married persons above all.\n\n_Direct._ XII. Be not either blindly indulgent to each other's\nfaults, nor yet too censorious of each other's state, lest Satan\nthereby get advantage to alienate your affections from one another. To\nmake nothing of the faults of those whom you love, is to love them\nfoolishly, to their hurt, and to show that it is not for their virtues\nthat you love them. And to make too great a matter of one another's\nfaults, is but to help the tempter to quench your love, and turn your\nhearts from one another. Thus many good women that have husbands that\nare guilty of too much coldness in religion, or worldly-mindedness, or\nfalling into ill company, and mispending their time, are first apt to\noverlook all possibility of any seed of grace that may be in them, and\nthen looking on them as ungodly persons, to abate too much their love\nand duty to them. There is great wisdom and watchfulness requisite in\nthis case, to keep you from being carried into either of the extremes.\n\n_Direct._ XIII. If you are married to one that is indeed an\ninfidel, or an ungodly person, yet keep up all the conjugal love which\nis due for the relation's sake. Though you cannot love them as true\nchristians, yet love them as husband or wife. Even heathens are bound\nto love those that are thus related to them. The apostle hath\ndetermined the case, 1 Cor. vii. that christians must perform their\nduties to husbands or wives that are unbelievers. The faults of\nanother discharge you not from your duty. As Satan hath deceived some\nby separating principles about church communion, to deny almost all\nGod's ordinances to many, to whom they are due; so doth he thus\ndeceive some persons in family relations, and draw them from the\nduties which they owe for one another's good.\n\n_Direct._ XIV. Join together in frequent and fervent prayer.\nPrayer doth force the mind into some composedness and sobriety, and\naffecteth the heart with the presence and majesty of God. Pray also\nfor each other when you are in secret, that God may do that work which\nyou most desire, upon each other's hearts.\n\n_Direct._ XV. Lastly, Help each other by an exemplary life. Be\nthat yourselves which you desire your husband or wife should be; excel\nin meekness, and humility, and charity, and dutifulness, and\ndiligence, and self-denial, and patience, as far as you do excel in\nprofession of religion. St. Peter saith, that even those that will not\nbe won by the word, may be won without it by the conversation of their\nwives, 1 Pet. iii. 1; that is, the excellency of religion may so far\nappear to them, by the fruits of it in their wives' conversations, as\nmay first incline them to think well and honourably of it, and so to\ninquire into the nature and reason of it, and to hearken to their\nwives; and all this without the public ministry. A life of\nundissembled holiness, and heavenliness, and self-denial, and\nmeekness, and love, and mortification, is a powerful sermon; which, if\nyou be constantly preaching before those that are still near you, will\nhardly miss of a good effect. Works are more palpably significant and\npersuasive, than words alone.\n\n_Direct._ VII. Another great conjugal duty is, to be helpful to\neach other for the health and comfort of their bodies.[17] Not to\npamper each other's flesh, or cherish the vices of pride, or sloth, or\ngluttony, or voluptuousness in each other; but to further the health\nand cheerfulness of the body, to fit it for the service of the soul\nand God. Such cherishing or pleasing of the flesh, which is unlawful\nin each person to himself, is also unlawful (ordinarily) to use to\nanother. But such as you may use for yourself, you may use also for\nyour wife or husband. Not to live above your estates, nor as servants\nto your guts, to serve the appetites of one another by delicious fare;\nbut to be careful of that health, without which your lives will be\nmade unserviceable or uncomfortable; and this must proceed from such a\nlove to one another as you have to yourselves; and that both in time\nof health and sickness.\n\n1. In health, you must be careful to provide for each other (not so\nmuch pleasing as) wholesome food, and to keep each other from that\nwhich is hurtful to your health; dissuading each other from gluttony\nand idleness, the two great murderers of mankind. If the bodies of the\npoor, in hunger, and cold, and nakedness must be relieved, much more\nthose that are become as your own flesh.\n\n2. Also in sickness, you are to be tenderly regardful of each other;\nand not to be sparing of any costs or pains, by which the health of\neach other may be restored, or your souls confirmed, and your comforts\ncherished.[18] You must not loathe the bodies of each other in the\nmost loathsome sickness, nor shun them through loathing; no more than\nyou would do your own.[19] \"A friend loveth at all times, and a\nbrother is born for adversity,\" Prov. xvii. 17; much more those that\nare so nearly bound for sickness and health, till death shall separate\nthem. It is an odious sin to be weary of a sick or suffering friend,\nand desirous that God would take them, merely that you may be eased of\nthe trouble. And usually such persons do meet with such measure as\nthey measured to others; and those that they look for help and comfort\nfrom, will perhaps be as weary of them, and as glad to be rid of them.\n\n_Direct._ VIII. Another duty of husbands and wives is, to be\nhelpful to each other in their worldly business and estates.[20] Not\nfor worldly ends, nor with a worldly mind; but in obedience to God,\nwho will have them labour, as well as pray, for their daily bread, and\nhath determined that in the sweat of their brows they shall eat their\nbread; and that six days they shall labour and do all that they have\nto do; and that he that will not work must not eat. The care of their\naffairs doth lie upon them both, and neither of them must cast it off\nand live in idleness (unless one of them be an idiot, or so witless,\nas to be unfit for care, or so sick or lame, as to be unfit for\nlabour).\n\n_Direct._ IX. Also you must be careful of the lawful honour and\ngood names of one another.[21] You must not divulge, but conceal, the\ndishonourable failings of each other; (as Abigail, except in any case\ncompassion or justice require you to open them to any one for a cure,\nor to clear the truth). The reputation of each other must be as dear\nto you as your own. It is a sinful and unfaithful practice of many,\nboth husbands and wives, who among their companions are opening the\nfaults and infirmities of each other, which they are bound in\ntenderness to cover. As if they perceived not that by dishonouring one\nanother, they dishonour themselves. Love will cover a multitude of\nfaults, 1 Pet. iv. 8. Nay, many disaffected, peevish persons will\naggravate all the faults of one another behind their backs to\nstrangers; and sometimes slander them, and speak more than is truth.\nMany a man hath been put to clear his good name from the slanders of a\njealous or a passionate wife: and an open enemy is not capable of\ndoing one so much wrong as she that is in his bosom, because she will\neasily be believed, as being supposed to know him better than any\nother.\n\n_Direct._ X. It is also a great part of the duty of husbands and\nwives, to be helpful to one another in the education of their\nchildren, and in the government of the inferiors of the family.[22]\nSome men cast all the care of the children while they are young upon\ntheir wives; and many women by their passion and indiscretion do make\nthemselves unfit to help their husbands in the government either of\ntheir children or servants: but this is one of the greatest parts of\ntheir employment. As to the man's part, to govern his house well, it\nis a duty unquestionable. And it is not to be denied of the wife.\n1 Tim. v. 14, \"I will that the younger women marry, bear children,\nguide the house.\" Bathsheba taught Solomon, Prov. xxxi. 1. Abigail\ntook better care of Nabal's house than he did himself. They that have\na joint interest, and are one flesh, must have a joint part in\ngovernment; although their power be not equal, and one may better\noversee some business, and the other, other business; yet in their\nplaces, they must divide the care, and help each other; and not as it\nis with many wicked persons, who are the most unruly part of the\nfamily themselves, and the chiefest cause that it is ungoverned and\nungodly, or one party hindereth the other from keeping order, or doing\nany good.\n\n_Direct._ XI. Another part of their duty is, to help each other\nin works of charity and hospitality.[23] While they have opportunity\nto do good to all, but especially to them of the household of faith;\nand to sow to the Spirit, that of the Spirit they may reap everlasting\nlife: yea, to sow plentifully that they may reap plentifully, Gal. vi.\nthat if they are able their houses may afford relief and entertainment\nfor the needy; especially for Christ's servants for their Master's\nsake; who hath promised that \"He that receiveth a prophet in the name\nof a prophet shall receive a prophet's reward: and he that receiveth a\nrighteous man in the name of a righteous man, shall receive a\nrighteous man's reward: and whosoever shall give to drink unto one of\nthese little ones, a cup of cold water, in the name of a disciple,\nverily I say unto you, he shall in no wise lose his reward,\" Matt. x.\n41, 42. The woman of Shunem lost nothing by the entertainment of\nElisha, when she said to her husband, \"Behold, now I perceive that\nthis is an holy man of God which passeth by us continually: let us\nmake him a little chamber, I pray thee, on the wall, and let us set\nfor him there a bed, and a table, and a stool, and a candlestick: and\nit shall be when he cometh to us, that he shall turn in thither,\"\n2 Kings iv. 9, 10. But now how common is it for the people to think all\ntoo little for themselves; and if one of them be addicted to works of\ncharity, the other is covetous and is always hindering them.\n\n_Direct._ XII. Lastly, it is a great part of the duty of husbands\nand wives, to be helpers and comforters of each other in order to a\nsafe and happy death. 1. In the time of health, you must often and\nseriously remember each other of the time when death will make the\nseparation; and live together in your daily converse, as those that\nare still expecting the parting hour. Help to awaken each other's\nsouls, to make ready all those graces which then will prove necessary,\nand to live in a constant preparation for your change. Reprove all\nthat in one another, which wilt be unsavoury and ungrateful to your\nreview at death. If you see each other dull and slow in your\npreparations, or to live in vanity, worldliness, or sloth, as if you\nhad forgotten that you must shortly die, stir up one another to do all\nthat without delay which the approach of such a day requireth. 2. And\nwhen death is at hand, oh then what abundance of tenderness, and\nseriousness, and skill, and diligence, is needful for one, that hath\nthe last office of love to perform, to the departing soul of so near a\nfriend! Oh then what need will there be of your most wise, and\nfaithful, and diligent help! When nature faileth, and the pains of\nflesh divert the mind, and temptations are strongest while the body is\nweakest; when a languishing body, and a doubting, fearful, troubled\nmind, do call for your compassion and help, oh then what skill and\nholy seriousness will be necessary! Oh what a calamity is it to have a\ncarnal, unsanctified husband or wife, which will neither help you to\nprepare for death, nor can speak a serious word of counsel or comfort\nto you at a dying hour: that can do nothing but stand by and weep over\nyou; but have not a sensible word to say, about the life that you are\ngoing to, nor about the duty of a departing soul, nor against the\ntemptations and fears which then may be ready to overwhelm you. They\nthat are utterly unprepared and unfit to die themselves, can do little\nto prepare or help another. But they that live together as the heirs\nof heaven, and converse on earth as fellow-travellers to the land of\npromise, may help and encourage the souls of one another, and joyfully\npart at death, as expecting quickly to meet again in life eternal.\n\nWere it not lest I be over-tedious, I should next speak of the manner\nhow husbands and wives must perform their duties to each other: as, 1.\nThat it should be all done in such entire love, as maketh the case of\none another to you as your own. 2. That therefore all must be done in\npatience and mutual forbearance. 3. And in familiarity, and not with\nstrangeness, distance, sourness, nor affected compliment. 4. And in\nsecrecy; where I should have showed you in what cases secrecy may be\nbroken, and in what not. 5. And in confidence of each other's\nfidelity, and not in suspicion, jealousy, and distrust. 6. And in\nprudence, to manage things aright, and to foresee and avoid\nimpediments and inconveniencies. 7. And in holiness, that God may be\nthe first and last, and all in all. 8. And in constancy, that you\ncease not your duties for one another until death. But necessary\nabbreviation alloweth me to say no more of these.\n\n[9] Gen. ii. 18; Prov. xviii. 22.\n\n[10] Matt. v. 31, 32; xix. 9; John viii. 4, 5, of adultery; Heb.\nxiii. 4; Prov. xxii. 14; Hos. iv. 2, 3; Prov. ii. 17; 1 Cor. vi. 15, 19;\nMal. ii. 15; Prov. vi. 32, 35; Deut. xxiii. 2; Lev. xxi. 9; xviii. 28;\nNumb. xxv. 9; Jer. v. 7-9; Gen. vi. 2, 3, &c.; xxxiv. 27; 2 Sam. xiii.\n22; xii. 10; Judg. xx. 10; Jer. xxiii. 14.\n\n[11] Rev. xxi. 8; Prov. v. 20; 2 Pet. ii. 10, 12, 14. Read before part\ni. ch. 8. part 5. tit. 1.\n\n[12] 1 Kings xi. 4; Acts v. 2. Eve is Adam's tempter. Job ii. 9.\n\n[13] 1 Thess. v. 11; Heb. xii. 15; Col. ii. 19; Eph. iv. 16; 1 Cor.\nvii. 5; Gen. xxxv. 2, 4; Lev. xix. 17.\n\n[14] Numb. xvi. 27, 32.\n\n[15] Gen. ii. 18.\n\n[16] Matt. xxvii. 19.\n\n[17] Rom. xiii. 13, 14; Eph. v. 29, 31; Gen. ii. 18.\n\n[18] Gen. xxvii. 14.\n\n[19] Eph. v. 29, 31; Job xix. 17; ii. 9.\n\n[20] See Prov. xxxi; Gen. xxxi. 40; Tit. ii. 5; 1 Tim. v. 14; v. 8.\n\n[21] 1 Sam. xxv. 25; Matt. xviii. 16; i. 19; 2 Sam. xi. 7; Prov. xxxi.\n28; Eccl. vii. 3; Prov. xxii. 1; 2 Sam. vi. 20; Gen. ix. 22, 25.\n\n[22] 1 Tim. ii. 4, 12; Gen. xviii. 19; xxxv. 2, &c.; Josh. xxiv. 14;\nPsal. ci.\n\n[23] Heb. xiii. 2; Gen. xviii. 6, &c.; Rom. xii. 13; 2 Cor. ix. 6;\nLuke xvi. 9; 1 Tim. iii. 2; v. 10; Prov. xi. 20, 28; Neh. viii. 1;\nProv. xix. 17; Job xxix. 13; xxxi. 20; Acts xx. 35.\n\n\n\n\nCHAPTER VIII.\n\nTHE SPECIAL DUTIES OF HUSBANDS TO THEIR WIVES.\n\n\nHE that will expect duty or comfort from his wife, must be faithful in\ndoing the duty of a husband. The failing of yourselves in your own\nduty, may cause the failing of another to you, or at least will some\nother way as much afflict you, and will be bitterer to you in the end,\nthan if a hundred failed of their duty to you. A good husband will\neither make a good wife, or easily and profitably endure a bad one. I\nshall therefore give you directions for your own part of duty, as that\nwhich your happiness is most concerned in.\n\n_Direct._ I. The husband must undertake the principal part of the\ngovernment of the whole family, even of the wife herself. And\ntherefore, 1. He must labour to be fit and able for that government\nwhich he undertaketh. This ability consisteth, 1. In holiness and\nspiritual wisdom, that he may be acquainted with the end to which he\nis to conduct them, and the rule by which he is to guide them, and\nthe principal works which they are to do. An ungodly, irreligious man\nis both a stranger and an enemy to the chiefest part of family\ngovernment. 2. His ability consisteth in a due acquaintance with the\nworks of his calling, and the labours in which his servants are to be\nemployed. For he that is utterly unacquainted with their business,\nwill be very unfit to govern them in it: unless he commit that part of\ntheir government to his wife, or a steward that is acquainted with it.\n3. And he must be acquainted both with the common temper and\ninfirmities of mankind, that he may know how much is to be borne with,\nand also with the particular temper, and faults, and virtues of those\nwhom he is to govern. 4. And he must have prudence, to direct himself\nin all his carriage to them; and justice, to deal with every one as\nthey deserve: and love, to do them all the good he can, for soul and\nbody. II. And being thus able, he must make it his daily work, and\nespecially be sure that he govern himself well, that his example may\nbe part of his government of others.\n\n_Direct._ II. The husband must so unite authority and love, that\nneither of them may be omitted or concealed, but both be exercised and\nmaintained. Love must not be exercised so imprudently as to destroy\nthe exercise of authority; and authority must not be exercised over a\nwife so magisterially and imperiously, as to destroy the exercise of\nlove. As your love must be a governing love, so your commands must all\nbe loving commands. Lose not your authority; for that will but disable\nyou from doing the office of a husband to your wife, or of a master to\nyour servants. Yet must it be maintained by no means inconsistent with\nconjugal love; and therefore not by fierceness or cruelty, by\nthreatenings or stripes (unless by distraction or loss of reason, they\ncease to be uncapable of the carriage otherwise due to a wife). There\nare many cases of equality in which authority is not to be exercised;\nbut there is no case of inequality or unworthiness so great, in which\nconjugal love is not to be exercised; and therefore nothing must\nexclude it.\n\n_Direct._ III. It is the duty of husbands to preserve the\nauthority of their wives, over the children and servants of the\nfamily. For they are joint governors with them over all the inferiors.\nAnd the infirmities of women are apt many times to expose them to\ncontempt: so that servants and children will be apt to slight them,\nand disobey them, if the husband interpose not to preserve their\nhonour and authority. Yet this must be done with such cautions as\nthese: 1. Justify not any error, vice, or weakness of your wives. They\nmay be concealed and excused as far as may be, but never owned or\ndefended. 2. Urge not obedience to any unlawful command of theirs. No\none hath authority to contradict the law of God, or disoblige any from\nhis government. You will but diminish your own authority with persons\nof any understanding, if you justify any thing that is against God's\nauthority. But if the thing commanded be lawful, though it may have\nsome inconveniences, you must rebuke the disobedience of inferiors,\nand not suffer them to slight the commands of your wives, nor to set\ntheir own reason and wills against them, and say, We will not do it.\nHow can they help you in government, if you suffer them to be\ndisobeyed?\n\n_Direct._ IV. Also you must preserve the honour as well as the\nauthority of your wives. If they have any dishonourable infirmities,\nthey are not to be mentioned by children and servants. As in the\nnatural body we cover most carefully the most dishonourable parts,\n(for our comely parts have no need,) 1 Cor. xii. 23, 24, so must it\nbe here. Children or servants must not be suffered to carry themselves\ncontemptuously or rudely towards them, nor to despise them, or speak\nunmannerly, proud, or disdainful words to them. The husband must\nvindicate them from all such injury and contempt.\n\n_Direct._ V. The husband is to excel the wife in knowledge, and\nbe her teacher in the matters that belong to her salvation. He must\ninstruct her in the word of God, and direct her in particular duties,\nand help her to subdue her own corruptions, and labour to confirm her\nagainst temptations; if she doubt of any thing that he can resolve her\nin, she is to ask his resolution, and he to open to her at home the\nthings which she understood not in the congregation, 1 Cor. xiv. 35.\nBut if the husband be indeed an ignorant sot, or have made himself\nunable to instruct his wife, she is not bound to ask him in vain, to\nteach her that which he understandeth not himself. Those husbands that\ndespise the word of God, and live in wilful ignorance, do not only\ndespise their own souls, but their families also; and making\nthemselves unable for their duties, they are usually themselves\ndespised by their inferiors: for God hath told such in his message to\nEli, 1 Sam. ii. 30, \"Them that honour me, I will honour; and they that\ndespise me, shall be lightly esteemed.\"\n\n_Direct._ VI. The husband must be the principal teacher of the\nfamily. He must instruct them, and examine them, and rule them about\nthe matters of God, as well as his own service, and see that the\nLord's day and worship be observed by all that are within his gates.\nAnd therefore he must labour for such understanding and ability as is\nnecessary hereunto. And if he be unable or negligent, it is his sin,\nand will be his shame. If the wife be wiser and abler, and it be cast\nupon her, it is his dishonour; but if neither of them do it, the sin,\nand shame, and suffering, will be common to them both.\n\n_Direct._ VII. The husband is to be the mouth of the family, in\ntheir daily conjunct prayers unto God. Therefore he must be able to\npray, and also have a praying heart. He must be as it were the priest\nof the household; and therefore should be the most holy, that he may\nbe fit to stand between them and God, and to offer up their prayers to\nhim. If this be cast on the wife, it will be his dishonour.\n\n_Direct._ VIII. The husband is to be the chief provider for the\nfamily (ordinarily). It is supposed that he is most able for mind and\nbody, and is the chief disposer of the estate. Therefore he must be\nspecially careful, that wife and children want nothing that is fit for\nthem, so far as he can procure it.\n\n_Direct._ IX. The husband must be strongest in family patience;\nbearing with the weakness and passions of the wife; not so as to make\nlight of any sin against God, but so as not to make a great matter of\nany frailty as against himself, and so as to preserve the love and\npeace which is to be as the natural temper of their relation.\n\n_Direct._ X. The manner of all these duties must also be\ncarefully regarded. As, 1. That they be done in prudence, and not with\nfolly, rashness, or inconsiderateness. 2. That all be done in conjugal\nlove and tenderness, as over one that is tender, and the weaker\nvessel; and that he do not teach, or command, or reprove a wife, in\nthe same imperious manner as a child or servant. 3. That due\nfamiliarity be maintained, and that he keep not at a distance and\nstrangeness from his wife. 4. That love be confident, without base\nsuspicions, and causeless jealousies. 5. That all be done in\ngentleness, and not in passion, roughness, and sourness. 6. That there\nbe no unjust and causeless concealment of secrets, which should be\ncommon to them both. 7. That there be no foolish opening of such\nsecrets to her as may become her snare, and she is not able to bear or\nkeep. 8. That none of their own matters, which should be kept secret,\nbe made known to others. His teaching and reproving her, should be for\nthe most part secret. 9. That he be constant, and not weary of his\nlove or duty. This briefly of the manner.\n\n\n\n\nCHAPTER IX.\n\nTHE SPECIAL DUTIES OF WIVES TO HUSBANDS.\n\n\nTHE wife that expecteth comfort in a husband, must make conscience of\nall her own duty to her husband: for though it be his duty to be kind\nand faithful to her, though she prove unkind and froward, yet, 1. Men\nare frail, and apt to fail in such difficult duties as well as women.\n2. And it is so ordered by God, that comfort and duty shall go\ntogether, and you shall miss of comfort, if you cast off duty.\n\n_Direct._ I. Be specially loving to your husbands: your natures\ngive you the advantage in this; and love feedeth love. This is your\nspecial requital for all the troubles that your infirmities put them\nto.\n\n_Direct._ II. Live in a voluntary subjection and obedience to\nthem. If their softness or yieldingness cause them to relinquish their\nauthority; and for peace they are fain to let you have your wills; yet\nremember that it is God that hath appointed them to be your heads and\ngovernors. If they are so silly as to be unable, you should not have\nchosen such to rule you as are unfit; but having chosen them, you must\nassist them with your better understanding, in a submissive, and not a\nruling, masterly way. A servant that hath a foolish master, may help\nhim without becoming master. And do not deceive yourselves by giving\nthe bare titles of government to your husbands, when you must needs in\nall things have your own wills; for this is but mockery, and not\nobedience. To be subject and obedient, is to take the understanding\nand will of another to govern you, before (though not without) your\nown; and to make your understandings and wills to follow the conduct\nof his that governeth you. Self-willedness is contrary to subjection\nand obedience.\n\n_Direct._ III. Learn of your husbands as your appointed teachers,\nand be not self-conceited and wise in your own eyes, but ask of them\nsuch instructions as your case requireth. 1 Cor. xiv. 34, 35, \"Let\nyour women keep silence in the churches: for it is not permitted to\nthem to speak; but they are commanded to be under obedience, as also\nsaith the law: and if they will learn any thing, let them ask their\nhusbands at home.\" (Unless when the husband is so ignorant as to be\nutterly unable: which is his sin and shame. For it is vain to ask that\nof them which they know not.)\n\n_Direct._ IV. Set yourselves seriously to amend all those faults\nwhich they reprove in you. Do not take it ill to be reproved: swell\nnot against it, as if they did you harm or wrong: it is a very ill\nsign to \"hate reproof,\" Prov. xii. 1; x. 17; xv. 10, 31, 32; xvii. 10.\nAnd what doth their government of you signify, if you will not amend\nthe faults that are reproved in you, but continue impenitent and\ngrudge at the reproof? It is a miserable folly to desire to be\nflattered and soothed by any, but especially by one that is bound to\nbe faithful to you, and whose intimacy should make you as ready to\nhear of your faults from him, as to be acquainted with them\nyourselves; and especially when it concerneth the safety or benefit of\nyour souls.\n\n_Direct._ V. Honour your husbands according to their superiority.\nBehave not yourselves towards them with unreverence and contempt, in\ntitles, speeches, or any behaviour: if the worth of their persons\ndeserve not honour, yet their place deserveth it. Speak not of their\ninfirmities to others behind their backs; as some twattling gossips\nuse to do, that know not that their husbands' dishonour is their own,\nand that to open it causelessly to others, is their double shame.\nThose that silently hear you, will tell others behind your back, how\nfoolishly and shamefully you spake to them against your husbands. If\nGod have made your nearest friend an affliction to you, why should you\ncomplain to one that is farther off? (Unless it be to some special,\nprudent friend, in case of true necessity, for advice.)\n\n_Direct._ VI. Live in a cheerful contentedness with your\ncondition; and take heed of an impatient, murmuring spirit. It is a\ncontinual burden to a man to have an impatient, discontented wife.\nMany a poor man can easily bear his poverty himself, that yet is not\nable to bear his wife's impatience under it. To hear her night and day\ncomplaining, and speaking distrustfully, and see her live\ndisquietedly, is far heavier than his poverty itself. If his wife\ncould bear it as patiently as he, it would be but light to him. Yea,\nin case of suffering for righteousness' sake, the impatience of a wife\nis a greater trial to a man than all the suffering itself; and many a\nman that could easily have suffered the loss of his estate, or\nbanishment, or imprisonment for Christ, hath betrayed his conscience,\nand yielded to sin, because his wife hath grieved him with impatiency,\nand could not bear what he could bear. Whereas a contented, cheerful\nwife doth help to make a man cheerful and contented in every state.\n\n_Direct._ VII. In a special manner strive to subdue your\npassions, and to speak and do all in meekness and sobriety. The rather\nbecause that the weakness of your sex doth usually subject you more to\npassions than men; and it is the common cause of the husband's\ndisquietness, and the calamity of your relation. It is the vexation\nand sickness of your own minds; you find not yourselves at ease within\nas long as you are passionate. And then it is the grief and\ndisquietness of your husbands: and being provoked by you, they provoke\nyou more; and so your disquietness increaseth, and your lives are made\na weary burden to you. By all means therefore keep down passion, and\nkeep a composed, patient mind.\n\n_Direct._ VIII. Take heed of a proud and contentious disposition;\nand maintain a humble, peaceable temper. Pride will make you turbulent\nand unquiet with your husbands, and contentious with your neighbours:\nit will make you foolish and ridiculous, in striving for honour and\nprecedency, and envying those that exceed you, or go before you. In a\nword, it is the devil's sin, and would make you a shame and trouble to\nthe world. But humility is the health, the peace, and the ornament of\nthe soul. 1 Pet. iii. 4, \"A meek and quiet spirit is in the sight of\nGod of great price.\" (Write those words in your bedchamber on the\nwalls where they may be daily before your eyes.) Col. iii. 12, \"Put on\nas the elect of God, holy and beloved, bowels of mercy, kindness,\nhumbleness of mind, meekness, long-suffering, forbearing one another,\nand forgiving one another.\" If this be the duty of all to one another;\nmuch more of wives to husbands. 1 Pet. v. 5, \"Yea, all of you be\nsubject one to another, and be clothed with humility; for God\nresisteth the proud, and giveth grace to the humble.\" Proud women oft\nruin their husbands' estates, and quietness, and their own souls.\n\n_Direct._ IX. Affect not a childish gaudiness of apparel, nor a\nvain, or costly, or troublesome curiosity in any thing about you.\nUncleanness and nastiness is a fault, but very small in comparison of\nthis pride and curiosity. It dishonoureth your sex and selves to be so\nchildish, as to over-mind such toyish things. If you will needs be\nproud, be proud of somewhat that is of worth and proper to a man: to\nbe proud of reason, or wisdom, or learning, or goodness, is bad\nenough; but this is to be proud of something. But to be proud of\nfashions and fine clothes, of spots and nakedness, of sumptuous\nentertainments and neat rooms, is to be proud of your shame, and not\nyour virtue; and of that which you are not so much as commendable for.\nAnd the cost, the time (oh precious time!) which themselves and their\nservants must lay out, upon their dressings, entertainments, and other\ncuriosities, will be the shame and sorrow of their souls, whenever God\nshall open their eyes, and make them know what time was worth, and\nwhat greater matters they had to mind. If vain and empty persons like\nyourselves, commend you for your bravery or curiosity, so will not any\njudicious, sober person whose commendation is much worth. And yet I\nmust here with grief take notice, that when some few that in other\nmatters seem wise and religious, are themselves a little tainted with\nthis childish curiosity and pride, and let fall words of disparagement\nagainst those whose dress, and dwellings, and entertainments, are not\nso curious as their own; this proves the greatest maintainer of this\nsin, and the most notable service to the devil: for then abundance\nwill plead this for this sinful curiosity and pride, and say, I shall\nelse be accounted base or sordid; even such and such will speak\nagainst me. Take heed, if you will needs be such yourselves, that you\nprate not against others that are not as vain and curious as you: for\nthe nature of man is more prone to pride and vanity, than to humility,\nand the improvement of their time and cost in greater matters; and\nwhile you think that you speak but against indecency, you become the\ndevil's preachers, and do him more service than you consider of. You\nmay as wisely speak against people for using to eat or drink too\nlittle, when there is not one of a multitude that liveth not\nordinarily in excess; and so excess will get advantage by it.\n\n_Direct._ X. Be specially careful in the government of your\ntongues; and let your words be few, and well considered before you\nspeak them. A double diligence is needful in this, because it is the\nmost common miscarriage of your sex: a laxative, running tongue, is so\ngreat a dishonour to you, that I never knew a woman very full of\nwords, but she was the pity of her friends, and the contempt of\nothers; who behind her back will make a scorn of her, and talk of her\nas some crack-brained or half-witted person; yea, though your talk be\ngood, it will be tedious and contemptible, if it be thus poured out,\nand be too cheap. Prov. x. 19, \"In the multitude of words there\nwanteth not sin, but he that refraineth his lips is wise.\" You must\nanswer in judgment for your \"idle words,\" Matt. xii. 36. You will take\nit ill to be accounted fools, and made the derision of those that talk\nof you: judge by the Scripture what occasion you give them. Eccles. v.\n3, 7, \"A dream cometh by the multitude of business, and a fool's voice\nis known by a multitude of words: in the multitude of dreams, and many\nwords, there are divers vanities.\" Eccles. x. 12-14, \"The words of a\nwise man's mouth are gracious; but the lips of a fool will swallow up\nhimself. The beginnings of the words of his mouth is foolishness; and\nthe end of his talk is mischievous madness: a fool also is full of\nwords.\" Whereas a woman that is cautelous and sparing of her words, is\ncommonly reverenced and supposed to be wise. So that if you had no\nhigher design in it, but merely to be well thought of, and honoured by\nmen, you can scarcely take a surer way, than to let your words be few\nand weighty; though the avoiding of sin, and unquietness, should\nprevail with you much more.\n\n_Direct._ XI. Be willing and diligent in your proper part, of the\ncare and labour of the family. As the primary provision of maintenance\nbelongeth most to the husband, so the secondary provision within doors\nbelongeth specially to the wife. Read over and over the thirty-first\nchapter of Proverbs. Especially the care of nursing your own children,\nand teaching them, and watching over them when they are young; and\nalso watching over the family at home, when your husbands are abroad,\nis your proper work.\n\n[Sidenote: May a wife give without the husband's consent.]\n\n_Direct._ XII. Dispose not of your husband's estate, without his\nknowledge and consent. You are not only to consider, whether the work\nbe good that you lay it out upon, but what power you have to do it.\n_Quest._ But may a woman give nothing, nor lay out nothing in the\nhouse, without her husband's consent? _Answ._ 1. If she have his\ngeneral or implicit consent, it may suffice; that is, if he allow her\nto follow her judgment; or, if he commit such a proportion to her\npower, to do what she will with it. Or, if she know that, if he knew\nit, he would not be against it. 2. Or, if the law, or his consent, do\ngive her any propriety in any part of his estate, or make her a\njoint-proprietor, she may proportionably dispose of it in a necessary\ncase.[24] The husband is considerable, either as a proprietor, or as\nher governor. As a proprietor, he only may dispose of the estate,\nwhere he is the sole proprietor: but where consent or the law of the\nland doth make the woman joint-proprietor, she is not disabled from\ngiving for want of a propriety. But then no law exempteth her from his\ngovernment; and therefore she is not to give any thing in a way of\ndisobedience, though it be her own: except when he forbiddeth that\nwhich is her duty, or which he hath no power to forbid. So that in\ncase of joint-propriety she may give without him, so be it she exceed\nnot her proportion; and also if it be in a case of duty, where he may\nnot hinder her; as to save the lives of the poor in extreme necessity,\nfamine, or imprisonment, or the like. 3. But if the thing be wholly\nher own, excepted from his propriety, and she be sole proprietor, then\nshe need not ask his consent at all, any other way than as he is her\nguide, to direct her to the best way of disposing of it: which, if he\nforbid her instead of directing her to it, she is not thereby\nexcusable before God, for the abusing of her trust and talents. 4. I\nconceive that _ad aliquid_ as to certain absolutely necessary\nuses, the very relation maketh the woman as a joint-proprietor:[25] as\nif her husband will not allow her such food and raiment as is\nnecessary to preserve the lives and health of herself, and all her\nchildren; she is bound to do it without or against his will, (if she\ncan, and if it be not to a greater hurt, and the estate be his own,\nand he be able,) rather than let her children contract such diseases,\nas apparently will follow to the hazard of their lives; yea, and to\nsave the life of another that in famine is ready to perish: for she\nis not as a stranger to his estate. But out of these cases, if a wife\nshall secretly waste or give, or lay it out on bravery, or vanity, or\nset her wit against her husband's; and because she thinks him too\nstrait or penurious, therefore she will dispose of it without his\nconsent; this is thievery, disobedience, and injustice.\n\n_Quest._ I. But as the case standeth with us in England, hath the\nwife a joint-propriety, or not?\n\n_Answ._ Three ways (at least) she may have a propriety. 1. By a\nreserve of what was her own before; which (however some question it)\nmay in some cases be done in their agreement at marriage. 2. By the\nlaw of the land. 3. By the husband's consent or donation. What the law\nof the land saith in case, I leave to the lawyers; but it seemeth to\nme, that his words at marriage, \"With all my worldly goods I thee\nendow,\" do signify his consent to make her a joint-proprietor: and his\nconsent is sufficient to the collation of a title to that which was\nhis own. Unless any can prove, that law or custom doth otherwise\nexpound the words, (as an empty formality,) and that at the contract,\nthis was or should be known to her to be the sense. And the laws\nallowing the wife the third part upon death or separation, doth\nintimate a joint-propriety before.\n\n_Quest._ II. If the husband live upon unlawful gain, as cheating,\nstealing, robbing by the high-way, &c. is not the wife guilty as a\njoint-proprietor, in retaining such ill-gotten goods, if she know it?\nAnd is she bound to accuse her husband, or to restore such goods?\n\n_Answ._ Her duty is first to admonish her husband of his sin and\ndanger, and endeavour his repentance, in the mean time disclaiming all\nconsent and reception of the goods. And if she cannot prevail for his\nrepentance, restitution, and reformation, she hath a double duty to\nperform; the one is to help them to their goods whom he hath injured\nand robbed (by prudent and just means); the other is to prevent his\nrobbing of others for the time to come. But how these must be done is\nthe great difficulty.\n\n1. If she foresee (or may do) that either by her husband's displeasure,\nor by the cruel revenge of the injured party, the hurt of discovering\nthe fraud or robbery will be greater than the good, then I think that\nshe is not bound to discover it. But by some secret, indirect way, to\nhelp the owner to his own; if it may be done without a greater hurt.\n\n2. To prevent his sin and other men's future suffering by him, she\nseemeth to me to be bound to reveal her husband's sinful purposes to\nthe magistrate, if she can no other way prevail with him to forbear.\nMy reasons are, because the keeping of God's law, and the law of the\nland, and the public order and good, and the preventing of our\nneighbours' hurt by robbery or fraud, and so the interest of honesty\nand right, is of greater importance than any duty to her husband, or\npreservation of her own peace, which seemeth to be against it. But\nthen I must suppose that she liveth under a magistrate, who will take\nbut a just revenge. For if she know the laws and magistrate to be so\nunjust, as to punish a fault with death, which deserveth it not, she\nis not to tell such a magistrate, but to preserve her neighbours'\nsafety by some other way of intimation.\n\nIf any one think that a wife may in no case accuse a husband, to the\nhazard of his life or estate, let them, 1. Remember what God obliged\nparents to do against the lives of incorrigible children, Deut. xxi. 2.\nAnd that the honour of God, and the lives of our neighbours, should\nbe preferred before the life of one offender, and their estates before\nhis estate alone. 3. And that the light of reason telleth us, that a\nwife is to reveal a treason against the king, which is plotted by a\nhusband; and therefore also the robbing of the king's treasury, or\ndeceiving him in any matter of great concernment. And therefore in due\nproportion, the laws and common good, and our neighbours' welfare, are\nto be preserved by us, though against the nearest relation; only all\ndue tenderness of the life and reputation of the husband is to be\npreserved, in the manner of proceedings, as far as will stand with the\ninterest of justice, and the common good.\n\n_Quest._ III. May the wife go hear sermons when the husband\nforbiddeth her?\n\n_Answ._ There are some sermons which must not be heard; there are\nsome sermons which may be heard, and must, when no greater matter doth\ndivert us; and there are some sermons which must be heard, whoever\nshall forbid it. Those which must not be heard are such as are\nheretical, (ordinarily,) and such as are superfluous, and at such\ntimes when greater duties call us another way. Those which may be\nheard, are either occasional sermons, or such lectures as are neither\nof necessity to ourselves, nor yet to the owning of God and his public\nworship. One that liveth where there are daily or hourly sermons, may\nhear them as oft as suiteth with their condition, and their other\nduties; but in this case, the command of a husband, with the\ninconveniences that will follow disobeying him, may make it a duty to\nforbear. But that we do sometimes publicly own God's worship and\nchurch ordinances, and receive ministerial teaching for our\nedification, is of double necessity; that we deny not God, and that we\nbetray not, or desert not, our own souls. And this is especially\nnecessary (ordinarily) on the Lord's days, which are appointed for\nthese necessary uses. And here the husband hath no power to forbid the\nwife, nor should she (formally) obey his prohibition. But yet as\naffirmatives bind not _ad semper_, and no duty is a duty at every\nseason; so it is possible that on the Lord's day it may extraordinarily\nbecome a duty to forbear sermons or sacraments, or other public\nworship. And when any greater duty calleth us away; as to quench a\nfire; and to save men's lives; and to save our country from an enemy\nin the time of war; and to save our own lives, (if we knew the\nassembly would be assaulted,) or to preserve our liberty for greater\nservice. Christ set us to learn the meaning of this lesson, I will\nhave mercy and not sacrifice. In such a case also a mischief may be\navoided, even from a husband, by the omission of a duty at that time,\n(when it would be no duty,) for this is but a transposition of it. But\nthis is but an act of prudent self-preservation, and not an act of\nformal obedience.\n\n_Quest._ IV. If a woman have a husband so incorrigible in vice,\nas that by long trial she findeth that speaking against it maketh him\nworse, and causeth him to abuse her, is she bound to continue her\ndissuasion, or to forbear?\n\n_Answ._ That is not here a duty which is not a means to do some\ngood; and that is no means which we know beforehand is like, if not\ncertain, to do no good, or to do more harm. We must not by weariness,\nlaziness, or censoriousness, take a case to be desperate, which is\nnot; nor must we so easily desist with so near a relation, as with a\nstranger or a neighbour. But yet Christ's indulgence of not exposing\nourselves to be torn by dogs, and his word trodden in the dirt by\nswine, doth extend to relations as well as others. But then you must\nobserve that she that is justly discouraged from sharp reproofs, may\nyet have hope that gentle and humble persuasions may succeed. And she\nthat is discouraged from open, or frequent, or plain reproofs; may yet\nhave hope that secret, or more seldom, or more distant and general\nadmonitions may not be lost. And she that is discouraged from one way\nof doing him good, may yet have many other ways (as to set some\nminister whom he reverenceth to speak to him; to put some suitable\nbook into his hand, &c.) And she that is discouraged at the present,\nought not totally to despair, but may make some more attempts\nhereafter; either in some sickness, or time of mortality, or danger,\nor affliction, or when possibly time and consideration may have better\nprepared him to hear. And in the mean time she is to continue all\nconjugal affection and duty, and a convincing, winning course of life;\nwhich may prove the most effectual reproof.\n\n_Quest._ V. What should a woman do in controverted cases of\nreligion, when her judgment and her husband's differ?\n\n_Answ._ 1. Some make a controversy of that which with all good\nchristians or sober persons should be past controversy; and some\ncontroversies are indeed of real, if not insuperable difficulty. 2.\nSome controversies are about important, necessary things, and some\nabout things of lesser moment. 3. Some are about mere opinion, or\nother men's practice, and some about our own practice.\n\n(1.) In all differences of judgment the wife must exercise such\nself-suspicion, and modesty, and submission, as may signify her due\nsense, both of the weakness of her sex, and of her subjection to her\nhusband. (2.) In things indifferent she must in practice obey her\nhusband; unless when any superior powers do forbid it, and that in\ncases where their authority is greater. (3.) She may modestly give her\nreasons of dissent. (4.) She must not turn it to an unpeaceable\nquarrel, or matter of disaffection, or pretend any differences against\nher conjugal duties. (5.) In dark and difficult cases she should not\nbe peremptory, and self-conceited, nor importunate; but if she have\nfaith (that is, some more knowledge than he) have it to herself, in\nquietness and silence; and seek further information lest she err. (6.)\nShe must speak no untruth, nor commit any known sin, in obedience to\nher husband's judgment. (7.) When she strongly suspecteth it to be\nsin, she must not do it merely in obedience to him, but seek for\nbetter satisfaction. For she is sure that he hath no power to force\nher to sin; and therefore hath no more assurance of his power in that\npoint than she hath of the lawfulness of the thing. (8.) But if she\nprove to be in the error, she will sin on either side, till she\nrecover. (9.) If a husband be in dangerous error, she must wisely, but\nunweariedly, seek his reformation, by herself or others.\n\n\n_Cases about Divorce and Separation._\n\n_Quest._ I. Is it lawful for husband and wife to be long absent\nfrom each other? and how long, and in what cases?\n\n_Answ._ It is lawful to be absent either in the case of prayer,\nwhich Paul mentioneth, or in case of the needful affairs of their\nestates, so long as may be no danger to either of them as to mental or\ncorporal incontinency, nor to any other hurt, which will be greater\nthan the benefits of their absence, nor cause them to be guilty of the\nneglect of any real duty. Therefore the cases of several persons do\nmuch differ according to the different tempers of their minds, and\nbodies, and affairs. He that hath a wife of a chaste, contented,\nprudent temper, may stay many months or years in some cases, when, all\nthings considered, it tendeth to more good than hurt: as lawyers by\ntheir callings are often necessitated to follow their callings at\nterms and assizes; and merchants may he some years absent in some\nweighty cases. But if you ask, whether the getting of money be a\nsufficient cause? I answer, that it is sufficient to those whose\nfamilies must be so maintained, and their wives are easily continent,\nand so the good of their gain is greater than any loss or danger that\ncometh by it. But when covetousness puts them upon it needlessly, and\ntheir wives cannot bear it, or in any case when the hurt that is like\nto follow is greater than the good, it is unlawful.\n\n_Quest._ II. May husband and wife be separated by the bare\ncommand of princes, if they make a law that in certain cases they\nshall part: as suppose it to ministers, judges, or soldiers?\n\n_Answ._ You must distinguish between the bare command or law, and\nthe reasons and ends of that command: and so between a lawful command\nand an unlawful. In some cases a prince may justly command a\nseparation for a time, or such as is like to prove for perpetuity, and\nin some cases he may not. If a king command a separation without\nsufficient cause, so that you have no motive but his authority, and\nthe question is, whether formally you are bound to obedience: I\nanswer, No; because what God hath joined no man hath power to put\nasunder. Nor can either prince, pope, or prelate dispense with your\nmarriage covenant. In such a case it is as a private act, because God\nhath given them no authority for it; and therefore their commands or\nlaws are nullities: only if a prince say, he that will be a judge or a\njustice shall part with his wife, it is lawful to leave the office,\nand so obey the law. But if he say to all ministers of the gospel, you\nshall forsake your wives or your ministry, they should do neither,\nbecause they are divinely obliged to both, and he hath no power to\nforbid them, or to dispense with that obligation.\n\nBut it may fall out, that the ends of the command may be so great as\nto make it lawful, and then it must be obeyed both formally for the\nauthority of the prince, and finally for the reasons of the thing. As\nif the safety of the commonwealth should require, that married persons\nbe soldiers, and that they go far off; yea, though there be no\nlikelihood of returning to their families, and withal they cannot take\ntheir wives with them, without detriment or danger to their service;\nin this case men must obey the magistrate, and are called by God to\nforsake their wives, as if it were by death. Nor is it any violation\nof their marriage covenant, because that was intended or meant to\nsuppose the exception of any such call of God, which cannot be\nresisted when it will make a separation.\n\n_Quest._ III. May ministers leave their wives to go abroad to\npreach the gospel?\n\n_Answ._ If they can neither do God's work as well at home, nor\nyet take their wives with them, nor be excused from doing that part of\nservice, by other men's doing it who have no such impediment; they may\nand must leave their wives to do it. In this case, the interest of the\nchurch, and of the souls of many, must overrule the interest of wife\nand family. Those pastors who have fixed stations, must neither leave\nflock nor family without necessity, or a clear call from God. But in\nseveral cases a preacher may be necessitated to go abroad; as in case\nof persecution at home, or of some necessity of foreign or remote\nparts, which cannot be otherwise supplied; or when some door is opened\nfor the conversion of infidels, heretics, or idolaters, and none else\nso fit to do that work, or none that will. In any such case, when the\ncause of God in any part of the world _consideratis considerandis_\ndoth require his help, a minister must leave wife and family, yea,\nand a particular flock, to do it. For our obligations are greatest to\nthe catholic church, and public good; and the greatest good must be\npreferred. If a king command a subject to be an ambassador in the\nremotest part of the world, and the public good withal requireth it,\nif wife and children cannot be taken with him, they must be left\nbehind, and he must go. So must a consecrated minister of Christ for\nthe service of the church refuse all entanglements, which would more\nhinder his work than the contrary benefits will countervail. And this\nexception also was supposed in the marriage contract, that family\ninterests and comforts must give way to the public interest, and to\nGod's disposals.\n\nAnd therefore it is, that ministers should not rashly venture upon\nmarriage, nor any woman that is wise venture to marry a minister, till\nshe is first well prepared for such accidents as may separate them for\na shorter or a longer time.\n\n_Quest._ IV. May one leave a wife to save his life, in case of\npersonal persecution or danger?\n\n_Answ._ Yes, if she cannot be taken with him; for the means which\nare for the helps of life, do suppose the preservation of life itself:\nif he live, he may further serve God, and possibly return to his wife\nand family; but if he die, he is removed from them all.\n\n_Quest._ V. May husband and wife part by mutual consent, if they\nfind it be for the good of both?\n\n_Answ._ If you speak not of dissolving the bond of their\nrelations, but withdrawing as to cohabitation, I answer, 1. It is not\nto be done upon passions and discontents, to feed and gratify each\nother's vicious distempers or interest; for then both the consent and\nthe separation are their sins: but if really such an uncurable\nunsuitableness be between them, as that their lives must needs be\nmiserable by their cohabitation, I know not but they may live asunder;\nso be it, that (after all other means used in vain) they do it by\ndeliberate, free consent. But if one of them should by craft or\ncruelty constrain the other to consent, it is unlawful to the\nconstrainer. Nor must impatience make either of them ungroundedly\ndespair of the cure of any unsuitableness which is really curable. But\nmany sad instances might be given, in which cohabitation may be a\nconstant calamity to both, and distance may be their relief, and\nfurther them both in God's service, and in their corporal concernments.\nYet I say not that this is no sin; for their unsuitableness is their\nsin: and God still obligeth them to lay down that sin which maketh\nthem unsuitable; and therefore doth not allow them to live asunder, it\nbeing still their duty to live together in love and peace: and saying\nthey cannot, freeth them not from the duty. But yet that moral\nimpotency may make such a separation as aforesaid, to be a lesser sin\nthan their unpeaceable cohabitation.\n\n_Quest._ VI. May not the relation itself be dissolved by mutual,\nfree consent, so that they may marry others?\n\n_Answ._ As to the relation, they will still be related as those\nthat did covenant to live in conjugal society, and are still allowed\nit and obliged to it, if the impediments were but removed; and it is\nbut the exercise which is hindered. And they may not consent to marry\nothers: 1. Because the contracted relation was for life, Rom. vii. 2,\nand God's law accordingly obligeth them. Marriages _pro tempore_,\ndissoluble by consent, are not of God's institution, but contrary to\nit. 2. They know not but their impediments of cohabitation may be\nremoved. 3. If he that marrieth an innocent divorced woman commit\nadultery, by parity of reason (with advantage) it will be so here. If\nyou say, what if either of them cannot contain? I answer, he that\nwill not take heed before, must be patient afterwards, and not make\nadvantage of his own folly, to the fulfilling of his lusts. If he will\ndo what he ought to do in the use of all means, he may live chastely.\nAnd, 4. The public interest must overrule the private, and that which\nwould be unjust in private respects, may for public good become a\nduty: it seemeth unjust here with us, that the innocent country should\nrepay every man his money, who between sun and sun is robbed on the\nroad; and yet because it will engage the country to watchfulness, it\nis just, as for the common good: and he that consenteth to be a member\nof a commonwealth, doth thereby consent to submit his own right to the\ncommon interest. So here, if all should have leave to marry others\nwhen they consent to part, it would bring utter confusion, and it\nwould encourage wicked men to abuse their wives, till they forced them\nto consent. Therefore some must bear the trouble which their folly\nhath brought on themselves, rather than the common order should be\nconfounded.\n\n_Quest._ VII. Doth adultery dissolve the bond of marriage, or\nnot? Amesius saith it doth: Mr. Whateley having said so, afterward\nrecanted it by the persuasion of other divines.\n\n_Answ._ The difference is only about the name, and not about the\nmatter itself. The reason which moved Dr. Ames is, because the injured\nperson is free; therefore not bound: therefore the bond is dissolved.\nThe reason which Mr. Whateley could not answer is, because it is not\nfornication, but lawful, if they continue their conjugal familiarity\nafter adultery: therefore that bond is not dissolved. In all which it\nis easy to perceive, that one of them taketh the word _vinculum_\nor bond in one sense, that is, \"for their covenant obligation to\ncontinue their relation and mutual duties.\" And the other taketh it in\nanother sense, that is, \"for the relation itself as by it they are\nallowed conjugal familiarity, if the injured person will continue it.\"\nThe first _vinculum_ or bond is dissolved, the second is not. In\nthe matter we are agreed, that the injured man may put away an\nadulterous wife (in a regular way) if he please; but withal that he\nmay continue the relation if he please. So that his continued consent\nshall suffice to continue it a lawful relation and exercise; and his\nwill, on the contrary, shall suffice to dissolve the relation, and\ndisoblige him. (Saving the public order.)\n\n_Quest._ VIII. But is not the injured party at all obliged to\nseparate, but left free?\n\n_Answ._ Considering the thing simply in itself, he is wholly free\nto do as he please. But for all that accidents or circumstances may\nmake it one man's duty to divorce, and another's duty to continue the\nrelation; according as it is like to do more good or hurt. Sometimes\nit may be a duty to expose the sin to public shame, for the prevention\nof it in others; and also to deliver oneself from a calamity. And\nsometimes there may be so great repentance, and hope of better effects\nby forgiving, that it may be a duty to forgive: and prudence must lay\none thing with another, to discern on which side the duty lieth.\n\n_Quest._ IX. Is it only the privilege of the man, that he may put\naway an adulterous wife? or also of the woman, to depart from an\nadulterous husband? The reason of the doubt is, because Christ\nmentioneth the man's power only, Matt. v. and xix.\n\n_Answ._ 1. The reason why Christ speaketh only of the man's case\nis, because he was occasioned only to restrain the vicious custom of\nmen's causeless putting away their wives; having no occasion to\nrestrain women from leaving their husbands. Men having the rule did\nabuse it to the woman's injury; which Christ forbiddeth. And as it is\nan act of power, it concerneth the man alone; but as it is an act of\nliberty, it seemeth to me to be supposed, that the woman hath the same\nfreedom; seeing the covenant is violated to her wrong. And the apostle\nin 1 Cor. vii. doth make the case of the man and of the woman to be\nequal in the point of infidelity and desertion. I confess that it is\nunsafe extending the sense of Scripture beyond the importance of the\nwords upon pretence of a parity of reason (as many of the perjured do\nby Lev. xxx. in case of vows); lest man's deceitful wit should make a\nlaw to itself as divine, upon pretence of interpreting God's laws: but\nyet when the plain text doth speak but of one case, (that is, of men's\nputting away their wives,) he that will thence gather an exclusion of\nthe woman's liberty, doth seem by addition to be the corrupter of the\nlaw. And where the context plainly showeth a parity of reason, and\nthat reason is made the ground of the determination in the text, there\nit is safe to expound the law extensively accordingly. Surely the\ncovenant of marriage hath its conditions on both parts: and some of\nthose conditions are necessary to the very being of the obligations,\nthough others are but needful to the well-being of the parties in that\nstate. And therefore though putting away be only the part of the\nhusband, as being the ruler, and usually the owner of the habitation,\nyet departing may be the liberty of the wife. And I know no reason to\nblame those countries, whose laws allow the wife to sue out a divorce,\nas well as the husband.\n\n_Quest._ X. May the husband put away the wife without the\nmagistrate, or the wife depart from the husband, without a public\nlegal divorce or license?\n\n_Answ._ Where the laws of the land do take care for the prevention of\ninjuries, and make any determination in the case, (not contrary to the\nlaw of God,) there it is a christian's duty to obey those laws:\ntherefore if you live under a law which forbiddeth any putting away or\ndeparting, without public sentence or allowance, you may not do it\nprivately upon your own will. For the civil governors are to provide\nagainst the private injuries of any of the subjects. And if persons\nmight put away or depart at pleasure, it would introduce both injury\nand much weakness into the world. But where the laws of men do leave\npersons to their liberty in this case, they need then to look no\nfurther than to the laws of God alone. But usually the sentence of the\ncivil power is necessary only in case of appeal, or complaint of the\nparty injured; and a separation may be made without such a public\ndivorce, so that each party may make use of the magistrate to right\nthemselves if wronged. As, if the adultery be not openly known, and\nthe injuring party desire rather to be put away privily than publicly,\n(as Joseph purposed to do by Mary,) I see not but it is lawful so to\ndo, in case that the law, or the necessity of making the offender an\nexample, require not the contrary, nor scandal or other accidents\nforbid it not. See Grotius's learned notes on Matt. v. 31, 32, and on\nMatt. xix. and 1 Cor. vii. about these questions.\n\n_Quest._ XI. Is not the case of sodomy or buggery a ground for\nwarrantable divorce as well as adultery?\n\n_Answ._ Yes, and seemeth to be included in the very word itself\nin the text, Matt. v. 31, 32, which signifieth uncleanness; or at\nleast is fully implied in the reason of it. See Grotius ibid. also of\nthis.\n\n_Quest._ XII. What if both parties commit adultery? may either of\nthem put away the other, or depart; or rather must they forgive each\nother?\n\n_Answ._ If they do it both at once, they do both forfeit the\nliberty of seeking any compensation for the injury; because the injury\nis equal (however some would give the advantage to the man): but if\none commit adultery first, and the other after; then either the last\noffender knew of the first, or not. If not, then it seemeth all one as\nif it had been done at once. But if yea, then they did it either on a\nsupposition of the dissolution of the matrimonial obligation, as being\nloosed from the first adulterer, or else upon a purpose of continuing\nin the first relation: in the latter case, it is still all one as if\nit had been done by them at once, and it is a forfeiture of any\nsatisfaction: but in the former case, though the last adulterer did\nsin, yet being before set at liberty, it doth not renew the\nmatrimonial obligation: but yet, if the first offender desire the\ncontinuance of it, and the return of the first injured party; shame\nand conscience of their own sin, will much rebuke them, if they plead\nthat injury for continuance of the separation.\n\n_Quest._ XIII. But what if one do purposely commit adultery, to\nbe separated from the other?\n\n_Answ._ It is in the other's power and choice, whether to be\ndivorced and depart, or not, as they find the good or evil consequents\npreponderate.\n\n_Quest._ XIV. Doth not infidelity dissolve the relation or\nobligation; seeing there is no communion between light and darkness, a\nbeliever and an infidel?\n\n_Answ._ It maketh it unlawful for a believer to marry an infidel\n(except in case of true necessity); because they can have no communion\nin religion. But it nullifieth not a marriage already made, nor maketh\nit lawful to depart or divorce; because they may have mere conjugal\ncommunion still. As the apostle purposely determineth the case, in\n1 Cor. vii.\n\n_Quest._ XV. Doth not the desertion of one party disoblige the\nother?\n\n_Answ._ 1. It must be considered what is true desertion. 2.\nWhether it be a desertion of the relation itself for continuance, or\nonly a temporary desertion of cohabitation, or congress. 3. What the\ntemper and state of the deserted party is. 1. It is sometimes easy,\nand sometimes hard to discern which is the deserting party. If the\nwife go away from the husband unwarrantably, though she require him to\nfollow her, and say that she doth not desert him, yet it may be taken\nfor a desertion, because it is the man who is to rule and choose the\nhabitation. But if the man go away, and the woman refuse to follow\nhim, it is not he that is therefore the deserter.\n\n_Quest._ But what if the man have not sufficient cause to go\naway, and the woman hath great and urgent reasons not to go? As\nsuppose that the man will go away in hatred of an able preacher, and\ngood company, and the woman if she follow him, must leave all those\nhelps, and go among ignorant, profane, heretical persons, or infidels;\nwhich is the deserter then?\n\n_Answ._ If she be one that is either like to do good to the\ninfidels, heretics, or bad persons whom they must converse with, she\nmay suppose that God calleth her to receive good by doing good; or if\nshe be a confirmed, well-settled christian, and not very like, either\nby infection, or by want of helps, to be unsettled and miscarry, it\nseemeth to me the safest way to follow her husband. She must lose\nindeed God's public ordinances by following him: but it is not\nimputable to her, as being out of her choice; and she must lose the\nbenefits and neglect the duties of the conjugal ordinance, if she do\nnot follow him. But if she be a person under such weaknesses, as make\nher removal apparently dangerous as to her perseverance and salvation,\nand her husband will by no means be prevailed with to change his mind,\nthe case then is very difficult, what is her duty, and who is the\ndeserter. Nay, if he did but lead her into a country where her life\nwere like to be taken away, (as under the Spanish Inquisition,) unless\nher suffering were like to be as serviceable to Christ as her life.\nIndeed these cases are so difficult, that I will not decide them; the\ninconveniencies (or mischiefs rather) are great which way soever she\ntake: but I most incline to judge as followeth: viz. It is\nconsiderable first, what marriage obligeth her to, simply of its own\nnature; and what it may do next, by any superadded contract, or by the\nlaw or custom of the land, or any other accident. As to the first, it\nseemeth to me, that every one's obligation is so much first to God,\nand then to their own souls and lives; that marriage as such, which is\nfor mutual help, as a means to higher ends, doth not oblige her to\nforsake all the communion of saints, and the place or country where\nGod is lawfully worshipped, and to lose all the helps of public\nworship, and to expose her soul both to spiritual famine and\ninfection, to the apparent hazard of her salvation (and perhaps bring\nher children into the same misery); nor hath God given her husband any\npower to do her so much wrong, nor is the marriage covenant to be\ninterpreted to intend it. But what any human law or contract, or other\naccident which is of greater public consequence, may do more than\nmarriage of itself, is a distinct case which must have a particular\ndiscussion.\n\n_Quest._ But what if the husband would only have her follow him,\nto the forsaking of her estate, and undoing herself and children in\nthe world (as in the case of Galeacius Carracciolus, Marquis of\nVicum); yea, and if it were without just cause?\n\n_Answ._ If it be for greater spiritual gain, (as in his case,)\nshe is bound to follow him; but if it be apparently foolish, to the\nundoing of her and her children without any cause, I see not that\nmarriage simply obligeth a woman so to follow a fool in beggary, or\nout of a calling, or to her ruin. But if it be at all a controvertible\ncase, whether the cause be just or not, then the husband being\ngovernor must be judge. The laws of the land are supposed to be just,\nwhich allow a woman by trustees to secure some part of her former\nestate from her husband's disposal; much more may she beforehand\nsecure herself and children from being ruined by his wilful folly: but\nshe can by no contract except herself from his true government.\n\nYet still she must consider, whether she can live continently in his\nabsence; otherwise the greatest sufferings must be endured, to avoid\nincontinency.\n\n2. Moreover, in all these cases, a temporary removal may be further\nfollowed, than a perpetual transmigration, because it hath fewer evil\nconsequents.\n\nAnd if either party renounce the relation itself, it is a fuller\ndesertion, and clearer discharge of the other party, than a mere\nremoval is.\n\n_Quest._ XVI. What if a man or wife know that the other in hatred\ndoth really intend by poison, or other murder, to take away their\nlife? May they not depart?\n\n_Answ._ They may not do it upon a groundless or rash surmise; nor\nupon a danger which by other lawful means may be avoided (as by\nvigilancy, or the magistrate, or especially by love and duty). But in\nplain danger, which is not otherwise like to be avoided, I doubt not,\nbut it may be done, and ought. For it is a duty to preserve our own\nlives as well as our neighbours'. And when marriage is contracted for\nmutual help, it is naturally implied, that they shall have no power to\ndeprive one another of life (however some barbarous nations have given\nmen power of the lives of their wives). And killing is the grossest\nkind of desertion, and a greater injury and violation of the marriage\ncovenant than adultery; and may be prevented by avoiding the\nmurderer's presence, if that way be necessary. None of the ends of\nmarriage can be attained, where the hatred is so great.\n\n_Quest._ XVII. If there be but a fixed hatred of each other, is\nit inconsistent with the ends of marriage? And is parting lawful in\nsuch a case?\n\n_Answ._ The injuring party is bound to love, and not to separate;\nand can have no liberty by his or her sin. And to say, I cannot love,\nor my wife or husband is not amiable, is no sufficient excuse; because\nevery person hath somewhat that is amiable, if it be but human nature;\nand that should have been foreseen before your choice. And as it is no\nexcuse to a drunkard to say, I cannot leave my drink; so it is none to\nan adulterer, or hater of another, to say, I cannot love them: for\nthat is but to say, I am so wicked that my heart or will is against my\nduty. But the innocent party's case is harder (though commonly both\nparties are faulty, and therefore both are obliged to return to love,\nand not to separate). But if hatred proceed not to adultery, or\nmurder, or intolerable injuries, you must remember that marriage is\nnot a contract for years, but for life, and that it is possible that\nhatred may be cured (how unlikely soever it may be). And therefore you\nmust do your duty, and wait, and pray, and strive by love and goodness\nto recover love, and then stay to see what God will do; for mistakes\nin your choice will not warrant a separation.\n\n_Quest._ XVIII. What if a woman have a husband that will not\nsuffer her to read the Scriptures, nor go to God's worship public or\nprivate, or that so beateth or abuseth her, as that it cannot be\nexpected that human nature should be in such a case kept fit for any\nholy action; or if a man have a wife that will scold at him when he is\npraying or instructing his family, and make it impossible to him to\nserve God with freedom, or peace and comfort.\n\n_Answ._ The woman must (at necessary seasons, though not when she\nwould) both read the Scriptures, and worship God, and suffer patiently\nwhat is inflicted on her. Martyrdom may be as comfortably suffered\nfrom a husband, as from a prince. But yet if neither her own love, and\nduty, and patience, nor friends' persuasion, nor the magistrate's\njustice, can free her from such inhuman cruelty, as quite disableth\nher for her duty to God and man, I see not but she may depart from\nsuch a tyrant. But the man hath more means to restrain his wife from\nbeating him, or doing such intolerable things; either by the\nmagistrate, or by denying her what else she might have, or by his own\nviolent restraining her, as belongeth to a conjugal ruler, and as\ncircumstances shall direct a prudent man. But yet in case that\nunsuitableness or sin be so great, that after long trial there is no\nlikelihood of any other cohabitation, but what will tend to their\nspiritual hurt and calamity, it is their lesser sin to live asunder by\nmutual consent.\n\n_Quest._ XIX. May one part from a husband or wife that hath the\nleprosy, or that hath the French pox by their adulterous practices,\nwhen the innocent person's life is endangered by it?\n\n_Answ._ If it be an innocent person's disease, the other must\ncohabit, and tenderly cherish and comfort the diseased; yea, so as\nsomewhat to hazard their own lives; but not so as apparently to cast\nthem away, upon a danger not like to be avoided, unless the other's\nlife or some greater good be like to be purchased by it.\n\nBut if it be the pox of an adulterer, the innocent party is at liberty\nby the other's adultery; and the saving of their own lives, doth add\nthereto. But without adultery, the disease alone will not excuse them\nfrom cohabitation, though it may from congress.\n\n_Quest._ XX. Who be they that may or may not marry again when\nthey are parted?\n\n_Answ._ 1. They that are released by divorce upon the others'\nadultery, sodomy, &c. may marry again. 2. The case of all the rest is\nharder. They that part by consent, to avoid mutual hurt, may not marry\nagain; nor the party that departeth for self-preservation, or for the\npreservation of estate, or children, or comforts, or for liberty of\nworship, as aforesaid; because it is but an intermission of conjugal\nfruition, and not a total dissolution of the relation; and the\ninnocent party must wait to see whether there be any hope of a return.\nYea, Christ seemeth to resolve it, Matt. v. 31, 32, that he is an\nadulterer that marrieth the innocent party that is put away; because\nthe other living in adultery, their first contracted relation seemeth\nto be still in being. But Grotius and some others think, that Christ\nmeaneth this only of the man that over-hastily marrieth the innocent\ndivorced woman, before it be seen whether he will repent and reassume\nher; but how can that hold, if the husband after adultery free her?\nMay it not therefore be meant, that the woman must stay unmarried in\nhope of his reconciliation, till such time as his adultery with his\nnext married wife doth disoblige her. But then it must be taken as a\nlaw for christians; for the Jew that might have many wives,\ndisobligeth not one by taking another.\n\nA short desertion must be endured in hope; but in case of a very long,\nor total desertion or rejection, if the injured party should have an\nuntamable lust, the case is difficult. I think there are few but by\njust means may abstain. But if there be any that cannot, (after all\nmeans,) without such trouble as overthroweth their peace, and plainly\nhazardeth their continence, I dare not say that marriage in that case\nis unlawful to the innocent.\n\n_Quest._ I. Is it lawful to suffer or tolerate, yea, or contribute to\nthe matter of known sin in a family, ordinarily, in wife, child, or\nservant; and consequently in any other relations?\n\n_Answ._ In this some lukewarm men are apt to run into the extreme\nof remissness; and some unexperienced young men, that never had\nfamilies, into the extreme of censorious rigour, as not knowing what\nthey talk of.\n\n1. It is not lawful either in family, commonwealth, church, or any\nwhere, to allow of sin, nor to tolerate it, or leave it uncured, when\nit is truly in our power to cure it. 2. So that all the question is,\nwhen it is or is not in our power? Concerning which, I shall answer by\nsome instances.\n\nI. It is not in our power to do that which we are naturally unable to\ndo. No law of God bindeth us to impossibilities. And natural impotency\nhere is found in these several cases. 1. When we are overmatched in\nstrength; when wife, children, or servants are too strong for the\nmaster of the house, so that he cannot correct them, nor remove them.\nA king is not bound to punish rebellious or offending subjects, when\nthey are too strong for him, and he is unable, either by their numbers\nor other advantages. If a pastor censure an offender, and all the\nchurch be against the censure, he cannot procure it executed, but must\nacquiesce in having done his part, and leave their guilt upon\nthemselves.\n\n2. When the thing to be done is an impossibility, at least moral. As\nto hinder all the persons of a family, church, or kingdom from ever\nsinning: it is not in their own power so far to reform themselves;\nmuch less in a ruler so far to reform them: even as to ourselves,\nperfection is but desired in this life, but not attained; much less\nfor others.\n\n3. When the principal causes co-operate not with us, and we are but\nsubservient moral causes; we can but persuade men to repent, believe,\nand love God and goodness. We cannot save men without and against\nthemselves. Their hearts are out of our reach; therefore in all these\ncases we are naturally unable to hinder sin.\n\nII. It is not in our power to do any thing which God forbiddeth us.\nThat which is sinful is to be accounted out of our power in this\nsense. To cure the sin of a wife, by such cruelty or harshness as is\ncontrary to our conjugal relation and to the office of necessary love,\nis out of our power, because forbidden, as contrary to our duty; and\nso of other.\n\nIII. Those actions are out of our power, which are acts of higher\nauthority than we have. A subject cannot reform by such actions as are\nproper to the sovereign, nor a layman by actions proper to the pastor,\nfor want of authority. So a schoolmaster cannot do that which is\nproper to a patient; nor the master of a family that which is proper\nto the magistrate (as to punish with death, &c.)\n\nIV. We have not power to do that which a superior power forbiddeth us\n(unless it be that which God indispensably commandeth us). The wife\nmay not correct a child or servant, or turn him away, when the husband\nforbiddeth it. Nor the master of a family so punish a sin, as the king\nand laws forbid on the account of the public interest.\n\nV. We have not power to do that for the cure of sin, which is like to\ndo more hurt than good; yea, perhaps, to prove a pernicious mischief.\nIf my correcting a servant would make him kill me, or set my house on\nfire, I may not do it. If my sharp reproof is like to do more hurt, or\nless good, than milder dealing, if I have reason to believe that\ncorrection will make a servant worse, I am not to use it; because we\nhave our power to edification, and not to destruction. God hath not\ntied us just to speak such and such words, or to use this or that\ncorrection, but to use reproofs and corrections only in that time,\nmeasure, and manner as true reason telleth us is likest to attain\ntheir end. To do it, if it would do never so much hurt, with a _fiat\njustitia etsi peruit mundus_, is to be righteous over-much.\n\nYea, great and heinous sins may be endured in families sometimes, to\navoid a greater hurt, and because there is no other means to cure\nthem. For instance, a wife maybe guilty of notorious pride, and of\nmalignant deriding the exercises of religion, and of railing, lying,\nslandering, backbiting, covetousness, swearing, cursing, &c. and the\nhusband be necessitated to bear it; not so far as not to reprove it,\nbut so far as not to correct her, much less cure her. Divines use to\nsay, that it is unlawful for a man to beat his wife: but the reason is\nnot, that he wanteth authority to do it; but, 1. Because he is by his\nrelation obliged to a life of love with her; and therefore must so\nrule, as tendeth not to destroy love: and, 2. Because it may often do\notherwise more hurt to herself and the family, than good. It may make\nher furious and desperate, and make her contemptible in the family,\nand diminish the reverence of inferiors, both to wife and husband, for\nliving so uncomely a life.\n\n_Quest._ But is there any case in which a man may silently bear\nthe sins of a wife, or other inferior, without reproof, or urging them\nto amend?\n\n_Answ._ Yes: in case, 1. That reproof hath been tried to the\nutmost: 2. And it is most evident by full experience, that it is like\nto do a great deal more hurt than good.\n\nThe rule given by Christ, extendeth as well to families, as to others;\nnot to cast pearls before swine, nor to give that which is holy to\ndogs; because it is more to the discomposure of a man's own peace, to\nhave a wife turn again, and all to rend him, than a stranger. As the\nchurch may cease admonishing a sinner, after a certain time of\nobstinacy, when experience hath ended their present hopes of bringing\nthe person to repentance, and thereupon may excommunicate him; so a\nhusband may be brought to the same despair with a wife, and may be\ndisobliged from ordinary reproof, though the nearness of the relation\nforbid him to eject her. And in such a case where the family and\nneighbourhood know the intractableness and obstinacy of the wife, it\nis no scandal, nor sign of approbation, or neglect of duty, for a man\nto be silent at her sin; because they look upon her as at present\nincorrigible by that means: and it is the sharpest reproof to such a\none, to be unreproved, and to be let alone in her sin; as it is God's\ngreatest judgment on a sinner, to leave him to himself, and say, Be\nfilthy still.\n\nAnd there are some women whose fantasies and passions are naturally so\nstrong, as that it seemeth to me that in many cases they have not so\nmuch as natural free will or power to restrain them; but if in all\nother cases they acted as in some, I should take them for mere brutes,\nthat had no true reason; they seem naturally necessitated to do as\nthey do. I have known the long profession of piety, which in other\nrespects hath seemed sincere, to consist in a wife, with such\nunmastered, furious passion, that she could not before strangers\nforbear throwing what was in her hand in her husband's face, or\nthrusting the burning candle into his face; and slandering him of the\nfilthiest sins; and when the passion was over, confess all to be\nfalse, and her rage to be the reason of her speech and actions; and\nthe man, though a minister, of more than ordinary wit and strength,\nyet fain to endure all without returns of violence till her death.\nThey that never knew such a case by trial, can tell how all might be\ncured easily; but so cannot they that are put upon the cure.\n\nAnd there are some other women of the same uncurable strength of\nimagination and passion, who in other respects are very pious and\nprudent too, and too wise and conscionable to wrong their husbands\nwith their hands or tongues, who yet are utterly unable to forbear any\ninjury of the highest nature to themselves; but are so utterly\nimpatient of being crossed of their wills, that it would in all\nlikelihood cast them into melancholy or madness, or some mortal\nsickness: and no reason signifieth any thing to debate such passions.\nIn case of pride, or some sinful custom, they are not able to bear\nreproof, and to be hindered in the sin, without apparent danger of\ndistraction or death. I suppose these cases are but few; but what to\ndo in such cases when they come, is the present question.\n\nNay, the question is yet harder, Whether to avoid such inconvenience,\none may contribute towards another's sin, by affording them the means\nof committing it?\n\n_Answ._ 1. No man may contribute to sin as sin, formally\nconsidered. 2. No man may contribute to another's sin, for sinful\nends, nor in a manner forbidden and sinful in himself. 3. No man may\ncontribute to another's sin, when he is not naturally or morally\nnecessitated to it, but might forbear it.\n\nBut as it is consistent with the holiness of God to contribute those\nnatural and providential mercies, which he knoweth men will abuse to\nsin, so is it in some cases with us his creatures to one another. God\ngiveth all men their lives and time, their reason and free will,\nwhich he knoweth they will abuse to sin: he giveth them that meat, and\ndrink, and riches, and health, and vigour of senses, which are the\nusual means of the sin and undoing of the world.\n\n_Object._ But God is not under any law or obligation as we are.\n\n_Answ._ His own perfection is above all law, and will not consist\nwith a consent or acting of any thing that is contrary to holiness and\nperfection. But this I confess, that many things are contrary to the\norder and duty of the creature, which are not contrary to the place\nand perfection of the Creator.\n\n1. When man doth generate man, he knowingly contributeth to a sinful\nnature and life; for he knoweth that it is unavoidable, and that which\nis born of the flesh is flesh.[26] And yet he sinneth not by so doing,\nbecause he is not bound to prevent sin by the forbearance of\ngeneration.\n\n2. When one advanceth another to the office of magistracy, ministry,\n&c. knowing that he will sin in it, he contributeth accidentally to\nhis sin; but so as he is not culpable for so doing.\n\n3. A physician hath to do with a froward and intemperate patient, who\nwill please his appetite, or else if he be denied, his passion will\nincrease his disease and kill him. In this case he may lawfully say,\nlet him take a little, rather than kill him, though by so doing he\ncontribute to his sin; because it is but a not hindering that which he\ncannot hinder without a greater evil. The sin is only his that\nchooseth it.\n\nAnd it is specially to be noted, that that which physically is a\npositive act, and contributing to the matter of the sin, yet morally\nis but a not hindering the sin by such a withholding of materials as\nwe are not obliged to withhold (which is the case also of God's\ncontributing to the matter of sin). If the physician in such a case,\nor the parent of a sick and froward child, do actually give them that\nwhich they sin in desiring, that giving is indeed such a furthering of\nthe sin as cannot be lawfully forborne, lest we do hurt; and therefore\nis morally but a not hindering it, when we cannot hinder it.\n\n4. If a man have a wife so proud that she will go mad, or disturb him\nand his family by rage, if her pride be not gratified by some sinful\nfashions, curiosities, or excesses, if he give her money or materials\nto do it with, to prevent her distraction, it is but like the foresaid\ncase of the physician, or parents of a sick child.\n\nIn these cases I will give you a rule to walk by for yourselves, and a\ncaution how to judge of others.\n\n1. Be sure that you leave nothing undone that you can lawfully do, for\nthe cure and prevention of others' sins; and that it be not for want\nof zeal against sin, through indifference or slothfulness, that you\nforbear to hinder it, but merely through disability. 2. See that in\ncomparing the evil that is like to follow the impedition, you do not\nmistake, but be sure that it be indeed a greater evil which you avoid\nby not hindering that particular sin. 3. See therefore that your own\ncarnal interest weigh not with you more than there is cause; and that\nyou account not mere fleshly suffering a greater evil than sin. 4. But\nyet that dishonour which may be cast upon religion, and the good of\nsouls, which may be hindered by a bodily suffering, may come into the\ncomparison. 5. And your own duties to men's bodies (as to save men's\nlives, or health, or peace) are to be numbered with spiritual things,\nand the materials of a sin may in some cases be administered for the\ndischarge of such a duty. If you knew a man would die if you give him\nnot hot water, and he will be drunk if you do give it him; in this\ncase you do but your duty, and he commits the sin: you do that which\nis good, and are not bound to forbear it, because he will turn it to\nsin, unless you see that the hurt by that sin is like to be so great\n(besides the sin itself) as to discharge you from the duty of doing\ngood.\n\n2. As to others, (1.) Put them on to their duty and spare not. (2.)\nBut censure them not for the sins of their families, till you are\nacquainted with all the case. It is usual with rash and carnal\ncensurers, to cry out of some godly ministers or gentlemen, that their\nwives are as proud, and their children and servants as bad as others.\nBut are you sure that it is in their power to remedy it? Malice and\nrashness judge at a distance of things which men understand not, and\nsin in speaking against sin.\n\n_Quest._ II. If a gentleman, e.g. of \u00a3500, or \u00a31000, or \u00a32000, or\n\u00a33000, per annum, could spare honestly half his yearly rents, for his\nchildren and for charitable uses, and his wife be so proud and\nprodigal, that she will waste it all in housekeeping and excesses, and\nwill rage, be unquiet, or go mad, if she be hindered, what is a man's\nduty in such a case?\n\n_Answ._ It is but an instance of the forementioned case, and\nmust thence be answered. 1. It is supposed that she is uncurable by\nall wise and rational means of persuasion. 2. He is wisely to compare\nthe greatness of the evil that will come by crossing her, with the\ngood that may come by the improvement of his estate, and the\nforbearance of those excesses. If her rage, or distraction, or\nunquietness were like by any accident to do more hurt than his estate\nmay do good, he might take himself disabled from hindering the sin;\nand though he give her the money which she mispendeth, it is not\nsinning, but only not hindering sin when he is unable. 3. Ordinarily\nsome small or tolerable degree of sinful waste and excess may be\ntolerated to avoid such mischiefs as else would follow; but not too\nmuch. And though no just measure can be assigned, at what rate a man\nmay lawfully purchase his own peace, and consequently his liberty to\nserve God, or at what rate he may save his wife from madness, or some\nmortal mischiefs of her discontent, yet the case must be resolved by\nsuch considerations; and a prudent man, that knoweth what is like to\nbe the consequent on both sides, may and must accordingly determine\nit. 4. But ordinarily the life, health, or preservation of so proud,\nluxurious, and passionate a woman, is not worth the saving at so dear\na rate, as the wasting of a considerable estate, which might be used\nto relieve a multitude of the poor, and perhaps to save the lives of\nmany that are worthier to live. And, (1.) A man's duty to relieve the\npoor and provide for his family is so great, (2.) And the account that\nall men must give of the use of their talents is so strict, that it\nmust be a great reason indeed, that must allow him to give way to very\ngreat wastefulness. And unless there be somewhat extraordinary in the\ncase, it were better deal with such a woman as a bedlam, and if she\nwill be mad, to use her as the mad are used, than for a steward of God\nto suffer the devil to be served with his Master's goods.\n\nLastly, I must charge the reader to remember, that both these cases\nare very rare; and it is but few women that are so liable to so great\nmischiefs, which may not be prevented at cheaper rates; and therefore\nthat the indulgence given in these decisions, is nothing to the\ngreater part of men, nor is to be extended to ordinary cases. But\ncommonly men every where sin by omission of a stricter government of\ntheir families, and by Eli's sinful indulgence and remissness; and\nthough a wife must be governed as a wife, and a child as a child, yet\nall must be governed as well as servants. And though it may be truly\nsaid, that a man cannot hinder that sin, which he cannot hinder but by\nsin, or by contributing to a greater hurt, yet it is to be concluded,\nthat every man is bound to hinder sin whenever he is able lawfully to\nhinder it.\n\nAnd by the same measures, tolerations, or not hindering errors and\nsins about religion in church and commonwealth, is to be judged of:\nnone must commit them or approve them; nor forbear any duty of their\nown to cure them; but that is not a duty which is destructive, which\nwould be a duty when it were a means of edifying.\n\n[24] See Dr. Gouge on Family Relations, who saith the most against\nwomen's giving.\n\n[25] 2 Sam. xxv. 18, 29, 30; Prov. xxxi. 11-13, 20; Hos. vi. 6; Matt.\nix. 13; xii. 7; 2 Kings iv. 9, 22.\n\n[26] John iii. 6; Eph. ii. 2, 3.\n\n\n\n\nCHAPTER X.\n\nTHE DUTIES OF PARENTS FOR THEIR CHILDREN.\n\n\nOF how great importance the wise and holy education of children is, to\nthe saving of their souls, and the comfort of their parents, and the\ngood of church and state, and the happiness of the world, I have\npartly told you before; but no man is able fully to express. And how\ngreat that calamity is, which the world is fallen into through the\nneglect of that duty, no heart can conceive; but they that think what\na case the heathen, infidel, and ungodly nations are in, and how rare\ntrue piety is grown, and how many millions must lie in hell for ever,\nwill know so much of this inhuman negligence, as to abhor it.\n\n_Direct._ I. Understand and lament the corrupted and miserable\nstate of your children, which they have derived from you, and\nthankfully accept the offers of a Saviour for yourselves and them, and\nabsolutely resign, and dedicate them to God in Christ in the sacred\ncovenant, and solemnize this dedication and covenant by their\nbaptism.[27] And to this end understand the command of God for\nentering your children solemnly into covenant with him, and the\ncovenant mercies belonging to them thereupon. Rom. v. 12, 16-18; Eph.\nii. 1, 3; Gen. xvii. 4, 13, 14; Deut. xxix. 10-12; Rom. xi. 17, 20;\nJohn iii. 3, 5; Matt. xix. 13, 14.\n\nYou cannot sincerely dedicate yourselves to God, but you must dedicate\nto him all that is yours, and in your power; and therefore your\nchildren, as far as they are in your power. And as nature hath taught\nyou your power and your duty to enter them in their infancy into any\ncovenant with man, which is certainly for their good; (and if they\nrefuse the conditions when they come to age, they forfeit the\nbenefit;) so nature teacheth you much more to oblige them to God for\ntheir far greater good, in case he will admit them into covenant with\nhim. And that he will admit them into his covenant, (and that you\nought to enter them into it,) is past doubt, in the evidence which the\nScripture giveth us, that from Abraham's time till Christ it was so\nwith all the children of his people; nay, no man can prove that before\nAbraham's time, or since, God had ever a church on earth, of which the\ninfants of his servants (if they had any) were not members dedicated\nin covenant to God, till of late times that a few began to scruple the\nlawfulness of this. As it is a comfort to you, if the king would\nbestow upon your infant children, (who were tainted by their father's\ntreason,) not only a full discharge from the blot of the offence, but\nalso the titles and estates of lords, though they understand none of\nthis till they come to age; so is it much more matter of comfort to\nyou, on their behalf, that God in Christ will pardon their original\nsin, and take them as his children, and give them title to everlasting\nlife; which are the mercies of his covenant.\n\n_Direct._ II. As soon as they are capable, teach them what a\ncovenant they are in, and what are the benefits, and what the\nconditions, that their souls may gladly consent to it when they\nunderstand it; and you may bring them seriously to renew their\ncovenant with God in their own persons. But the whole order of\nteaching both children and servants, I shall give you after by itself;\nand therefore shall here pass by all that, except that which is to be\ndone more by your familiar converse, than by more solemn teaching.\n\n_Direct._ III. Train them up in exact obedience to yourselves,\nand break them of their own wills. To that end, suffer them not to\ncarry themselves unreverently or contemptuously towards you; but to\nkeep their distance. For too much familiarity breedeth contempt, and\nimboldeneth to disobedience. The common course of parents is to please\ntheir children so long, by letting them have what they crave, and what\nthey will, till their wills are so used to be fulfilled, that they\ncannot endure to have them denied; and so can endure no government,\nbecause they endure no crossing of their wills. To be obedient, is to\nrenounce their own wills, and be ruled by their parents' or governor's\nwills; to use them therefore to have their own wills, is to teach them\ndisobedience, and harden and use them to a kind of impossibility of\nobeying. Tell them oft familiarly and lovingly of the excellency of\nobedience, and how it pleaseth God, and what need they have of\ngovernment, and how unfit they are to govern themselves, and how\ndangerous it is to children to have their own wills; speak often with\ngreat disgrace of self-willedness and stubbornness, and tell others in\ntheir hearing what hath befallen self-willed children.\n\n_Direct._ IV. Make them neither too bold with you, nor too\nstrange or fearful; and govern them not as servants, but as children,\nmaking them perceive that you dearly love them, and that all your\ncommands, restraints, and corrections are for their good, and not\nmerely because you will have it so. They must be ruled as rational\ncreatures, that love themselves, and those that love them. If they\nperceive that you dearly love them, they will obey you the more\nwillingly, and the easier be brought to repent of their disobedience,\nand they will as well obey you in heart as in outward actions, and\nbehind your back as before your face. And the love of you (which must\nbe caused by your love to them) must be one of the chiefest means to\nbring them to the love of all that good which you commend to them; and\nso to form their wills sincerely to the will of God, and make them\nholy. For if you are too strange to them, and too terrible, they will\nfear you only, and not much love you; and then they will love no\nbooks, no practices, that you commend to them, but like hypocrites\nthey will seek to please you to your face, and care not what they are\nin secret and behind your backs. Nay, it will tempt them to loathe\nyour government, and all that good which you persuade them to, and\nmake them like birds in a cage, that watch for an opportunity to get\naway and get their liberty. They will be the more in the company of\nservants and idle children, because your terror and strangeness maketh\nthem take no delight in yours. And fear will make them liars, as oft\nas a lie seemeth necessary to their escape. Parents that show much\nlove to their children, may safely show severity when they commit a\nfault. For then they will see, that it is their fault only that\ndispleaseth you, and not their persons; and your love reconcileth them\nto you when they are corrected; when less correction from parents that\nare always strange or angry, and show no tender love to their\nchildren, will alienate them, and do no good. Too much boldness of\nchildren leadeth them, before you are aware, to contempt of parents\nand all disobedience; and too much fear and strangeness depriveth them\nof most of the benefits of your care and government: but tender love,\nwith severity only when they do amiss, and this at a reverent,\nconvenient distance, is the only way to do them good.\n\n_Direct._ V. Labour much to possess their hearts with the fear of\nGod, and a reverence of the holy Scriptures; and then whatsoever duty\nyou command them, or whatsoever sin you forbid them, show them some\nplain and urgent texts of Scripture for it; and cause them to learn\nthem and oft repeat them; that so they may find reason and divine\nauthority in your commands: till their obedience begin to be rational\nand divine, it will be but formal and hypocritical. It is conscience\nthat must watch them in private, when you see them not; and conscience\nis God's officer and not yours; and will say nothing to them, till it\nspeak in the name of God. This is the way to bring the heart itself\ninto subjection; and also to reconcile them to all your commands, when\nthey see that they are first the commands of God (of which more anon).\n\n_Direct._ VI. In all your speeches of God and of Jesus Christ,\nand of the holy Scripture, or the life to come, or of any holy duty,\nspeak always with gravity, seriousness, and reverence, as of the most\ngreat and dreadful and most sacred things: for before children come to\nhave any distinct understanding of particulars, it is a hopeful\nbeginning to have their hearts possessed with a general reverence and\nhigh esteem of holy matters; for that will continually awe their\nconsciences, and help their judgments, and settle them against\nprejudice and profane contempt, and be as a seed of holiness in them.\nFor the fear of God is the beginning of wisdom, Psal. cxi. 10; Prov.\nix. 10; i. 7. And the very manner of the parents' speech and carriage,\nexpressing great reverence to the things of God, hath a very great\npower to leave the like impression on a child: most children of godly\nparents that ever came to good, I am persuaded, can tell you this by\nexperience, (if their parents did their duty in this point,) that the\nfirst good that ever they felt upon their hearts, was a reverence to\nholy things, which the speech and carriage of their parents taught\nthem.\n\n_Direct._ VII. Speak always before them with great honour and\npraise of holy ministers and people, and with dispraise and loathing\nof every sin, and of ungodly men.[28] For this also is a thing that\nchildren will quickly and easily receive from their parents. Before\nthey can understand particular doctrines, they can learn in general\nwhat kind of persons are most happy or most miserable, and they are\nvery apt to receive such a liking or disliking from their parents'\njudgment, which hath a great hand in all the following good or evil of\ntheir lives. If you possess them with good and honourable thoughts of\nthem that fear God, they will ever after be inclined to think well of\nthem, and to dislike those that speak evil of them, and to hear such\npreachers, and to wish themselves such christians; so that in this and\nthe foregoing point it is that the first stirrings of grace in\nchildren are ordinarily felt. And therefore on the other side, it is a\nmost pernicious thing to children, when they hear their parents speak\ncontemptuously or lightly of holy things and persons, and irreverently\ntalk of God, and Scripture, and the life to come, or speak\ndispraisingly or scornfully of godly ministers or people, or make a\njest of the particular duties of a religious life: these children are\nlike to receive that prejudice or profane contempt into their hearts\nbetimes, which may bolt the doors against the love of God and\nholiness, and make their salvation a work of much greater difficulty,\nand much smaller hope. And therefore still I say, that wicked parents\nare the most notable servants of the devil in all the world, and the\nbloodiest enemies to their children's souls. More souls are damned by\nungodly parents (and next them by ungodly ministers and magistrates)\nthan by any instruments in the world besides. And hence it is also,\nthat whole nations are so generally carried away with enmity against\nthe ways of God; the heathen nations against the true God, and the\ninfidel nations against Christ, and the papist nations against\nreformation and spiritual worshippers: because the parents speak evil\nto the children of all that they themselves dislike; and so possess\nthem with the same dislike from generation to generation. \"Woe to them\nthat call evil good, and good evil, that put darkness for light, and\nlight for darkness, that put bitter for sweet, and sweet for bitter,\"\nIsa. v. 20.\n\n_Direct._ VIII. Let it be the principal part of your care and\nlabour in all their education, to make holiness appear to them the\nmost necessary, honourable, gainful, pleasant, delightful, amiable\nstate of life; and to keep them from apprehending it either as\nneedless, dishonourable, hurtful, or uncomfortable. Especially draw\nthem to the love of it, by representing it as lovely. And therefore\nbegin with that which is easiest and most grateful to them (as the\nhistory of the Scripture, and the lives of the martyrs, and other good\nmen, and some short, familiar lessons). For though in restraining them\nfrom sin, you must go to the highest step at first, and not think to\ndraw them from it by allowing them the least degree; (for every degree\ndisposeth to more, and none is to be allowed, and a general\nreformation is the easiest as well as absolutely necessary;) yet in\nputting them upon the practice of religious duties, you must carry\nthem on by degrees, and put them at first upon no more than they can\nbear; either upon the learning of doctrines too high and spiritual for\nthem, or upon such duty for quality or quantity as is over-burdensome\nto them; for if you once turn their hearts against religion, and make\nit seem a slavery and a tedious life to them, you take the course to\nharden them against it. And therefore all children must not be used\nalike; as all stomachs must not be forced to eat alike. If you force\nsome to take so much as to become a surfeit, they will loathe that\nsort of meat as long as they live. I know that nature itself, as\ncorrupt, hath already an enmity to holiness, and I know that this\nenmity is not to be indulged in children at all; but withal I know\nthat misrepresentations of religion, and imprudent education, is the\nway to increase it, and that the enmity being in the heart, it is the\nchange of the mind and love that is the overcoming of it, and not any\nsuch constraint as tendeth not to reconcile the mind by love. The\nwhole skill of parents for the holy education of their children, doth\nconsist in this, to make them conceive of holiness as the most amiable\nand desirable life; which is by representing it to them in words and\npractice, not only as most necessary, but also as most profitable,\nhonourable, and delightful. Prov. iii. 17, \"Her ways are ways of\npleasantness, and all her paths are peace,\" &c.\n\n_Direct._ IX. Speak often to them of the brutish baseness and\nsinfulness of flesh-pleasing sensuality, and of the greater excellency\nof the pleasures of the mind which consist in wisdom, and in doing\ngood. For your chiefest care must be to save them from flesh-pleasing;\nwhich is not only in general the sum of all iniquity whatsoever, but\nthat which in special children are most prone to. For their flesh and\nsense is as quick as others; and they want not only faith, but clear\nreason to resist it; and so (besides their natural pravity) the custom\nof obeying sense (which is in strength) without reason (which is in\ninfancy and almost useless) doth much increase this pernicious sin.\nAnd therefore still labour to imprint in their minds an odious conceit\nof a flesh-pleasing life; speak bitterly to them against gluttony, and\ndrunkenness, and excess of sport; and let them often hear or read the\nparable of the glutton and Lazarus in the sixteenth of Luke; and let\nthem learn without book, Rom. viii. 1, 5-9, 13; xiii. 13, 14, and oft\nrepeat them.\n\n_Direct._ X. To this end, and also for the health of their\nbodies, keep a strict guard upon their appetites (which they are not\nable to guard themselves): keep them as exactly as you can to the\nrules of reason, both in the quantity and quality of their food. Yet\ntell them the reason of your restraint, or else they will secretly\nstrive the more to break their bounds. Most parents that ever I knew,\nor had any good account of in that point, are guilty of the great hurt\nand danger of their children's health and souls, by pleasing and\nglutting them with meat and drink. If I should call them devils and\nmurderers to their own children, they would think I spake too harshly;\nbut I would not have them give so great occasion for it, as by\ndestroying (as far as lieth in them) the souls and bodies of their\nchildren. They destroy their souls by accustoming them to gluttony,\nand to be ruled by their appetites; which all the teaching in the\nworld will hardly ever after overcome, without the special grace of\nGod. What is all the vice and villany in the world, but the pleasing\nof the desires of the flesh? And when they are habituated to this,\nthey are rooted in their sin and misery. And they destroy their\nbodies, by suffering them to please their appetites, with raw fruits\nand other hurtful things; but especially by drowning and overwhelming\nnature by excess; and all this is through that beastly ignorance,\njoined with self-conceitedness, which maketh them also overthrow\nthemselves. They think that their appetite is the measure of their\neating and drinking, and that if they drink but when they are thirsty,\n(as some drunkards are continually,) and eat but when they are hungry,\nit is no excess; and because they are not presently sick, or vomit it\nnot up again, the beasts think it doth them no harm, but good. You\nshall hear them like mad people say, I warrant them, it will do them\nno harm to eat and drink when they have list, it will make them strong\nand healthful; I see not that those that are dieted so strictly are\nany healthfuller than others. Whenas all this while they are burdening\nnature, and destroying digestion, and vitiating all the humours of the\nbody, and turning them into a dunghill of phlegm and filth; which is\nthe fuel that breedeth and feedeth almost all the diseases that after\nseize upon them while they live; and usually bringeth them to an\nuntimely end (as I have fullier opened before, part i. in the\ndirections against gluttony). If therefore you love either the souls\nor bodies of your children, use them to temperance from their\ninfancy, and let not their appetites or craving wills, but your own\nreason, be the chooser and the measure of their diet. Use them to eat\nsparingly, and (so it moderately please their appetite, or be not such\nas nature loatheth) let it be rather of the coarser than the finer\nsort of diet; see it measured to them yourselves, and suffer no\nservant to give them more, nor to let them eat or drink between meals\nand out of season; and so you will help to overcome their sensual\ninclinations, and give reason the mastery of their lives; and you\nwill, under God, do as much as any one thing can do to help them to a\nhealthful temper of body, which will be a very great mercy to them,\nand fit them for their duty all their lives.\n\n_Direct._ XI. For sports and recreations, let them be such, and\nso much, as may be needful to their health and cheerfulness; but not\nso much as may carry away their minds from better things, and draw\nthem from their books or other duties, nor such as may tempt them to\ngaming or covetousness. Children must have convenient sport for the\nhealth of the body and alacrity of the mind; such as well exerciseth\ntheir bodies is best, and not such as little stirreth them. Cards and\ndice, and such idle sports, are every way most unfit, as tending to\nhurt both body and mind. Their time also must be limited them, that\ntheir play may not be their work; as soon as ever they have the use of\nany reason and speech, they should be taught some better things, and\nnot left till they are five or six years of age, to do nothing, but\nget a custom of wasting all their time in play. Children are very\nearly capable of learning something which may prepare them for more.\n\n_Direct._ XII. Use all your wisdom and diligence to root out the\nsin of pride. And to that end, do not (as is usual with foolish\nparents, that) please them with making them fine, and then by telling\nthem how fine they are; but use to commend humility and plainness to\nthem, and speak disgracefully of pride and fineness, to breed an\naverseness to it in their minds. Cause them to learn such texts of\nScripture as speak of God's abhorring and resisting the proud, and of\nhis loving and honouring the humble: when they see other children that\nare finely clothed, speak of it to them as their shame, that they may\nnot desire to be like them. Speak against boasting, and every other\nway of pride which they are liable to: and yet give them the praise of\nall that is well, for that is but their due encouragement.\n\n_Direct._ XIII. Speak to them disgracefully of the gallantry, and\npomp, and riches of the world, and of the sin of selfishness and\ncovetousness, and diligently watch against it, and all that may tempt\nthem to it. When they see great houses, and attendance, and gallantry,\ntell them that these are the devil's baits, to entice poor sinners to\nlove this world, that they may lose their souls, and the world to\ncome. Tell them how much heaven excelleth all this; and that the\nlovers of the world must never come thither, but the humble, and meek,\nand poor in spirit. Tell them of the rich glutton in Luke xvi. that\nwas thus clothed in purple and silk, and fared deliciously every day;\nbut when he came to hell, could not get a drop of water to cool his\ntongue, when Lazarus was in the joys of paradise. Do not as the\nwicked, that entice their children to worldliness and covetousness, by\ngiving them money, and letting them game and play for money, and\npromising them to make them fine or rich, and speaking highly of all\nthat are rich and great in the world; but tell them how much happier a\npoor believer is, and withdraw all that may tempt their minds to\ncovetousness. Teach them how good it is to love their brethren as\nthemselves, and to give them part of what they have, and praise them\nfor it; and dispraise them when they are greedy to keep or heap up all\nto themselves: and all will be little enough to cure this pernicious\nsin. Teach them such texts as Psal. x. 3, \"They bless the covetous\nwhom the Lord abhorreth.\"\n\n_Direct._ XIV. Narrowly watch their tongues, especially against\nlying, railing, ribald talk, and taking the name of God in vain. And\npardon them many lighter faults about common matters, sooner than one\nsuch sin against God. Tell them of the odiousness of all these sins,\nand teach them such texts as most expressly condemn them; and never\npass it by or make light of it, when you find them guilty.\n\n_Direct._ XV. Keep them as much as may be from ill company,\nespecially of ungodly play-fellows. It is one of the greatest dangers\nfor the undoing of children in the world; especially when they are\nsent to common schools: for there is scarce any of those schools so\ngood, but hath many rude and ungodly ill-taught children in it; that\nwill speak profanely, and filthily, and make their ribald and railing\nspeeches a matter of boasting; besides fighting, and gaming, and\nscorning, and neglecting their lessons; and they will make a scorn of\nhim that will not do as they, if not beat and abuse him. And there is\nsuch tinder in nature for these sparks to catch upon, that there are\nvery few children, but when they hear others take God's name in vain,\nor sing wanton songs, or talk filthy words, or call one another by\nreproachful names, do quickly imitate them: and when you have watched\nover them at home as narrowly as you can, they are infected abroad\nwith such beastly vices, as they are hardly ever after cured of.\nTherefore let those that are able, either educate their children most\nat home, or in private and well ordered schools; and those that cannot\ndo so, must be the more exceeding watchful over them, and charge them\nto associate with the best; and speak to them of the odiousness of\nthese practices, and the wickedness of those that use them; and speak\nvery disgracefully of such ungodly children: and when all is done, it\nis a great mercy of God, if they be not undone by the force of the\ncontagion, notwithstanding all your antidotes. Those therefore that\nventure their children into the rudest schools and company, and after\nthat to Rome, and other profane or popish countries, to learn the\nfashions and customs of the world, upon pretence, that else they will\nbe ignorant of the course of the world, and ill-bred, and not like\nothers of their rank, may think of themselves and their own reasonings\nas well as they please: for my part, I had rather make a\nchimney-sweeper of my son, (if I had any,) than be guilty of doing so\nmuch to sell or betray him to the devil.\n\n_Quest._ But is it not lawful for a man to send his son to travel?\n\n_Answ._ Yes, in these cases: 1. In case he be a ripe, confirmed\nchristian, that is, not in danger of being perverted, but able to\nresist the enemies of the truth, and to preach the gospel, or to do\ngood to others; and withal have sufficient business to invite him. 2.\nOr if he go in the company of wise and godly persons, and such be his\ncompanions, and the probability of his gain be greater, than of his\nloss and danger. 3. Or if he go only into religious countries, among\nmore wise and learned men than he converseth with at home, and have\nsufficient motives for his course. But to send young, raw, unsettled\npersons among papists, and profane, licentious people, (though perhaps\nsome sober person be in company with them,) and this only to see the\ncountries and fashions of the world, is an action unbeseeming any\nchristian that knoweth the pravity of human nature, and the mutability\nof young, unfurnished heads, and the subtlety of deceivers, and the\ncontagiousness of sin and error, and the worth of a soul, and will not\ndo as some conjurers or witches, even sell a soul to the devil, on\ncondition he may see and know the fashions of the world; which alas, I\ncan quickly know enough of to grieve my heart, without travelling so\nfar to see them. If another country have more of Christ, and be nearer\nheaven, the invitation is great; but if it have more of sin and hell,\nI had rather know hell, and the suburbs of it too, by the map of the\nword of God, than by going thither. And if such children return not\nthe confirmed children of the devil, and prove not the calamity of\ntheir country and the church, let them thank special grace, and not\ntheir parents or themselves. They overvalue that vanity which they\ncall breeding, who will hazard the substance, (even heavenly wisdom,\nholiness, and salvation,) to go so far for so vain a shadow.\n\n_Direct._ XVI. Teach your children to know the preciousness of\ntime, and suffer them not to mispend an hour. Be often speaking to\nthem how precious a thing time is, and how short man's life is, and\nhow great his work, and how our endless life of joy or misery\ndependeth on this little time: speak odiously to them of the sin of\nthose that play and idle away their time; and keep account of all\ntheir hours, and suffer them not to lose any by excess of sleep, or\nexcess of play, or any other way; but engage them still in some\nemployment that is worth their time.\n\nTrain up your children in a life of diligence and labour, and use them\nnot to ease and idleness when they are young.[29] Our wandering\nbeggars, and too many of the gentry, utterly undo their children by\nthis means, especially the female sex. They are taught no calling, nor\nexercised in any employment, but only such as is meet for nothing but\nornament and recreation at the best; and therefore should have but\nrecreation hours, which is but a small proportion of their time. So\nthat by the sin of their parents, they are betimes engaged in a life\nof idleness, which afterward it is wondrous hard for them to overcome;\nand they are taught to live like swine or vermin, that live only to\nlive, and do small good in the world by living: to rise, and dress,\nand adorn themselves, and take a walk, and so to dinner, and thence to\ncards or dice, or chat and idle talk, or some play, or visit, or\nrecreation, and so to supper, and to chat again, and to bed, is the\nlamentable life of too many that have great obligations to God, and\ngreater matters to do, if they were acquainted with them. And if they\ndo but interpose a few hypocritical, heartless words of prayer, they\nthink they have piously spent the day; yea, the health of many is\nutterly ruined, by such idle, fleshly education. So that disuse doth\ndisable them from any considerable motion or exercise, which is\nnecessary to preserve their health. It would move one's heart with\npity, to see how the houses of some of the higher sort are like\nhospitals; and education hath made, especially, the females like the\nlame, or sick, or bedrid; so that one part of the day that should be\nspent in some profitable employment, is spent in bed, and the rest in\ndoing nothing, or worse than nothing; and most of their life is made\nmiserable by diseases, so that if their legs be but used to carry them\nabout, they are presently out of breath, and are a burden to\nthemselves, and few of them live out little more than half their\ndays. Whereas, poor creatures, if their own parents had not betrayed\nthem into the sins of Sodom, pride, fulness of bread, and abundance of\nidleness, they might have been in health, and lived like honest\nchristian people, and their legs and arms might have served them for\nuse, as well as for integrality and ornament.\n\n_Direct._ XVII. Let necessary correction be used with discretion,\naccording to these following rules. 1. Let it not be so seldom (if\nnecessary) as to leave them fearless, and so make it uneffectual; and\nlet it not be so frequent as to discourage them, or breed in them a\nhatred of their parents. 2. Let it be different according to the\ndifferent tempers of your children; some are so tender and timorous,\nand apt to be discouraged, that little or no correction may be best;\nand some are so hardened and obstinate, that it must be much and sharp\ncorrection that must keep them from dissoluteness and contempt. 3. Let\nit be more for sin against God (as lying, railing, filthy speaking,\nprofaneness, &c.) than for faults about your worldly business. 4.\nCorrect them not in passion, but stay till they perceive that you are\ncalmed; for they will think else, that your anger rather than your\nreason is the cause. 5. Always show them the tenderness of your love,\nand how unwilling you are to correct them, if they could be reformed\nany easier way; and convince them that you do it for their good. 6.\nMake them read those texts of Scripture which condemn their sin, and\nthen those which command you to correct them. As for example, if lying\nbe their sin, turn them first to Prov. xii. 22, \"Lying lips are\nabomination to the Lord, but they that deal truly are his delight.\"\nAnd xiii. 5, \"A righteous man hateth lying.\" John viii. 44, \"Ye are of\nyour father the devil,--when he speaketh a lie, he speaketh of his\nown; for he is a liar, and the father of it.\" Rev. xxii. 15, \"For\nwithout are dogs--and whosoever loveth and maketh a lie.\" And next\nturn him to Prov. xiii. 24, \"He that spareth his rod, hateth his son;\nbut he that loveth him chasteneth him betimes.\" Prov. xxix. 15, \"The\nrod and reproof give wisdom; but a child left to himself bringeth his\nmother to shame.\" Prov. xxii. 15, \"Foolishness is bound in the heart\nof a child; but the rod of correction shall drive it far from him.\"\nProv. xxiii. 13, 14, \"Withhold not correction from the child; for if\nthou beatest him with the rod, he shall not die; thou shalt beat him\nwith the rod, and shalt deliver his soul from hell.\" Prov. xix. 18,\n\"Chasten thy son while there is hope, and let not thy soul spare for\nhis crying.\" Ask him whether he would have you by sparing him, to\ndisobey God, and hate him, and destroy his soul. And when his reason\nis convinced of the reasonableness of correcting him, it will be the\nmore successful.\n\n_Direct._ XVIII. Let your own example teach your children that\nholiness, and heavenliness, and blamelessness of tongue and life,\nwhich you desire them to learn and practise. The example of parents is\nmost powerful with children, both for good and evil. If they see you\nlive in the fear of God, it will do much to persuade them, that it is\nthe most necessary and excellent course of life, and that they must do\nso too; and if they see you live a carnal, voluptuous, and ungodly\nlife, and hear you curse or swear, or talk filthily or railingly, it\nwill greatly imbolden them to imitate you. If you speak never so well\nto them, they will sooner believe your bad lives, than your good words.\n\n_Direct._ XIX. Choose such a calling and course of life for your\nchildren, as tendeth most to the saving of their souls, and to their\npublic usefulness for church or state. Choose not a calling that is\nmost liable to temptations and hinderances to their salvation, though\nit may make them rich; but a calling which alloweth them some leisure\nfor the remembering the things of everlasting consequence, and fit\nopportunities to get good, and to do good. If you bind them\napprentices, or servants, if it be possible, place them with men\nfearing God; and not with such as will harden them in their sin.\n\n_Direct._ XX. When they are marriageable, and you find it needful,\nlook out such for them as are suitable betimes. When parents stay too\nlong, and do not their duties in this, their children often choose for\nthemselves to their own undoing; for they choose not by judgment, but\nblind affection.\n\nHaving thus told you the common duties of parents for their children,\nI should next have told you what specially belongeth to each parent;\nbut to avoid prolixity, I shall only desire you to remember especially\nthese two directions. 1. That the mother who is still present with\nchildren when they are young, be very diligent in teaching them, and\nminding them of good things. When the fathers are abroad, the mothers\nhave more frequent opportunities to instruct them, and be still\nspeaking to them of that which is most necessary, and watching over\nthem. This is the greatest service that most women can do for God in\nthe world: many a church that hath been blessed with a good minister,\nmay thank the pious education of mothers; and many a thousand souls in\nheaven may thank the holy care and diligence of mothers, as the first\neffectual means. Good women this way (by the good education of their\nchildren) are ordinarily great blessings both to church and state.\n(And so some understand 1 Tim. ii. 15, by \"child-bearing,\" meaning\nbringing up children for God; but I rather think it is by Mary's\nbearing Christ, the promised seed.)\n\n2. By all means let children be taught to read, if you are never so\npoor, and whatever shift you make; or else you deprive them of a\nsingular help to their instruction and salvation. It is a thousand\npities that a Bible should signify no more than a chip to a rational\ncreature, as to their reading it themselves: and that so many\nexcellent books as be in the world, should be as sealed or\ninsignificant to them.\n\nBut if God deny you children, and save you all this care and labour,\nrepine not, but be thankful, believing it is best for you. Remember\nwhat a deal of duty, and pains, and heart's grief he hath freed you\nfrom, and how few speed well, when parents have done their best: what\na life of misery children must here pass through, and how sad the fear\nof their sin and damnation would have been to you.\n\n[27] See my Treatise for Infant Baptism.\n\n[28] Isa. iii. 7-9, 11; Psal. xv. 4; ci.; x. 2-4.\n\n[29] It was one of the Roman laws of the twelve tables, Filius arte\ncarens, patris incuria, eidem vit\u00e6 necessaria ne pr\u00e6stato. Alioqui\nparentes nutrire cogitor. A son that is taught no trade to live by,\nshall not be bound to keep his parents in want, but others shall.\nEzek. xvi. 49.\n\n\n\n\nCHAPTER XI.\n\nTHE SPECIAL DUTIES OF CHILDREN TOWARDS THEIR PARENTS.\n\n\nTHOUGH precepts to children are not of so much force as to them of\nriper age, because of their natural incapacity, and their childish\npassions and pleasures which bear down their weak degree of reason;\nyet somewhat is to be said to them, because that measure of reason\nwhich they have is to be exercised, and by exercise to be improved:\nand because even those of riper years, while they have parents, must\nknow and do their duty to them; and because God useth to bless even\nchildren as they perform their duties.\n\n_Direct._ I. Be sure that you dearly love your parents; delight\nto be in their company; be not like those unnatural children, that\nlove the company of their idle play-fellows better than their parents,\nand had rather be abroad about their sports, than in their parents'\nsight. Remember that you have your being from them, and come out of\ntheir loins: remember what sorrow you have cost them, and what care\nthey are at for your education and provision; and remember how\ntenderly they have loved you, and what grief it will be to their\nhearts if you miscarry, and how much your happiness will make them\nglad: remember what love you owe them both by nature and in justice,\nfor all their love to you, and all that they have done for you: they\ntake your happiness or misery to be one of the greatest parts of the\nhappiness or misery of their own lives. Deprive them not then of their\nhappiness, by depriving yourselves of your own; make not their lives\nmiserable, by undoing yourselves. Though they chide you, and restrain\nyou, and correct you, do not therefore abate your love to them. For\nthis is their duty, which God requireth of them, and they do it for\nyour good. It is a sign of a wicked child, that loveth his parents the\nless because they correct him, and will not let him have his own will.\nYea, though your parents have many faults themselves, yet you must\nlove them as your parents still.\n\n_Direct._ II. Honour your parents both in your thoughts, and\nspeeches, and behaviour. Think not dishonourably or contemptuously of\nthem in your hearts. Speak not dishonourably, rudely, unreverently, or\nsaucily, either to them or of them. Behave not yourselves rudely and\nunreverently before them. Yea, though your parents be never so poor in\nthe world, or weak of understanding, yea, though they were ungodly,\nyou must honour them notwithstanding all this; though you cannot\nhonour them as rich, or wise, or godly, you must honour them as your\nparents. Remember that the fifth commandment hath a special promise of\ntemporal blessing; \"Honour thy father and mother that thy days may be\nlong in the land,\" &c. And consequently the dishonourers of parents\nhave a special curse even in this life: and the justice of God is\nordinarily seen in the execution of it; the despisers and dishonourers\nof their parents seldom prosper in the world. There are five sorts of\nsinners that God useth to overtake with vengeance even in this life.\n1. Perjured persons and false witnesses. 2. Murderers. 3. Persecutors.\n4. Sacrilegious persons. And, 5. The abusers and dishonourers of their\nparents. Remember the curse on Ham, Gen. ix. 22, 25. It is a fearful\nthing to see and hear how some ill-bred ungodly children will talk\ncontemptuously and rudely to their parents, and wrangle and contend\nwith them, and contradict them, and speak to them as if they were\ntheir equals: (and it is commonly long of the parents themselves that\nbreed them to it:) and at last they will grow even to abuse and vilify\nthem. Read Prov. xxx. 17, \"The eye that mocketh at his father, and\ndespiseth to obey his mother, the ravens of the valley shall pick it\nout, and the young eagles shall eat it.\"\n\n_Direct._ III. Obey your parents in all things (which God forbiddeth\nnot). Remember that as nature hath made you unfit to govern yourselves,\nso God in nature hath mercifully provided governors for you. Here I\nshall first tell you what obedience is, and then tell you why you must\nbe thus obedient. I. To obey your parents is to do that which they\ncommand you, and forbear that which they forbid you, because it is\ntheir will you should do so. You must, 1. Have in your minds a desire\nto please them, and be glad when you can please them, and sorry when\nyou offend them; and then, 2. You must not set your wit or your will\nagainst theirs, but readily obey their commands, without\nunwillingness, murmuring, or disputing: though you think your own way\nis best, and your own desires are but reasonable, yet your own wit and\nwill must be subjected unto theirs, or else how do you obey them? II.\nAnd for the reasons of your obedience, 1. Consider it is the will of\nGod that it should be so, and he hath made them as his officers to\ngovern you; and in disobeying them, you disobey him. Read Eph. vi.\n1-3, \"Children, obey your parents in the Lord; for this is right.\nHonour thy father and mother, (which is the first commandment with\npromise,) that it may be well with thee, and thou mayst live long on\nthe earth.\" Col. iii. 20, \"Children, obey your parents in all things,\nfor this is well-pleasing unto the Lord.\" Prov. xxiii. 22, \"Hearken to\nthy father that begat thee, and despise not thy mother when she is\nold.\" Prov. xiii. 1, \"A wise son heareth his father's instruction.\"\nProv. i. 8, 9, \"My son, hear the instruction of thy father, and\nforsake not the law of thy mother; for they shall be an ornament of\ngrace unto thy head, and chains about thy neck.\" 2. Consider also,\nthat your parents' government is necessary to your own good; and it is\na government of love: as your bodies would have perished, if your\nparents or some others had not taken care for you, when you could not\nhelp yourselves; so your minds would be untaught and ignorant, even\nlike to brutes, if you had not others to teach and govern you. Nature\nteacheth the chickens to follow the hen, and all things when they are\nyoung, to be led and guided by their dams; or else what would become\nof them? 3. Consider also, that they must be accountable to God for\nyou; and if they leave you to yourselves, it may be their destruction\nas well as yours, as the sad example of Eli telleth you. Rebel not\ntherefore against those that God by nature and Scripture hath set over\nyou; though the fifth commandment require obedience to princes, and\nmasters, and pastors, and other superiors, yet it nameth your father\nand mother only, because they are the first of all your governors, to\nwhom by nature you are most obliged.\n\nBut perhaps you will say, that though little children must be ruled by\ntheir parents, yet you are grown up to riper age, and are wise enough\nto rule yourselves. I answer, God doth not think so; or else he would\nnot have set governors over you. And are you wiser than he? It is but\nfew in the world that are wise enough to rule themselves; else God\nwould not have set princes, and magistrates, and pastors, and teachers\nover them, as he hath done. The servants of the family are as old as\nyou, and yet are unfit to be rulers of themselves. God loveth you\nbetter than to leave you masterless, as knowing that youth is rash and\nunexperienced.\n\n_Quest._ But how long are children under the command and government of\ntheir parents?\n\n_Answ._ There are several acts and degrees of parents' government,\naccording to the several ends and uses of it. Some acts of their\ngovernment are but to teach you to go and speak, and some to teach you\nyour labour and calling, and some to teach you good manners, and the\nfear of God, or the knowledge of the Scriptures, and some are to\nsettle you in such a course of living, in which you shall need their\nnearer oversight no more. When any one of these ends are fully\nattained, and you have all that your parents' government can help you\nto, then you are past that part of their government. But still you owe\nthem, not only love, and honour, and reverence; but obedience also in\nall things in which they are still appointed for your help and\nguidance: even when you are married from them, though you have a\npropriety in your own estates, and they have not so strict a charge of\nyou as before; yet if they command you your duty to God or them, you\nare still obliged to obey them.\n\n_Direct._ IV. Be contented with your parents' provision for you,\nand disposal of you. Do not rebelliously murmur against them, and\ncomplain of their usage of you; much less take any thing against their\nwills. It is the part of a fleshly rebel, and not of an obedient\nchild, to be discontent and murmur because they fare not better, or\nbecause they are kept from sports and play, or because they have not\nbetter clothes, or because they have not money allowed them, to spend\nor use at their own discretion. Are not you under government? and the\ngovernment of parents, and not of enemies? Are your lusts and\npleasures fitter to govern you, than your parents' discretion? Be\nthankful for what you have, and remember that you deserve it not, but\nhave it freely: it is your pride or your fleshly sensuality that\nmaketh you thus to murmur, and not any wisdom or virtue that is in\nyou. Get down that pride and fleshly mind, and then you will not be so\neager to have your wills. What if your parents did deal too hardly\nwith you, in your food, or raiment, or expenses? What harm doth it do\nyou? Nothing but a selfish, sensual mind would make so great a matter\nof it. It is a hundred times more dangerous to your souls and bodies\nto be bred too high, and fed too full and daintily, than to be bred\ntoo low, and fed too hardly. One tendeth to pride, and gluttony, and\nwantonness, and the overthrow of health and life; and the other\ntendeth to a humble, mortified, self-denying life, and to the health\nand soundness of the body. Remember how the earth opened, and\nswallowed all those rebellious murmurers that grudged, against Moses\nand Aaron, Num. xvi.; read it, and apply it to your case; and remember\nthe story of rebellious Absalom; and the folly of the prodigal, Luke\nxv.; and desire not to be at your own disposal; nor be eager to have\nthe vain desire of your hearts fulfilled. While you contentedly submit\nto your parents, you are in God's way, and may expect his blessing;\nbut when you will needs be carvers for yourselves, you may expect the\npunishment of rebels.\n\n_Direct._ V. Humble yourselves and submit to any labour that your\nparents shall appoint you to. Take heed, as you love your souls, lest\neither a proud heart make you murmur and say, This work is too low and\nbase a drudgery for me; or lest a lazy mind and body make you say,\nThis work is too hard and toilsome for me; or lest a foolish, playful\nmind do make you weary of your book or labour, that you may be at your\nsports, and say, This is too tedious for me. It is little or no hurt\nthat is like to befall you by your labour and diligence; but it is a\ndangerous thing to get a habit or custom of idleness and\nvoluptuousness in your youth.\n\n_Direct._ VI. Be willing and thankful to be instructed by your\nparents, or any of your teachers, but especially about the fear of\nGod, and the matters of your salvation. These are the matters that you\nare born and live for; these are the things that your parents have\nfirst in charge to teach you. Without knowledge and holiness all the\nriches and honours of the world are nothing worth; and all your\npleasures will but undo you.[30] Oh what a comfort is it to\nunderstanding parents to see their children willing to learn, and to\nlove the word of God, and lay it up in their hearts, and talk of it,\nand obey it, and prepare betimes for everlasting life! If such\nchildren die before their parents, how joyfully may they part with\nthem as into the arms of Christ, who hath said, \"That of such is the\nkingdom of heaven,\" Matt. xix. 14. And if the parents die first, how\njoyfully may they leave behind them a holy seed, that is like to serve\nGod in their generation, and to follow them to heaven, and live with\nthem for ever. But, whether they live or die, what a heart-breaking to\nthe parents are ungodly children, that love not the word and way of\nGod, and love not to be taught or restrained from their own licentious\ncourses.\n\n_Direct._ VII. Patiently submit to the correction which your\nparents lay upon you. Consider, that God hath commanded them to do it,\nand that to save your souls from hell; and that they hate you, if they\ncorrect you not when there is cause; and that they must not spare for\nyour crying, Prov. xiii. 24; xxii. 15; xxix. 15; xxiii. 13, 14; xix. 18.\nIt is not their delight, but for your own necessity. Avoid the fault,\nand you may escape the correction. How much rather had your parents\nsee you obedient, than hear you cry! It is not long of them, but of\nyourselves, that you are corrected. Be angry with yourselves, and not\nwith them. It is a wicked child, that instead of being better by\ncorrection, will hate his parents for it, and so grow worse.\nCorrection is a means of God's appointment; and therefore go to God on\nyour knees in prayer, and entreat him to bless and sanctify it to you,\nthat it may do you good.\n\n_Direct._ VIII. Choose not your own company, but use such company\nas by your parents is appointed you. Bad company is the first undoing\nof a child. When for the love of sport you choose such play-fellows as\nare idle, and licentious, and disobedient, and will teach you to\ncurse, and swear, and lie, and talk filthily, and draw you from your\nbook or duty, this is the devil's high-way to hell. Your parents are\nfittest to choose your company.\n\n_Direct._ IX. Choose not your own calling or trade of life,\nwithout the choice or consent of your parents. You may tell them what\nyou are most inclined to, but it belongeth more to them than to you to\nmake the choice; and it is your part to bring your wills to theirs.\nUnless your parents choose a calling for you that is unlawful; and\nthen you may (with humble submissiveness) refuse it. But if it be only\ninconvenient, you have liberty afterward to change it for a better, if\nyou can, when you are from under their disposal and government.\n\n_Direct._ X. Marry not without your parents' consent. Nay, if it\nmay be, let their choice determine first of the person, and not your\nown: unexperienced youth doth choose by fancy and passion, when your\nexperienced parents will choose by judgment. But if they would force\nyou to join yourselves to such as are ungodly, and like to make your\nlives either sinful or miserable, you may humbly refuse them. But you\nmust remain unmarried, while by the use of right means you can live in\nchastity, till your parents are in a better mind. But if indeed you\nhave a flat necessity of marrying, and your parents will consent to\nnone but one of a false religion, or one that is utterly unfit for\nyou, in such a case they forfeit their authority in that point, which\nis given them for their edification, and not for your destruction; and\nthen you should advise with other friends that are more wise and\nfaithful: but if you suffer your fond affections to contradict your\nparents' wills, and pretend a necessity, (that you cannot change your\naffections,) as if your folly were uncurable; this is but to enter\nsinfully into that state of life, which should have been sanctified to\nGod, that he might have blessed it to you.\n\n_Direct._ XI. If your parents be in want, it is your duty to\nrelieve them according to your ability; yea, and wholly to maintain\nthem, if there be need. For it is not possible by all that you can do,\nthat ever you can be on even terms with them; or ever requite them for\nwhat you have received of them. It is base inhumanity, when parents\ncome to poverty, for children to put them off with some short\nallowance, and to make them live almost like their servants, when you\nhave riches and plenty for yourselves. Your parents should still be\nmaintained by you as your superiors, and not as inferiors. See that\nthey fare as well as yourselves; yea, though you got not your riches\nby their means, yet even for your being you are their debtors for more\nthan that.\n\n_Direct._ XII. Imitate your parents in all that is good, both\nwhen they are living, and when they are dead. If they were lovers of\nGod, and of his word and service, and of those that fear him, let\ntheir example provoke you, and let the love that you have to them,\nengage you in this imitation. A wicked child of godly parents is one\nof the most miserable wretches in the world. With what horror do I\nlook on such a person! How near is such a wretch to hell! When father\nor mother were eminent for godliness, and daily instructed them in the\nmatters of their salvation, and prayed with them, and warned them, and\nprayed for them, and after all this the children shall prove covetous\nor drunkards, or whoremongers, or profane, and enemies to the servants\nof God, and deride or neglect the way of their religious parents, it\nwould make one tremble to look such wretches in the face. For though\nyet there is some hope of them, alas, it is so little, that they are\nnext to desperate; when they are hardened under the most excellent\nmeans, and the light hath blinded them, and their acquaintance with\nthe ways of God hath but turned their hearts more against them, what\nmeans is left to do good to such resisters of the grace of God as\nthese? The likeliest is some heavy dreadful judgment. Oh what a woeful\nday will it be to them, when all the prayers, and tears, and\nteachings, and good examples of their religious parents shall witness\nagainst them! How will they be confounded before the Lord! And how sad\na thought is it to the heart of holy, diligent parents, to think that\nall their prayers and pains must witness against their graceless\nchildren, and sink them deeper into hell! And yet, alas, how many such\nwoeful spectacles are there before our eyes! and how deeply doth the\nchurch of God suffer by the malice and wickedness of the children of\nthose parents that taught them better, and walked before them in a\nholy, exemplary life! But if parents be ignorant, superstitious,\nidolatrous, popish, or profane, their children are forward enough to\nimitate them. Then they can say, Our forefathers were of this mind,\nand we hope they are saved; and we will rather imitate them, than such\ninnovating reformers as you. As they said to Jeremiah, chap. xliv.\n16-18, \"As for the word that thou hast spoken to us in the name of the\nLord, we will not hearken to thee. But we will--burn incense to the\nqueen of heaven--as we have done, we and our fathers, our kings, and\nour princes in the cities of Judah, and in the streets of Jerusalem;\nfor then we had plenty of victuals, and were well, and saw no evil:\nbut since we left off to burn incense to the queen of heaven,--we have\nwanted all things, and have been consumed by the sword and by the\nfamine.\" Thus they walk \"after the imagination of their hearts, and\nafter Baalim (the false worship) which their fathers taught them,\"\nJer. ix. 14. \"And they forget God's name as their fathers did forget\nit,\" Jer. xxiii. 27. \"They and their fathers have transgressed to this\nday,\" Ezek. ii. 3. Yea, \"They harden their necks, and do worse than\ntheir fathers,\" Jer. vii. 26. Thus in error and sin they can imitate\ntheir forefathers, when they should rather remember, 1 Pet. i. 18, 19,\nthat it cost Christ his blood \"to redeem men from their vain\nconversation received by tradition from their fathers.\" And they\nshould penitently confess, as Dan. ix. 8, \"O Lord, to us belong\nconfusion of face, to our kings, to our princes, and to our fathers,\nbecause we have sinned against thee,\" ver. 16. And as Psal. cvi. 6,\n\"We have sinned with our fathers,\" &c. Saith God, Jer. xvi. 11-13,\n\"Behold, your fathers have forsaken me--and have not kept my law; and\nye have done worse than your fathers: therefore I will cast you out,\"\n&c. Jer. xliv. 9, 10, \"Have ye forgotten the wickedness of your\nfathers, and the wickedness of the kings of Judah, and your own\nwickedness? They are not humbled even unto this day.\" See ver. 21.\nZech. i. 4, \"Be not as your fathers, to whom the former prophets have\ncried, saying, Turn ye now from your evil ways, but they did not\nhear.\" Mal. iii. 7, \"Even from the days of your fathers ye are gone\naway from mine ordinances, and have not kept them. Return unto me, and\nI will return unto you.\" Ezek. xx. 18, \"Walk ye not in the statutes of\nyour fathers.\" So ver. 27, 30, 36. Follow not your fathers in their\nsin and error, but follow them where they follow Christ, 1 Cor. xi. 1.\n\n[30] Read Mr. Tho. White's little book for little children. Mark ix. 36;\nx. 14, 16.\n\n\n\n\nCHAPTER XII.\n\nTHE SPECIAL DUTIES OF CHILDREN AND YOUTH TOWARDS GOD.\n\n\nTHOUGH I put your duty to your parents first, because it is first\nlearned, yet your duty to God immediately is your greatest and most\nnecessary duty. Learn these following precepts well.\n\n_Direct._ I. Learn to understand the covenant and vow which in\nyour baptism you made with God the Father, the Son, and the Holy\nGhost, your Creator, Redeemer, and Regenerator: and when you well\nunderstand it, renew that covenant with God in your own persons, and\nabsolutely deliver up yourselves to God, as your Creator, Redeemer,\nand Sanctifier, your Owner, your Ruler, and your Father and felicity.\nBaptism is not an idle ceremony, but the solemn entering into covenant\nwith God, in which you receive the greatest mercies, and bind\nyourselves to the greatest duties. It is but the entering into that\nway which you must walk in all your lives, and avowing that to God\nwhich you must be still performing. And though your parents had\nauthority to promise for you, it is you that must perform it; for it\nwas you that they obliged. If you ask by what authority they obliged\nyou in covenant to God, I answer, by the authority which God hath\ngiven them in nature, and in Scripture; as they oblige you to be\nsubjects of the king, or as they enter your names into any covenant,\nby lease or other contract, which is for your benefit; and they do it\nfor good, that you may have part in the blessings of the covenant; and\nif you grudge at it, and refuse your own consent when you come to age,\nyou lose the benefits. If you think they did you wrong, you may be out\nof covenant when you will, if you will renounce the kingdom of heaven.\nBut it is much wiser to be thankful to God, that your parents were\nthe means of so great a blessing to you, and to do that again more\nexpressly by yourselves which they did for you; and openly with\nthankfulness to own the covenant in which you are engaged, and live in\nthe performance and in the comforts of it all your days.\n\n_Direct._ II. Remember that you are entering into the way to\neverlasting life, and not into a place of happiness or continuance.\nPresently therefore set your hearts on heaven, and make it the design\nof all your lives, to live in heaven with Christ for ever. O happy\nyou, if God betimes will thoroughly teach you to know what it is that\nmust make you happy; and if at your first setting out, your end be\nright, and your faces be heavenward! Remember that as soon as you\nbegin to live, you are hasting towards the end of your lives: even as\na candle as soon as it beginneth to burn, and the hour-glass as soon\nas it is turned, is wasting, and hasting to its end; so as soon as you\nbegin to live, your lives are in a consumption, and posting towards\nyour final hour. As a runner, as soon as he beginneth his race, is\nhasting to the end of it; so are your lives, even in your youngest\ntime. It is another kind of life that you must live for ever, than\nthis trifling, pitiful, fleshly life. Prepare therefore speedily for\nthat which God sent you hither to prepare for. O happy you, if you\nbegin betimes, and go on with cheerful resolution to the end! It is\nblessed wisdom to be wise betimes, and to know the worth of time in\nchildhood, before any of it be wasted and lost upon the fooleries of\nthe world. Then you may grow wise indeed, and be treasuring up\nunderstanding, and growing up in sweet acquaintance with the Lord,\nwhen others are going backwards, and daily making work for sad\nrepentance or final desperation. Eccl. xxi. 1, \"Remember now thy\nCreator in the days of thy youth, while the evil days come not, nor\nthe years draw nigh, when thou shalt say, (of all things here below,)\nI have no pleasure in them.\"\n\n_Direct._ III. Remember that you have corrupted natures to be\ncured, and that Christ is the Physician that must cure them; and the\nSpirit of Christ must dwell within you, and make you holy, and give\nyou a new heart and nature, which shall love God and heaven above all\nthe honour and pleasures of the world: rest not therefore till you\nfind that you are born anew, and that the Holy Ghost hath made you\nholy, and quickened your hearts with the love of God, and of your dear\nRedeemer.[31] The old nature loveth the things of this world, and the\npleasures of this flesh; but the new nature loveth the Lord that made\nyou, and redeemed and renewed you, and the endless joys of the world\nto come, and that holy life which is the way thereto.\n\n_Direct._ IV. Take heed of loving the pleasures of the flesh, in\nover-much eating, or drinking, or play. Set not your hearts upon your\nbelly or your sport; let your meat, and sleep, and play be moderate.\nMeddle not with cards or dice, or any bewitching or riotous sports:\nplay not for money, lest it stir up covetous desires, and tempt you to\nbe over-eager in it, and to lie, and wrangle, and fall out with\nothers. Use neither food or sports which are not for your health; a\ngreedy appetite enticeth children to devour raw fruits, and to rob\ntheir neighbours' orchards, and at once to undo both soul and body.\nAnd an excessive love of play doth cause them to run among bad\ncompanions, and lose their time, and destroy the love of their books,\nand their duty, and their parents themselves, and all that is good.\nYou must eat, and sleep, and play for health, and not for useless,\nhurtful pleasure.[32]\n\n_Direct._ V. Subdue your own wills and desires to the will of God\nand your superiors, and be not eagerly set upon any thing which God or\nyour parents do deny you. Be not like those self-willed, fleshly\nchildren, that are importunate for any thing which their fancy or\nappetite would have, and cry or are discontent if they have it not.\nSay not that I must have this or that, but be contented with any thing\nwhich is the will of God and your superiors. It is the greatest misery\nand danger in the world, to have all your own wills, and to be given\nup to your hearts' desire.[33]\n\n_Direct._ VI. Take heed of a custom of foolish, filthy railing,\nlying, or any other sinful words. You think it is a small matter, but\nGod thinketh not so; it is not a jesting matter to sin against the God\nthat made you: it is fools that make a sport with sin, Prov. xiv. 9;\nx. 23; xxvi. 19. One lie, one curse, one oath, one ribald, or railing,\nor deriding word, is worse than all the pain that ever your flesh\nendured.\n\n_Direct._ VII. Take heed of such company and play-fellows, as\nwould entice and tempt you to any of these sins, and choose such\ncompany as will help you in the fear of God. And if others mock at\nyou, care no more for it, than for the shaking of a leaf, or the\nbarking of a dog. Take heed of lewd and wicked company, as ever you\ncare for the saving of your souls. If you hear them rail, or lie, or\nswear, or talk filthily, be not ashamed to tell them, that God\nforbiddeth you to keep company with such as they, Psal. cxix. 63;\nProv. xiii. 20; xviii. 7; 1 Cor. v. 12; Eph. v. 11.\n\n_Direct._ VIII. Take heed of pride and covetousness. Desire not\nto be fine, nor to get all to yourselves; but be humble, and meek, and\nlove one another, and be as glad that others are pleased as\nyourselves.\n\n_Direct._ IX. Love the word of God, and all good books which\nwould make you wiser and better; and read not play-books, nor\ntale-books, nor love-books, nor any idle stories. When idle children\nare at play and fooleries, let it be your pleasure to read and learn\nthe mysteries of your salvation.\n\n_Direct._ X. Remember that you keep holy the Lord's day. Spend\nnot any of it in play or idleness: reverence the ministers of Christ,\nand mark what they teach you, and remember it is a message from God\nabout the saving of your souls. Ask your parents when you come home,\nto help your understandings and memories in any thing which you\nunderstood not or forgot. Love all the holy exercises of the Lord's\nday, and let them be pleasanter to you than your meat or play.\n\n_Direct._ XI. Be as careful to practise all, as to hear and read\nit. Remember all is but to make you holy, to love God, and obey him:\ntake heed of sinning against your knowledge, and against the warnings\nthat are given you.\n\n_Direct._ XII. When you grow up, by the direction of your parents\nchoose such a trade or calling, as alloweth you the greatest helps for\nheaven, and hath the fewest hinderances, and in which you may be most\nserviceable to God before you die. If you will but practise these few\ndirections, (which your own hearts must say have no harm in any of\nthem,) what happy persons will you be for ever!\n\n[31] 2 Cor. v. 17; Rom. viii. 9, 13; John iii. 3, 5, 6.\n\n[32] 1 Cor. x. 31.\n\n[33] Psal. lxxxi. 10-12.\n\n\n\n\nCHAPTER XIII.\n\nTHE DUTIES OF SERVANTS TO THEIR MASTERS.\n\n\nIF servants would have comfortable lives, they must approve themselves\nand their service unto God, because from him they must have their\ncomforts; which may be done by following these directions.\n\n_Direct._ I. Reverence the providence of God which calleth you to\na servant's life, and murmur not at your labour, or your low\ncondition; but know your mercies, and be thankful for them. Though\nperhaps you have more labour than your masters, yet, have you not less\ncare than they? Most servants may have quieter lives, if it were not\nfor their unthankful, discontented hearts. You are not troubled with\nthe care of providing your landlord's rent, or meat, and drink, and\nwages for your servants, nor with the wants and desires of wives and\nchildren, nor with the faults and naughtiness of such as you must use\nor trust; nor with the losses and crosses which your masters are\nliable to. Be thankful to God, who for a little bodily labour, doth\nfree you from the burden of all these cares.\n\n_Direct._ II. Take your condition as chosen for you by God, and\ntake yourselves as his servants, and your work as his, and do all as\nto the Lord, and not only for man; and expect from God your chief\nreward. You will be else but eye-servants and hypocrites, if the fear\nof God do not awe your consciences: and if you were the best servants\nto your masters in the world, and did not all in obedience to God, it\nwere but a low, unprofitable service; if you believe that there is an\ninfinite distance between God and man, you may conceive what a\ndifference there is between serving God and man: your wages is all\nyour reward from man, but eternal life is God's reward: and the very\nsame work and labour which one man hath but his year's wages for,\nanother hath everlasting life for, (though not of merit, yet of the\nbounty of our Lord,) Rom. vi. 23; because he doth it in love and\nobedience to that God who hath promised this reward. \"Servants, obey\nin all things your masters according to the flesh: not with\neye-service, as men-pleasers, but in singleness of heart, fearing God:\nand whatsoever ye do, do it heartily as to the Lord, and not unto men;\nknowing that of the Lord ye shall receive the reward of the\ninheritance; for ye serve the Lord Christ: but he that doeth wrong,\nshall receive for the wrong which he hath done: and there is no\nrespect of persons,\" Col. iii. 22-25. The like is in Eph. vi. 5-8. So\nmuch doth God respect the heart, that the very same action hath such\ndifferent successes and rewards, as it is done to different ends, and\nfrom different principles: your lowest service may be thus sanctified\nand acceptable to God.\n\n_Direct._ III. Be conscionable and faithful in performing all the\nlabour and duty of a servant. Neglect not such business as you are to\ndo; nor do it lazily, and deceitfully, and by the halves. As it is\nthievery or deceit for a man in the market to sell another the whole\nof his commodity, and when he hath done, to keep back and defraud him\nof a part; so is it no less for a servant that selleth his time and\nlabour to another, to defraud him of part of that time and service\nwhich you sold him. Think not therefore that it is no sin, to idle\naway an hour which is not your own, or to slubber over the work which\nyou undertake to do. Slothfulness and unconscionableness make servants\ndeceitful: such care not how they do their work, if they can but make\ntheir masters believe that it is done well: they are hypocrites in\ntheir service, that take more care to seem painful, trusty servants,\nthan to be so; and to hide their faults and slothfulness, than to\navoid them; as if it were as easy to hide them also from God, who hath\nresolved to punish all the wrong they do their masters, Col. iii. 25.\nIf they can but loiter and take their ease, and their masters know it\nnot, they are never troubled at it as a sin against God: laziness and\nfleshly-mindedness doth so blind them, that they think it is no sin to\ntake as much ease as they can, so they carry it fair and smoothly with\ntheir masters, and to slubber over their business any how, so that it\nwill but serve the turn: whereas if their masters should keep back any\nof their wages, or put more work upon them than is meet, they would\neasily be persuaded that this were a sin. If your labour be such as\nwould hurt your health, (as by wet or cold, &c.) you may foresee it,\nand avoid it in your choice of places: but if it be only the labour\nthat you grudge at, it is a sign of a fleshly and unfaithful person;\nas long as it is not excessive to wrong your health, nor hurt your\nsouls, by denying you leisure for your duty to God. The Lord himself\ncommandeth you to be obedient in singleness of heart, as unto Christ,\nnot as eye-servants; and whatever you do, to do it heartily, knowing\nthat whatever good thing any man doth, the same shall he receive of\nthe Lord, Eph. vi. 5, 6, 8; Col. iii. 23.\n\n_Direct._ IV. Be more careful about your duty to your masters,\nthan about their duty or carriage to you. Be much more careful what to\ndo, than what to receive; and to be good servants, than to be used as\ngood servants. Not but you may modestly expect your due, and to be\nused as servants should be used; but your duty is much more to be\nregarded; for if your master wrong you, that is his sin, and none of\nyours: God will not be offended with you for another's faults, but for\nyour own; not for being wronged, but for doing wrong: and it is better\nsuffer the greatest wrong, than offend God by committing the smallest\nsin.\n\n_Direct._ V. Be true and faithful in all that is committed to\nyour trust: dispose not of any thing that is your master's without his\nconsent; though you may think it never so reasonable, or well done,\nyet remember that it is none of your own: if you would relieve the\npoor, or please a fellow-servant, or do a kindness to a neighbour, do\nit of your own, and not of another's, unless you have his allowance.\nBe as thrifty for your master, as you would be for yourselves. Waste\nno more of his goods, than you would do if it were your own. Say not\nas false servants do, My master is rich enough, and it will do him no\nharm, and therefore we may make bold, and not be so sparing and\nniggardly. The question is not, what he should do, but what you should\ndo. If you take any of your rich neighbour's goods or money, to give\nto the poor, you may be hanged as thieves, as well as if you stole it\nfor yourselves. To take any thing of another's against his will, is to\nrob or steal: let the value be never so small, if it be but the worth\nof a penny that you steal or defraud another of, the sin is not small:\nnay, it aggravateth the sin, that you will presume to break God's law\nfor such a trifle, and venture your soul for so small a thing: though\nit be taken from one that may never so well spare it, that is no\nexcuse to you; it is none of yours. Especially let those servants\nthink of this, that are trusted with buying and selling, or with\nprovisions. If you defraud your masters because you can conceal it,\nbelieve it, God that knoweth it will reveal it; and if you repent of\nit, you must make restitution of all that ever you thus robbed them\nof, if you have any thing to do it with; and if you have nothing, you\nmust with sorrow and shame confess it to them, and ask forgiveness:\nbut if you repent not, you must pay dearer for it in hell, than this\ncomes to. _Object._ But did not the Lord commend the unjust steward?\nLuke xvi. 8. _Answ._ Yes, for his wit in providing for himself, but\nnot for his unjustness. He only teacheth you there, that if the wicked\nworldlings have wit to provide for this life, much more should you\nhave the wit to make provision for the life to come. It is\nfaithfulness that is a steward's duty, 1 Cor. iv. 2.\n\n_Direct._ VI. Honour your masters, and behave yourselves towards\nthem with that respect and reverence as your place requireth.[34] Behave\nnot yourselves rudely or contemptuously towards them, in word or deed.\nBe not so proud as to disdain to keep the distance and reverence which\nis due. You should scorn to be servants, if you scorn to behave\nyourselves as servants. Give them not saucy, provoking, or\ncontemptuous language; not wording it out with them in bold\ncontending, and justifying yourselves when your faults are\nreprehended. Mark the apostle's words, Tit. ii. 9, 10, \"Exhort\nservants to be obedient to their own masters, and to please them well\nin all things, not answering again; not purloining, but showing all\ngood fidelity, that they may adorn the doctrine of God our Saviour in\nall things.\" And 1 Tim. vi. 1-4, \"Let as many servants as are under\nthe yoke, count their own masters worthy of all honour;\" (yea, though\nthey were infidels or poor,) \"that the name of God and his doctrine be\nnot blasphemed.\" (For wicked men will say, Is this your religion? when\nservants professing religion, are disobedient, unreverent, and\nunfaithful.) \"And they that have believing masters, let them not\ndespise them, because they are brethren; but rather do them service,\nbecause they are faithful and beloved, partakers of the benefit. These\nthings teach and exhort: if any man teach otherwise, and consent not\nto wholesome words--he is proud, knowing nothing.\"\n\n_Direct._ VII. Go not unwillingly or murmuringly about your\nbusiness, but take it as your delight. An unwilling mind doth lose\nGod's reward, and man's acceptance. Grudging and unwillingness maketh\nyour work of little value, be it never so well done. \"Do service\nheartily, and with good will as to the Lord,\" Eph. vi. 7; Col. iii. 23.\n\n_Direct._ VIII. Obey your masters in all things (which God\nforbiddeth not, and which their place enableth them to command you);\nand set not your own conceits and wills against their commands.[35] It\nis not obedience, if you will do no more of their commands, than what\nagreeth with your own opinions and wills. What if you think another\nway best, or another work best, or another time best; are you to\ngovern or obey? If the work be not yours, but another's, let his will\nand not yours be fulfilled, and do his service in his own way. It is\nGod's command, \"Servants, obey your masters in all things,\" Col. iii. 22.\n\n_Direct._ IX. Reveal not any of the secrets of your masters, or\nof the family.[36] Talk not to others of what is said or done at home;\nbe not over-familiar at other men's houses, where you may be tempted\nto talk of your masters' businesses; many words may have mischievous\neffects, which were well intended. That servant is unfit for a wise\nman's family, that hath some familiar abroad, to whom he must tell all\nthat he heareth or seeth at home; for his familiar hath another\nfamiliar, and so a man shall be betrayed by those of his own\nhousehold, Mic. vii. 6, as Christ by Judas.\n\n_Direct._ X. Grudge not at the meanness of the provisions of the\nfamily. If you have not that which is needful to your health, remove\nto another place as soon as you can, without reproaching the place\nwhere you are. But if you have your daily bread, that is, your\nnecessary, wholesome food, how coarse soever, your murmuring for want\nof more delicious fare, is but your shame, and showeth that your\nhearts are sunk into your bellies, and that you are fleshly-minded\npersons.[37]\n\n_Direct._ XI. Pray daily for a blessing on your labours and on\nthe family, both privately and with the rest. A praying servant may\nprevail with God, for more than all their labour cometh to; and their\nlabours are liker to be blessed, than the labours of a prayerless,\nungodly person. You are not worthy to partake of the mercies of the\nfamily, if you will not join in prayers for those mercies.\n\n_Direct._ XII. Willingly submit to the teaching and government of\nyour masters about the right worshipping of God, and for the good of\nyour own souls. Bless God, if you live with religious masters that\nwill instruct you and catechise you, and pray with you, and restrain\nyou from breaking the Lord's day, and other sins, and will examine you\nof your profiting, and watch over your souls, and sharply rebuke you\nwhen you do that which is evil. Be glad of their instructions, and\nmurmur not at them, as ignorant, ungodly servants do. These few\ndirections carefully followed will make your service better to you,\nthan lordships and kingdoms are to the ungodly.\n\n[34] Exod. xx. 12; Rom. xiii. 7.\n\n[35] Acts x. 7.\n\n[36] Prov. xxv. 9; xi. 13; xx. 19.\n\n[37] Phil. iii. 18, 19.\n\n\n\n\nCHAPTER XIV.\n\nTHE DUTIES OF MASTERS TOWARDS THEIR SERVANTS.\n\n\nIF you would have good servants, see that you be good masters, and do\nyour own duty, and then either your servants will do theirs, or else\nall their failings shall turn to your greater good.[38]\n\n_Direct._ I. Remember that in Christ they are your brethren and\nfellow-servants; and therefore rule them not tyrannically, but in\ntenderness and love; and command them nothing that is against the laws\nof God, or the good of their souls. Use not wrath and unmanlike fury\nwith them; nor any over-severe or unnecessary rebukes or\nchastisements. Find fault in season, with prudence and sobriety, when\nyour passions are down, and when it is most likely to do good. If it\nbe too little, it will imbolden them in doing ill; if it be too much,\nor frequent, or passionate, it will make them slight it and despise\nit, and utterly hinder their repentance: they will be taken up in\nblaming you for your rashness and violence, instead of blaming\nthemselves for the fault.\n\n_Direct._ II. Provide them work convenient for them, and such as\nthey are fit for; not such or so much as to wrong them in their\nhealth, or hinder them from the necessary means of their salvation;\nnor yet so little as may cherish their idleness, or occasion them to\nlose their precious time. It is cruelty to lay more on your horse than\nhe can carry; or to work your oxen to skin and bones. Prov. xii. 10,\n\"A righteous man regardeth the life of his beast;\" much more of his\nservant. Especially put not your servants on any labour which hazardeth\ntheir health or life, without true necessity to some greater end. Pity\nand spare them more in their health than in their bare labour. Labour\nmaketh the body sound; but to take deep colds, or go wet of their\nfeet, do tend to their sickness and death. And should another man's\nlife be cast away for your commodity? Do as you would be done by, if\nyou were servants yourselves and in their case; and let not their\nlabours be so great, as shall allow them no time to pray before they\ngo about it, or as shall so tire them as to unfit them for prayer, or\ninstruction, or the worship of the Lord's day, and shall lay them like\nblocks, as fitter to lie to sleep or rest themselves, than to pray, or\nhear, or mind any thing that is good. And yet take heed that you\nsuffer them not to be idle, as many great men use their serving men,\nto the undoing of their souls and bodies. Idleness is no small sin\nitself, and it breedeth and cherisheth many others: their time is lost\nby it; and they are made unfit for any honest employment or course of\nlife, to help themselves or any others.\n\n_Direct._ III. Provide them such wholesome food and lodging, and\nsuch wages as their service doth deserve, or as you have promised\nthem.[39] Whether it be pleasant or unpleasant, let their food and\nlodging be healthful. It is so odious an oppression and injustice to\ndefraud a servant or labourer of his wages, (yea, or to give him less\nthan he deserveth,) that methinks I should not need to speak much\nagainst it among christians. Read James v. 1-5, and I hope it will be\nenough.\n\n_Direct._ IV. Use not your servants to be so bold and familiar\nwith you, as may tempt them to despise you; nor yet so strange and\ndistant, as may deprive you of opportunity of speaking to them for\ntheir spiritual good, or justly lay you open to be censured as too\nmagisterial and proud. Both these extremes have ill effects; but the\nfirst is the commonest, and is the disquiet of many families.\n\n_Direct._ V. Remember that you have a charge of the souls in your\nfamily, and are as a priest and teacher in your own house; and\ntherefore see that you keep them to the constant worshipping of God,\nespecially on the Lord's day, in public and private; and that you\nteach them the things that concern their salvation (as is afterward\ndirected). And pray for them daily, as well as for yourselves.\n\n_Direct._ VI. Watch over them that they offend not God: bear not\nwith ungodliness or gross sin in your family. Read Psal. ci. Be not\nlike those ungodly masters, that look only that their own work be\ndone, and bid God look after his work himself, and care not for their\nservants' souls, because they care not for their own; and mind not\nwhether God be served by others, because they serve him not (unless\nwith hypocritical lip-service) themselves.\n\n_Direct._ VII. Keep your servants from evil company, and from\nbeing temptations to each other, as far as you can. If you suffer them\nto frequent alehouses, or riotous assemblies, or wanton or malignant\ncompany, when they are infected themselves, they will bring home the\ninfection, and all the house may fare the worse for it. And when Judas\ngroweth familiar with the Pharisees, he will be seduced by them to\nbetray his Master. You cannot be accountable for your servants if you\nsuffer them to be much abroad.\n\n_Direct._ VIII. Go before them as examples of holiness and\nwisdom, and all those virtues and duties which you would teach them.\nAn ignorant or a swearing, cursing, railing, ungodly master, doth\nactually teach his servants to be such; and if his words teach them\nthe contrary, he can expect but little reverence or success.\n\n_Direct._ IX. Patiently bear with those tolerable frailties which\ntheir unskilfulness, or bodily temperature, or other infirmity, make\nthem liable to against their wills. A willing mind is an excuse for\nmany frailties; much must be put up with, when it is not from\nwilfulness or gross neglect: make not a greater matter of every\ninfirmity or fault, than there is cause. Look not that any should be\nperfect upon earth; reckon upon it, that you must have servants of the\nprogeny of Adam, that have corrupted natures, and bodily weaknesses,\nand many things that must be borne with. Consider how faultily you\nserve your heavenly Master, and how much he daily beareth with that\nwhich is amiss in you, and how many faults and oversights you are\nguilty of in your own employment, and how many you should be overtaken\nwith if you were in their stead. Eph. vi. 9, \"And ye masters, do the\nsame things to them, forbearing threatening, knowing that your Master\nalso is in heaven, neither is there respect of persons with him.\" Col.\niv. 1, \"Masters, give unto your servants that which is just and\nequal,\" &c.\n\n_Direct._ X. See that they behave themselves well to their\nfellow-servants: of which I shall speak anon.\n\n\n_Tit. 2. Directions to those Masters in foreign Plantations who have\nNegroes and other Slaves; being a solution of several cases about\nthem._\n\n_Direct._ I. Understand well how far your power over your slaves\nextendeth, and what limits God hath set thereto.\n\nAs, 1. Sufficiently difference between men and brutes. Remember that\nthey are of as good a kind as you; that is, they are reasonable\ncreatures as well as you, and born to as much natural liberty. If\ntheir sin have enslaved them to you, yet nature made them your equals.\nRemember that they have immortal souls, and are equally capable of\nsalvation with yourselves. And therefore you have no power to do any\nthing which shall hinder their salvation. No pretence of your\nbusiness, necessity, commodity, or power, can warrant you to hold them\nso hard to work, as not to allow them due time and seasons for that\nwhich God hath made their duty.\n\n2. Remember that God is their absolute Owner, and that you have none\nbut a derived and limited propriety in them. They can be no further\nyours, than you have God's consent, who is the Lord of them and you;\nand therefore God's interest in them and by them must be served first.\n\n3. Remember that they and you are equally under the government and\nlaws of God. And therefore all God's laws must be first obeyed by\nthem, and you have no power to command them to omit any duty which God\ncommandeth them, nor to commit any sin which God forbiddeth them; nor\ncan you, without rebellion or impiety, expect that your work or\ncommands should be preferred before God's.\n\n4. Remember that God is their reconciled, tender Father, and if they\nbe as good, doth love them as well as you. And therefore you must use\nthe meanest of them no otherwise, than beseemeth the beloved of God to\nbe used; and no otherwise than may stand with the due signification of\nyour love to God, by loving those that are his.\n\n5. Remember that they are the redeemed ones of Christ, and that he\nhath not sold you his title to them. As he bought their souls at a\nprice invaluable, so he hath not given the purchase of his blood to be\nabsolutely at your disposal. Therefore so use them, as to preserve\nChrist's right and interest in them.\n\n_Direct._ II. Remember that you are Christ's trustees, or the\nguardians of their souls; and that the greater your power is over\nthem, the greater your charge is of them, and your duty for them. As\nyou owe more to a child than to a day-labourer, or a hired servant,\nbecause, being more your own, he is more intrusted to your care; so\nalso by the same reason, you owe more to a slave, because he is more\nyour own; and power and obligation go together. As Abraham was to\ncircumcise all his servants that were bought with money, and the\nfourth commandment requireth masters to see that all within their\ngates observe the sabbath day; so must you exercise both your power\nand love to bring them to the knowledge and faith of Christ, and to\nthe just obedience of God's commands.\n\nThose therefore that keep their negroes and slaves from hearing God's\nword, and from becoming christians, because by the law they shall then\nbe either made free, or they shall lose part of their service, do\nopenly profess rebellion against God, and contempt of Christ the\nRedeemer of souls, and a contempt of the souls of men; and indeed they\ndeclare, that their worldly profit is their treasure and their god.\n\nIf this come to the hands of any of our natives in Barbadoes, or other\nislands or plantations, who are said to be commonly guilty of this\nmost heinous sin, yea, and to live upon it, I entreat them further to\nconsider as followeth: 1. How cursed a crime is it to equal men and\nbeasts! Is not this your practice? Do you not buy them and use them\nmerely to the same end, as you do your horses? to labour for your\ncommodity, as if they were baser than you, and made to serve you?\n\n2. Do you not see how you reproach and condemn yourselves, while you\nvilify them as savages and barbarous wretches? Did they ever do any\nthing more savage, than to use not only men's bodies as beasts, but\ntheir souls as if they were made for nothing but to actuate their\nbodies in your worldly drudgery? Did the veriest cannibals ever do any\nthing more cruel or odious, than to sell so many souls to the devil\nfor a little worldly gain? Did ever the cursedest miscreants on earth,\ndo any thing more rebellious, and contrary to the will of the most\nmerciful God, than to keep those souls from Christ, and holiness, and\nheaven, for a little money, who were made and redeemed for the same\nends, and at the same precious price as yours? Did your poor slaves\never commit such villanies as these? Is not he the basest wretch and\nthe most barbarous savage, who committeth the greatest and most\ninhuman wickedness? And are theirs comparable to these of yours?\n\n3. Doth not the very example of such cruelty, besides your keeping\nthem from christianity, directly tend to teach them and all others, to\nhate christianity, as if it taught men to be so much worse than dogs\nand tigers?\n\n4. Do you not mark how God hath followed you with plagues? and may not\nconscience tell you that it is for your inhumanity to the souls and\nbodies of so many? Remember the late fire at the bridge in Barbadoes:\nremember the drowning of your governor and ships at sea, and the many\njudgments that have overtaken you; and at the present the terrible\nmortality that is among you.\n\n5. Will not the example and warning of neighbour countries rise up in\njudgment against you and condemn you? You cannot but hear how odious\nthe Spanish name is made (and thereby, alas! the christian name also,\namong the West Indians) for their most inhuman cruelties in\nHispaniola, Jamaica, Cuba, Peru, Mexico, and other places, which\nis described by Josep. a Costa, a Jesuit of their own; and though I\nknow that their cruelty who murdered millions, exceedeth yours, who\nkill not men's bodies, yet yours is of the same kind, in the\nmerchandise which you make with the devil for their souls, whilst you\nthat should help them with all your power, do hinder them from the\nmeans of their salvation. And on the contrary, what an honour is it to\nthose of New England, that they take not so much as the native soil\nfrom them, but by purchase! that they enslave none of them, nor use\nthem cruelly, but show them mercy, and are at a great deal of care,\nand cost, and labour for their salvation! Oh how much difference\nbetween holy Mr. Elliot's life and yours! His, who hath laboured so\nmany years to save them, and hath translated the holy Bible into their\nlanguage, with other books; and those good men's in London who are a\ncorporation for the furtherance of his work; and theirs that have\ncontributed so largely towards it; and yours that sell men's souls for\nyour commodity!\n\n6. And what comfort are you like to have at last, in that money that\nis purchased at such a price? Will not your money and you perish\ntogether? will you not have worse than Gehazi's leprosy with it; yea,\nworse than Achan's death by stoning; and as bad as Judas his hanging\nhimself, unless repentance shall prevent it? Do you not remember the\nterrible words in Jude 11, \"Woe unto them! for they have gone in the\nway of Cain, and ran greedily after the errors of Balaam.\" And 2 Pet.\nii. 3, 14, 15, \"Through covetousness--they make merchandise of\nyou.--An heart they have exercised with covetous practices; cursed\nchildren (or children of a curse) which have forsaken the right way,\nand are gone astray, following the way of Balaam, the son of Bosor,\nwho loved the wages of unrighteousness, but was rebuked for his\niniquity; the dumb ass speaking with man's voice forbad the madness of\nthe prophet.\" When you shall every one hear, \"Thou fool, this night\nshall thy soul be required of thee, and then whose shall those things\nbe which thou hast provided?\" Luke xii. 19-21; will it not then cut\ndeep in your perpetual torments, to remember that you got that little\npelf by betraying so many souls to hell? What men in the world doth\nJames speak to, if not to you? Jam. v. 1-4, \"Go to now, ye rich men,\nweep and howl for your miseries that shall come upon you. Your riches\nare corrupted, and your garments are moth-eaten: your gold and silver\nare cankered; and the rust of them shall be a witness against you, and\nshall eat your flesh as it were fire: ye have heaped treasure together\nfor the last days. Behold, the hire of the labourers which have reaped\ndown your fields, which is of you kept back by fraud, crieth: and the\ncries of them which have reaped, are entered into the ears of the Lord\nof sabaoth.\" How much more the cry of betrayed souls!\n\nAnd here we may seasonably answer these cases. _Quest._ 1. Is it\nlawful for a christian to buy and use a man as a slave? _Quest._\n2. Is it lawful to use a christian as a slave? _Quest._ 3. What\ndifference must we make between a free servant and a slave?\n\nTo _Quest._ 1. I answer, There is a slavery to which some men may\nbe lawfully put; and there is a slavery to which none may be put; and\nthere is a slavery to which only the criminal may be put, by way of\npenalty.\n\n1. No man may be put to such a slavery as under the first direction is\ndenied, that is, such as shall injure God's interest and service, or\nthe man's salvation. 2. No man, but as a just punishment for his\ncrimes, may be so enslaved, as to be deprived of those liberties,\nbenefits, and comforts, which brotherly love obligeth every man to\ngrant to another for his good, as far as is within our power, all\nthings considered. That is, the same man is a servant and a brother,\nand therefore must at once be used as both. 3. Though poverty or\nnecessity do make a man consent to sell himself to a life of lesser\nmisery to escape a greater, or death itself; yet is it not lawful for\nany other so to take advantage by his necessity, as to bring him into\na condition that shall make him miserable, or in which we shall not\nexercise so much love, as may tend to his sanctification, comfort, and\nsalvation: because no justice is beseeming a christian or a man, which\nis not conjoined with a due measure of charity.\n\nBut, 1. He that deserveth it by way of penalty may be penally used. 2.\nHe that stole and cannot restore may be forced to work it out as a\nservant; and in both these cases more may be done against another's\nease or liberty, than by mere contract or consent. He that may hang a\nflagitious offender doth him no wrong if he put him to a slavery,\nwhich is less penal than death. 3. More also may be done against\nenemies taken in a lawful war, than could be done against the innocent\nby necessitated consent. 4. A certain degree of servitude or slavery\nis lawful by the necessitated consent of the innocent. That is, so\nmuch, (1.) As wrongeth no interest of God. (2.) Nor of mankind by\nbreaking the laws of nations. (3.) Nor the person himself, by\nhindering his salvation, or the needful means thereof; nor those\ncomforts of life, which nature giveth to man as man. (4.) Nor the\ncommonwealth or society where we live.\n\n_Quest._ 2. To the second question I answer, 1. As men must be\nvariously loved according to the various degrees of amiableness in\nthem, so various degrees of love must be exercised towards them;\ntherefore good and real christians must be used with more love and\nbrotherly tenderness than others. 2. It is meet also, that infidels\nhave so much mercy showed them in order to the saving of their souls,\nas that they should be invited to christianity by fit encouragements;\nand so, that they should know that if they will turn christians, they\nshall have more privileges and emoluments than the enemies of truth\nand piety shall have. It is therefore well done of princes who make\nlaws that infidel slaves shall be free-men, when they are duly\nchristened. 3. But yet a nominal christian, who by wickedness\nforfeiteth his life or freedom, may penally be made a slave as well as\ninfidels. 4. And a poor and needy christian may sell himself into a\nharder state of servitude than he would choose, or we could otherwise\nput him into. But, 5. To go as pirates and catch up poor negroes or\npeople of another land, that never forfeited life or liberty, and to\nmake them slaves, and sell them, is one of the worst kinds of thievery\nin the world; and such persons are to be taken for the common enemies\nof mankind; and they that buy them and use them as beasts, for their\nmere commodity, and betray, or destroy, or neglect their souls, are\nfitter to be called incarnate devils than christians, though they be\nno christians whom they so abuse.\n\n_Quest._ 3. To the third question, I answer, That the solution of\nthis case is to be gathered from what is said already. A servant and a\nvoluntary slave were both free-men, till they sold or hired\nthemselves; and a criminal person was a free-man till he forfeited his\nlife or liberty. But afterwards the difference is this; that, 1. A\nfree servant is my servant, no further than his own covenant made him\nso; which is supposed to be, (1.) To a certain kind and measure of\nlabour, according to the meaning of his contract. (2.) For a limited\ntime, expressed in the contract, whether a year, or two, or three, or\nseven.\n\n2. A slave by mere contract is one that, (1.) Usually selleth himself\nabsolutely to the will of another as to his labour both for kind and\nmeasure; where yet the limitations of God and nature after (and\nbefore) named, are supposed among christians to take place. (2.) He is\none that selleth himself to such labour, during life.\n\n3. A slave by just penalty, is liable to so much servitude as the\nmagistrate doth judge him to, which may be, (1.) Not only such labour,\nas aforesaid, as pleaseth his master to impose. (2.) And that for\nlife. (3.) But it may be also to stripes and severities which might\nnot lawfully be inflicted on another.\n\n1. The limitations of a necessitated slavery by contract or consent\nthrough poverty are these: (1.) Such a one's soul must be cared for\nand preserved, though he should consent to the contrary. He must have\ntime to learn the word of God, and time to pray, and he must rest on\nthe Lord's day, and employ it in God's service; he must be instructed,\nand exhorted, and kept from sin. (2.) He may not be forced to commit\nany sin against God. (3.) He may not (though he forcedly consent) be\ndenied such comforts of this life, as are needful to his cheerful\nserving of God in love and thankfulness, according to the peace of the\ngospel state; and which are called by the name of our daily bread. No\nman may deny a slave any of this, that is not a criminal, punished\nslave.\n\n2. And the most criminal slave may not be forced to sin, nor denied\nnecessary helps to his salvation. But he may penally be beaten and\ndenied part of his daily bread; so it be not done more rigorously than\ntrue justice doth require.\n\n_Quest._ But what if men buy negroes or other slaves of such as\nwe have just cause to believe did steal them by piracy, or buy them of\nthose that have no power to sell them, and not hire or buy them by\ntheir own consent, or by the consent of those that had power to sell\nthem, nor take them captives in a lawful war, what must they do with\nthem afterward?\n\n_Answ._ 1. It is their heinous sin to buy them, unless it be in\ncharity to deliver them. 2. Having done it, undoubtedly they are\npresently bound to deliver them; because by right the man is his own,\nand therefore no man else can have just title to him.\n\n_Quest._ But may I not sell him again and make my money of him,\nseeing I leave him but as I found him?\n\n_Answ._ No; because when you have taken possession of him, and a\npretended propriety, then the injury that is done him is by you; which\nbefore was only by another. And though the wrong be no greater than\nthe other did him, yet being now done by you it is your sin.\n\n_Quest._ But may I not return him to him that I bought him of?\n\n_Answ._ No; for that is but injuring him by delivering him to\nanother to continue the injury. To say as Pilate, \"I am innocent of\nthe blood of this just man,\" will be no proof of your innocency; yea,\nGod's law bindeth you to love, and works of love, and therefore you\nshould do your best to free him. He that is bound to help to save a\nman, that is fallen into the hand of thieves by the high-way, if he\nshould buy that man as a slave of the thieves, may not after give him\nup to the thieves again. But to proceed in the directions.\n\n_Direct._ III. So serve your own necessities by your slaves as to\nprefer God's interest, and their spiritual and everlasting happiness.\nTeach them the way to heaven, and do all for their souls which I have\nbefore directed you to do for all your other servants. Though you may\nmake some difference in their labour, and diet, and clothing, yet none\nas to the furthering of their salvation. If they be infidels, use them\nso as tendeth to win them to Christ, and the love of religion, by\nshowing them that christians are less worldly, less cruel and\npassionate, and more wise, and charitable, and holy, and meek, than\nany other persons are. Woe to them that by their cruelty and\ncovetousness, do scandalize even slaves, and hinder their conversion\nand salvation!\n\n_Direct._ IV. By how much the hardness of their condition doth\nmake their lives uncomfortable, and God hath cast them lower than\nyourselves, by so much the more let your charity pity them, and labour\nto abate their burden, and sweeten their lives to them, as much as\nyour condition will allow. And remember that even a slave may be one\nof those neighbours that you are bound to love as yourselves, and to\ndo to as you would be done by, if your case were his. Which if you do,\nyou will need no more direction for his relief.\n\n_Direct._ V. Remember that you may require no more of an innocent\nslave, than you would or might do of an ordinary servant, if he were\nat your will, and did not by contract except something as to labour or\nusage which else you would think just and meet to have required of\nhim.\n\n_Direct._ VI. If they are infidels, neither be too hasty in\nbaptizing them, when they desire it, nor too slow. Not so hasty as to\nput them on it, before they understand what the baptismal covenant is;\nor before you see any likelihood that they should be serious in making\nsuch a covenant. Nor yet so slow as to let them alone to linger out\ntheir lives in the state of those without the church. But hasten them\nto learn, and stir up their desires, and look after them, as the\nancient churches did after their catechumens; and when you see them\nfit by knowledge, belief, desire, and resolution, to vow themselves to\nGod on the terms of the holy covenant, then put them on to be\nbaptized. But if you should feel an abatement of your desires of their\nconversion, because you shall lose their service, (much more if ever\nyou had a wish that they might not be converted, which is plain\ndevilism,) let it be the matter of your deep humiliation and\nrepentance.\n\n_Direct._ VII. Make it your chief end in buying and using slaves,\nto win them to Christ, and save their souls. Do not only endeavour it\non the by, when you have first consulted your own commodity; but make\nthis more of your end, than your commodity itself; and let their\nsalvation be far more valued by you than their service: and carry\nyourselves to them, as those that are sensible that they are redeemed\nwith them by Christ from the slavery of Satan, and may live with them\nin the liberty of the saints in glory.\n\n[38] Rom. viii. 28.\n\n[39] Col. iv. 1.\n\n\n\n\nCHAPTER XV.\n\nTHE DUTIES OF CHILDREN AND FELLOW-SERVANTS TO ONE ANOTHER.\n\n\nIT is not easy to resolve, whether good governors, or good\nfellow-servants, in a family, be the greater help and benefit, to each\nof the inferiors. For servants are so much together, and so free and\nfamiliar with each other, that they have the more opportunity to be\nuseful to each other, if they have but abilities and hearts. It is\nneedful, therefore, that you know your duty to one another, both for\ndoing and getting that good which otherwise will be lost.\n\n_Direct._ I. Love one another unfeignedly as yourselves; avoid\nall contention and falling out with one another, or any thing that\nwould weaken your love to one another; especially differences about\nyour personal interests, in point of profit, provision, or reputation.\nTake heed of the spirit of envy, which will make your hearts rise\nagainst those that are preferred before you, or that are used better\nthan you. Remember the sin and misery of Cain, and take warning by\nhim. Give place to others, and in honour prefer others, and seek not\nto be preferred before them, Rom. xii. 10, 16. God delighteth to exalt\nthe humble that abase themselves, and to cast down those that exalt\nthemselves. When the interest of your flesh can make you hate or fall\nout with each other, what a fearful sign is it of a fleshly mind! Rom.\nviii. 6, 13.\n\n_Direct._ II. Take heed of using provoking words against each\nother. For these are the bellows to blow up that which the apostle\ncalleth \"the fire of hell,\" James iii. 6. A foul tongue setteth on\nfire the course of nature; and therefore it may set a family on fire,\nJames iii. 5, 6. \"Where envying and strife is, there is confusion and\nevery evil work,\" ver. 16. If ye be angry, refrain your tongues \"and\nsin not, and let not the sun go down upon your wrath: neither give\nplace to the devil,\" Eph. iv. 26, 27. \"Let all bitterness, and wrath,\nand anger, and clamour, and evil speaking, be put away from you, with\nall malice; and be ye kind one to another, tender-hearted, forgiving\none another, even as God for Christ's sake hath forgiven you,\" ver.\n31, 32. 1 Cor. vi. 10, \"Revilers shall not inherit the kingdom of\nGod.\"\n\n_Direct._ III. Help one another with love and willingness in your\nlabours; and do not grudge at one another, and say such a one doth\nless than I; but be as ready to help another, as you would be helped\nyourselves. It is very amiable to see a family of such children and\nservants, that all take one another's concernments as their own, and\nare not selfish against each other. Psal. cxxxiii. 1, \"Behold, how\ngood and how pleasant it is for brethren to dwell together in unity!\"\n\n_Direct._ IV. Take heed that you prove not tempters to draw each\nother to sin and misery. Either by joining together in riotousness, or\nwronging your masters, or secret revelling, and then in lying to\nconceal it; or lest immodest familiarity draw those of different sexes\ninto a snare. Abundance of sin and misery hath followed such tempting\nfamiliarity of men and maids that were fellow-servants. Their nearness\ngiveth them opportunity, and the devil provoketh them to take their\nopportunity; and from immodest, wanton dalliance, and unchaste words,\nthey proceed at last to more lasciviousness, to their own undoing.\nBring not the straw to the fire, if you would not have it burn.\n\n_Direct._ V. Watch over one another for mutual preservation\nagainst the sin and temptations which you are most in danger of. Agree\nto tell each other of your faults, not proudly or passionately, but in\nlove; and resolve to take it thankfully from each other. If any one\ntalk foolishly and idly, or wantonly and immodestly, or tell a lie, or\ntake God's name in vain, or neglect their duty to God or man, or deal\nunfaithfully in their trust or labour, let the other seriously tell\nhim of his sin, and call him to repentance. And let not him that is\nguilty take it ill, and angrily snap at the reprover, or justify or\nexcuse the fault, or hit him presently in the teeth with his own;\nbut humbly thank him and promise amendment. Oh how happy might\nservants be, if they would faithfully watch over one another!\n\n_Direct._ VI. When you are together, and your work will allow it,\nlet your discourse be such as tendeth to edification, and to the\nspiritual good of the speaker or the hearers. Some work there is that\nmust be thought on, and talked of, while it is doing, and will not\nallow you leisure to think or speak of other things, till it is done;\nbut very much of the work of most servants may be as well done, though\nthey think and speak together of heavenly things; besides all other\ntimes when their work is over. O take this time to be speaking of good\nto one another. It is like, that some one of you hath more knowledge\nthan the rest; let the rest be asking his counsel and instructions,\nand let him bend himself to do them good: or if you are equal in\nknowledge, yet stir up the grace that is in you, if you have any; or\nstir up your desires after it, if you have none. Waste not your\nprecious time in vanity; multiply not the sin of idle words. Oh what a\nload doth lie on many a soul that feeleth it not, in the guilt of\nthese two sins, loss of time, and idle words! To be guilty of the same\nsins over and over, every day, and make a constant practice of them,\nand this against your own knowledge and conscience, is a more grievous\ncase than many think of; whereas, if you would live together as the\nheirs of heaven, and provoke one another to the love of God, and holy\nduty, and delightfully talk of the word of God, and the life to come,\nwhat blessings might you be to one another! and your service and\nlabour would be a sanctified and comfortable life to you all. Eph. iv.\n29, 30, \"Let no corrupt communication proceed out of your mouth, but\nthat which is good to the use of edifying, and may minister grace to\nthe hearers: and grieve not the holy Spirit of God.\" And chap. v. 3, 4,\n\"But fornication and all uncleanness, or covetousness, (or rather,\ninordinate, fleshly desire,) let it not be once named among you, as\nbecometh saints; neither filthiness, nor foolish talking, nor jesting,\nwhich are not convenient; but rather giving of thanks.\" Of this more\nanon.\n\n_Direct._ VII. Patiently bear with the failings of one another\ntowards yourselves, and hide those faults, the opening of which will\ndo no good, but stir up strife; but conceal not those faults which\nwill be cherished by concealment, or whose concealment tendeth to the\nwrong of your master, or any other. For it is in your power to forgive\na fault against yourselves, but not against God, or another. And to\nknow when you should reveal it, and when not, you must wisely foreknow\nwhich way is like to do more good or harm. And if yet you be in doubt,\nopen it first to some secret friend, that is wise to advise you,\nwhether it should be further opened or not.\n\n_Direct._ VIII. If weakness, or sickness, or want afflict a\nbrother, or sister, or fellow-servant, be kind and helpful to them\naccording to your power. \"Love not in word only, but in deed and\ntruth,\" 1 John iii. 18; James ii.\n\n\n\n\nCHAPTER XVI.\n\nDIRECTIONS FOR HOLY CONFERENCE OF FELLOW-SERVANTS OR OTHERS.\n\n\nBECAUSE this is a duty so frequently to be performed; and therefore\nthe peace and edification of christians is very much concerned in it,\nI shall give a few brief directions about it.\n\n_Direct._ 1. Labour most for a full and lively heart, which hath\nthe feeling of those things which your tongues should speak of. For,\n1. Such a heart will be like a spring which is always running, and\nwill continually feed the streams. Forced and feigned things are of\nshort continuance; the hypocrite's affected, forced speech, is\nexercised but among those where it may serve his pride and carnal\nends; at other times, and in other company, he hath another tongue\nlike other men. It is like a land-flood that is quickly gone; or like\nthe bending of a bow, which returneth to its place as soon as it is\nloosed. 2. And that which cometh from your hearts, will be serious and\nhearty, and likeliest to do good to others; for words do their work\nupon us, not only by signifying the matter which is spoken, but also\nby signifying the affections of the speaker. And that which will work\naffections, must express affection ordinarily. If it come not from the\nheart of the speaker, it is not so like to go to the hearts of the\nhearers. A hearty preacher, and a hearty, feeling discourse of holy\nthings, do pierce heart-deep, and do that good, which better composed\nwords that are heartless do not.\n\n_Direct._ II. Yet for all that, when your hearts are cold, and\ndull, and barren, do not think that your tongues must therefore\nneglect their duty, and be silent from all good, till your hearts be\nbetter, but force your tongues to do their duty, if they will not do\nit freely without constraint. For, 1. Duty is duty, whether you be\nwell-disposed to it or not: if all duty should cease when men are\nill-disposed to it, no wicked man would be bound to any thing that is\ntruly holy. 2. And if heart and tongue be both obliged, it is worse to\nomit both than one. 3. And there may be sincerity in a duty, when the\nheart is cold and dull. 4. And beginning to do your duty as well as\nyou can, is the way to overcome your dulness and unfitness; when you\nforce your tongues at first to speak of that which is good, the words\nwhich you speak or hear, may help to bring you into a better frame.\nMany a man hath begun to pray with coldness, that hath got him heat\nbefore he had done; and many a man hath gone unwillingly to hear a\nsermon, that hath come home a converted soul. 5. And when you set\nyourselves in the way of duty, you are in the way of promised grace.\n\n_Object._ But is not this to play the hypocrite, to let my tongue\ngo before my heart; and speak the things which my heart is not\naffected with?\n\n_Answ._ If you speak falsely and dissemblingly, you play the\nhypocrite; but you may force yourselves to speak of good, without any\nfalsehood or hypocrisy. Words signify, as I told you, the matter\nspoken, and the speaker's mind. Now your speaking of the things of God\ndoth tell no more of your mind but this, that you take them to be\ntrue, and that you desire those that you speak to, to regard them: and\nall this is so; and therefore there is no hypocrisy in it. Indeed if\nyou told the hearers, that you are deeply affected with these things\nyourselves, when it is not so, this were hypocrisy. But a man may\nexhort another to be good, without professing himself to be good; yea,\nthough he confess himself to be bad. Therefore all the good discourses\nof a wicked man are not hypocrisy; much less the good discourse of a\nsincere christian, that is dull and cold in that discourse. And if a\nduty had some hypocrisy in it, it is not the duty, but the hypocrisy,\nthat God disliketh, and you must forsake: as if there be coldness in a\nduty, it is the coldness, and not the duty, that is to be blamed and\nforborne. And wholly to omit the duty, is worse than to do it with\nsome coldness or hypocrisy, which is not the predominant complexion of\nthe duty.\n\n_Object._ But if it be not the fruit of the Spirit, it is not\nacceptable to God; and that which I force my tongue to, is none of the\nfruits of the Spirit. Therefore I must stay till the Spirit move me.\n\n_Answ._ 1. There are many duties done by reason, and the common\nassistances of God, that are better than the total omission of them\nis. Else no unsanctified man should hear the word, or pray, or relieve\nthe poor, or obey his prince or governors, or do any duty towards\nchildren or neighbours, because whatsoever is not the fruit of the\nspecial grace of the Spirit, is sin; and without faith it is\nimpossible to please God; and all men have not faith, Heb. xi. 6;\n2 Thess. iii. 2. 2. It is a distracted conceit of the quakers, and\nother fanatics, to think that reason and the Spirit of God are not\nconjunct principles in the same act. Doth the Spirit work on a man as\non a beast or stone? and cause you to speak as a clock that striketh\nit knoweth not what? or play on man's soul, as on an instrument of\nmusic that hath neither knowledge of the melody, nor any pleasure in\nit? No, the Spirit of God supposeth nature, and worketh on man as man,\nby exciting your own understanding and will to do their parts. So that\nwhen, against all the remnant of dulness and backwardness that is in\nyou, you can force yourselves to do your duty, it is because the\nSpirit of God assisteth you to take that resolution, and use that\nforce. For thus the Spirit striveth against the flesh, Gal. v. 17;\nRom. vii. 16-18. Though it is confessed, that there is more of the\nSpirit, where there is no backwardness or resistance, or need of\nforcing.\n\n_Direct._ III. By all means labour to be furnished with understanding\nin the matters of God. For, 1. An understanding person hath a mine of\nholy matter in himself, and never is quite void of matter for good\ndiscourse. He is the good scribe, that is instructed to the kingdom of\nGod, that bringeth out of his treasury things new and old, Matt.\nxiii. 52. 2. And an understanding person will speak discreetly, and so\nwill much further the success of his discourse, and not make it\nridiculous, contemptuous, or uneffectual through his indiscretion. But\nyet if you are ignorant and wanting in understanding, do not therefore\nbe silent; for though your ability is least, your necessity is\ngreatest. Let necessity therefore constrain you to ask instruction, as\nit constraineth the needy to beg for what they want. But spare no\npains to increase your knowledge.\n\n_Direct._ IV. If your own understandings and hearts do not\nfurnish you with matter, have recourse to those manifold helps that\nGod vouchsafeth you. As, 1. You may discourse of the last sermon that\nyou heard, or some one lately preached that nearly touched you. 2. Or\nof something in the last book you read. 3. Or of some text of\nScripture obvious to your thoughts. 4. Or of some notable (yea, or\nordinary) providence which did lately occur. 5. Or of some examples of\ngood or evil that are fresh before you. 6. Or of the right doing of\nthe duty that you are about, or any such like helps.\n\n_Direct._ V. Talk not of vain, unprofitable controversies, nor\noften of small, circumstantial matters that make but little to\nedification. For there may be idle talking about matters of religion,\nas well as about other smaller things. Especially see that the\nquarrels of the times engage not your thoughts and speeches too far,\ninto a course of unprofitableness or contention.\n\n_Direct._ VI. Furnish yourselves beforehand with matter for the most\nedifying discourse, and never go abroad empty. And let the matter be\nusually, 1. Things of weight, and not small matters. 2. Things of\ncertainty, and not uncertain things. Particularly the fittest subjects\nfor your ordinary discourse are these: 1. God himself, with his\nattributes, relations, and works. 2. The great mystery of man's\nredemption by Christ; his person, office, sufferings, doctrine,\nexample, and work; his resurrection, ascension, glory, intercession,\nand all the privileges of his saints. 3. The covenant of grace, the\npromises, the duties, the conditions, and the threatenings. 4. The\nworkings of the Spirit of Christ upon the soul, and every grace of the\nSpirit in us; with all the signs, and helps, and hinderances of it. 5.\nThe ways and wiles of Satan, and all our spiritual enemies; the\nparticular temptations which we are in danger of; what they are and\nhow to avoid them, and what are the most powerful helps against them.\n6. The corruption and deceitfulness of the heart; the nature and\nworkings, effects, and signs of ignorance, unbelief, hypocrisy, pride,\nsensuality, worldliness, impiety, injustice, intemperance,\nuncharitableness, and every other sin; with all the helps against them\nall. 7. The many duties to God and man which we have to perform, both\ninternal and external, and how to do them, and what are the chiefest\nhinderances and helps. (As in reading, hearing, meditating, prayer,\ngiving alms, &c.) And the duties of our relations, and several places,\nwith the contrary sins. 8. The vanity of the world, and deceitfulness\nof all earthly things. 9. The powerful reasons used by Christ to draw\nus to holiness, and the unreasonable madness of all that is brought\nagainst it, by the devil or by wicked men. 10. Of the sufferings which\nwe must expect and be prepared for. 11. Of death, and the preparations\nthat will then be found necessary; and how to make ready for so great\na change. 12. Of the day of judgment, and who will then be justified,\nand who condemned. 13. Of the joys of heaven, the employment, the\ncompany, the nature, and duration. 14. Of the miseries of the damned,\nand the thoughts that they then will have of their former life on\nearth. 15. Of the state of the church on earth, and what we ought to\ndo in our places for its welfare. Is there not matter enough in all\nthese great and weighty points, for your hourly meditation and\nconference?\n\n_Direct._ VII. Take heed of proud self-conceitedness in your\nconference. Speak not with supercilious, censorious confidence. Let\nnot the weak take on them to be wiser than they are. Be readier to\nspeak by way of question as learners, than as teachers of others,\nunless you are sure that they have much more need to be taught by you,\nthan you by them. It is ordinary for novices in religion to cast all\ntheir discourse into a teaching strain, or to make themselves\npreachers before they understand. It is a most loathsome and pitiful\nhearing (and yet too ordinary) to hear a raw, self-conceited,\nungrounded, unexperienced person to prate magisterially, and censure\nconfidently the doctrine, or practices, or persons of those that are\nmuch better and wiser than themselves. If you meet with this proud,\ncensorious spirit, rebuke it first, and read to them James iii.; and\nif they go on, turn away from them, and avoid them, for they know not\nwhat manner of spirit they are of: they serve not the Lord Jesus,\nwhatever they pretend or think themselves, but are proud, knowing\nnothing, but doting about questions, and making divisions in the\nchurch of God, and ready to fall into the condemnation of the devil,\n1 Tim. iii. 6; vi. 3-5; Rom. xvi. 17; Luke ix. 55.\n\n_Direct._ VIII. Let the wisest in the company, and not the weakest,\nhave most of the discourse: but yet if any one that is of an abler\ntongue than the rest, do make any determinations in doubtful,\ncontroverted points, take heed of a hasty receiving his judgment, let\nhis reasons seem never so plausible or probable; but put down all such\nopinions as doubts, and move them to your teachers, or some other\nimpartial, able men, before you entertain them. Otherwise, he that\nhath most wit and tongue in the company, might carry away all the rest\ninto what error or heresy he please, and subvert their faith when he\nstops their mouths.\n\n_Direct._ IX. Let the matter of your speech be suitable to your\nend, even to the good of yourselves or others, which you seek. The\nsame subject that is fit for one company is very unfit for others.\nLearned men and ignorant men, pious men and profane men, are not fit\nfor the same kind of discourse. The medicine must be carefully fitted\nto the disease.\n\n_Direct._ X. Let your speech be seasonable, when prudence telleth\nyou it is not like to do more harm than good. There is a season for\nthe prudent to be silent, and refrain even from good talk, Amos v. 17;\nPsal. xxxix. 1, 2. \"Cast not pearls before swine, and give not holy\nthings to dogs, that you know will turn again and rend you,\" Matt.\nvii. 6. Yea, and among good people themselves, there is a time to\nspeak, and a time to be silent, Eccles. iii. 7. There may possibly be\nsuch excess as tendeth to the tiring of the hearers; and more may be\ncrammed in than they can digest; and surfeiting may make them loathe\nit afterwards. You must give none more than they can bear; and also\nthe matters of your business and callings, must be talked of in their\ntime and place.\n\n_Direct._ XI. Let all your speech of holy things be with the\ngreatest seriousness and reverence that you are able. Let the words be\nnever so good, yet levity and rudeness may make them to be profane.\nGod and holy things should not be talked of in a common manner; but\nthe gravity of your speech should tell the hearers, that you take them\nnot for small or common matters. If servants and others that live near\ntogether would converse and speak as the oracles of God, how holy, and\nheavenly, and happy would such families or societies be!\n\n\n\n\nCHAPTER XVII.\n\nDIRECTIONS FOR EACH PARTICULAR MEMBER OF THE FAMILY HOW TO SPEND EVERY\nORDINARY DAY OF THE WEEK.\n\n\nIT somewhat tendeth to make a holy life more easy to us, when we know\nthe ordinary course and method of our duties, and every thing falleth\ninto its proper place; as it helpeth the husbandman or tradesman to\nknow the ordinary course of his work, that he need not go out of it,\nunless in extraordinary cases. Therefore I shall here give you some\nbrief directions for the holy spending of every day.\n\n_Direct._ I. Proportion the time of your sleep aright, (if it be\nin your power,) that you waste not your precious morning hours\nsluggishly in your bed. Let the time of your sleep be rationally\nfitted to your health and labour, and not sensually to your slothful\npleasure. About six hours is meet for healthful people, and seven\nhours for the less healthful, and eight for the more weak and aged,\nordinarily. The morning hours are to most the preciousest of all\nthe day, for all our duties; especially servants that are scanted of\ntime, must take it then for prayer, if possible, lest they have none\nat all.\n\n_Direct._ II. Let God have your first awaking thoughts: lift up\nyour hearts to him reverently and thankfully for the rest of the night\npast, and briefly cast yourselves upon him for the following day; and\nuse yourselves so constantly to this, that your consciences may check\nyou, when common thoughts shall first intrude. And if you have a\nbed-fellow to speak to, let your first speech be agreeable to your\nthoughts. It will be a great help against the temptations that may\nelse surprise you, and a holy engagement of your hearts to God, for\nall the day.\n\n_Direct._ III. Resolve, that pride and the fashions of the times\nshall never tempt you into such a garb of attire, as will make you\nlong in dressing you in the morning; but wear such clothing as is soon\nput on. It is dear-bought bravery (or decency as they will needs call\nit) which must cost every day an hour's or a quarter of an hour's time\nextraordinary: I had rather go as the wild Indians, than have those\nmorning hours to answer for, as too many ladies and other gallants\nhave.\n\n_Direct._ IV. If you are persons of quality you may employ a\nchild or servant to read a chapter in the Bible, while you are\ndressing you, and eating your breakfast (if you eat any). Else you may\nemploy that time in some fruitful meditation, or conference with those\nabout you, as far as your necessary occasions do give leave: as, to\nthink or speak of the mercy of a night's rest, and of your renewed\ntime, and how many spent that night in hell, and how many in prison,\nand how many in a colder, harder lodging, and how many in grievous\npain and sickness, weary of their beds and of their lives, and how\nmany in distracting terrors of their minds; and how many souls that\nnight were called from their bodies, to appear before the dreadful\nGod: and think how fast days and nights roll on! and how speedily your\nlast night and day will come! and observe what is wanting in the\nreadiness of your soul for such a time, and seek it presently without\ndelay.\n\n_Direct._ V. If more necessary duties call you not away, let\nsecret prayer by yourself alone, or with your chamber-fellow, or both,\ngo before the common prayers of the family; and delay it not\ncauselessly, but if it may be, let it be first, before any other work\nof the day. Yet be not formal and superstitious to your hours, as if\nGod had absolutely tied you to such a time: nor think it your duty to\npray once in secret, and once with your chamber-fellow, and once with\nthe family every morning, when more necessary duties call you off.\nThat hour is best for one, which is worst for another: to most,\nprivate prayer is most seasonable as soon as they are up and clothed;\nto others some other hour may be more free and fit. And those persons\nthat have not more necessary duties, may do well to pray at all the\nopportunities before mentioned; but reading and meditation must be\nallowed their time also; and the labours of your callings must be\npainfully followed; and servants and poor people that are not at\nliberty, or that have a necessity of providing for their families, may\nnot lawfully take so much time for prayer, as some others may;\nespecially the aged and weak that cannot follow a calling, may take\nlonger time. And ministers, that have many souls to look after, and\npublic work to do, must take heed of neglecting any of this, that they\nmay be longer and oftener in private prayer. Always remember that when\ntwo duties are at once before you, and one must be omitted, that you\nprefer that which, all things considered, is the greatest; and\nunderstand what maketh a duty greatest. Usually that is greatest\nwhich tendeth to the greatest good; yet sometimes that is greatest at\nthat time which cannot be done at another time, when others may.\nPraying, in itself considered, is better than ploughing, or marketing,\nor conference; and yet these may be greater than it in their proper\nseasons; because prayer may be done at another time, when these\ncannot.\n\n_Direct._ VI. Let family worship be performed constantly and\nseasonably, twice a day, at that hour which is freest in regard of\ninterruptions; not delaying it without just cause. But whenever it is\nperformed, be sure it be reverently, seriously, and spiritually done.\nIf greater duty hinder not, begin with a brief invocation of God's\nname, and craving of his help and blessing through Christ; and then\nread some part of the holy Scripture in order; and either help the\nhearers to understand it and apply it, or if you are unable for that,\nthen read some profitable book to them for such ends; and sing a\npsalm, (if there be enough to do it fitly,) and earnestly pour out\nyour souls in prayer. But if unavoidable occasions will not give way\nto all this, do what you can, especially in prayer, and do the rest\nanother time; but pretend not necessity against any duty, when it is\nbut unwillingness or negligence. The lively performance of family\nduties, is a principal means to keep up the power and interest of\ngodliness in the world; which all decays when these grow dead, and\nslight, and formal.\n\n_Direct._ VII. Renew the actual intention and remembrance of your\nultimate end, when you set yourselves to your day's work, or set upon\nany notable business in the world. Let HOLINESS TO THE LORD be written\nupon your hearts in all that you do. Do no work which you cannot\nentitle God to, and truly say he set you about; and do nothing in the\nworld for any other ultimate end, than to please, and glorify, and\nenjoy him. And remember that whatever you do, must be done as a means\nto these, and as by one that is that way going on to heaven. All your\nlabour must be as the labour of a traveller, which is all for his\njourney's end; and all your respect or affection to any place or thing\nin your way, must be in respect to your attainment of the end; as a\ntraveller loveth a good way, a good horse, a good inn, a dry cloak, or\ngood company; but nothing must be loved here as your end or home. Lift\nup your hearts to heaven and say, If this work and way did not tend\nthither directly or indirectly, it were no work or way for me.\nWhatever you do, do all to the glory of God, 1 Cor. x. 31.\n\n_Direct._ VIII. Follow the labours of your calling painfully and\ndiligently. From hence will follow many commodities. 1. You will show\nthat you are not sluggish, and servants to your flesh, as those that\ncannot deny its ease; and you will further the mortification of all\nfleshly lusts and desires, which are fed by ease and idleness. 2. You\nwill keep out idle thoughts from your mind, which swarm in the minds\nof idle persons. 3. You will escape the loss of precious time, which\nidle persons are daily guilty of. 4. You will be in a course of\nobedience to God, when the slothful are in a constant sin of omission.\n5. You may have the more time to spare for holy exercises, if you\nfollow your labour close when you are at it; when idle persons can\nhave no time for prayer or reading, because they lose it by loitering\nat their work, and leave their business still behind-hand. 6. You may\nexpect God's blessing for the comfortable provision for yourselves and\nfamilies, and to have to give to them that need, when the slothful are\nin want themselves, and cast by their want into abundance of\ntemptations, and have nothing to do good with. 7. And it will also\ntend to the health of your bodies, which will make them the fitter for\nthe service of your souls. When slothfulness wasteth time, and health,\nand estate, and wit, and grace, and all.[40]\n\n_Direct._ IX. Be thoroughly acquainted with your corruptions and\ntemptations, and watch against them all the day; especially the most\ndangerous sort of your corruptions, and those temptations which your\ncompany or business will unavoidably lay before you.[41] Be still\nwatching and working against the master, radical sins of unbelief,\nhypocrisy, selfishness, pride, sensuality, or flesh-pleasing, and the\ninordinate love of earthly things. Take heed lest, under pretence of\ndiligence in your calling, you be drawn to earthly-mindedness, and\nexcessive cares or covetous designs for rising in the world. If you\nare to trade or deal with others, take heed of selfishness, which\ndesireth to draw or save from others, as much as you can for\nyourselves and your own advantage; take heed of all that savoureth of\ninjustice or uncharitableness in all your dealings with others. If you\nconverse with vain talkers, be still provided against the temptation\nof vanity of talk. If you converse with angry persons, be still\nfortified against their provocations. If you converse with wanton\npersons, or such as are tempting those of the other sex, maintain that\nmodesty and necessary distance and cleanness of speech which the laws\nof chastity require. If you have servants that are still faulty, be so\nprovided against the temptation, that their faults may not make you\nfaulty, and you may do nothing that is unseemly or unjust, but only\nthat which tendeth to their amendment. If you are poor, be still\nprovided against the temptations of poverty, that it bring not upon\nyou an evil far greater than itself. If you are rich, be most diligent\nin fortifying your hearts against those more dangerous temptations of\nriches, which very few escape. If you converse with flatterers or\nthose that much admire you, be fortified against swelling pride. If\nyou converse with those that despise and injure you, be fortified\nagainst impatient, revengeful pride. These works at first will be very\ndifficult, while sin is in any strength; but when you have got an\nhabitual apprehension of the poisonous danger of every one of these\nsins, and of the tendency of all temptations, your hearts will readily\nand easily avoid them, without much tiring, thoughtfulness, and care;\neven as a man will pass by a house infected with the plague, or go out\nof the way, if he meet a cart or any thing that would hurt him.\n\n_Direct._ X. When you are alone in your labours, improve the time\nin practical, fruitful (not speculative and barren) meditations;\nespecially in heart work and heaven work: let your chiefest\nmeditations be on the infinite goodness and perfections of God, and\nthe life of glory, which in the love and praise of him you must live\nfor ever; and next let Christ, and the mysteries of grace in man's\nredemption, be the matter of your thoughts; and next that your own\nhearts and lives, and the rest before expressed, chap. xvi. direct.\nvi. If you are able to manage meditations methodically it will be\nbest; but if you cannot do that, without so much striving as will\nconfound you, and distract you, and cast you into melancholy, it is\nbetter let your meditations be more short and easy, like ejaculatory\nprayers; but let them usually be operative to do some good upon your\nhearts.\n\n_Direct._ XI. If you labour in company with others, be provided with\nmatter, skill, resolution, and zeal, to improve the time in profitable\nconference, and to avoid diversions, as is directed, chap. xvi.\n\n_Direct._ XII. Whatever you are doing, in company or alone, let\nthe day be spent in the inward excitation and exercise of the graces\nof the soul, as well as in external bodily duties. And to that end\nknow, that there is no external duty, but must have some internal\ngrace to animate it, or else it is but an image or carcass, and\nunacceptable to God. When you are praying and reading, there are the\ngraces of faith, desire, love, repentance, &c. to be exercised there:\nwhen you are alone, meditation may help to actuate any grace as you\nfind most needful: when you are conferring with others, you must\nexercise love to them, and love to that truth about which you do\nconfer, and other graces as the subject shall require: when you are\nprovoked or under suffering you have patience to exercise. But\nespecially it must be your principal daily business, by the exercise\nof faith, to keep your hearts warm in the love of God and your dear\nRedeemer, and in the hopes and delightful thoughts of heaven. As the\nmeans are various and admit of deliberation and choice, because they\nare to be used but as means, and not all at once, but sometimes one,\nand sometimes another, when the end is still the same and past\ndeliberation or choice; so all those graces which are but means, must\nbe used thus variously, and with deliberation and choice; when the\nlove of God and of eternal life must be the constant tenor and\nconstitution of the mind, as being the final grace, which consisteth\nwith the exercise of every other mediate grace. Never take up with\nlip-labour or bodily exercise alone, nor barren thoughts, unless your\nhearts be also employed in a course of duty, and holy breathings after\nGod, or motion towards him, or in the sincere internal part of the\nduty which you perform to men: justice and love are graces which you\nmust still exercise towards all that you have to deal with in the\nworld. Love is called the fulfilling of the law, Rom. xiii. 10;\nbecause the love of God and man is the soul of every outward duty, and\na cause that will bring forth these as its effects.\n\n_Direct._ XIII. Keep up a high esteem of time; and be every day\nmore careful that you lose none of your time, than you are that you\nlose none of your gold or silver; and if vain recreations, dressings,\nfeastings, idle talk, unprofitable company, or sleep, be any of them\ntemptations to rob you of any of your time, accordingly heighten your\nwatchfulness and firm resolutions against them. Be not more careful to\nescape thieves and robbers, than to escape that person, or action, or\ncourse of life, that would rob you of any of your time. And for the\nredeeming of time, especially see, not only that you be never idle,\nbut also that you be doing the greatest good that you can do, and\nprefer not a less before a greater.\n\n_Direct._ XIV. Eat and drink with temperance and thankfulness;\nfor health, and not for unprofitable pleasure. For quantity, most\ncarefully avoid excess; for many exceed, for one that taketh too\nlittle. Never please your appetite in meat or drink, when it tendeth\nto the detriment of your health. Prov. xxxi. 4, 6, \"It is not for\nkings to drink wine, nor for princes strong drink.--Give strong drink\nto him that is ready to perish, and wine to those that be of heavy\nhearts.\" Eccles. x. 16, 17, \"Woe to thee, O land, when thy king is a\nchild, and thy princes eat in the morning! Blessed art thou, O land,\nwhen thy king is the son of nobles, and thy princes eat in due season,\nfor strength and not for drunkenness!\" Then must poorer men also take\nheed of intemperance and excess. Let your diet incline rather to the\ncoarser than the finer sort, and to the cheaper than the costly sort,\nand to sparing abstinence than to fulness. I would advise rich men\nespecially, to write in great letters on the walls of their\ndining-rooms or parlours these two sentences: Ezek. xvi. 49, \"BEHOLD,\nTHIS WAS THE INIQUITY OF SODOM, PRIDE, FULNESS OF BREAD, AND ABUNDANCE\nOF IDLENESS WAS IN HER, neither did she strengthen the hand of the\npoor and needy.\" Luke xvi. 19, 25, \"There was a certain rich man which\nwas CLOTHED IN PURPLE AND SILK, AND FARED SUMPTUOUSLY every day.--Son,\nremember that thou in thy lifetime receivedst thy good things.\" Paul\nwept when he mentioned them, \"whose end is destruction, whose god is\ntheir belly, and whose glory is in their shame, who mind earthly\nthings, being enemies to the cross,\" Phil. iii. 18, 19.[42] O live not\nafter the flesh, lest ye die, Rom. viii. 13; Gal. vi. 8; v. 21, 23, 24.\n\n_Direct._ XV. If any temptation prevail against you, and you fall\ninto any sins besides common infirmities, presently lament it, and\nconfess not only to God, but to men, when confession conduceth more to\ngood than harm; and rise by a true and thorough repentance,\nimmediately without delay. Spare not the flesh, and daub not over the\nbreach, and do not by excuses palliate the sore, but speedily rise,\nwhatever it cost; for it will certainly cost you more to go on or to\nremain impenitent. And for your ordinary infirmities, make not too\nlight of them, but confess them, and daily strive against them; and\nexamine what strength you get against them, and do not aggravate them\nby impenitence and contempt.\n\n_Direct._ XVI. Every day look to the special duties of your\nseveral relations: whether you are husbands, wives, parents, children,\nmasters, servants, pastors, people, magistrates, subjects, remember\nthat every relation hath its special duty, and its advantage for the\ndoing of some good; and that God requireth your faithfulness in these,\nas well as in any other duty. And that in these a man's sincerity or\nhypocrisy is usually more tried, than in any other parts of our lives.\n\n_Direct._ XVII. In the evening return to the worshipping of God,\nin the family and in secret, as was directed for the morning. And do\nall with seriousness, as in the sight of God, and in the sense of your\nnecessities; and make it your delight to receive instructions from the\nholy Scripture, and praise God, and call upon his name through Christ.\n\n_Direct._ XVIII. If you have any extraordinary impediments one\nday to hinder you in your duty to God and man, make it up by diligence\nthe next; and if you have any extraordinary helps, make use of them,\nand let them not overslip you. As, if it be a lecture-day, or a\nfuneral sermon, or you have opportunity of converse with men of\nextraordinary worth; or if it be a day of humiliation or thanksgiving;\nit may be expected that you gather a double measure of strength by\nsuch extraordinary helps.\n\n_Direct._ XIX. Before you betake yourselves to sleep, it is\nordinarily a safe and needful course, to take a review of the actions\nand mercies of the past day; that you may be specially thankful for\nall special mercies, and humbled for your sins, and may renew your\nrepentance and resolutions for obedience, and may examine yourselves,\nwhether your souls grow better or worse, and whether sin go down and\ngrace increase, and whether you are any better prepared for\nsufferings and death. But yet waste not too much time in the ordinary\naccounts of your life, as those that neglect their duty while they are\nexamining themselves how they perform it, and perplexing themselves\nwith the long perusal of their ordinary infirmities. But by a general\n(yet sincere) repentance, bewail your unavoidable daily failings, and\nhave recourse to Christ for a daily pardon and renewed grace; and in\ncase of extraordinary sins or mercies, be sure to be extraordinarily\nhumbled or thankful. Some think it best to keep a daily catalogue or\ndiurnal of their sins and mercies. If you do so, be not too particular\nin the enumeration of those that are the matter of every day's return;\nfor it will be but a temptation to waste your time, and neglect\ngreater duty, and to make you grow customary and senseless of such\nsins and mercies, when the same come to be recited over and over from\nday to day. But let the common mercies be more generally recorded, and\nthe common sins generally confessed (yet neither of them therefore\nslighted); and let the extraordinary mercies, and greater sins, have a\nmore particular observation. And yet remember, that sins and mercies,\nwhich it is not fit that others be acquainted with, are safelier\ncommitted to memory than to writing: and methinks, a well humbled and\na thankful heart should not easily let the memory of them slip.\n\n_Direct._ XX. When you compose yourselves to sleep, again commit\nyourselves to God through Christ, and crave his protection, and close\nup the day with some holy exercise of faith and love. And if you are\npersons that must needs lie waking in the night, let your meditations\nbe holy, and exercised upon that subject that is profitablest to your\nsouls. But I cannot give this as an ordinary direction, because that\nthe body must have sleep, or else it will be unfit for labour, and all\nthoughts of holy things must be serious; and all serious thoughts will\nhinder sleep, and those that wake in the night, do wake unwillingly,\nand would not put themselves out of hopes of sleep; which such serious\nmeditations would do. Nor can I advise you (ordinarily) to rise in the\nnight to prayer, as the papists' votaries do. For this is but to serve\nGod with irrational and hurtful ceremony; and it is a wonder how far\nsuch men will go in ceremony, that will not be drawn to a life of love\nand spiritual worship. Unless men did irrationally place the service\nof God in praying this hour rather than another, they might see how\nimprovidently and sinfully they lose their time, in twice dressing and\nundressing, and in the intervals of their sleep, when they might spare\nall that time, by sitting up the longer, or rising the earlier, for\nthe same employment. Besides what tendency it hath to the destruction\nof health, by cold and interruption of necessary rest; when God\napproveth not of the disabling of the body, or destroying our health,\nor shortening life (no more than of murder or cruelty to others); but\nonly calleth us to deny our unnecessary, sensual delights, and use the\nbody so as it may be most serviceable to the soul and him.\n\nI have briefly laid together these twenty directions for the right\nspending of every day, that those that need them, and cannot remember\nthe larger more particular directions, may at least get these few\nengraven on their minds, and make them the daily practice of their\nlives; which if you will sincerely do, you cannot conceive how much it\nwill conduce to the holiness, fruitfulness, and quietness of your\nlives, and to your peaceful and comfortable death.\n\n[40] Eph. iv. 28; Prov. x. 4; xii. 24, 27; xiii. 4; xxi. 5; xxii. 29;\nxviii. 9; xxi. 25; xxiv. 30.\n\n[41] Antequam domo quis exeat, quid acturus sit, apud se pertractet.\nRursus cum redierit, quid egerit, recogitet. Cleobulus in Laert. p. 59.\n\n[42] See Dr. Hammond's Annotat.\n\n\n\n\nCHAPTER XVIII.\n\nDIRECTIONS FOR THE ORDER OF HOLY DUTIES.\n\n\n_Tit. 1. Directions for the holy spending of the Lord's Day in\nFamilies._\n\n_Direct._ I. Be well resolved against the cavils of those carnal\nmen, that would make you believe that the holy spending of the Lord's\nday is a needless thing.[43] For the name, whether it shall be called\nthe christian sabbath, is not much worth contending about: undoubtedly\nthe name of The Lord's Day, is that which was given it by the Spirit\nof God, Rev. i. 10, and the ancient christians, who sometimes called\nit, The Sabbath, by allusion, as they used the names, sacrifice, and\naltar: the question is not so much of the name as the thing; whether\nwe ought to spend the day in holy exercises, without unnecessary\ndivertisements? And to settle your consciences in this, you have all\nthese evidences at hand.\n\n1. By the confession of all, you have the law of nature to tell you,\nthat God must be openly worshipped, and that some set time should be\nappointed for his worship. And, whether the fourth commandment be\nformally in force or abrogated, yet it is commonly agreed on that the\nparity of reason, and general equity of it, serveth to acquaint us,\nthat it is the will of God, that one day in seven be the least that we\ndestinate to this use: this being then judged a meet proportion by God\nhimself, (even from the creation, and on the account of commemorating\nthe creation,) and christians being no less obliged to take as large a\nspace of time, who have both the creation and redemption to\ncommemorate, and a more excellent manner of worship to perform.\n\n2. It is confessed by all christians that Christ rose on the first day\nof the week, and appeared to his congregated disciples on that day,\nand poured out the Holy Ghost upon them on that day; and that the\napostles appointed, and the christian churches observed, their\nassemblies and communion ordinarily on that day; and that these\napostles were filled with the extraordinary gifts of the Holy Ghost,\nthat they might infallibly acquaint the church with the doctrine and\nwill of Jesus Christ, and leave it on record for succeeding ages;[44]\nand so were intrusted by office, and enabled by gifts, to settle the\norders of the gospel church, as Moses did the matters of the\ntabernacle and worship then; and so that their laws or orders thus\nsettled, were the laws or orders of the Holy Ghost, John xx. 1, 19, 26;\nActs ii. 1; xx. 7; 1 Cor. xvi. 1, 2; Rev. i. 10; Matt. xxviii. 19, 20;\nJohn xvi. 13-15; Rom. xvi. 16; 2 Thess. ii. 15.\n\n3. It is also confessed, that the universal church, from the days of\nthe apostles down till now, hath constantly kept holy the Lord's day\nin the memorial of Christ's resurrection, and that as by the will of\nChrist delivered to them by or from the apostles; insomuch that I\nremember not either any orthodox christian, or heretic, that ever\nopposed, questioned, or scrupled it, till of late ages. And as an\nhistorical discovery of the matter of fact, this is a good evidence\nthat indeed it was settled by the apostles; and consequently by\nChrist, who gave them their commission, and inspired them by the Holy\nGhost.\n\n4. It is confessed, that it is still the practice of the universal\nchurch; and those that take it to be but of ecclesiastical\nappointment, some of them mean it of such extraordinary ecclesiastics\nas inspired apostles, and all of them take the appointment as\nobligatory to all the members of the church.\n\n5. The laws of the land where we live command it, and the king by\nproclamation urgeth the execution: and the canons, and homilies, and\nliturgy show that the holy observation of the Lord's day, is the\njudgment and will of the governors of the church. Read the homilies\nfor the time and place of worship. Yea, they require the people to say\nwhen the fourth commandment is read, \"Lord, have mercy upon us, and\nincline our hearts to keep this law.\" And the command of authority is\nnot a contemptible obligation.\n\n6. It is granted by all, that more than this is due to God; and the\nlife that is in every christian telleth him, that it is a very great\nmercy to us, not only to servants, but even to all men, that one day\nin seven they may disburden themselves of all the cares and business\nof the world, which may hinder their holy communion with God and one\nanother, and wholly apply themselves to learn the will of God. And\nnature teacheth us to accept of mercy when it is offered to us, and\nnot dispute against our happiness.\n\n7. Common experience telleth us, that where the Lord's day is more\nholily and carefully observed, knowledge and religion prosper best;\nand that more souls are converted on those days, than on all the other\ndays besides; and that the people are accordingly more edified; and\nthat wherever the Lord's day is ordinarily neglected or mispent,\nreligion and civility decay, and there is a visible, lamentable\ndifference between those places and families, and the other.\n\n8. Reason and experience tell us, that if men were left to themselves,\nwhat time they should appoint for God's public worship, in most places\nit would be so little, and disordered, and uncertain, that religion\nwould be for the most part banished out of the now christian world.\nTherefore there being need of a universal law for it, it is probable\nthat such a law there is; and if so, it can be by none but God, the\nCreator, Redeemer, and Holy Ghost, there being no other universal\ngovernor and lawgiver to impose it.\n\n9. All must confess, that it is more desirable for unity and concord\nsake, that all christians hold their holy assemblies on one and the\nsame day, and that all at once, through all the world, do worship God\nand seek his grace, than that they do it some on one day and some on\nanother.\n\n10. And all that ever I have conversed with, confess that if the holy\nspending of the Lord's day be not necessary it is lawful; and\ntherefore when there is so much to be said for the necessity of it\ntoo, to keep it holy is the safest way, seeing this cannot be a sin,\nbut the contrary may; and licence is encouragement enough to accept so\ngreat a mercy. All this set together will satisfy a man, that hath any\nspiritual sense of the concernments of his own and others' souls.\n\n_Object._ But you will say, That besides the name, it is yet a\ncontroversy whether the whole day should be spent in holy exercises,\nor only so much as is meet for the public communion, it being not\nfound in antiquity, that the churches used any further to observe it.\n\n_Answ._ No sober man denieth that works of necessity for the\npreservation of our own or other men's lives, or health, or goods, may\nbe done on the Lord's day: so that when we say, that the whole day is\nto be spent holily, we exclude not eating, and sleeping, nor the\nnecessary actions about worship; as the priests in the temple are said\nto break the sabbath, (that is, the external rest,) and to be\nblameless. But otherwise, that it is the whole day, is evident in the\narguments produced: the ancient histories and canons of the church\nspeak not of one part of the day only, but the whole: all confess,\nthat when labour or sinful sports are forbidden, it is on the whole\nday, and not only on a part. And for what is alleged of the custom of\nthe ancient church, I answer, 1. The ancientest churches spent almost\nall the day in public worship and communion: they begun in the\nmorning, and continued without parting till the evening. The first\npart of the day being spent in teaching the catechumens, they were\nthen dismissed, and the church continued together in preaching and\npraying, but especially in those laudatory, eucharistical offices,\nwhich accompany the celebration of the sacrament of the body and blood\nof Christ. They did not then (as gluttons do now) account it fasting\nto forbear a dinner, when they supped, yea, feasted at night; it being\nnot usual among the Romans to eat any dinners at all. And they that\nspent all the day together in public worship and communion, you may be\nsure spent not part of it in dancing, nor stage-plays, nor worldly\nbusinesses. 2. And church history giveth us but little account what\nparticular persons did in private, nor can it be expected. 3. Who hath\nbrought us any proof that ever the church approved of spending any\npart of the day in sports, or idleness, or unnecessary, worldly\nbusiness? or that any churches (or persons regardable) did actually so\nspend it? 4. Unless their proof be from those many canons of our own\nand other churches, that command the holy observation of it, and\nforbid these plays and labours on it; which I confess doth intimate,\nthat some there were that needed laws to restrain them from the\nviolation of it. 5. Again I say, that seeing few men will have the\nface to say that plays and games, or idleness, are a duty on that day,\nit will suffice a holy, thankful christian, if he have but leave to\nspend all the day for the good of his soul and those about him; and if\nhe may be reading and meditating on the word of God, and praying and\npraising him, and instructing his family, while others waste that time\nin vanity; especially to servants and poor men, that have but little\nother leisure all the year, to seek for knowledge, or use any such\nhelps for their salvation. As to a poor man that is kept hungry all\nthe week, a bare liberty of feasting with his landlord on the Lord's\nday, would satisfy him without a law to constrain him to it; so is it\nhere with a hungry soul.\n\n_Direct._ II. Remember that the work of the day is, in general, to\nkeep up knowledge and religion in the world, and to own and honour our\nCreator, Redeemer, and Regenerator openly before all; and to have\ncommunion with God through Christ in the Spirit, by receiving and\nexercising his grace, in order to our communion with him in glory. Let\nthese therefore (well understood) be your ends, and in these be you\nexercised all the day, and stick not hypocritically in bodily rest and\noutward duties. Remember that it is a day for heart work, as well as\nfor the exercise of the tongue, and ear, and knees; and that your\nprincipal business is with heaven; follow your hearts therefore all\nthe day, and see that they be not idle while your bodies are\nexercised: nothing is done if the heart do nothing.\n\n_Direct._ III. Remember that the special work of the day is to\ncelebrate the memorial of Christ's resurrection, and of the whole work\nof man's redemption by him. Labour therefore with all diligence in the\nsense of your natural sin and misery, to stir up the lively sense of\nthe wonderful love of God and our Redeemer, and to spend all the day\nin the special exercises of faith and love. And seeing it is the\nchristian weekly festival, or day of thanksgiving for the greatest\nmercy in the world, spend it as a day of thanksgiving should be spent,\nespecially in joyful praises of our Lord; and let the humbling and\ninstructing exercises of the day, be all subordinate to these\nlaudatory exercises. I know that much time must be spent in teaching\nand warning the ignorant and ungodly, because their poverty and\nlabours hinder them from other such opportunities, and we must speak\nto them then or not at all. But if it were not for their mere\nnecessity, and if we could as well speak to them other days of the\nweek, the churches should spend all the Lord's day in such praises and\nthanksgivings as are suitable to the ends of the institution. But\nseeing that cannot be expected, methinks it is desirable that the\nancient custom of the churches were more imitated, and the morning\nsermon being suited to the state of the more ignorant and unconverted,\nthat the rest of the day were spent in the exercises of thanksgiving\nto the joy and encouragement of believers, and in doctrine suited to\ntheir state. And yet I must add, that a skilful preacher will do both\ntogether, and so declare the love and grace of our Redeemer, as by a\nmeet application may both draw in the ungodly, and comfort those that\nare already sanctified, and raise their hearts in praise to God.\n\n_Direct._ IV. Remember that the Lord's day is appointed specially\nfor public worship and personal communion of the churches therein: see\ntherefore that you spend as much of the day as you can in this public\nworship and church communion; especially in the celebration of that\nsacrament which is appointed for the memorial of the death of Christ\nuntil his coming, 1 Cor. xi. 25, 26. This sacrament in the primitive\nchurch was celebrated every Lord's day; yea, and oftener, even\nordinarily on every other day of the week when the churches assembled\nfor communion. And it might be so now without any hinderance to\npreaching or prayer, if all things were ordered as they should be; for\nthose prayers, and instructions, and exhortations which are most\nsuited to this eucharistical action, would be the most suitable\nprayers and sermons for the church on the Lord's days. In the mean\ntime see that so much of the day as is spent in church communion and\npublic worship, be accordingly improved by you; and be not at that\ntime about your secret or family services, but take only those hours\nfor such private duties, in which the church is not assembled; and\nremember how much the love of saints is to be exercised in this\ncommunion, and therefore labour to keep alive that love, without which\nno man can celebrate the Lord's day according to the end of the\ninstitution.\n\n_Direct._ V. Understand how great a mercy it is, that you have\nleave thus to wait upon God for the receiving and exercise of grace,\nand to cast off the distracting thoughts and businesses of the world,\nand what an opportunity is put into your hand, to get more in one day,\nthan this world can afford you all your lives. And therefore come with\ngladness as to the receiving of so great a mercy, and with desire\nafter it, and with hope to speed, and not with unwillingness, as to an\nunpleasant task, as carnal hearts that love not God, or his grace or\nservice, and are weary of all they do, and glad when it is done, as\nthe ox that is unyoked. Isa. lviii. 13, 14, \"If thou turn away thy\nfoot from the sabbath, from doing thy pleasure on my holy day, and\ncall the sabbath a delight, the holy of the Lord, honourable; and\nshalt honour him, not doing thine own ways, nor finding thine own\npleasure, nor speaking thine own words, then shalt thou delight\nthyself in the Lord.\" The affection that you have to the Lord's day,\nmuch showeth the temper of the heart: a holy person is glad when it\ncometh, as loving it for the holy exercises of the day; a wicked,\ncarnal heart is glad of it only for his carnal ease, but weary of the\nspiritual duties.\n\n_Direct._ VI. Avoid both the extremes of profaneness and\nsuperstition in the point of your external rest: and to that end\nobserve, 1. That the work is not for the day, but the day for the holy\nwork; as Christ saith, Mark ii. 27, \"The sabbath was made for man, and\nnot man for the sabbath.\" It is appointed for our good, and not for\nour hurt. 2. The outward rest is not appointed for itself, but as a\nmeans to the freedom of the mind for inward and spiritual employments;\nand therefore all those outward and common labours and discourses are\nunlawful, which any way distract the mind, and hinder either our\noutward or inward attendance upon God, and our edification. 3. And\n(whatever it was to the Jews) no common words or actions are unlawful,\nwhich are no hinderance to this communion and worship and spiritual\nedification. 4. Yea, those things that are necessary to the support of\nnature, and the saving of the life or health, or estate and goods of\nourselves or our neighbours, are needful duties on that day: not all\nthose works which are truly charitable, (for it may be a work of mercy\nto build hospitals, or make garments for the poor, or till their\nground,) but such works of mercy as cannot be put off to another day,\nand such as hinder not the duties of the day. 5. The same word or\naction on the Lord's day which is unlawful to one man, may be lawful\nto another; as being no hinderance, yea, a duty to him: as Christ\nsaith, \"The priests in the temple break or profane the sabbath, (that\nis, the outward rest, but not the command,) and are blameless,\" Matt.\nxii. 15. And the cook may lawfully be employed in dressing meat, when\nit were a sin in another to do it voluntarily without need. 6. The\nLord's day being to be kept as a day of thanksgiving, the dressing of\nsuch meat as is fit for a day of thanksgiving is not to be scrupled:\nthe primitive christians in the apostles' time, had their love-feasts\nconstantly (with the Lord's supper or after) on the evening of the\nday; and they could not feast without dressing meat. 7. Yet that which\nis lawful in itself, must be so done as consisteth with care and\ncompassion of the souls of servants that are employed about it, that\nthey may be deprived of no more of their spiritual benefit than needs.\n8. Also that which is lawful must sometimes be forborne, when it may\nby scandal tempt others that are loose or weak to do that which is\nunlawful: not that the mere displeasing of the erroneous should put us\nout of the right way, but the scandal which is spoken against in\nScripture, is the laying a temptation before men that are weak to make\nthem sin. 9. Take heed of that hypocritical and censorious temper\nwhich turneth the holy observation of the day into a ceremonious\nabstinence from lawful things; and censureth those as ungodly that are\nnot of the same mind, and forbear not such things as well as they.\nMark the difference between Christ and the Pharisees in this point:\nmuch of their contention with him was about the outward observation of\nthe sabbath; because his disciples rubbed out corn to eat on the\nsabbath day, and because he healed on the sabbath, and bid the healed\nman \"take up his bed and walk:\" and they said, \"There are six days in\nwhich men ought to work; they might come and be healed on them,\" Luke\nvi. 1, 5, 6; xiii. 12, 14-16; John v. 17, 18; Mark i. 21, 24; ii.\n23-28; iii. 2, 3, 5; vi. 2, 5; Luke xiv. 1, 3, 5, 6; John v. 9, 10, 16;\nvii. 22-24; ix. 14, 16. And a man that is of their spirit will think\nthat the Pharisees were in the right. No doubt Christ might have\nchosen another day to heal on; but he knew that the works which most\ndeclared the power of God, and honoured him before all, and confirmed\nthe gospel, were fittest for the sabbath day. Take heed therefore of\nthe Pharisees' ceremoniousness and censoriousness. If you see a man\nwalking abroad on the Lord's day, censure him not till you know that\nhe doth it from profaneness or negligence: you know not but it may be\nnecessary to his health, and he may improve it in holy meditation? If\nyou hear some speak a word more than you think needful, of common\nthings, or do more about meat and clothing than you think meet,\ncensure them not till you hear their reason. A scrupulousness about\nsuch outward observances, when the holy duties of the day are no whit\nhindered by that thing; and a censoriousness towards those that are\nnot as scrupulous, is too pharisaical and ceremonious a religion for\nspiritual, charitable christians. And the extremes of some godly\npeople in this kind, have occasioned the quakers and seekers to take\nand use all days alike, and the profane to contemn the sanctifying of\nthe Lord's day.\n\n\n_Tit. 2. More Particular Directions for the Order of Holy Duties._\n\n_Direct._ I. Remember the Lord's day before it cometh, and\nprepare for it, and prevent those disturbances that would hinder you,\nand deprive you of the benefit. For preparation: 1. \"Six days you must\nlabour, and do all that you have to do.\" Despatch all your business,\nthat you may not have it then to hinder and disturb you; and see that\nyour servants do the same. 2. Shake off the thoughts of worldly\nthings, and clear your minds of worldly delights and cares. 3. Call to\nmind the doctrine taught you the last Lord's day, (and if you have\nservants, cause them to remember it,) that you may be prepared to\nreceive the next. 4. Go seasonably to bed, that you and your servants\nmay not be constrained to lie long the next morning, or be sleepy on\nthe Lord's day. 5. Let your meditations be preparatory for the day.\nRepent of the sins of the week past as particularly and seriously as\nyou can; and seek for pardon and peace through Christ, that you come\nnot with guilt or trouble upon your consciences before the Lord.\n\n_Direct._ II. Let your first thoughts be not only holy, but\nsuitable to the occasions of the day. With gladness remember what a\nday of mercies you awake to, and how early your Redeemer rose from the\ndead that day, and what excellent work you are to be employed in.\n\n_Direct._ III. Rise full as early that day as you do on other\ndays. Be not like the carnal generation, that sanctify the Lord's day\nbut as a swine doth, by sleeping, and idleness, and fulness. Think not\nyour worldly business more worthy of your early rising, than your\nspiritual employment is.\n\n_Direct._ IV. Let your dressing time be spent in some fruitful\nmeditation, or conference, or hearing some one read a chapter: and let\nit not be long, to detain you from your duty.\n\n_Direct._ V. If you can have leisure, go first to secret prayer:\nand if you are servants, and have any necessary business to do,\ndespatch it quickly, that you may he free for better work.\n\n_Direct._ VI. Let family worship come next, and not be slubbered\nover slightly, but be serious and reverent, and suit all to the nature\nor end of the day. Especially awaken yourselves and servants to\nconsider what you have to do in public, and to go with prepared,\nsanctified hearts.\n\n_Direct._ VII. Enter the holy assembly with reverence and joy, and\ncompose yourselves as those that come thither to treat with the living\nGod, about the matters of eternal life. And watch your hearts that\nthey wander not, nor sleep not, nor slight the sacred matters which\nyou are about. And guard your eyes, that they carry not away your\nhearts; and let not your hearts be a moment idle, but seriously\nemployed all the time: and when hypocrites and distempered christians\nare quarrelling with the imperfections of the speaker, or\ncongregation, or mode of worship, do you rather make it your diligent\nendeavour, to watch your hearts, and improve what you hear.\n\n_Direct._ VIII. As soon as you come home, while dinner is\npreparing, it will be a seasonable time either for secret prayer or\nmeditation; to call over what you heard, and urge it on your hearts,\nand beg God's help for the improvement of it, and pardon for your\npublic failings.\n\n_Direct._ IX. Let your time at meat be spent in the cheerful\nremembrance or mention of the love of your Redeemer; or somewhat\nsuitable to the company and the day.\n\n_Direct._ X. After dinner call your families together, and sing a\npsalm of praise, and by examination or repetition, or both, cause them\nto remember what was publicly taught them.\n\n_Direct._ XI. Then go again to the congregation (to the beginning) and\nbehave yourselves as before.\n\n_Direct._ XII. When you come home call your families together, and\nfirst crave God's assistance and acceptance; and then sing a psalm of\npraise; and then repeat the sermon which you heard; or if there was\nnone, read one out of some lively, profitable book; and then pray and\npraise God: and all with the holy seriousness and joy which is\nsuitable to the work and day.\n\n_Direct._ XIII. Then while supper is preparing, betake yourselves\nto secret prayer and meditation; either in your chambers or walking,\nas you find most profitable: and let your servants have no more to\nhinder them from the same privilege, than what is of necessity.\n\n_Direct._ XIV. At supper spend the time as is aforesaid (at\ndinner): always remembering that though it be a day of thanksgiving,\nit is not a day of gluttony, and that you must not use too full a\ndiet, lest it make you heavy, and drowsy, and unfit for holy duty.\n\n_Direct._ XV. After supper examine your children and servants\nwhat they have learnt all day, and sing a psalm of praise, and\nconclude with prayer and thanksgiving.\n\n_Direct._ XVI. If there be time after, both you and they may in\nsecret review the duties, and mercies, and failings of the day, and\nrecommend yourselves by prayer into the hands of God for the night\nfollowing: and so betake yourselves to your rest.\n\n_Direct._ XVII. And to shut up all, let your last thoughts be\nholy, in the thankful sense of the mercy you have received, and the\ngoodness of God revealed by our Mediator, and comfortably trusting\nyour souls and bodies into his hands, and longing for your nearer\napproach unto his glory, and the beholding and full enjoying of him\nfor ever.\n\nI have briefly named this order of duties, for the memory of those\nthat have opportunity to observe it: but if any man's place and\ncondition deny him opportunity for some of these, he must do what he\ncan: but see, that carnal negligence cause not his omission. And now I\nappeal to reason, conscience, and experience, whether this employment\nbe not more suitable to the principles, ends, and hopes of a\nchristian, than idleness, or vain talk, or cards, or dice, or\ndancing, or ale-house haunting, or worldly business or discourse? And\nwhether this would not exceedingly conduce to the increase of\nknowledge, holiness, and honesty? And whether there be ever a\nworldling or voluptuous sensualist of them all, that had not rather be\nfound thus at death; or look back when time is past and gone, upon the\nLord's day thus spent, than as the idle, fleshly, and ungodly spend\nthem?\n\n[43] Since the writing of this, I have published a Treatise of the\nLord's day.\n\n[44] Mark xvi. 2, 9; Luke xxiv. 1.\n\n\n\n\nCHAPTER XIX.\n\nDIRECTIONS FOR PROFITABLE HEARING THE WORD PREACHED.\n\n\nOMITTING those directions which concern the external modes of worship,\n(for the reasons mentioned part. iii. and known to all that know me\nand the time and place I live in,) I shall give you such directions\nabout the personal, internal management of your duty, as I think most\nnecessary to your edification. And seeing that your duty and benefit\nlieth in these four general points: 1. That you hear with\nunderstanding. 2. That you remember what you hear. 3. That you be duly\naffected with it. 4. And that you sincerely practise it: I shall more\nparticularly direct you in order to all these ends and duties.\n\n\n_Tit. 1. Directions for the Understanding the Word which you hear._\n\n_Direct._ I. Read and meditate on the holy Scriptures much in\nprivate, and then you will be the better able to understand what is\npreached on it in public, and to try the doctrine, whether it be of\nGod. Whereas if you are unacquainted with the Scriptures, all that is\ntreated of or alleged from them, will be so strange to you, that you\nwill be but little edified by it, Psal. i. 2; cxix.; Deut. vi. 11, 12.\n\n_Direct._ II. Live under the clearest, distinct, convincing\nteaching that possibly you can procure. There is an unspeakable\ndifference as to the edification of the hearers, between a judicious,\nclear, distinct, and skilful preacher, and one that is ignorant,\nconfused, general, dry, and only scrapeth together a cento or\nmingle-mangle of some undigested sayings to fill up the hour with. If\nin philosophy, physics, grammar, law, and every art and science, there\nbe so great a difference between one teacher and another, it must\nneeds be so in divinity also. Ignorant teachers, that understand not\nwhat they say themselves, are unlike to make you men of understanding;\nas erroneous teachers are unlike to make you orthodox and sound.\n\n_Direct._ III. Come not to hear with a careless heart, as if you\nwere to hear a matter that little concerned you, but come with a sense\nof the unspeakable weight, necessity, and consequence of the holy word\nwhich you are to hear: and when you understand how much you are\nconcerned in it, and truly love it, as the word of life, it will\ngreatly help your understanding of every particular truth. That which\na man loveth not, and perceiveth no necessity of, he will hear with so\nlittle regard and heed, that it will make no considerable impression\non his mind. But a good understanding of the excellency and necessity,\nexciting love and serious attention, would make the particulars easy\nto be understood; when else you will be like a stopped or\nnarrow-mouthed bottle, that keepeth out that which you desire to put\nin. I know that understanding must go before affections; but yet the\nunderstanding of the concernments and worth of your own souls, must\nfirst procure such a serious care of your salvation, and a general\nregard to the word of God, as is needful to your further understanding\nof the particular instructions, which you shall after hear.\n\n_Direct._ IV. Suffer not vain thoughts or drowsy negligence to\nhinder your attention. If you mark not what is taught you, how should\nyou understand and learn? Set yourselves to it, as for your lives: be\nas earnest and diligent in attending and learning, as you would have\nthe preacher be in teaching.[45] If a drowsy, careless preacher be\nbad, a drowsy, careless hearer is not good. Saith Moses, Deut. xxxii.\n46, 47, \"Set your hearts to all the words which I testify among you\nthis day.--For it is not a vain thing for you, because it is your\nlife.\" You would have God attentive to your prayers in your\ndistresses; and why will you not then be attentive to his words, when\n\"the prayers of him are abominable to God, that turneth away his ear\nfrom hearing the law?\" Luke xix. 48, \"All the people were very\nattentive to hear Christ.\" Neh. viii. 3, when Ezra read the law \"from\nmorning till mid-day, the ears of all the people were attentive to\nit.\" When Paul continued his Lord's-day exercise and speech until\nmidnight, one young man that fell asleep, did fall down dead as a\nwarning to them that will sleep, when they should hear the message of\nChrist, Acts xx. 9. Therefore you are excused that day from worldly\nbusiness, \"that you may attend on the Lord without distraction,\"\n1 Cor. vii. 35. Lydia's attending to the words of Paul, accompanied\nthe opening of her heart and her conversion, Acts xvi. 14.\n\n_Direct._ V. Mark especially the design and drift, and principal\ndoctrine of the sermon. Both because that is the chief thing that the\npreacher would have marked; and because the understanding of that will\nmuch help you to understand all the rest, which dependeth on it, and\nrelateth to it.\n\n_Direct._ VI. Mark most those things which are of greatest weight\nand concernment to your souls. And do not fix upon some little\nsayings, and by-discourses, or witty sentences; like children that\nbring home some scraps and words which they do but play with.\n\n_Direct._ VII. Learn first your catechisms at home, and the great\nessential points of religion, contained in the creed, the Lord's\nprayer, and the ten commandments. And in your hearing, first labour to\nget a clearer understanding of these; and then the lesser branches\nwhich grow out of these will be the better understood. You can scarce\nbestow too much care and pains in learning these great essential\npoints. It is the fruitfullest of all your studies. Two things further\nI here advise you to avoid. 1. The hasty climbing up to smaller points\n(which some call higher) before you have well received these; and the\nreceiving of those higher points, independently, without their due\nrespect, to these which they depend upon. 2. The feeding upon dry and\nbarren controversies, and delighting in the chaff of jingling words,\nand impertinent, unedifying things, or discourses about formalities\nand circumstances.\n\n_Direct._ VIII. Meditate on what you hear when you come home,\ntill you better understand it, Psal. i. 2.\n\n_Direct._ IX. Inquire, where you doubt, of those that can resolve\nand teach you. It showeth a careless mind, and a contempt of the word\nof God, in most people and servants, that never come to ask the\nresolution of one doubt, from one week's or year's end to another,\nthough they have pastors or masters that have ability, and leisure,\nand willingness to help them. \"When Christ was alone, they that were\nabout him with the twelve, asked him the meaning of his parable,\"\nMatt. xiii.; Mark iv. 10.\n\n_Direct._ X. Read much those holy books which treat best of the\ndoctrine which you would understand.\n\n_Direct._ XI. Pray earnestly for wisdom, and the illumination of\nthe Spirit, Eph. i. 18; Acts xxvi. 18; James i. 5.\n\n_Direct._ XII. Conscionable practising what you know, is an\nexcellent help to understanding, John xii. 7, 17.\n\n\n_Tit. 2. Directions for Remembering what you Hear._\n\nThat want of memory, which cometh from age and decay of nature, is not\nto be cured; nor should any servant of Christ be over-much troubled at\nit; seeing Christ will no more cast off his servants for that, than he\nwill for age or any sickness: but for that want of memory which is\ncurable, and is a fault, I shall give you these Directions following.\n\n_Direct._ I. It greatly helpeth memory to have a full understanding of\nthe matter spoken which you would remember. And ignorance is one of\nthe greatest hinderances to memory. Common experience telleth you\nthis, how easily you can remember any discourse which you thoroughly\nunderstand (for your very knowledge by invention will revive your\nmemory); and how hard it is to remember any words which are\ninsignificant, or which we understand not. Therefore labour most for a\nclear understanding according to the last directions.\n\n_Direct._ II. A deep, awakened affection is a very powerful help\nto memory. We easily remember any thing which our estates or lives lie\non, when trifles are neglected and soon forgotten. Therefore labour to\nget all to your hearts, according to the next following directions.\n\n_Direct._ III. Method is a very great help to memory. Therefore\nbe acquainted with the preacher's method; and then you are put into a\npath or tract, which you cannot easily go out of. And therefore it is,\nthat ministers must not only be methodical, and avoid prolix,\nconfused, and involved discourses, and that malicious pride of hiding\ntheir method, but must be as oft in the use of the same method, as the\nsubject will bear, and choose that method which is most easy to the\nhearers to understand and remember, and labour to make them perceive\nyour tract.\n\n_Direct._ IV. Numbers are a great help to memory. As if the\nreasons, the uses, the motives, the signs, the directions, be six, or\nseven, or eight; when you know just the number, it helpeth you much to\nremember, which was the first, second, third, &c.\n\n_Direct._ V. Names also and signal words are a great help to\nmemory. He may remember one word, that cannot remember all the\nsentence; and that one word may help him to remember much of the rest.\nTherefore preachers should contrive the force of every reason, use,\ndirection, &c. as much as may be, into some one emphatical word. (And\nsome do very profitably contrive each of those words to begin with the\nsame letter, which is good for memory, so it be not too much strained,\nand put them not upon greater inconveniences.) As if I were to direct\nyou to the chiefest helps to your salvation, and should name, 1.\nPowerful preaching. 2. Prayer. 3. Prudence. 4. Piety. 5. Painfulness.\n6. Patience. 7. Perseverance. Though I opened every one of these at\nlarge, the very names would help the hearers' memory. It is this that\nmaketh ministers, that care more for their people's souls, than the\npleasing of curious ears, to go in the common road of doctrine,\nreasons, uses, motives, helps, &c. and to give their uses the same\ntitles of information, reproof, exhortation, &c. And yet when the\nsubject shall direct us to some other method, the hearers must not be\noffended with us: for one method will not serve exactly for every\nsubject, and we must be loth to wrong the text or matter.\n\n_Direct._ VI. It is a great help to memory, often in the time of\nhearing to call over and repeat to yourselves the names or heads that\nhave been spoken. The mind of man can do two things at once: you may\nboth hear what is said, and recall and repeat to yourselves what is\npast: not to stand long upon it, but oft and quickly to name over, e.g.\nThe reasons, uses, motives, &c. To me, this hath been (next to\nunderstanding and affection) the greatest help of any that I have\nused; for otherwise to hear a head but once, and think of it no more\ntill the sermon is done, would never serve my turn to keep it.\n\n_Direct._ VII. Grasp not at more than you are able to hold, lest\nthereby you lose all. If there be more particulars than you can\npossibly remember, lay hold on some which most concern you, and let go\nthe rest; perhaps another may rather take up those, which you leave\nbehind. Yet say not that it is the preacher's fault to name more than\nyou can carry away: for, 1. Then he must leave out his enlargement\nmuch more, and the most of his sermon; for it is like you leave the\nmost behind. 2. Another may remember more than you. 3. All is not lost\nwhen the words are forgotten: for it may breed a habit of\nunderstanding, and promote resolution, affection, and practice.\n\n_Direct._ VIII. Writing is an easy help for memory, to those that\ncan use it. Some question whether they should use it, because it\nhindereth their affection. But that must be differently determined\naccording to the difference of subjects, and of hearers. Some sermons\nare all to work upon the affections at present, and the present\nadvantage is to be preferred before the after perusal: but some must\nmore profit us in after digestion and review. And some hearers can\nwrite much with ease, and little hinder their affection; and some\nwrite so little and are hindered so much, that it recompenseth not\ntheir loss. Some know so fully all that is said, that they need no\nnotes; and some that are ignorant need them for perusal.\n\n_Direct._ IX. Peruse what you remember, or write down, when you\ncome home: and fix it speedily before it is lost; and hear others that\ncan repeat it better. Pray it over, and confer of it with others.\n\n_Direct._ X. If you forget the very words, yet remember the main\ndrift of all; and get those resolutions and affections which they\ndrive at. And then you have not lost the sermon, though you have lost\nthe words; as he hath not lost his food, that hath digested it, and\nturned it into flesh and blood.\n\n\n_Tit. 3. Directions for holy Resolutions and Affections in\nHearing._\n\nThe understanding and memory are but the passage to the heart, and the\npractice is but the expression of the heart: therefore how to work\nupon the heart is the principal business.\n\n_Direct._ I. Live under the most convincing, lively, serious preacher\nthat possibly you can. It is a matter of great concernment to all, but\nespecially to dull and senseless hearts. Hearken not to that earthly\ngeneration, that tell you, because God can bless the weakest, and\nbecause it is your own fault if you profit not by the weakest; that\ntherefore you should make no difference, but sit down under an\nignorant, dumb, or senseless man. Try first whether they had as\nwillingly have a bad servant, or a bad physician, as a good one,\nbecause God can bless the labours of the weakest? Try whether they\nwould not have their children duly reproved or corrected, because it\nis their own faults that they need it? and whether they would not take\nphysic after a surfeit, though it be their own fault that made them\nsick? It is true, that all our sin is our own fault; but the question\nis, What is the most effectual cure? What man that is alive and awake,\ndoth not feel a very great difference between a dead and a lively\npreacher?\n\n_Direct._ II. Remember that ministers are the messengers of\nChrist, and come to you on his business and in his name. Hear them\ntherefore as his officers, and as men that have more to do with God\nhimself, than with the speaker.[46] It is the phrase of the Holy\nGhost, Heb. iv. 13, \"All things are naked and opened to the eyes of\nhim with whom we have to do.\" It is God with whom you have to do, and\ntherefore accordingly behave yourselves. See Luke x. 16; 1 Thess.\niv. 8; 1 Cor. iv. 1.\n\n_Direct._ III. Remember that this God is instructing you, and\nwarning you, and treating with you, about no less than the saving of\nyour souls. Come therefore to hear as for your salvation. Can that\nheart be dull that well considereth, that it is heaven and hell that\nis the matter that God is treating with him about?\n\n_Direct._ IV. Remember that you have but a little time to hear\nin; and you know not whether ever you shall hear again. Hear therefore\nas if it were your last. Think when you hear the calls of God, and the\noffers of grace, I know not but this may be my last: how would I hear\nif I were sure to die tomorrow? I am sure it will be ere long, and may\nbe to-day for aught I know.\n\n_Direct._ V. Remember that all these days and sermons must be\nreviewed, and you must answer for all that you have heard, whether you\nheard it with love, or with unwillingness and weariness, with diligent\nattention or with carelessness; and the word which you hear shall\njudge you at the last day. Hear therefore as those that are going to\njudgment to give account of their hearing and obeying, John xii. 48.\n\n_Direct._ VI. Make it your work with diligence to apply the word\nas you are hearing it, and to work your own hearts to those suitable\nresolutions and affections which it bespeaketh. Cast not all upon the\nminister, as those that will go no further than they are carried as by\nforce: this is fitter for the dead than for the living. You have work\nto do as well as the preacher, and should all the while be as busy as\nhe: as helpless as the infant is, he must suck when the mother\noffereth him the breast; if you must be fed, yet you must open your\nmouths, and digest it, for another cannot digest it for you; nor can\nthe holiest, wisest, powerful minister, convert or save you without\nyourselves, nor deliver a people from sin and hell, that will not stir\nfor their own deliverance. Therefore be all the while at work, and\nabhor an idle heart in hearing, as well as an idle minister.\n\n_Direct._ VII. Chew the cud, and call up all when you come home\nin secret, and by meditation preach it over to yourselves. If it were\ncoldly delivered by the preacher, do you consider of the great weight\nof the matter, and preach it more earnestly over to your own hearts.\nYou should love yourselves best, and best be acquainted with your own\ncondition and necessities.\n\n_Direct._ VIII. Pray it over all to God, and there lament a stupid\nheart, and put up your complaints to Heaven against it. The name and\npresence of God hath a quickening and awaking power.\n\n_Direct._ IX. Go to Christ by faith, for the quickening of his\nSpirit. Your life is hid in him, your Root and Head; and from him all\nmust be conveyed: he that hath the Son hath life; and because he\nliveth, we shall live also. Entreat him to glorify the power of his\nresurrection, by raising the dead; and to open your hearts, and speak\nto you by his Spirit, that you may be taught of God, and your hearts\nmay be his epistles, and the tables where the everlasting law is\nwritten, Col. iii. 3, 4; John xv. 1-5; xi. 25; xiv. 19; Phil. iii. 7, 8;\nActs xvi. 14; John vi. 45; 2 Cor. iii. 3, 6, 17, 18; Heb. viii. 10;\nx. 16; Jer. xxxi. 33.\n\n_Direct._ X. Make conscience of teaching and provoking others.\nPity the souls of the ignorant about you. God often blesseth the grace\nthat is most improved in doing him service; and our stock is like the\nwoman's oil, which increased as long as she poured out, and was gone\nwhen she stopped, 1 Kings xvii. 12, 14, 16. Doing good is the best way\nfor receiving good: he that in pity to a poor man that is almost\nstarved, will but fall to rubbing him, shall get himself heat, and\nboth be gainers.\n\n\n_Tit. 4. Directions to bring what we hear into Practice._\n\nWithout this the rest is vain or counterfeit, and therefore somewhat\nmust be said to this.\n\n_Direct._ I. Be acquainted with the failings of your hearts and\nlives, and come on purpose to get directions and help against those\nparticular failings. You will not know what medicine you need, much\nless how to use it, if you know not what aileth you. Know what duties\nyou omit or carelessly perform, and know what sins you are most guilty\nof, and say when you go out of doors, I go to Christ for physic for my\nown disease. I hope to hear something before I come back, which may\nhelp me more against this sin, and fit me better for my duty, or\nprovoke me more effectually. Are those men like to practise Christ's\ndirections, that either know not their disease, or love it and would\nnot have it cured?\n\n_Direct._ II. The three forementioned are still presupposed, viz.\nThat the word have first done its part upon your understandings,\nmemory, and hearts. For that word cannot be practised, which is not\nunderstood, nor at all remembered, nor hath procured resolutions and\naffections. It is the due work upon the heart that must prevail for\nthe reformation of the life.\n\n_Direct._ III. When you understand what it is in point of\npractice that the preacher driveth at, observe especially the uses and\nthe moving reasons, and plead them with your own hearts; and let\nconscience be preaching over all that the minister preacheth to you.\nYou take them to be soul-murderers, that silence able, faithful\npreachers, and also those preachers that silence themselves, and feed\nnot the flock committed to their care; and do you think it a small\nmatter to silence your own conscience, which must be the preacher that\nmust set home all, before it can come to resolution or practice? Keep\nconscience all the while at work, preaching over all that to your\nhearts, which you hear with your ears; and urge yourselves to a speedy\nresolution. Remember that the whole body of divinity is practical in\nits end and tendency, and therefore be not a mere notional hearer; but\nconsider of every word you hear, what practice it is that it tendeth\nto, and place that deepest in your memory. If you forget all the words\nof the reasons and motives which you hear, be sure to remember what\npractice they were brought to urge you to. As if you heard a sermon\nagainst uncharitableness, censoriousness, or hurting others, though\nyou should forget all the reasons and motives in particular, yet still\nremember that you were convinced in the hearing, that censorious and\nhurtful uncharitableness is a great sin, and that you heard reason\nenough to make you resolve it. And let conscience preach out the\nsermon to the end, and not let it die in bare conviction; but resolve,\nand be past wavering, before you stir: and above all the sermon,\nremember the directions and helps for practice, with which the truest\nmethod usually shuts up the sermon.\n\n_Direct._ IV. When you come home, let conscience in secret also\nrepeat the sermon to you. Between God and yourselves, consider what\nthere was delivered to you in the Lord's message, that your souls were\nmost concerned in? what sin reproved which you are guilty of? what\nduty pressed which you omit? And there meditate seriously on the\nweight and reasons of the thing; and resist not the light, but yet\nbring all to a fixed resolution, if till then you were unresolved: not\ninsnaring yourselves with dangerous vows about things doubtful, or\nperemptory vows without dependence on Christ for strength; but firmly\nresolving and cautelously engaging yourselves to duty; not with carnal\nevasions and reserves, but with humble dependence upon grace, without\nwhich of yourselves you are able to do nothing.\n\n_Direct._ V. Hear the most practical preachers you can well get.\nNot those that have the finest notions, or the cleanest style, or\nneatest words; but those that are still urging you to holiness of\nheart and life, and driving home every truth to practice: not that\nfalse doctrine will at all bear up a holy life, but true doctrine must\nnot be left in the porch, or at the doors, but be brought home and\nused to its proper end, and seated in the heart, and placed as the\npoise upon the clock, where it may set all the wheels in motion.\n\n_Direct._ VI. Take heed especially of two sorts of false\nteachers; antinomian libertines, and autonomian Pharisees. The first\nwould build their sins on Christ; not pleading for sin itself, but\ntaking down many of the chief helps against it, and disarming us of\nthe weapons by which it should be destroyed, and reproaching the true\npreachers of obedience as legalists, that preach up works and call men\nto doing, when they preach up obedience to Christ their King, upon the\nterms and by the motives which are used by Christ himself, and his\napostles. Not understanding aright the true doctrine of faith in\nChrist, and justification, and free grace, (which they think none else\nunderstand but they,) they pervert it and make it an enemy to the\nkingly office of Christ, and to sanctification, and the necessary\nduties of obedience.\n\nThe other sort do make void the commandments of God by their\ntraditions, and instead of the holy practice of the laws of Christ,\nthey would drive the world with fire and sword to practise all their\nsuperstitious fopperies; so that the few plain and necessary precepts\nof the law of the universal King, are drowned in the greater body of\ntheir canon law; and the ceremonies of the pope's imposing are so many\nin comparison of the institutions of Christ, that the worship of God,\nand work of christianity, is corrupted by it, and made as another\nthing. The wheat is lost in a heap of chaff, by them that will be\nlawgivers to themselves, and all the church of Christ.\n\n_Direct._ VII. Associate yourselves with the most holy, serious,\npractical christians. Not with the ungodly, nor with barren\nopinionists, that talk of nothing but their controversies, and the way\nor interest of their sects, (which they call the church,) nor with\noutside, formal, ceremonious Pharisees, that are pleading for the\nwashing of cups, and tithing of mint, and the tradition of their\nfathers, while they hate and persecute Christ and his disciples: but\nwalk with the most holy, and blameless, and charitable, that live upon\nthat truth which others talk of, and are seeking to please God by the\n\"wisdom which is first pure, and then peaceable and gentle,\" James\niii. 17, 18, when others are contending for their several sects, or\nseeking to please Christ, by killing him, or censuring him, or\nslandering him in his servants, John xvi. 2, 3; Matt. xxv. 40, 45.\n\n_Direct._ VIII. Keep a just account of your practice; examine\nyourselves in the end of every day and week, how you have spent your\ntime, and practised what you were taught; and judge yourselves before\nGod according as you find it. Yea, you must call yourselves to account\nevery hour, what you are doing, and how you do it; whether you are\nupon God's work, or not: and your hearts must be watched and followed\nlike unfaithful servants, and like loitering scholars, and driven on\nto every duty, like a dull or tired horse.\n\n_Direct._ IX. Above all set your hearts to the deepest contemplations\nof the wonderful love of God in Christ, and the sweetness and\nexcellency of a holy life, and the certain incomprehensible glory\nwhich it tendeth to, that your souls may be in love with your dear\nRedeemer, and all that is holy, and love and obedience may be as\nnatural to you. And then the practice of holy doctrine will be easy to\nyou, when it is your delight.\n\n_Direct._ X. Take heed that you receive not ungrounded or\nunnecessary prejudices against the person of the preacher. For that\nwill turn away your heart, and lock it up against his doctrine. And\ntherefore abhor the spirit of uncharitableness, cruelty, and faction,\nwhich always bendeth to the suppressing, or vilifying and disgracing\nall those, that are not of their way and for their interest; and be\nnot so blind as not to observe, that the very design of the devil, in\nraising up divisions among christians, is, that he may use the tongues\nor hands of one another to vilify them all, and make them odious to\none another, and to disable one another from hindering his kingdom and\ndoing any considerable service to Christ. So that when a minister of\nChrist should be winning souls, either he is forbidden, or he is\ndespised, and the hearers are saying, O, he is such or such a one,\naccording to the names of reproach which the enemy of Christ and love\nhath taught them.\n\n[45] Prov. iv. 1, 20; v. 1; vii. 24; Neh. i. 6, 11; Psal. cxxx. 2;\nProv. xxviii. 9.\n\n[46] 2 Cor. vi. 1.\n\n\n\n\nCHAPTER XX.\n\nDIRECTIONS FOR PROFITABLE READING THE HOLY SCRIPTURES.\n\n\nSEEING the diversity of men's tempers and understandings is so\nexceedingly great, that it is impossible that any thing should be\npleasing and suitable to some, which shall not be disliked and\nquarrelled with by others; and seeing in the Scriptures there are many\nthings hard to be understood, which the unlearned and unstable wrest\nto their own destruction, 2 Pet. iii. 16; and the word is to some the\nsavour of death unto death, 2 Cor. ii. 16.;[47] you have therefore\nneed to be careful in reading it. And as Christ saith, \"Take heed how\nyou hear,\" Luke viii. 18; so I say, Take heed how you read.\n\n_Direct._ I. Bring not an evil heart of unbelief. Open the Bible\nwith holy reverence as the book of God, indited by the Holy Ghost.\nRemember that the doctrine of the New Testament was revealed by the\nSon of God, who was purposely sent from heaven to be the light of the\nworld, and to make known to men the will of God, and the matters of\ntheir salvation.[48] Bethink you well, if God should but send a book\nor letter to you by an angel, how reverently you would receive it! How\ncarefully you would peruse it; and regard it above all the books in\nthe world! And how much rather should you do so, by that book which is\nindited by the Holy Ghost, and recordeth the doctrine of Christ\nhimself, whose authority is greater than all the angels! Read it not\ntherefore as a common book, with a common and unreverent heart; but in\nthe dread and love of God the author.\n\n_Direct._ II. Remember that it is the very law of God which you\nmust live by, and be judged by at last. And therefore read with a full\nresolution to obey whatever it commandeth, though flesh, and men, and\ndevils contradict it. Let there be no secret exceptions in your heart,\nto balk out any of its precepts, and shift off that part of obedience\nwhich the flesh accounteth difficult or dear.\n\n_Direct._ III. Remember that it is the will and testament of your\nLord, and the covenant of most full and gracious promises; which all\nyour comforts, and all your hopes of pardon and everlasting life, are\nbuilt upon. Read it therefore with love and great delight. Value it a\nthousandfold more than you would do the letters of your dearest\nfriend, or the deeds by which you hold your lands, or any thing else\nof low concernment. If the law was sweeter to David than honey, and\nbetter than thousands of gold and silver, and was his delight and\nmeditation all the day, oh what should the sweet and precious gospel\nbe to us!\n\n_Direct._ IV. Remember that it is a doctrine of unseen things,\nand of the greatest mysteries; and therefore come not to it with\narrogance as a judge, but with humility as a learner or disciple; and\nif any thing seem difficult or improbable to you, suspect your own\nunfurnished understanding, and not the sacred word of God. If a\nlearner in any art or science, will suspect his teacher and his books,\nwhenever he is stalled, or meeteth with that which seemeth unlikely to\nhim, his pride would keep possession for his ignorance, and his folly\nwere like to be uncurable.\n\n_Direct._ V. Remember that it is a universal law and doctrine,\nwritten for the most ignorant as well as for the curious; and\ntherefore must be suited in plainness to the capacity of the simple,\nand yet have matter to exercise the most subtle wits; and that God\nwould have the style to savour more of the innocent weakness of the\ninstruments, than the matter. Therefore be not offended or troubled\nwhen the style doth seem less polite than you might think beseemed the\nHoly Ghost; nor at the plainness of some parts, or the mysteriousness\nof others; but adore the wisdom and tender condescension of God to his\npoor creatures.\n\n_Direct._ VI. Bring not a carnal mind, which savoureth only fleshly\nthings, and is enslaved to those sins which the Scripture doth\ncondemn: \"For the carnal mind is enmity against God, and neither is\nnor can be subject to his law,\" Rom. viii. 7, 8. \"And the things of\nGod are not discerned by the mere natural man, for they are\nfoolishness to him, and they must be spiritually discerned,\" 2 Cor.\nii. 14: and enmity is an ill expositor. It will be quarrelling with\nall, and making faults in the word which findeth so many faults in\nyou. It will hate that word which cometh to deprive you of your most\nsweet and dearly beloved sin. Or, if you have such a carnal mind and\nenmity, believe it not, any more than a partial and wicked enemy\nshould be believed against God himself; who better understandeth what\nhe hath written, than any of his foolish enemies.\n\n_Direct._ VII. Compare one place of Scripture with another, and\nexpound the darkest by the help of the plainest, and the fewer\nexpressions by the more frequent and ordinary, and the doubtfuler\npoints by those which are most certain; and not on the contrary.\n\n_Direct._ VIII. Presume not on the strength of your own understanding,\nbut humbly pray to God for light; and before and after you read the\nScripture, pray earnestly that the Spirit which did indite it, may\nexpound it to you, and keep you from unbelief and error, and lead you\ninto the truth.[49]\n\n_Direct._ IX. Read some of the best annotations or expositors;\nwho being better acquainted with the phrase of the Scripture than\nyourselves, may help to clear your understanding. When Philip asked\nthe eunuch that read Isa. liii. \"Understandest thou what thou readest?\nhe said, How can I except some man should guide me?\" Acts viii. 30, 31.\nMake use of your guides, if you would not err.\n\n_Direct._ X. When you are stalled by any difficulty which\nover-matcheth you, note it down, and propound it to your pastor, and\ncrave his help, or (if the minister of that place be ignorant and\nunable) go to some one that God hath furnished for such work. And if,\nafter all, some things remain still dark and difficult, remember your\nimperfection, and wait on God for further light, and thankfully make\nuse of all the rest of the Scripture which is plain. And do not think\nas the papists, that men must forbear reading it for fear of erring,\nno more than that men must forbear eating for fear of poison, or than\nsubjects must be kept ignorant of the laws of the king, for fear of\nmisunderstanding or abusing them.\n\n[47] Mark iv. 24.\n\n[48] Read chap. iii. direct. i. And against unbelief, part. i.\n\n[49] 1 Cor. ii. 10, 12; xii. 8-10.\n\n\n\n\nCHAPTER XXI.\n\nDIRECTIONS FOR READING OTHER BOOKS.\n\n\nBECAUSE God hath made the excellent, holy writings of his servants,\nthe singular blessing of this land and age; and many a one may have a\ngood book, even any day or hour of the week, that cannot at all have a\ngood preacher;[50] I advise all God's servants to be thankful for so\ngreat a mercy, and to make use of it, and be much in reading: for\nreading, with most, doth more conduce to knowledge than hearing doth,\nbecause you may choose what subjects and the excellentest treatises\nyou please; and may be often at it, and may peruse again and again\nwhat you forget, and may take time as you go to fix it on your mind:\nand with very many it doth more than hearing also to move the heart,\nthough hearing of itself in this hath the advantage; because lively\nbooks may be easilier had than lively preachers. Especially these\nsorts of men should be much in reading: 1. Masters of families, that\nhave more souls to care for than their own. 2. People that live where\nthere is no preaching, or as bad or worse than none. 3. Poor people,\nand servants, and children, that are forced on many Lord's days to\nstay at home, whilst others have the opportunity to hear. 4. And\nvacant persons that have more leisure than others have. To all these,\nbut especially masters of families, I shall here give a few\ndirections.\n\n_Direct._ I. I presuppose that you keep the devil's books out of\nyour hands and house. I mean cards, and idle tales, and play-books,\nand romances or love-books, and false, bewitching stories, and the\nseducing books of all false teachers, and the railing or scorning\nbooks which the men of several sects and factions write against each\nother, on purpose to teach men to hate one another, and banish love:\nfor where these are suffered to corrupt the mind, all grave and useful\nwritings are forestalled; and it is a wonder to see how powerfully\nthese poison the minds of children, and many other empty heads. Also\nbooks that are written by the sons of Korah, to breed distastes and\ndiscontents in the minds of the people against their governors, both\nmagistrates and ministers. For there is something in the best rulers,\nfor the tongues of seditious men to fasten on, and to aggravate in the\npeople's ears; and there is something even in godly people, which\ntempteth them too easily to take fire and be distempered before they\nare aware; and they foresee not the evil to which it tendeth.\n\n_Direct._ II. When you read to your family, or others, let it be\nseasonably and gravely, when silence and attendance encourage you to\nexpect success; and not when children are crying or talking, or\nservants bustling to disturb you. Distraction is worst in the greatest\nbusinesses.\n\n_Direct._ III. Choose such hooks as are most suitable to your\nstate, or to those you read to.[51] It is worse than unprofitable to\nread books for comforting troubled minds, to those that are blockishly\nsecure, and have hardened, obstinate, unhumbled hearts. It is as bad\nas to give medicines or plasters contrary to the patient's need, and\nsuch as cherish the disease. So is it to read books of too high a\nstyle or subject, to dull and ignorant hearers. We use to say, That\nwhich is one man's meat, is another man's poison. It is not enough\nthat the matter be good, but it must be agreeable to the case for\nwhich it is used.\n\n_Direct._ IV. To a common family begin with those books, which at\nonce inform the judgment about the fundamentals, and awaken the\naffections to entertain them and improve them. Such as are treatises\nof regeneration, conversion, or repentance: to which purpose I have\nwritten myself, The Call to the Unconverted;--The Treatise of\nConversion;--Directions for a Sound Conversion;--A Treatise of\nJudgment;--A Sermon against making Light of Christ;--True\nChristianity;--A Sermon of Repentance;--Now or Never;--A Saint or a\nBrute; with others; which I mention, not as equalling them with\nothers, but as those which I am more accountable for. On this subject\nthese are very excellent: Mr. R. Allen's Works;--Mr. Whateley on the\nNew Birth;--Mr. Swinnock of Regeneration;--Mr. Pinks's five\nSermons;--most of Mr. Hooker's Sermons;--Mr. J. Rogers's Doctrine of\nFaith;--Mr. Dent's Plain Man's Pathway to Heaven;--most of Mr.\nPerkins's and Mr. Bolton's Works, and many the like.\n\n_Direct._ V. Next these, read over those books which are most suited\nto the state of young christians for their growth in grace, and for\ntheir exercise of faith, and love, and obedience, and for the\nmortifying of selfishness, pride, sensuality, worldliness, and other\nthe most dangerous sins. My own on this subject are, my Directions for\nWeak Christians;--my Saints' Rest;--A Treatise of Self-denial;--another\nof The Mischiefs of Self-ignorance;--Life of Faith;--Of Crucifying the\nWorld;--The Unreasonableness of Infidelity;--Of Right Rejoicing, &c.\nTo this use these are excellent: Mr. Hildersham's Works;--Dr.\nPreston's;--Mr. Perkins's;--Mr. Bolton's--Mr. Fenner's;--Mr.\nGurnall's;--Mr. Anthony Burgess's Sermons;--Mr. Lockier on the\nColossians; with abundance more that God hath blessed us with.\n\n_Direct._ VI. At the same time labour to methodize your knowledge; and\nto that end read first and learn some short catechism, and then some\nlarger (as Mr. Ball's, or the Assembly's, larger); and next some body\nof divinity (as Amesius's Marrow of Divinity and Cases of Conscience,\nwhich are Englished). And let the catechism be kept in memory while\nyou live, and the rest be thoroughly understood.\n\n_Direct._ VII. Next read (to yourselves or families) the larger\nexpositions of the Creed, Lord's Prayer, and Ten Commandments; such as\nPerkins, Bishop Andrews on the Commandments, and Dod, &c.; that your\nunderstanding may be more full, particular, and distinct, and your\nfamilies may not stop in generals, which are not understood.\n\n_Direct._ VIII. Read much those books which direct you in a\ncourse of daily communion with God, and ordering all your\nconversations. As Mr. Reyner's Directions;--The Practice of\nPiety;--Mr. Palmer's; Mr. Scudder's;--Mr. Bolton's Directions;--and my\nDivine Life.\n\n_Direct._ IX. For peace, and comfort, and increase of the love of\nGod, read Mr. Symmond's Deserted Soul, &c.;--and his Life of\nFaith;--all Dr. Sibbs's Works;--Mr. Harsnet's Cordials;--Bishop Hall's\nWorks, &c.:--my Method for Peace, and Saints' Rest, &c.\n\n_Direct._ X. For the understanding of the text of Scripture, keep\nat hand either Deodate's, or the Assembly of Divines, or the Dutch\nAnnotations; with Dr. Hammond's, or Dickson's and Hutchinson's Brief\nObservations.\n\n_Direct._ XI. For securing you against the fever of uncharitable\nzeal and schism, and contentious wranglings and cruelties for\nreligion's sake, read diligently Bishop Hall's Peacemaker (and other\nof his books);--Mr. Burrough's Irenicon;--Acontius's Stratagems of\nSatan;--and my Catholic Unity;--Catholic Church;--Universal Concord,\n&c.\n\n_Direct._ XII. For establishing you against popery, on the\nsoundest grounds, not running in the contrary extreme, read Dr.\nChalloner's Credo Ecclesiam, &c.;--Chillingworth;--Dr. Field of the\nChurch, &c.;--and my True Catholic;--and my Key for Catholics;--and my\nSafe Religion;--and Windingsheet for Popery;--and Disputation with Mr.\nJohnson.\n\n_Direct._ XIII. For especial preparation for affliction,\nsufferings, sickness, death, read Mr. Hughes's Rod;--Mr. Lawrence's\nChrist's Power over Sicknesses;--Mr. S. Rutherford's Letters, &c.;--my\nTreatise of Self-denial;--the Believer's Last Work;--the Last Enemy\nDeath;--and the Fourth Part of my Saints' Rest. I will add no more,\nlest they seem too many.\n\n[50] Xenophon primus omnium quae dicebantur, notis excepta in\npublicium edidit. Laert. in Xenoph.\n\n[51] Saith Aristippus, (in Laert.) As they are not the health-fullest\nthat eat most, so are they not the learnedest that read most, but they\nthat read that which is most necessary and profitable.\n\n\n\n\nCHAPTER XXII.\n\nDIRECTIONS FOR THE RIGHT TEACHING OF CHILDREN AND SERVANTS, SO AS MAY\nBE MOST LIKELY TO HAVE SUCCESS.\n\n\nI HERE suppose them utterly untaught that you have to do with; and\ntherefore shall direct you what to do, from the very first beginning\nof your teaching, and their learning. And I beseech you study this\nchapter more than many of the rest; for it is an unspeakable loss that\nbefalls the church, and the souls of men, for want of skill, and will,\nand diligence, in parents and masters in this matter.\n\n_Direct._ I. Cause your younger children to learn the words,\nthough they be not yet capable of understanding the matter. And do not\nthink as some do, that this is but to make them hypocrites, and to\nteach them to take God's name in vain: for it is neither vanity nor\nhypocrisy to help them first to understand the words and signs, in\norder to their early understanding of the matter and signification.\nOtherwise no man might teach them any language, nor teach them to read\nany words that be good, because they must first understand the words\nbefore the meaning. If a child learn to read in a Bible, it is not\ntaking God's name or word in vain, though he understand it not; for it\nis in order to his learning to understand it; and it is not vain which\nis to so good a use: if you leave them untaught till they come to be\ntwenty years of age, they must then learn the words before they can\nunderstand the matter. Do not therefore leave them the children of\ndarkness, for fear of making them hypocrites. It will be an excellent\nway to redeem their time, to teach them first that which they are\ncapable of learning: a child of five or six years old can learn the\nwords of a catechism or Scripture, before they are capable of\nunderstanding them. And then when they come to years of understanding,\nthat part of their work is done, and they have nothing to do but to\nstudy the meaning and use of those words which they have learned\nalready. Whereas if you leave them utterly untaught till then, they\nmust then be wasting a long time to learn the same words which they\nmight have learned before; and the loss of so much time is no small\nloss or sin.\n\n_Direct._ II. The most natural way of teaching children the\nmeaning of God's word, and the matters of their salvation, is by\nfamiliar talk with them suited to their capacities: begin this betimes\nwith them while they are on their mother's laps, and use it\nfrequently. For they are quickly capable of some understanding about\ngreater matters as well as about less; and knowledge must come in by\nslow degrees: stay not till their minds are prepossessed with vanity\nand toys, Prov. xxii. 6.\n\n_Direct._ III. By all means let your children learn to read,\nthough you be never so poor, whatever shift you make. And if you have\nservants that cannot read, let them learn yet, (at spare hours,) if\nthey be of any capacity and willingness. For it is a very great mercy\nto be able to read the holy Scripture, and any good books themselves,\nand a very great misery to know nothing but what they hear from\nothers. They may read almost at any time, when they cannot hear.\n\n_Direct._ IV. Let your children when they are little ones read much\nthe history of the Scriptures. For though this, of itself, is not\nsufficient to breed in them any saving knowledge, yet it enticeth them\nto delight in reading the Bible, and then they will be often at it\nwhen they love it; so that all these benefits will follow. 1. It will\nmake them love the book (though it be but with a common love). 2. It\nwill make them spend their time in it, when else they would rather be\nat play. 3. It will acquaint them with Scripture history, which will\nafterwards be very useful to them. 4. It will lead them up by degrees\nto the knowledge of the doctrine, which is all along interwoven with\nthe history.\n\n_Direct._ V. Take heed that you turn not all your family\ninstructions into a customary, formal course, by bare readings and\nrepeating sermons from day to day, without familiar personal\napplication. For it is ordinarily seen that they will grow as sleepy,\nand senseless, and customary, under such a dull and distant course of\nduty, (though the matter be good,) almost as if you had said nothing\nto them. Your business therefore must be to get within them, and\nawaken their consciences to know that the matter doth most nearly\nconcern them, and to force them to make application of it to\nthemselves.\n\n_Direct._ VI. Let none affect a formal, preaching way to their\nfamilies, except they be preachers themselves, or men that are able\nfor the ministry: but rather spend the time in reading to them the\npowerfullest books, and speaking to them more familiarly about the\nstate and matters of their souls. Not that I think it unlawful for a\nman to preach to his family, in the same method that a minister doth\nto his people; for no doubt he may teach them in the profitablest\nmanner he can; and that which is the best method for a set speech in\nthe pulpit, is usually the best method in a family. But my reasons\nagainst this preaching way ordinarily, are these:--1. Because it is\nvery few masters of families that are able for it (even among them\nthat think they are); and then they ignorantly abuse the Scripture, so\nas tends much to God's dishonour. 2. Because there is scarce any of\nthem all, but may read at the same time, such lively, profitable books\nto their families, as handle those things which they have most need to\nhear of, in a far more edifying manner than they themselves are able\n(except they be so poor that they can get no such books). 3. Because\nthe familiar way is most edifying; and to talk seriously with children\nand servants about the great concernments of their souls, doth\ncommonly more move them than sermons or set speeches. Yet because\nthere is a season for both, you may sometimes read some powerful book\nto them, and sometimes talk familiarly to them. 4. Because it often\ncomes from pride, when men put their speech into a preaching method to\nshow their parts, and as often nourisheth pride.\n\n_Direct._ VII. Let the manner of your teaching them be very often\ninterlocutory, or by way of questions. Though when you have so many or\nsuch persons present, as that such familiarity is not seasonable, then\nreading, repeating, or set speeches may do best; but at other times,\nwhen the number or quality of the company hindereth not, you will find\nthat questions and familiar discourse are best. For, 1. It keepeth\nthem awake and attentive, when they know they must make some answer to\nyour questions; which set speeches, with the dull and sluggish, will\nhardly do. 2. And it mightily helpeth them in the application; so that\nthey much more easily take it home, and perceive themselves concerned\nin it.\n\n_Direct._ VIII. Yet prudently take heed that you speak nothing to\nany in the presence of others, that tends to open their ignorance or\nsin, or the secrets of their hearts, or that any way tendeth to shame\nthem (except in the necessary reproof of the obstinate). If it be\ntheir common ignorance that will be opened by questioning them, you\nmay do it before your servants or children themselves, that are\nfamiliar with each other, but not when any strangers are present. But\nif it be about the secret state of their souls that you examine them,\nyou must do it singly, when the person is alone. Lest shaming and\ntroubling them make them hate instruction, and deprive them of all the\nbenefit of it.\n\n_Direct._ IX. When you come to teach them the doctrine of\nreligion, begin with the baptismal covenant, as the sum of all that is\nessential to christianity; and here teach them briefly all the\nsubstance of this at once. For though such general knowledge will be\nobscure, and not distinct and satisfactory, yet it is necessary at\nfirst; because they must see truths set together: for they will\nunderstand nothing truly, if they understand it but independently by\nbroken parts. Therefore open to them the sum of the covenant or\nchristian religion all at once, though you say but little at first of\nthe several parts. Help them to understand what it is to be baptized\ninto the name of the Father, Son, and Holy Ghost. And here you must\nopen it to them in this order. You must help them to know who are the\ncovenanters, God and man: and first the nature of man is to be opened,\nbecause he is first known, and God in him who is his image. Familiarly\ntell them, \"That man is not like a beast that hath no reason, nor\nfree-will, nor any knowledge of another world, nor any other life to\nlive but this: but he hath an understanding to know God, and a will to\nchoose good and refuse evil, and an immortal soul that must live for\never: and that all inferior creatures were made for his service, as he\nwas made for the service of his Creator. Tell them that neither man,\nnor any thing that we see, could make itself; but God is the Maker,\nPreserver, and Disposer of all the world. That this God is infinite in\npower, and wisdom, and goodness, and is the Owner, and Ruler, and\nBenefactor, Felicity, and End of man. That man was made to be wholly\ndevoted and resigned to God as his Owner, and to be wholly ruled by\nhim as his Governor, and to be wholly given up to his love and praise\nas his Father, his Felicity, and End. That the tempter having drawn\nman from this blessed state of life, in Adam's fall the world fell\nunder the wrath of God, and had been lost for ever, but that God of\nhis mercy provided us a Redeemer, even the eternal Son of God; who\nbeing one with the Father, was pleased to take the nature of man, and\nso is both God and man in one person; who being born of a virgin,\nlived among men, and fulfilled the law of God, and overcame the\ntempter and the world, and died as a sacrifice for our sins, to\nreconcile us unto God. That all men being born with corrupted natures,\nand living in sin till Christ recover them, there is now no hope of\nsalvation but by him. That he hath paid our debt, and made\nsatisfaction for our sins, and risen from the dead, and conquered\ndeath and Satan, and is ascended and glorified in heaven; and that he\nis the King, and Teacher, and High Priest of the church. That he hath\nmade a new covenant of grace and pardon, and offered it in the\nScriptures and by his ministers to the world; and that those that are\nsincere and faithful in this covenant shall be saved, and those that\nare not shall remedilessly be damned, because they reject this Christ\nand grace, which is the last and only remedy. And here open to them\nthe nature of this covenant: that God doth offer to be our reconciled\nGod, and Father, and Felicity; and Christ to be our Saviour, to\nforgive our sins, and reconcile us to God, and renew us by his Spirit;\nand the Holy Spirit to be our Sanctifier, to illuminate, and\nregenerate, and confirm us; and that all that is required on our\npart, is such an unfeigned consent, as will appear in the performance\nin our serious endeavours. Even that we wholly give up ourselves to be\nrenewed by the Holy Spirit, to be justified, taught, and governed by\nChrist, and by him to be brought again to the Father, to love him as\nour God and End, and to live to him, and with him for ever. But\nwhereas the temptations of the devil, and the allurements of this\ndeceitful world, and the desires of the flesh, are the great enemies\nand hinderances in our way, we must also consent to renounce all\nthese, and let them go, and deny ourselves, and take up with God\nalone, and what he seeth meet to give us, and to take him in heaven\nfor all our portion. And he that consenteth unfeignedly to this\ncovenant, is a member of Christ, a justified, reconciled child of God,\nand an heir of heaven, and so continuing, shall be saved; and he that\ndoth not shall be damned. This is the covenant, that in baptism we\nsolemnly entered into with God the Father, Son, and Holy Ghost, as our\nFather and Felicity, our Saviour, and our Sanctifier.\" This in some\nsuch brief explication, you must familiarly open to them again and\nagain.\n\n_Direct._ X. When you have opened the baptismal covenant to them,\nand the essentials of christianity, cause them to learn the creed, the\nLord's prayer, and the ten commandments. And tell them the uses of\nthem; that man having three powers of soul, his understanding, his\nwill, and his obediential or executive power, all these must be\nsanctified, and therefore there must be a rule for each; and that\naccordingly the creed is the summary rule to tell us what our\nunderstandings must believe; and the Lord's prayer is the summary rule\nto direct us what our wills must desire and our tongues must ask; and\nthe ten commandments are the summary rules of our practice: and that\nthe holy Scripture, in general, is the more large and perfect rule of\nall; and that all that will be taken for true christians, must have a\ngeneral, implicit belief of all the holy Scriptures, and a particular,\nexplicit belief, desire, and sincere practice, according to the\ncreeds, Lord's prayer, and ten commandments.\n\n_Direct._ XI. Next teach them a short catechism (by memory) which\nopeneth these a little more fully, and then a larger catechism. The\nshorter and larger catechisms of the Assembly are very well fitted to\nthis use. I have published a very brief one myself, which in eight\narticles or answers containeth all the essential points of belief, and\nin one answer, the covenant consent, and in four articles or answers\nmore, containeth all the substantial parts of christian duty; the\nanswers are some of them long for children;[52] but if I knew of any\nother that had so much in so few words, I would not offer this to you,\nbecause I am conscious of its imperfections. But there are very few\ncatechisms that differ in the substance; whichever they learn, let\nthem as they go have your help to understand it, and let them keep it\nin memory to the last.\n\n_Direct._ XII. Next open to them more distinctly the particular\npart of the covenant and catechism. And here I think this method most\nprofitable for a family: 1. Read over to them the best expositions\nthat you can get on the creed, the Lord's prayer, the ten\ncommandments, which are not too large to confound them, nor too brief,\nso as to be hardly understood. For a summary, \"Mr. Brinsley's True\nWatch\" is good; but thus to read to them, such as \"Mr. Perkins on the\nCreed,\" and \"Dr. King on the Lord's Prayer,\" and \"Dodd on the\nCommandments,\" are fit; so that you may read one article, one\npetition, and one commandment at a time; and read these over to them\ndivers times. 2. Besides this, in your familiar discourse with them,\nopen to them plainly one head or article of religion at a time, and\nanother the next time, and so on till you come to the end. And here,\n(1.) Open in one discourse the nature of man and the creation. (2.) In\nanother, (or before it,) the nature and attributes of God. (3.) In\nanother, the fall of man, and especially the corruption of our nature,\nas it consisteth in an inordinate inclination to earthly and fleshly\nthings, and a backwardness, or averseness, or enmity to God and\nholiness, and the life to come; and the nature of sin; and the\nimpossibility of being saved till this sin be pardoned, and these\nnatures renewed, and restored to the love of God and holiness, from\nthis love of the world and fleshly pleasures. (4.) In the next\ndiscourse, open to them the doctrine of redemption in general, and the\nincarnation, and natures, and person of Christ, particularly. (5.) In\nthe next, open the life of Christ, his fulfilling the law, and his\novercoming the tempter, his humble life, and contempt of the world,\nand the end of all, and how he is exemplary and imitable unto us. (6.)\nIn the next, open the whole humiliation and suffering of Christ, and\nthe pretences of his persecutors, and the ends and uses of his\nsuffering, death, and burial. (7.) In the next, open his resurrection,\nthe proofs, and the uses of it. (8.) In the next, open his ascension,\nglory, and intercession for us, and the uses of all. (9.) In the next,\nopen his kingly and prophetical offices in general, and his making the\ncovenant of grace with man, and the nature of that covenant, and its\neffects. (10.) In the next, open the works or office of the Holy Ghost\nin general, as given by Christ to be his agent in men on earth, and\nhis great witness to the world; and particularly open the\nextraordinary gift of the Spirit to the prophets and apostles, to\nplant the churches, and indite and seal the Holy Scriptures; and show\nthem the authority and use of the Holy Scriptures. (11.) In the next,\nopen to them the ordinary works of the Holy Ghost, as the illuminator,\nrenewer, and sanctifier of souls, and in what order he doth all this,\nby the ministry of the word. (12.) In the next, open to them the\noffice, and use, and duty of the ordinary ministry, and their duty\ntoward them, especially as hearers, and the nature and use of public\nworship, and the nature and communion of saints and churches. (13.) In\nthe next, open to them the nature and use of baptism and the Lord's\nsupper. (14.) In the next, open to them the shortness of life, and the\nstate of souls at death, and after death, and the day of judgment, and\nthe justification of the righteous, and the condemnation of the wicked\nat that day. (15.) In the next, open to them the joys of heaven, and\nthe miseries of the damned. (16.) In the next, open to them the vanity\nof all the pleasure, and profits, and honour of this world, and the\nmethod of temptations, and how to overcome them. (17.) In the next,\nopen to them the reason and use of suffering for Christ, and of\nself-denial, and how to prepare for sickness and death. And after\nthis, go over also the Lord's prayer, and the ten commandments.\n\n_Direct._ XIII. After all your instructions make them briefly\ngive you an account in their own words of what they understand and\nremember of all; or else the next time to give account of the former.\nAnd encourage them for all that is well done in their endeavours.\n\n_Direct._ XIV. Labour in all to keep up a wakened, serious attention,\nand still to print upon their hearts the greatest things. And to that\nend, for the matter of your teaching and discourse, let nothing be so\nmuch in your mouths, as, 1. The nature and relations of God. 2. A\ncrucified and a glorified Christ, with all his grace and privileges.\n3. The operations of the Spirit on the soul. 4. The madness of\nsinners, and the vanity of the world. 5. And endless glory and joy of\nsaints, and misery of the ungodly after death. Let these five points\nbe frequently urged, and be the life of all the rest of your\ndiscourse. And then for the manner of your speaking to them, let it be\nalways with such a mixture of familiarity and seriousness that may\ncarry along their serious attentions, whether they will or no. Speak\nto them as if they or you were dying, and as if you saw God, and\nheaven, and hell.\n\n_Direct._ XV. Take each of them sometimes by themselves, and\nthere describe to them the work of renovation, and ask them, whether\never such a work was wrought upon them. Show them the true marks of\ngrace, and help them to try themselves; urge them to tell you truly,\nwhether their love to God or the creature, to heaven or earth, to\nholiness or flesh-pleasing, be more; and what it is that hath their\nhearts, and care, and chief endeavour: and if you find them\nregenerate, help to strengthen them; if you find them too much\ndejected, help to comfort them; and if you find them unregenerate,\nhelp to convince them, and then to humble them, and then to show them\nthe remedy in Christ, and then show them their duty that they may have\npart in Christ, and drive all home to the end that you desire to see;\nbut do all this with love, and gentleness, and privacy.\n\n_Direct._ XVI. Some pertinent questions which by the answer will\nengage them to teach themselves, or to judge themselves, will be\nsometimes of very great use. As such as these; \"Do you not know that\nyou must shortly die? Do you not believe that immediately your souls\nmust enter upon an endless life of joy or misery? Will worldly wealth\nand honours, or fleshly pleasures, be pleasant to you then? Had you\nthen rather be a saint, or an ungodly sinner? Had you not then rather\nbe one of the holiest that the world despised and abused, than one of\nthe greatest and richest of the wicked? When time is past, and you\nmust give account of it, had you not then rather it had been spent in\nholiness, and obedience, and diligent preparation for the life to\ncome, than in pride, and pleasure, and pampering the flesh? How could\nyou make shift to forget your endless life so long? or to sleep\nquietly in an unregenerate state? What if you had died before\nconversion, what think you had become of you, and where had you now\nbeen? Do you think that any of those in hell are glad that they were\nungodly? or have now any pleasure in their former merriments and sin?\nWhat think you would they do, if it were all to do again? Do you\nthink, if an angel or saint from heaven should come to decide the\ncontroversy between the godly and the wicked, that he would speak\nagainst a holy and heavenly life, or plead for a loose and fleshly\nlife? or which side think you he would take? Did not God know what he\ndid when he made the Scriptures? Is he, or an ungodly scorner, to be\nmore regarded? Do you think every man in the world will not wish at\nlast that he had been a saint, whatever it had cost him?\" Such kind of\nquestions urge the conscience, and much convince.\n\n_Direct._ XVII. Cause them to learn some one most plain and pertinent\ntext, for every great and necessary duty, and against every great and\ndangerous sin; and often to repeat them to you. As Luke xiii. 3, 5,\n\"Except ye repent, ye shall all perish.\" John iii. 5, \"Except a man\nbe born again of water and the Spirit, he cannot enter the kingdom of\nheaven.\" So Matt. xviii. 3; Rom. viii. 9; Heb. xii. 14; John iii. 16;\nLuke xviii. 1, &c. So against lying, swearing, taking God's name in\nvain, flesh-pleasing, gluttony, pride, and the rest.\n\n_Direct._ XVIII. Drive all your convictions to a resolution of\nendeavour and amendment, and make them sometimes promise you to do\nthat which you convinced them of; and sometimes before witnesses. But\nlet it be done with these necessary cautions: 1. That you urge not a\npromise in any doubtful point, or such as you have not first convinced\nthem of. 2. That you urge not a promise in things beyond their present\nstrength; as you must not bid them promise you to believe, or to love\nGod, or to be tender-hearted, or heavenly-minded; but to do those\nduties which tend to these, as to hear the word, or read, or pray, or\nmeditate, or keep good company, or avoid temptations, &c. 3. That you\nbe not too often upon this, (or upon one and the same strain in the\nother methods,) lest they take them but for words of course, and\ncustom teach them to contemn them. But seasonably and prudently done,\ntheir promises will lay a great engagement on them.\n\n_Direct._ XIX. Teach them how to pray, by forms or without, as is\nmost suitable to their ease and parts; and either yourself, or some\nthat may inform you, should hear them pray sometimes, that you may\nknow their spirit, and how they profit.\n\n_Direct._ XX. Put such books into their hands as are meetest for\nthem, and engage them to read them when they are alone; and ask them\nwhat they understand and remember of them. And hold them not without\nnecessity so hard to work, as to allow them no time for reading by\nthemselves; but drive them on to work the harder, that they may have\nsome time when their work is done.\n\n_Direct._ XXI. Cause them to teach one another when they are\ntogether. Let their talk be profitable. Let those that read best, be\nreading sometimes to the rest, and instructing them, and furthering\ntheir edification. Their familiarity might make them very useful to\none another.\n\n_Direct._ XXII. Tire them not out with too much at once; but give\nit them as they can receive it. Narrow-mouthed bottles must not be\nfilled as wider vessels.\n\n_Direct._ XXIII. Labour to make all sweet and pleasant to them;\nand to that end sometimes mix the reading of some profitable history;\nas the \"Book of Martyrs,\" and \"Clarke's Martyrology,\" and his \"Lives.\"\n\n_Direct._ XXIV. Lastly, entice them with kindnesses and rewards.\nBe kind to your children when they do well, and be as liberal to your\nservants as your condition will allow you. For this maketh your\npersons acceptable first, and then your instructions will be much more\nacceptable. Nature teacheth them to love those that love them, and do\nthem good, and to hearken willingly to those they love. A small gift\nnow and then, might signify much to the further benefit of their\nsouls.\n\n_Direct._ XXV. If any shall say, that here is so much ado about\nthese directions, as that few can follow them; I entreat them to\nconsult with Christ that died for them, whether souls be not precious,\nand worth all this ado? And to consider how small a labour all this\nis, in comparison of the everlasting end; and to remember, that all is\ngain and pleasure, and a delight to those that have holy hearts; and\nto remember, that the effects to the church and kingdom, of such holy\ngovernment of families, would quite over-compensate all the pains.\n\n[52] It is in my Universal Concord, and by itself.\n\n\n\n\nCHAPTER XXIII.\n\nDIRECTIONS FOR PRAYER.\n\n\n_Tit. 1. Directions for Prayer in General._\n\nHE that handleth this duty of prayer as it deserveth,[53] must make it\nthe second part in the body of divinity, and allow it a larger and\nexacter tractate than I here intend: for I have before told you, that\nas we have three natural faculties, an understanding, will, and\nexecutive power, so these are qualified in the godly, with faith,\nlove, and obedience; and have three particular rules: the creed, to\nshow us what we must believe, and in what order: the Lord's prayer, to\nshow us what, and in what order, we must desire and love: and the\ndecalogue, to tell us what, and in what order, we must do (though yet\nthese are so near kin to one another, that the same actions in several\nrespects belong to each of the rules). As the commandments must be\nbelieved and loved, as well as obeyed; and the matter of the Lord's\nprayer must be believed to be good and necessary, as well as loved and\ndesired; and belief, and love, and desire, are commanded, and are part\nof our obedience; yet for all this, they are not formally the same,\nbut divers. And as we say, that the heart or will is the man, as being\nthe commanding faculty; so morally the will, the love or desire, is\nthe christian; and therefore the rule of desire or prayer, is a\nprincipal part of true religion. The internal part of this duty I\npartly touched before, part i. chap. iii. And the church part I told\nyou, why I passed by, part ii. it being not left by the government\nwhere we live, to private ministers' discussion (save only to persuade\nmen to obey what is established and commanded). Therefore because I\nhave omitted the latter, and but a little touched upon the former, I\nshall be the larger on it in this place, to which (for several\nreasons) I have reserved it.\n\n_Direct._ I. See that you understand what prayer is; even the\nexpressing or acting of our desires before another, to move or some\nway procure him to grant them. True christian prayer is, the believing\nand serious expressing or acting of our lawful desires before God,\nthrough Jesus our Mediator, by the help of the Holy Spirit, as a means\nto procure of him the grant of these desires. Here note, 1. That\ninward desire is the soul of prayer. 2. The expressions or inward\nactings of them, is as the body of prayer. 3. To men it must be desire\nso expressed, as they may understand it; but to God the inward acting\nof desires is a prayer, because he understandeth it.[54] 4. But it is\nnot the acting of desire, simply in itself, that is any prayer; for he\nmay have desires, that offereth them not up to God with heart or\nvoice; but it is desires, as some way offered up to God, or\nrepresented, or acted towards him, as a means to procure his blessing,\nthat is prayer indeed.\n\n_Direct._ II. See that you understand the ends and use of prayer. Some\nthink that it is of no use, but only to move God to be willing of that\nwhich he was before unwilling of; and therefore because that God is\nimmutable, they think that prayer is a useless thing. But prayer is\nuseful, 1. As an act of obedience to God's command. 2. As the\nperformance of a condition, without which he hath not promised us his\nmercy, and to which he hath promised it. 3. As a means to actuate, and\nexpress, and increase our own humility, dependence, desire, trust, and\nhope in God, and so to make us capable and fit for mercy, who else\nshould be uncapable and unfit. 4. And so, though God be not changed by\nit in himself, yet the real change that is made by it on ourselves,\ndoth infer a change in God by mere relation or extrinsical\ndenomination; he being one that is, according to the tenor of his own\nestablished law and covenant, engaged to disown or punish the\nunbelieving, prayerless, and disobedient, and after engaged to own or\npardon them that are faithfully desirous and obedient: and so this is\na relative, or at least a denominative change. So that in prayer,\nfaith and fervency are so far from being useless, that they as much\nprevail for the thing desired by qualifying ourselves for it, as if\nindeed they moved the mind of God to a real change: even as he that is\nin a boat, and by his hook layeth hold of the bank, doth as truly by\nhis labour get nearer the bank, as if he drew the bank to him.\n\n_Direct._ III. Labour above all to know that God to whom you\npray. To know him as your Maker, your Redeemer, and your Regenerator;\nas your Owner, your Ruler, and your Father, Felicity, and End; as\nall-sufficient for your relief, in the infiniteness of his power, his\nwisdom, and his goodness; and to know your own dependence on him; and\nto understand his covenant or promises, upon what terms he is engaged\nand resolved either to give his mercies, or to deny them. \"He that\ncometh to God, must believe that He is, and that he is the rewarder of\nthem that diligently seek him,\" Heb. xi. 6. \"He that calleth on the\nname of the Lord shall be saved: but how shall they call on him, on\nwhom they have not believed?\" Rom. x. 13, 14.\n\n_Direct._ IV. Labour when you are about to pray, to stir up in\nyour souls the most lively and serious belief of those unseen things\nthat your prayers have respect to; and to pray as if you saw them all\nthe while; even as if you saw God in his glory, and saw heaven and\nhell, the glorified and the damned, and Jesus Christ your Mediator\ninterceding for you in the heavens. As you would pray if your eyes\nbeheld all these, so strive to pray while you believe them: and say to\nyourselves, Are they not as sure as if I saw them? Are they not made\nknown by the Son and Spirit of God?\n\n_Direct._ V. Labour for a constant acquaintance with yourselves,\nyour sins and manifold wants and necessities; and also to take an\nactual, special notice of your case, when you go to prayer. If you get\nnot a former constant acquaintance with your own case, you cannot\nexpect to know it aright upon a sudden as you go to pray: and yet if\nyou do not actually survey your hearts and lives when you go to\nprayer, your souls will be unhumbled, and want that lively sense of\nyour necessities, which must put life into your prayers. Know well\nwhat sin is, and what God's wrath, and hell, and judgment are, and\nwhat sin you have committed, and what duty you have omitted, and\nfailed in, and what wants and corruptions are yet within you, and what\nmercy and grace you stand in need of, and then all this will make you\npray, and pray to purpose with all your hearts. But when men are\nwilful strangers to themselves, and never seriously look backwards or\ninwards, to see what is amiss and wanting, nor look forwards, to see\nthe danger that is before them, no wonder if their hearts be dead and\ndull, and if they are as unfit to pray, as a sleeping man to work.[55]\n\n_Direct._ VI. See that you hate hypocrisy, and let not your lips\ngo against or without your hearts; but that your hearts be the spring\nof all your words: that you love not sin, and be not loth to leave it,\nwhen you seem to pray against it; and that you truly desire the grace\nwhich you ask, and ask not for that which you would not have: and that\nyou be ready to use the lawful means to get the mercies which you ask;\nand be not like those lazy wishers, that will pray God to give them\nincrease at harvest, when they lie in bed, and will neither plough or\nsow; or that pray him to save them from fire, or water, or danger,\nwhile they run into it, or will not be at the pains to go out of the\nway. Oh what abundance of wretches do offer up hypocritical, mock\nprayers to God! blaspheming him thereby, as if he were an idol, and\nknew not their hypocrisy, and searched not the hearts! Alas, how\ncommonly do men pray in public, \"that the rest of their lives\nhereafter may be pure and holy,\" that hate purity and holiness at the\nheart, and deride and oppose that which they seem to pray for! As\nAustin confesseth of himself before he was converted, that he prayed\nagainst his filthy sin, and yet was afraid lest God should grant his\nprayers. So many pray against the sins which they would not be\ndelivered from, or would not use the means that is necessary to their\nconquest and deliverance. \"Let him that nameth the name of Christ,\ndepart from iniquity,\" 2 Tim. ii. 19. \"If I regard iniquity in my\nheart, the Lord will not hear me,\" Psal. lxvi. 18; see Ezek. xiv.\n3, 4, 14. Alas, how easy is it for an ungodly person to learn to say a\nfew words by rote, and to run them over, without any sense of what he\nspeaketh; while the tongue is a stranger to the heart, and speaketh\nnot according to its desires!\n\n_Direct._ VII. Search your hearts and watch them carefully, lest\nsome beloved vanity alienate them from the work in hand, and turn away\nyour thoughts, or prepossess your affections, so that you want them\nwhen you should use them. If the mind be set on other matters, prayer\nwill be a heartless, lifeless thing; alas, what a dead and pitiful\nwork is the prayer of one that hath his heart insnared in the love of\nmoney, or in any ambitious or covetous design! The thoughts will\neasily follow the affections.\n\n_Direct._ VIII. Be sure that you pray for nothing that is\ndisagreeable to the will of God, and that is not for the good of\nyourselves or others, or for the honour of God; and therefore take\nheed, lest an erring judgment, or carnal desires, or passions, should\ncorrupt your prayers, and turn them into sin. If men will ignorantly\npray to God to do them hurt, it is a mercy to them if God will but\npardon and deny such prayers, and a judgment to grant them. And it is\nan easy thing for fleshly interest, or partiality, or passion, to\nblind the judgment, and consequently to corrupt men's prayers. An\nambitious or covetous man will easily be drawn to pray for the grant\nof his sinful desires, and think it would be for his good. And there\nis scarce an heretical or erroneous person, but thinketh that it would\nbe good that the world were all reduced to his opinion, and all the\nopposers of it were borne down: there are few zealous antinomians,\nanabaptists, or any other dividers of the church, but they put their\nopinions usually into their prayers, and plead with God for the\ninterest of their sects and errors; and it is like that the Jews, that\nhad a persecuting zeal for God, Rom. x. 2, did pray according to that\nzeal, as well as persecute; as it is like that Paul himself prayed\nagainst the christians, while he ignorantly persecuted them. And they\nthat think they do God service by killing his servants, no doubt would\npray against them, as the papists and others do at this day. Be\nespecially careful therefore that your judgments and desires be sound\nand holy, before you offer them up to God in prayer. For it is a most\nvile abuse of God, to beg of him to do the devil's work; and, as most\nmalicious and erroneous persons do, to call him to their help against\nhimself, his servants, and his cause.\n\n_Direct._ IX. Come always to God in the humility that beseemeth a\ncondemned sinner, and in the faith and boldness that beseemeth a son,\nand a member of Christ: do nothing in the least conceit and confidence\nof a worthiness in yourselves; but be as confident in every lawful\nrequest, as if you saw your glorified Mediator interceding for you\nwith his Father. Hope is the life of prayer and all endeavour, and\nChrist is the life of hope. If you pray and think you shall be never\nthe better for it, your prayers will have little life. And there is no\nhope of success, but through our powerful Intercessor. Therefore let\nboth a crucified and glorified Christ be always before your eyes in\nprayer; not in a picture, but in the thoughts of a believing mind.\nInstead of a crucifix, let some such sentence of holy Scripture be\nwritten before you, where you use to pray, as John xx. 17, \"Go to my\nbrethren, and say unto them, I ascend unto my Father and your Father,\nto my God and your God.\" Or Heb. iv. 14, \"We have a great High Priest\nthat is passed into the heavens, Jesus the Son of God;\" ver. 15, 16,\n\"that was in all points tempted as we are, yet without sin: let us\ntherefore come boldly to the throne of grace, that we may obtain\nmercy,\" &c. Heb. vi. 9, 20, \"Which hope we have as an anchor of the\nsoul, both sure and stedfast, and that entereth into that within the\nvail; whither the forerunner is for us entered.\" Heb. vii. 25, \"He is\nable to save to the uttermost them that come to God by him, seeing he\never liveth to make intercession for them.\" John xiv. 13, 14, \"If ye\nask any thing in my name, I will do it.\" Christ and the promise must\nbe the ground of all your confidence and hope.\n\n_Direct._ X. Labour hard with your hearts all the while to keep\nthem in a reverent, serious, fervent frame, and suffer them not to\ngrow remiss and cold, to turn prayer into lip-labour, and lifeless\nformality, or into hypocritical, affected, seeming fervency, when the\nheart is senseless, though the voice be earnest. The heart will easily\ngrow dull, and customary, and hypocritical, if it be not carefully\nwatched, and diligently followed and stirred up. \"The effectual,\nfervent prayer of a righteous man availeth much,\" James v. 16. A cold\nprayer showeth a heart that is cold in desiring that which is prayed\nfor, and therefore is unfit to receive the mercy: God will make you\nknow that his mercy is not contemptible, but worthy your most earnest\nprayers.\n\n_Direct._ XI. For the matter and order of your desires and\nprayers, take the Lord's prayer as your special rule; and labour to\nunderstand it well.[56] For those that can make use of so brief an\nexplication, I shall give a little help.\n\n_A Brief Explication of the Method of the Lord's Prayer._\n\nThe Lord's Prayer containeth,\n\n I. The    I. To    1. Who he is: God: not Creatures, Saints or Angels.\n address,  whom the ------------------------------------------------------\n or        prayer   2. How related 1. Our      And       1. Our Owner, or\n preface;  is made. to us, he is   Creator.    therefore Absolute Lord.\n in which           OUR FATHER,                          Owner,\n are                which          2. Our\n described          comprehendeth, Redeemer.             2. Our Ruler, or\n or                 fundamentally,                       Supreme King.\n implied,           that he is,    3. Our                Lord.\n                                   Regenerator\n                                   (to the               3. Our Benefactor\n                                   regenerate)           and chief Good,\n                                                         and so our\n                                                         Felicity and our\n                                                         End.\n                    ------------------------------------------------------\n                    3. What he  1. Almighty; and able  In this one word is\n                    is in his   to grant all that we   not only implied\n                    attributes: ask, and to relieve    all these\n                    WHICH ART   and help us in every   attributes of God,\n                    IN HEAVEN.  strait.                but also our hearts\n                    Which                              are directed\n                    signifieth  2. All-knowing: our    whither to look for\n                    that        hearts, and wants, and their relief and\n                    therefore   all things being open  direction now, and\n                    he is,      to his sight.          their felicity\n                                                       forever; and\n                                3. Most good: from     called off from\n                                whom, and by whom, and earthly\n                                to whom are all        dependences, and\n                                things; the Fountain,  expectations of\n                                the Disposer, and the  happiness and rest;\n                                End of all, on whose   and to look for all\n                                bounty and influence   from heaven, and at\n                                all subsist. And the   last in heaven.\n                                present tense \"ART\"\n                                doth intimate his\n                                eternity.\n                           -----------------------------------------------\n           II. Who are the 1. Man: as to his Being.\n           petitioners--   -----------------------------------------------\n           Who are         2. By     1. By                1. His Own;\n                           Relation, Creation: so\n                           God's     all are: and         2. His Subjects;\n                           children, therefore all\n                                     may thus far         3. His Beloved\n                                     call him             and\n                                     Father.              Beneficiaries,\n                                                          that live upon\n                                     2. By                Him, and to Him,\n                                     Redemption:          as to their End.\n                                     as all are as\n                                     to the\n                                     sufficient\n                                     price and\n                                     satisfaction.\n\n                                     3. By\n                                     Regeneration:\n                                     and so only\n                                     the regenerate\n                                     are children.\n                           -----------------------------------------------\n                           3. By    1.           Yet 1. Loving   All which\n                           Quality. Dependent        God as      is\n                                    on God.          their       signified\n                                                     Father.     in the\n                                    2.                           word\n                                    Necessitous.     2. Loving   OUR--\n                                                     themselves,\n                                    3. Sinners.      as men.\n\n                                                     3. Loving\n                                                     others, as\n                                                     brethren.\n                              --------------------------------------------\n II. The Prayer,  I. The      1. For the end simply, which is GOD; in the\n or Petitions,    first part  word \"THY\" repeated in every petition.\n in two parts:    is\n of which,        according   2. For the   I. The highest or ultimate,\n                  to the      end          that is, the glory of God;\n                  order of    respectively \"HALLOWED BE THY NAME.\"\n                  estimation, in the\n                  intention,  interest of  II. The highest means of his\n                  and desire; God, and     glory, \"THY KINGDOM COME;\" that\n                  and is,     that is in   is, let the world be subject to\n                                           thee their Creator and\n                                           Redeemer; the universal King.\n\n                                           III. The next means, being the\n                                           effect of this: \"THY WILL BE\n                                           DONE,\" that is, let thy laws be\n                                           fulfilled, and thy disposals\n                                           submitted to.\n\n                              3. For the lower end, even the subject of\n                              these means; which is the public good of\n                              mankind, the world and church: \"IN EARTH,\"\n                              that is, let the world be subjected to thee,\n                              and the church obey thee; which will be the\n                              greatest blessing to them: ourselves being\n                              included in the world. And the measure and\n                              pattern is added, \"AS IT IS IN HEAVEN,\" that\n                              is, let the earth be conformed as near as\n                              may be to the heavenly pattern. So that this\n                              part of the Lord's Prayer, proceeding in the\n                              order of excellency and intention, directeth\n                              us, I. To make God our ultimate, highest,\n                              end; and to desire his interest first, and\n                              in this order, (1.) His glory, (2.) His\n                              kingdom, (3.) Obedience to his laws. II. To\n                              make the public good of the world and the\n                              church our next end, as being the noblest\n                              means. III. To include our own interest in\n                              and under this, as the least of all;\n                              professing first our own consent to that\n                              which we desire first for others.\n                                  ----------------------------------------\n                  II. The second  1. For the support of our nature by\n                  part is         necessary means: \"GIVE US THIS DAY OUR\n                  according to    DAILY BREAD:\" this being God's first\n                  the order of    gift, presupposed both to grace and\n                  execution, and  glory. \"GIVE,\" signifieth our dependence\n                  is for          on God for all. \"US,\" our charity, that\n                  ourselves,      we desire relief for ourselves and\n                  beginning at    others. \"DAILY\" (or substantial)\n                  the lowest, and \"BREAD,\" our moderation; that we desire\n                  ascending, till not unnecessaries or superfluities.\n                  the end first   \"THIS DAY,\" the constancy of our\n                  intended, be    dependence, and that we desire not, or\n                  last attained:  care not too much for the future, and\n                  and it is,      promise not ourselves long life.\n\n                                  2. For clearing us from the guilt of all\n                                  sin past (repentance and faith being\n                                  here presupposed); where is (1.) The\n                                  Petition: \"AND FORGIVE US OUR DEBTS:\n                                  (trespasses or sins). (2.) The motive\n                                  from our qualification for forgiveness:\n                                  \"AS WE FORGIVE OUR DEBTORS:\" without\n                                  which God will not forgive us.\n\n                                  3. For future preservation: (1.) From\n                                  the means, \"LEAD US NOT INTO\n                                  TEMPTATION:\" that is, though thou mayst\n                                  justly try us, yet pity our frailty, and\n                                  neither cause nor permit us so to be\n                                  tried, as may tempt us to sin and ruin.\n                                  (2.) From the end, \"BUT DELIVER US FROM\n                                  THE EVIL:\" that is, 1. The Evil One,\n                                  Satan (and his instruments). 2. The evil\n                                  thing: 1. Sin; 2. Misery; which are\n                                  Satan's end. He that would be saved from\n                                  hell and misery, must be saved from sin;\n                                  and he that would be saved from both,\n                                  must be saved from Satan and from\n                                  temptation. Quest. But where are the\n                                  requests for positive holiness, grace,\n                                  and heaven? Answ. 1. Repentance and\n                                  faith are supposed in the petitioner.\n                                  2. What he wanteth is asked in the three\n                                  petitions of the first part, that we\n                                  with others may sanctify God's name, and\n                                  be the subjects of his kingdom, and do\n                                  his will, &c. Christ and a state of\n                                  grace, are finally in the first\n                                  petition, formally in the second, and\n                                  expressly in the third.\n                                  ----------------------------------------\n III. The conclusion: I. What we  1. His universal reign, \"FOR THINE IS\n the reason and       praise; or  THE KINGDOM,\" administered variously,\n termination of our   the matter; agreeably to the subjects: all owe this\n desires in their     or interest absolute obedience: who commandest and\n ultimate end; here   of God,     executest what thou wilt.\n praised: beginning\n at the lowest, and               2. His own perfections, \"THE POWER:\"\n ascending to the                 both right and all sufficiency:\n highest: containing,             including his omniscience and goodness,\n                                  as well as omnipotence.\n\n                                  3. His incomprehensible excellency and\n                                  blessedness, as he is the ultimate end\n                                  of us and all things; \"AND THE GLORY,\"\n                                  Rom. xi. 36; 1 Cor. x. 31.\n                                  ----------------------------------------\n                      II. Whom    GOD, in the word \"THINE:\" in him, the\n                      we praise:  first efficient cause of all things, we\n                                  begin: his help, as the dirigent cause,\n                                  we seek: and in him, as the final cause,\n                                  we terminate.\n\n                      III. The    \"FOR EVER AND EVER,\" to eternity: and\n                      duration.   \"AMEN\" is the expression of our consent.\n                                  For of Him, and through Him, and to Him\n                                  are all things: to Him be glory for ever,\n                                  Amen, Rom. ix. 36.\n\nSo that it is apparent that the method of the Lord's prayer is\ncircular, partly analytical, and partly synthetical; beginning with\nGod, and ending in God: beginning with such acknowledgments as are\nprerequisite to petition, and ending in those praises which petition\nand grace bestowed tend to: beginning our petitions for God's interest\nand the public good, according to the order of estimation and\nintention, till we come to the mere means, and then beginning at the\nlowest, and ascending according to the order of execution. As the\nblood passing from the greater to the smaller numerous vessels, is\nthere received by the like, and repasseth to its fountain; such a\ncircular method hath mercy and duty, and consequently our desires.\n\n\n_Tit. 2. Some Questions about Prayer answered._\n\nThe rest of the general directions about prayer, I think will be best\ncontrived into the resolving of these following doubts.\n\n_Quest._ I. Is the Lord's prayer a directory only, or a form of\nwords to be used by us in prayer?\n\n_Answ._ 1. It is principally the rule to guide our inward\ndesires, and outward expressions of them; both for the matter, what we\nmust desire, and for the order which we must desire first and most. 2.\nBut this rule is given in a form of words, most apt to express the\nsaid matter and order. 3. And this form may fitly be used in due\nseason by all, and more necessarily by some. 4. But it was never\nintended to be the only words which we must use, no more than the\ncreed is the only words that we must use to express the doctrine of\nfaith, or the decalogue the only words to express our duty by.[57]\n\n_Quest._ II. What need is there of any other words of prayer, if\nthe Lord's prayer be perfect?\n\n_Answ._ Because it is only a perfect summary, containing but the\ngeneral heads: and it is needful to be more particular in our desires;\nfor universals exist in particulars; and he that only nameth the\ngeneral, and then another and another general, doth remember but few\nof the particulars. He that shall say, \"I have sinned, and broken all\nthy commandments,\" doth generally confess every sin; but it is not\ntrue repentance, if it be not particular, for this, and that, and the\nother sin; at least as to the greater which may be remembered. He that\nshall say, \"I believe all the word of God, or I believe in God the\nFather, Son, and Holy Ghost,\" may know little what is in the word of\nGod, or what these generals signify, and therefore our faith must be\nmore particular. So must desires after grace be particular also:\notherwise it were enough to ask for mercy in the general. If you say,\nthat God knoweth what those general words signify, though we do not; I\nanswer, this is the papists' silly argument for Latin prayers, God\nknoweth our desires without any expressions or prayers at all, and he\nknoweth our wants without our desires. But it followeth not that\nprayers or desires are unnecessary. The exercise of our own repentance\nand desire doth make us persons fit to receive forgiveness, and the\ngrace desired; when the impenitent, and those that desire it not, are\nunfit. And it is no true repentance, when you say, \"I am sorry that I\nhave sinned,\" but you know not, or remember not, wherein you have\nsinned, nor what your sin is; and so repent not indeed of any one sin\nat all. And so it is no true desire, that reacheth not to the\nparticular, necessary graces, which we must desire; though I know some\nfew very quick, comprehensive minds can in a moment think of many\nparticulars, when they use but general words; and I know that some\nsmaller, less necessary things, may be generally passed over; and\ngreater matters in a time of haste, or when we, besides those\ngenerals, do also use particular requests.\n\n_Quest._ III. Is it lawful to pray in a set form of words?\n\n_Answ._ Nothing but very great ignorance can make you really\ndoubt of it.[58] Hath God any where forbid it? You will say, that it\nis enough that he hath not commanded it. I answer, that in general he\nhath commanded it to all whose edification it tendeth to, when he\ncommandeth you, that all be done to edification; but he hath given no\nparticular command, nor prohibition. No more hath he commanded you to\npray in English, French, or Latin; nor to sing psalms in this tune or\nthat, nor after this or that version or translation; nor to preach in\nthis method particularly or that; nor always to preach upon a text;\nnor to use written notes; nor to compose a form of words, and learn\nthem, and preach them after they are composed, with a hundred such\nlike, which are undoubtedly lawful; yea, and needful to some, though\nnot to others. If you make up all your prayer of Scripture sentences,\nthis is to pray in a form of prescribed words, and yet as lawful and\nfit as any of your own. The psalms are most of them forms of prayer or\npraise, which the Spirit of God indited for the use of the church, and\nof particular persons. It would be easy to fill many pages with larger\nreasonings, and answers to all the fallacious objections that are\nbrought against this; but I will not so far weary the reader and\nmyself.\n\n_Quest._ IV. But are those forms lawful which are prescribed by\nothers, and not by God?\n\n_Answ._ Yea; or else it would be unlawful for a child or scholar\nto use a form prescribed by his parents or master. And to think that a\nthing lawful doth presently become unlawful, because a parent, master,\npastor, or prince doth prescribe it or command it, is a conceit that I\nwill not wrong my reader so far as to suppose him guilty of. Indeed if\nan usurper, that hath no authority over us in such matters, do\nprescribe it, we are not bound to formal obedience, that is, to do it\ntherefore because he commandeth it; but yet I may be bound to it on\nsome other accounts; and though his command do not bind me, yet it\nmaketh not the thing itself unlawful.\n\n_Quest._ V. But is it lawful to pray extempore without a\npremeditated form of words?\n\n_Answ._ No christian of competent understanding doubteth of it.\nWe must premeditate on our wants, and sins, and the graces and mercies\nwe desire, and the God we speak to; and we must be able to express\nthese things without any loathsome and unfit expressions. But whether\nthe words are fore-contrived or not, is a thing that God hath no more\nbound you to by any law, than whether the speaker or hearers shall use\nsermon-notes, or whether your Bibles shall be written or in print.\n\n_Quest._ VI. If both ways be lawful, which is better?\n\n_Answ._ If you are to join with others in the church, that is\nbetter to you which the pastor then useth: for it is his office and\nnot yours to word the prayers which he puts up to God. And if he\nchoose a form, (whether it be as most agreeable to his parts, or to\nhis people, or for concord with other churches, or for obedience to\ngovernors, or to avoid some greater inconvenience,) you must join with\nhim, or not join there at all.[59] But if it be in private, where you\nare the speaker yourself, you must take that way that is most to your\nown edification (and to others, if you have auditors joining with\nyou). One man is so unused to prayer, (being ignorantly bred,) or of\nsuch unready memory or expression, that he cannot remember the tenth\npart so much of his particular wants, without the help of a form, as\nwith it; nor can he express it so affectingly for himself or others;\nnay, perhaps not in tolerable words. And a form to such a man may be a\nduty; as to a dim-sighted man to read by spectacles, or to an unready\npreacher to use prepared words and notes. And another man may have\nneed of no such helps; nay, when he is habituated in the understanding\nand feeling of his sins and wants, and hath a tongue that is used to\nexpress his mind even in these matters, with readiness and facility,\nit will greatly hinder the fervour of such a man's affections, to tie\nhimself to premeditated words: to say the contrary, is to speak\nagainst the common sense and experience of such speakers and their\nhearers. And let them that yet deride this as uncertain and\ninconsiderate praying, but mark themselves, whether they cannot if\nthey be hungry beg for bread, or ask help of their physician, or\nlawyer, or landlord, or any other, as well without a learned or\nstudied form as with it? Who knoweth not that it is true which the new\nphilosopher saith: Cartes. de Passion. part i. art. 44. _Et cum\ninter loquendum solum cogitamus de sensu illius rei, quam dicere\nvolumus, id facit ut moveamus linguam et labra celerius et melius,\nquam si cogitaremus ea movere omnibus modis requisitis ad proferenda\neadem verba; quia habitus quem acquisivimus cum disceremus loqui,\n&c._ Turning the thoughts too solicitously from the matter to the\nwords, doth not only mortify the prayers of many, and turn them into a\ndead form, but also maketh them more dry and barren even as to the\nwords themselves. The heavy charge, and bitter, scornful words which\nhave been too common in this age, against praying without a set form\nby some, and against praying with a book or form by others, is so\ndishonourable a symptom or diagnostic of the church's sickness, as\nmust needs be matter of shame and sorrow to the sounder, understanding\npart. For it cannot be denied, but it proves men's understandings and\ncharity to be both exceedingly low.\n\n_Quest._ VII. Must we always pray according to the method of the\nLord's prayer, and is it a sin to do otherwise?\n\n_Answ._ 1. The Lord's prayer is first a rule for your desires;\nand it is a sin, if your desires follow not that method. If you do not\nbegin in your desires with God, as your ultimate end, and if you first\ndesire not his glory, and then the flourishing of his kingdom, and\nthen the obeying of his laws, and herein the public welfare of the\nworld, before and above your particular benefit. And it is a sin if\nyou desire not your daily bread, (or necessary support of nature,) as\na lower mercy in order to your higher spiritual mercies; and if you\ndesire not pardon of sin, as a means to your future sanctity, duty,\nand felicity; and if you desire not these, as a means to the glory of\nGod, and take not his praises as the highest part of your prayers. But\nfor the expressing of these desires, particular occasions may warrant\nyou ofttimes to begin in another order: as when you pray for the sick,\nor pray for directions, or a blessing before a sermon or some\nparticular work, you may begin and end with the subject that is\nbefore you, as the prayers of holy men in all ages have done. 2. You\nmust distinguish also, as between desires and expressions, so between\na universal and a particular prayer. The one containeth all the parts\nof prayer, and the other is but about some one subject or part, or but\nsome few; this last being but one or few, particular petitions cannot\npossibly be uttered in the method of a universal prayer which hath all\nthe parts. There is no one petition in the Lord's prayer, but may be\nmade a prayer itself; and then it cannot have the other petitions as\nparts. 3. And you must distinguish between the even and ordinary case\nof a christian, and his extraordinary case, when some special reason,\naffection, or accident calleth him to look most to some one\nparticular. In his even and ordinary case, every universal prayer\nshould be expressed in the method of the Lord's prayer; but in cases\nof special reason and inducement it may be otherwise.\n\n_Quest._ VIII. Must we pray always when the Spirit moveth us, and\nonly then, or as reason guideth us?\n\n_Answ._ There are two sorts of the Spirit's motions; the one is\nby extraordinary inspiration or impulse, as he moved the prophets and\napostles, to reveal new laws, or precepts, or events, or to do some\nactions without respect to any other command than the inspiration\nitself. This christians are not now to expect, because experience\ntelleth us that it is ceased; or if any should pretend to it as not\nyet ceased, in the prediction of events, and direction in some things\notherwise indifferent, yet it is most certain that it is ceased as to\nlegislation; for the Spirit itself hath already given us those laws,\nwhich he hath declared to be perfect, and unchangeable till the end of\nthe world: the other sort of the Spirit's working, is not to make new\nlaws or duties, but to guide and quicken us in the doing of that which\nis our duty before by the laws already made. And these are the motions\nthat all true christians must now expect. By which you may see, that\nthe Spirit and reason are not to be here disjoined, much less opposed.\nAs reason sufficeth not without the Spirit, being dark and asleep; so\nthe Spirit worketh not on the will but by the reason: he moveth not a\nman as a beast or stone, to do a thing he knoweth not why; but by\nillumination giveth him the soundest reason for the doing of it: and\nduty is first duty before we do it; and when by our own sin we forfeit\nthe special motions or help of the Spirit, duty doth not thereby cease\nto be duty, nor our omission to be sin. If the Spirit of God teach you\nto discern the meetest season for prayer, by considering your affairs,\nand when you are most free, this is not to be denied to be the work of\nthe Spirit, because it is rational (as fanatic enthusiasts imagine).\nAnd if you are moved to pray in a crowd of business, or at any time\nwhen reason can prove that it is not your duty but your sin, the same\nreason proveth that it was not the Spirit of God that moved you to it:\nfor the Spirit in the heart is not contrary to the Spirit in the\nScripture. Set upon the duty which the Spirit in the Scripture\ncommandeth you, and then you may be sure that you obey the Spirit;\notherwise you disobey it. Yea, if your hearts be cold, prayer is a\nlikelier means to warm them, than the omission of it. To ask whether\nyou may pray while your hearts are cold and backward, is as to ask\nwhether you may labour or come to the fire before you are warm. God's\nSpirit is likelier to help you in duty, than in the neglect of it.\n\n_Quest._ IX. May a man pray that hath no desire at all of the\ngrace which he prayeth for?\n\n_Answ._ No; because it is no prayer, but dissembling; and\ndissembling is no duty. He that asketh for that which he would not\nhave, doth lie to God in his hypocrisy. But if a man have but cold and\ncommon desires, (though they reach not to that which will prove them\nevidences of true grace), he may pray and express those desires which\nhe hath.\n\n_Quest._ X. May a man pray that doubteth of his interest in God,\nand dare not call him Father as his child?\n\n_Answ._ 1. There is a common interest in God, which all mankind\nhave, as he is good to all: and as his mercy through Christ is offered\nto all; and thus those that are not regenerate are his children by\ncreation, and by participation of his mercy; and they may both call\nhim Father and pray to himself, though yet they are unregenerate.[60]\n2. God hath an interest in you, when you have no special interest in\nhim: therefore his command must be obeyed which bids you pray. 3.\nGroundless doubts will not disoblige you from your duty; else men\nmight free themselves from almost all their obedience.\n\n_Quest._ XI. May a wicked or unregenerate man pray, and is he\naccepted? Or is not his prayer abominable to God?\n\n_Answ._ 1. A wicked man as a wicked man, can pray no how but\nwickedly, that is, he asketh only for things unlawful to be asked, or\nfor lawful things to unlawful ends; and this is still abominable to\nGod.[61] 2. A wicked man may have in him some good that proceedeth\nfrom common grace; and this he may be obliged to exercise, and so by\nprayer to express his desires so far as they are good. 3. A wicked\nman's wicked prayers are never accepted, but a wicked man's prayers\nwhich are for good things, from common grace, are so far accepted as\nthat they are some means conducing to his reformation; and though his\nperson be still unjustified, and these prayers sinful, yet the total\nomission of them is a greater sin. 4. A wicked man is bound at once to\nrepent and pray, Acts viii. 22; Isa. lv. 6, 7. And whenever God bids\nhim ask for grace, he bids him desire grace; and to bid him pray, is\nto bid him repent and be of a better mind: therefore those that\nreprove ministers for persuading wicked men to pray, reprove them for\npersuading them to repentance and good desires. But if they pray\nwithout that repentance which God and man exhort them to, the sin is\ntheirs: but all their labour is not lost if their desires fall short\nof saving sincerity; they are under obligations to many duties, which\ntend to bring them nearer Christ, and which they may do without\nspecial, saving grace.\n\n_Quest._ XII. May a wicked man pray the Lord's prayer, or be\nexhorted to use it?\n\n_Answ._ 1. The Lord's prayer in its full and proper sense, must\nbe spoken by a penitent, believing, justified person;[62] for in the\nfull sense no one else can call him our Father (though in a limited\nsense the wicked may): and they cannot desire the glory of God, and\nthe coming of his kingdom, nor the doing of his will on earth as it is\nin heaven, and this sincerely, without true grace (especially those\nenemies of holiness, that think it too much strictness to do God's\nwill on earth, ten thousand degrees lower than it is done in heaven).\nNor can they put up one petition of that prayer sincerely according to\nthe proper sense; no, not to pray for their daily bread, as a means of\ntheir support while they are doing the will of God, and seeking first\nhis glory and his kingdom. But yet it is possible for them to speak\nthese words from such common desires as are not so bad as none at all.\n\n_Quest._ XIII. Is it idolatry to pray to saints or angels? or is\nit always sinful?\n\n_Answ._ I love not to be too quarrelsome with other men's\ndevotions; but, 1. I see not how praying to an angel or a departed\nsaint can be excused from sin.[63] Because it supposeth them to be\nevery where present, or to be omniscient, and to know the heart, yea,\nto know at once the hearts of all men; or else the speaker pretendeth\nto know when the saint or angel is present and heareth him, and when\nnot: and because the Scripture doth no where signify that God would\nhave us pray to any such saints or angels; but signifieth enough to\nsatisfy us of the contrary. 2. But all prayer to them is not idolatry,\nbut some is, and therefore we must distinguish, if we will judge\nrighteously. (1.) To pray to saints or angels as supposed omnipresent,\nomniscient, or omnipotent, is flat idolatry. (2.) To pray to them to\nforgive us our sins against God, or to justify, or sanctify, or\nredeem, or save us from hell, or any thing which belongeth to God only\nto do, is no better than idolatry. (3.) But to pray to them only to do\nthat which belongeth to the guardian, or charitable office that is\ncommitted to them, and to think that though they are not omnipresent\nnor omniscient, nor you know not whether they hear you at this time or\nnot, yet you will venture your prayers at uncertainty, it being but so\nmuch labour lost; this I take to be sinfully superstitious, but not\nidolatry.[64] (4.) But to pray to living saints or sinners, for that\nwhich belongeth to them to give, is no sin at all.\n\n_Quest._ XIV. Is a man bound to pray ordinarily in his family?\n\n_Answ._ I have answered this affirmatively before, and proved it;\none grain of grace would answer it better than arguments can do.\n\n_Quest._ XV. Must the same man pray secretly that hath prayed in\nhis family or with others?\n\n_Answ._ 1. Distinguish between those that were the speakers, and\nthose that were not; and, 2. Between those that have leisure from\ngreater or more urgent duties, and those that have not. And so, (1.)\nThose that are free from the urgency of all other duties, which at\nthat time are greater, should pray both in the family and in secret;\nespecially if they were not themselves the speakers, usually they will\nhave the more need of secret prayer; because their hearts in public\nmay easilier flag, and much of their case may be omitted. (2.) But\nthose that have more urgent, greater duties, may take up at that\ntime[65] with family prayer alone (with secret ejaculations,\nespecially if they were the speakers); having there put up the same\nrequests as they would do in secret.\n\n_Quest._ XVI. Is it best to keep set hours for prayer, or to take\nthe time which is fittest at present?\n\n_Answ._ Ordinarily set times will prove the fittest times; and to\nleave the time undetermined and uncertain, will put all out of order,\nand multiply impediments, and hinder duty. But yet when extraordinary\ncases make the ordinary time unfit, a fitter time must be taken.\n\n_Quest._ XVII. Is it lawful to join in family (or church) prayers\nwith ungodly men?\n\n_Answ._ I join both together, because the cases little differ; for the\npastor hath the government of the people in church worship, as the\nmaster of the family hath in family worship. You may choose at first\nwhether you will be a member of the church or family (if you were not\nborn to it as your privilege); but when you are a member of either,\nyou must be governed as members. And to the case, 1. You must\ndistinguish between professed wicked men, and those that sin against\ntheir profession. 2. And between a family (or church) that is totally\nwicked, and that which is mixed of good and bad. 3. And between those\nwicked men whose presence is your sin, because you have power to\nremove them, and those whose presence is not your sin, nor the matter\nin your power. 4. And between one that may yet choose of what family\nhe will be, and one that may not. And so I answer, (1.) If it be the\nfault of the master of the family (or the pastors of the church) that\nsuch wicked men are there, and not cast out, then it is their sin to\njoin with them, because it is their duty to remove them; but that is\nnot the case of the fellow-servants, (or people,) that have no power.\n(2.) If that wicked men profess their wickedness, after sufficient\nadmonition, you must professedly disown communion with them; and then\nyou are morally separated and discharged, when you have no power\nlocally to separate. (3.) It is your sin to fly from your duty,\nbecause a wicked man is there, whom you have no power to remove. (4.)\nThere are many prayers that a wicked man is bound to put up to God;\nand you must not omit your duty, because he performeth his, though\nfaultily; methinks you should more scruple joining or conversing with\none that forsaketh prayer (which is the greater sin) than with one\nthat prayeth. (5.) But if you are free to choose, you are to be blamed\nif you will not choose a better family (or church) (other things being\nequal): especially if all the company be wicked.\n\n_Quest._ XVIII. But what if the master of a family (or pastor) be\na heretic or ungodly?\n\n_Answ._ You must distinguish between his personal faults, and the\nfaults of his performance or worship. His personal faults (such as\nswearing or drunkenness, &c.) you must disown, and must not choose a\nmaster (or pastor) that is such, while you have your choice, and may\nhave better; but otherwise it is lawful to join with him in doing\ngood, though not in evil. But if the fault of his duty itself be\nintolerable you must not join with him. Now it is intolerable in these\ncases: 1. In case he be utterly unable to express a prayer, and so\nmake it no prayer. 2. In case he bend his prayers against godliness,\nand known truth, and charity, and peace, and so make his prayers but\nthe instruments of mischief, to vent heresy, or malice, and do more\nhurt than good to others.\n\n_Quest._ XIX. May we pray absolutely for outward mercies, or only\nconditionally?\n\n_Answ._ You must distinguish, 1. Between a condition spoken of\nthe subject, when we are uncertain whether it be a mercy or not, and\nan extrinsic condition of the grant. 2. Between a condition of prayer,\nand a condition of expectation. 3. Between submission to God's will,\nand a conditional desire or prayer. And so I answer, (1.) It is\nnecessary when we are uncertain whether the thing itself be good or\nnot, that we pray with a subjective conditionality: Grant this if it\nbe good; or, If it be not good I do not pray for it. For it is\npresupposed in prayer that we know the thing prayed for to be good.\n(2.) But when we know the thing to be a mercy and good, we may pray\nfor it absolutely. (3.) But we may not believe that we shall receive\nall with an absolute expectation, which we absolutely pray for. For\nprayer being the expression of desire, that which may be absolutely\ndesired, though not absolutely promised, may be absolutely prayed for.\n(As our increase or strength of grace, or the conversion of our\nrelations, &c.) (4.) But yet all such must be asked with a submission\nto the will of God: but that maketh it not properly a conditional form\nof praying; for when the nature of prayer is as it were to move the\nwill of God, it is not so proper to say, Lord, do this if it be thy\nwill already; or, Lord, be pleased to do this if it be thy pleasure;\nas to say, Lord, grant this mercy; but if thou deny it, it is my duty\nto submit. So Christ mentioned both the subjective conditionality and\nthe submission of his will. Matt. xxvi. 39, \"If it be possible, let\nthis cup pass from me: nevertheless not as I will, but as thou wilt.\"\nAs if he had said, Nature requireth me with a simple nolition to be\nunwilling of the suffering, and if it be consistent with the desired\nends of my mediatorship, to be desirous to avoid it; but seeing that\ncannot be, my comparing will commandeth this simple will of\nself-preservation to submit to thy most perfect will. But if any call\nthis (submission) a condition, the matter is not great.\n\n_Quest._ XX. May we pray for all that we may lawfully desire?\n\n_Answ._ No: for prayer is not only an expression of desire, but\nalso a means to attain the thing desired. And some things may be\nlawfully desired, (at least with a simple velleity,) which may not be\nsought, because they must not be hoped for, where God hath said that\nhe will not grant them. For it is vain to seek that which you have no\nhope to find: as to desire to see the conversion of the whole world,\nor to pass to heaven as Enoch without dying, are lawful (by a simple\nvelleity); but all things compared, it is not lawful peremptorily to\ndesire it, without submission; and therefore not to ask it. It is the\nexpression of a comparate, determinate desire, which is properly\ncalled prayer, being the use of means for the obtaining of that\ndesire; and whatsoever I may so desire, I may pray for; for if there\nbe no hope of it, I may not so desire it. But the desire by way of\nsimple velleity may not be put into a proper prayer, when there is no\nhope. I must have a simple desire (with submission) to attain a\nsinless perfection here, even this hour; but because there is no hope,\nI may not let it proceed to a determinate peremptory desire upon a\ncomparing judgment, nor into a proper prayer. And yet these velleities\nmay be expressed in prayer, though they have not the full nature of a\nprayer. _Object._ But was not Christ's a prayer? Matt. xxvi. 39.\n_Answ._ Either Christ as man was certain that the cup must not\npass from him, or uncertain. If you could prove him uncertain, then it\nis a proper prayer (with submission to his Father's will); but if he\nwas certain that it was not to pass from him, then it was analogically\nonly a prayer, it being but a representing of his velleity to his\nFather, and not of his determinate will, nor was any means to attain\nthat end: and indeed such it was, as if he had said, Father, if it had\nstood with the ends of my office and thy will, I would have asked this\nof thee; but because it doth not, I submit. And this much we may do.\n\n_Quest._ XXI. How then can we pray for the salvation of all the\nworld? must it be for all men collectively? or only for some, excluding\nno numerical denominate person?\n\n_Answ._ Just as Christ prayed here in this text, we must express\nour simple velleity of it to God, as a thing that in itself is most\ndesirable (as the passing of the cup was unto Christ): but we cannot\nexpress a determinate volition, by a full prayer, such as has any\ntendency as a means to attain that end; because we are certain that\nGod's will is against it, or that it will not be.\n\n_Quest._ XXII. May we pray for the conversion of all the nations\nof the world to christianity, with a hopeful prayer?\n\n_Answ._ Yes: For we are not certain that every nation shall not\nbe so converted, though it be improbable.\n\n_Quest._ XXIII. May we pray in hope with a proper prayer (as a\nmeans to obtain it) that a whole kingdom may be all truly converted\nand saved?\n\n_Answ._ Yes: for God hath no way told us that it shall not be;\nthough it be a thing improbable, it is not impossible; and therefore\nbeing greatly desirable may be prayed for. Though Christ has told us\nthat his flock is little, and few find the way of life, yet that may\nstand with the salvation of a kingdom.\n\n_Quest._ XXIV. May we pray for the destruction of the enemies of\nChrist, or of the gospel, or of the king?\n\n_Answ._ Not with respect to that which is called God's antecedent\nwill, for so we ought first to pray for their conversion (and\nrestraint till then); but with respect to that called his consequent\nwill we may; that is, we must first pray that they may be restrained\nand converted, and secondly, that if not, they may be destroyed.\n\n_Quest._ XXV. What is to be thought of that which some call a\nparticular faith in prayer? If I can firmly believe that a lawful\nprayer shall be granted in kind, may I not be sure by a divine faith\nthat it shall be so?\n\n_Answ._ Belief hath relation to a testimony or revelation. Prayer\nmay be warranted as lawful, if the thing be desirable, and there be\nany possibility of obtaining it, though there be no certainty, or flat\npromise; but faith or expectation must be warranted by the promise. If\nGod have promised you the thing prayed for, you may believe that you\nshall receive it: otherwise your particular faith is a fancy, or a\nbelieving of yourselves, and not a believing God that never promised\nyou the thing. _Object._ Matt. xxi. 22, \"And all things whatsoever you\nask in prayer, believing, ye shall receive.\"[66] _Answ._ There are two\nsorts of faith: the one a belief that is ordinary, having respect to\nordinary promises and mercies: the text can be understood of this in\nno other sense than this: All things which I have promised you, you\nshall receive, if you ask them believingly. But this is nothing to\nthat which is not promised. The other faith was extraordinary, in\norder to the working of miracles: and this faith was a potent inward\nconfidence, which was not in the power of the person when he pleased,\nbut was given like an inspiration by the Spirit of God, when a miracle\nwas to be wrought; and this seemeth to be it that is spoken of in the\ntext. And this was built on this extraordinary promise, which was made\nnot to all men in all ages, but to those times when the gospel was to\nbe sealed and delivered by miracles; and especially to the apostles.\nSo that in these times, there is neither such a promise of our working\nmiracles as they had to believe, nor yet a power to exercise that sort\nof extraordinary faith. Therefore a strong conceit (though it come in\na fervent prayer) that any thing shall come to pass, which we cannot\nprove by any promise or prophecy, is not to be called any act of\ndivine faith at all, nor to be trusted to.\n\n_Quest._ XXVI. But must we not believe that every lawful prayer\nis accepted and heard of God?\n\n_Answ._ Yes: but not that it should be granted in the very thing,\nunless so promised: but you may believe that your prayer is not lost,\nand that it shall be a means of that which tendeth to your good, Rom.\nviii. 28; Isa. xlv. 19.\n\n_Quest._ XXVII. With what faith must I pray for the souls or\nbodies of other men; for their conversion or their lives?\n\n_Answ._ A godly man may pray for wicked relations or others, with\nmore hope than they can pray for themselves, while they remain\nungodly: but yet not with any certainty of prevailing for the thing he\nasketh; for it is not peremptorily promised him. Otherwise Samuel had\nprevailed for Saul, and Isaac for Esau, and David for Absalom, and the\ngood people for all the wicked; and then no godly parents would have\ntheir children lost; no, nor any in the world would perish, for godly\npersons pray for them all. But those prayers are not lost to him that\nputs them up.\n\n_Quest._ XXVIII. With what faith may we pray for the continuance\nof the church and gospel to any nation?\n\n_Answ._ The former answer serveth to this; our hope may be\naccording to the degrees of probability: but we cannot believe it as a\ncertainty by divine faith, because it is not promised by God.\n\n_Quest._ XXIX. How may we know when our prayers are heard of God,\nand when not?\n\n_Answ._ Two ways: sometimes by experience, when the thing itself\nis actually given us; and always by the promise; when we ask for that\nwhich God commandeth us to ask, or promiseth to grant; for we are sure\nGod's promises are all fulfilled. If we ask for the objects of sense\n(as food or raiment, or health, &c.) sense will tell us whether our\nprayers be granted in the same kind that we asked for; but if the\nquestions be of the objects of faith, it is faith that must tell you\nthat your prayers are granted; but yet faith and reason make use of\nevidences or signs. As if I pray for pardon of sin, and salvation, the\npromise assureth me, that this prayer is granted, if I be a penitent,\nbelieving, regenerate person, otherwise not; therefore faith only\nassureth me that such prayers are granted, supposing that I discern\nthe evidence of my regeneration, repentance, and faith in Christ. So\nif the question be whether my prayer for others, or for temporal\nmercies, be answered in some other kind, and conduce to my good some\nother way, faith only must tell you this from the promise, by the help\nof evidences. There are millions of prayers that will all be found\nanswered at death and judgment, which we knew not to be answered any\nway but by believing it.\n\n_Quest._ XXX. What should a christian of weak parts do, that is\ndry and barren of matter, and can scarce tell what to say in prayer,\nbut is ready to rise off his knees almost as soon as he hath begun?\n\n[Sidenote: How to have constant supply of matter.]\n\n_Answ._ 1. He must not be a stranger to himself, but study well\nhis heart and life: and then he will find such a multitude of inward\ncorruptions to lament, and such a multitude of wants to be supplied,\nand weaknesses to be strengthened, and disorders to be rectified, and\nactual sins to be forgiven, that may find him work enough for\nconfessions, complaints, and petitions many days together, if\nexpression be but as ready as matter. 2. Let him study God, and get\nthe knowledge of his nature, attributes, and works: and then he will\nfind matter enough to aggravate his sin, and to furnish him with the\nholy praise of God from day to day. As he that is acquainted with all\nthat is in any book, can copiously discourse of it, when he that\nknoweth not what is in it, hath little to say of it; so he that\nknoweth God and his works (and himself, and his sins and wants) is\nacquainted with the best prayer book, and hath always a full heap of\nmatter before him, whenever he cometh to speak to God. 3. Let him\nstudy the mystery of man's redemption, and the person, and office, and\ncovenant, and grace of Christ; and he need not want matter for prayer\nor praise. A very child, if he sees but a pedlar's pack opened, where\nthere are abundance of things which he desireth, will learn without\nbook to say, O father, buy me this, and give me that, &c. So will the\nsoul that seeth the treasures and riches of Christ.[67] 4. Let him\nknow the extent of the law of God, and the meaning of the ten\ncommandments: if he know but what sins are forbidden in each\ncommandment, and what duties are required, he may find matter enough\nfor confession and petition: and therefore the view of such a brief\nexposition of the commandments, as you may find in Mr. Brinsley's\n\"True Watch,\" and in Dr. Downam's and Mr. Whateley's \"Tables,\" will be\na present furniture for such a use, especially in days of humiliation.\nSo it will also to have a particular understanding of the creed and\nthe Lord's prayer, which will furnish you with much matter. 5. Study\nwell the temptations which you carry about you in your flesh, and meet\nwith in the world, and are suggested by the tempter; and think of the\nmany duties you have to do, and the many dangers and sufferings to\nundergo, and you will never be unfurnished for matter for your\nprayers. 6. Observe the daily passages of providence, to yourselves\nand others; mark how things go with your souls every day, and hearken\nhow it goeth with the church of God, and mark also how it goeth with\nyour neighbours, and sure you will find matter enough for prayer. 7.\nThink of the heavenly joys that you are going to, and the streets of\nthe New Jerusalem will be large enough for faith to walk in. 8. For\nwords, be acquainted with the phrase of Scripture, and you will find\nprovisions for all occasions. Read Dr. Wilkins's book, called \"The\ngift of Prayer,\" or Mr. Brinsley's \"Watch,\" or Mr. E. Parr's \"Abba,\nFather.\" 9. Keep up the heart in a reverent, serious, lively frame,\nand it will be a continual spring to furnish you with matter; when a\ndead and barren heart hath a dry and sleepy tongue. 10. Join as often\nas you can with those that are full and copious in prayer; for example\nand use will be very great helps. 11. Quench not the Spirit of God\nthat must assist you. 12. In case of necessity, use those books or\nforms which are more full than you can be yourselves till you come to\nability to do better without them. Read further the directions part i.\nchap. vi. tit. 2, for more.\n\n_Quest._ XXXI. How should a christian keep up an ordinary\nfervency in prayer?\n\n[Sidenote: How to keep up fervency in prayer.]\n\n_Answ._ 1. See that knowledge and faith provide you matter; for as the\nfire will go out if there be not fuel, so fervency will decay when you\nare dry, and scarce know what to say, or do not well believe what you\nunderstand. 2. Clog not the body either with over-much eating and\ndrinking, or over-tiring labours; for an active body helpeth much the\nactivity of the mind; and the holiest person will be able but poorly\nto exercise his fervency, under a dull or languishing body. 3. Rush\nnot suddenly upon prayer, out of a crowd of other businesses, or\nbefore your last worldly cares or discourses be washed clean out of\nyour minds. In study and prayer how certain a truth is it, that _Non\nbene fit quod occupato animo fit_. Hieron. Epist. 143. ad Paulin. That\nwork is not well done, which is done with a mind that is prepossessed,\nor busied about other matters: that mind must be wholly free from all\nother present thoughts or business, that will either pray or study\nwell. 4. Keep a tender heart and conscience that is not senseless of\nyour own concernments; for all your prayers must needs be sleepy, if\nthe heart and conscience be once hardened, seared, or fallen asleep.\n5. Take more pains with your hearts than with your tongues. Remember\nthat the success of your work lieth most on them. Bear not with their\nsluggishness; do by them as you would do by your child or servant that\nsleepeth by you at prayer; you will not let them snort on, but jog\nthem till you have awakened them. So do by your hearts when you find\nthem dull. 6. Live as in the continual presence of God; but labour to\napprehend his special presence when you are about to speak to him: ask\nyour hearts how they would behave themselves, if they saw the Lord, or\nbut the lowest of his holy angels? 7. Let faith be called up to see\nheaven and hell as open all the while before you; and such a sight\nwill surely keep you serious. 8. Keep death and judgment in your\ncontinual remembrance and expectation: remember how all your prayers\nwill be looked back upon. Look not for long life: remember that this\nprayer for aught you know may be your last; but certainly you have not\nlong to pray: pray therefore as a dying man should do. 9. Study well\nthe unspeakable necessity of your souls. If you prevail not for\npardon, and grace, and preservation, you are undone and lost for ever.\nRemember that necessity is upon you, and heaven or hell are at the\nend, and you are praying for more than a thousand lives. 10. Study\nwell the unspeakable excellency of those mercies which you pray for: O\nthink how blessed a life it would be, if you could know God more, and\nlove him more, and live a blameless, heavenly life, and then live with\nChrist in heaven for ever! Study these mercies till the flames of love\nput life into your prayers. 11. Study well the exceeding\nencouragements that you have to pray and hope; if your hope decay your\nfervour will decay. Think of the unconceivable love of God, the\nastonishing mercy showed to you in your Redeemer, and in the helps of\nthe Holy Spirit, and how Christ is now interceding for you. Think of\nthese till faith make glad your heart; and in this gladness, let\npraise and thanksgiving have ordinarily no small share in your\nprayers; for it will tire out the heart to be always poring on its own\ndistempers, and discourage it to look on nothing but its infirmities;\nand then, a sad, discouraged temper will not be so lively a temper, as\na thankful, praiseful, joyful temper is: for _l\u00e6titia loquax res est,\natque ostentatrix sui_; Gladness is a very expressive thing, and apt\nto show itself.[68] But _tristes non eloquentes sunt: maxime si ad\n\u00e6gritudinem animi accedat corporis \u00e6gritudo_. Hieron. Epist. 31. ad\nTheoph. Alexand. Sad men are seldom eloquent; especially if the body\nbe sick as well as the mind. 12. Let the image of a praying and a\nbleeding Christ, and of his praying saints, be (not on a wall before\nyour eyes, but) engraven on your minds. Is it not desirable to be\nconformed to them? Had they more need to pray importunately than you?\n13. Be very cautelous in the use of forms, lest you grow dull and\ncustomary, and before you are aware your tongues use to go without\nyour hearts. The heart is apt to take its ease when it feeleth not\nsome urgent instigation. And though the presence of God should serve\nthe turn without the regard of man, yet with imperfect men the heart\nis best held to its duty when both concur. And therefore most are more\ncautelous of their words, than of their thoughts; as children will\nlearn their lesson better, when they know their masters will hear them\nit, than when they think he will not. Now in the use of a form of\nprayer, a sleepy heart is not at all discerned by man, but by God\nonly; for the words are all brought to your hand, and may be said by\nthe most dull and careless mind; but when you are put to express your\nown desire, without such helps, you are necessitated to be so mindful\nof what you do, as to form your desires into apt expressions, or else\nyour dulness or inattentiveness will be observed even by men; and you\nwill be like one that hath his coach, or horse, or crutches taken off\nhim, that if he have legs must use them, or else lie still. And to\nthem that are able, it is often a great benefit to be necessitated to\nuse the ability they have; though to others it is a loss to be\ndeprived of their helps.[69] I speak not this against the lawfulness\nof a form of prayer; but to warn you of the temptations which are in\nthat way. 14. Join oft with the most serious, fervent christians; for\ntheir fervour will help your hearts to burn, and carry you along with\nthem. 15. Destroy not fervency by adulterating it, and turning it into\nan affected earnestness of speech, and loudness of voice, when it is\nbut a hypocritical cover for a frozen, empty heart.\n\n_Quest._ XXXII. May we look to speed ever the better for any\nthing in ourselves, or in our prayers? Is not that to trust in them,\nwhen we should trust on Christ alone?\n\n_Answ._ We must not trust in them for any thing that is Christ's\npart and not theirs; but for their own part it is a duty to trust in\nthem (however quarrelsome persons may abuse or cavil at the words):\nand he that distrusteth prayer in that which is its proper office,\nwill pray to little purpose: and he that thinks that faithful,\nfervent, importunate, understanding prayer, is no more effectual with\nGod for mercy, than the babbling of the hypocrite, or the ignorant,\ncareless, unbelieving, sleepy prayers of the negligent, will either\nnot care how he prayeth, or whether he prayeth at all or not. Though\nour persons and prayers have nothing that is meritorious with God, in\npoint of commutative justice, nor as is co-ordinate with the merits of\nChrist, yet have they conditions without which God will not accept\nthem, and are meritorious in subordination to the merit of Christ, in\npoint of paternal governing justice according to the covenant of\ngrace; as an obedient child deserveth more love, and praise, and\nreward from his father than the disobedient: as the ancient fathers\ncommonly used the word merit.[70]\n\n_Quest._ XXXIII. How must that person and prayer be qualified that\nshall be accepted of God?\n\n_Answ._ There are several degrees of God's acceptance. I. That\nwhich is but from common grace, may be accepted as better than none at\nall. II. That which hath a promise of some success, especially as to\npardon and salvation, must be, 1. From a penitent, believing, holy\nperson. 2. It must proceed from true desire, and be sincere; and have\nrenewed faith and repentance in some measure. 3. It must be put up in\nconfidence on the merit and intercession of Christ. 4. It must be only\nfor things lawful. 5. And to a lawful end. III. That which is\nextraordinarily accepted and successful, must be extraordinary in all\nthese respects; in the person's holiness, and in renewed faith and\nfervent importunity, and holy love.\n\n\n_Tit. 3. Special Directions for Family Prayer._\n\n_Direct._ I. Let it be done rather by the master of the family\nhimself than any other, if he be competently able, though others be\nmore able; but if he be utterly unfit, let it rather be done by\nanother than not at all; and by such an one as is most acceptable to\nthe rest, and like to do most good.\n\n_Direct._ II. Let prayer be suited to the case of those that join\nin it, and to the condition of the family; and not a few general words\nspoken by rote, that serve all times and persons alike.\n\n_Direct._ III. Let it neither be so short as to end before their\nhearts can be warm and their wants expressed (as if you had an\nunwilling task to slubber over, and would fain have done); nor yet so\ntedious as to make it an ungrateful burden to the family.\n\n_Direct._ IV. Let not the coldness and dulness of the speaker\nrock the family asleep; but keep awake your own heart, that you may\nkeep the rest awake, and force them to attention.\n\n_Direct._ V. Pray at such hours as the family may be least\ndistracted, sleepy, tired, or out of the way.\n\n_Direct._ VI. Let other duties concur, as oft as may be, to\nassist in prayer: as reading, and singing psalms.\n\n_Direct._ VII. Do all with the greatest reverence of God that\npossibly you can; not seeming reverence, but real; that so more of God\nthan of man may appear in every word you speak.\n\n_Direct._ VIII. The more the hearers are concerned in it, the\nmore regard you must have to the fitness of your expressions; for\nbefore others, words must be regarded, lest they be scandalized, and\nGod and prayer be dishonoured. And if you cannot do it competently\nwithout, use a well-composed form.\n\n_Direct._ IX. Let not family prayer be used at the time of public\nprayer in the church, nor preferred before it, but prefer public\nprayer, though the manner were more imperfect than your own.\n\n_Direct._ X. Teach your children and servants how to pray\nthemselves, that they may not be prayerless when they come among those\nthat cannot pray. John and Christ taught their disciples to pray.\n\n\n_Tit. 4. Special Directions for Secret Prayer._\n\n_Direct._ I. Let it be in as secret a place as conveniently you\ncan; that you may not be disturbed. Let it be done so that others may\nnot be witnesses of it, if you can avoid it; and yet take it not for\nyour duty, to keep it unknown that you pray secretly at all: for that\nwill be a snare and scandal to them.\n\n_Direct._ II. Let your voice be suited to your own help and\nbenefit, if none else hear you. If it be needful to the orderly\nproceeding of your own thoughts, or to the warming of your own\naffections, you may use a voice; but if others be within hearing, it\nis very unfit.\n\n_Direct._ III. In secret let the matter of your prayers be that\nwhich is most peculiarly your own concernment, or those secret things\nthat are not fit for public prayer, or are there passed by; yet never\nforgetting the highest interest of Christ, and the gospel, and the\nworld and church.\n\n_Direct._ IV. Be less solicitous about words in secret than with\nothers, and lay out your care about the heart; for that is it that God\nmost esteemeth in your prayers.\n\n_Direct._ V. Do not through carnal unwillingness grow into a neglect\nof secret prayer, when you have time; nor yet do you superstitiously\ntie yourselves to just so long time, whether you are fit, or at\nleisure from greater duties, or not. But be the longer when you are\nmost fit and vacant, and the shorter when you are not. To give way to\nevery carnal backwardness, is the sin on one side; and to resolve to\nspend so long time, when you do but tire yourselves, and sleep, or\nbusiness, or distemper maketh it a lifeless thing, is a sin on the\nother side. Avoid them both.\n\n_Direct._ VI. A melancholy person who is unfit for much solitariness\nand heart-searchings, must be much shorter, if not also seldomer in\nsecret prayers, than other christians that are capable of bearing it:\nand they must, instead of that which they cannot do, be the more in\nthat which they can do; as in joining with others, and in shorter\nejaculations, besides other duties; but not abating their piety in the\nmain upon any pretence of curing melancholy.\n\n[53] The Stoics say, Orabit sapiens ac vota faciet bona \u00e0 diis\npostulans. Laert. in Zenone. So that when Seneca saith, Cur Deos\nprecibus fatigatis, &c. he only intendeth to reprove the slothful,\nthat think to have all done by prayer alone, while they are idle and\nneglect the means.\n\n[54] Plerumque hoc negotium plus genscibus quam sermonibus agitur.\nAugust. Epist. 121.\n\n[55] Bias navigabat aliquando cum impiis, et quum navis tempestate,\nquateretur, illique Deos invocarent; silete, inquit, ne vos hic illi\nnavigare sentiant. Laert. p. 55.\n\n[56] Of the method of the Lord's Prayer, see Ramus de Relig. Christ.\nlib. iii. cap. 3. et Ludolphus de Vita Christi, part i. cap. 37. et\nPerkins in Orat. Dom. and Dr. Boys on the Liturgy, p. 5-7.\n\n[57] Selden in Eutychii Alexandr. Orig. p. 42, 43, showeth that before\nEzra the Jews prayed without forms, and that Ezra and the elders with\nhim, composed them a form which had eighteen benedictions and\npetitions, that is, the three first and the three last for the\nglorifying God, and the rest intermediate for personal and public\nbenefits. And, pag. 48, that they might omit none of these, but might\nadd others.\n\n[58] See Selden ubi supra, proving that the Jews had a form of prayer\nsince Ezra's time; therefore it was in Christ's time. Yet he and his\napostles joined with them, and never contradicted or blamed them for\nforms.\n\n[59] Three or four of these cases as to church prayers are largelier\nanswered afterward, part iii. Socrates alius Cous deorum precationes,\ninvocationesque conscripsit. Laert. in Socrate.\n\n[60] Psal. xlii. 9; xxii. 1; John ii. 14; Jer. xxxi. 9; Luke xv.\n12, 17, 19; Mal. ii. 10.\n\n[61] Acts xv. 17; xvii. 27; viii. 22; Isa. lv. 6; Psal. xiv. 4.\n\n[62] Heb. xi. 6; Rom. x. 14.\n\n[63] Psal. lxv. 2; Isa. lxiii. 16; Psal. cxlv. 18; 1 Kings viii. 39;\nActs i. 24; Rom. viii. 27; x. 14; Psal. lxii. 8; Matt. iv. 9.\n\n[64] Rev. xxii. 8, 9; Col. ii. 18.\n\n[65] Mark that I say but \"at that time.\"\n\n[66] Mark xi. 23, 24.\n\n[67] Rev. iii. 17, 18.\n\n[68] Symmach. Epist. 31. 1. 1. ad Auson.\n\n[69] See Mr. Mayo's Directions on this case.\n\n[70] See my \"Confession\" of this at large.\n\n\n\n\nCHAPTER XXIV.\n\nBRIEF DIRECTIONS FOR FAMILIES, ABOUT THE SACRAMENT OF THE BODY AND\nBLOOD OF CHRIST.\n\n\nOMITTING those things which concern the public administration of this\nsacrament, (for the reasons before intimated part ii.) I shall here\nonly give you some brief directions for your private duty herein.\n\n[Sidenote: What are the ends of the sacrament?]\n\n_Direct._ I. Understand well the proper ends to which this\nsacrament was instituted by Christ; and take heed that you use it not\nto ends for which it never was appointed. The true ends are these: 1.\nTo be a solemn commemoration of the death and passion of Jesus Christ,\nto keep it, as it were, in the eye of the church, in his bodily\nabsence till he come, 1 Cor. xi. 24-26. 2. To be a solemn renewing of\nthe holy covenant which was first entered in baptism, between Christ\nand the receiver; and in that covenant it is, on Christ's part, a\nsolemn delivery of himself first, and with himself the benefits of\npardon, reconciliation, adoption, and right to life eternal. And on\nman's part, it is our solemn acceptance of Christ with his benefits,\nupon his terms, and a delivering up of ourselves to him, as his\nredeemed ones, even to the Father as our reconciled Father, and to the\nSon as our Lord and Saviour, and to the Holy Spirit as our Sanctifier,\nwith professed thankfulness for so great a benefit. 3. It is appointed\nto be a lively objective means, by which the Spirit of Christ should\nwork to stir up, and exercise, and increase the repentance, faith,\ndesire, love, hope, joy, thankfulness, and new obedience of believers;\nby a lively representation of the evil of sin, the infinite love of\nGod in Christ, the firmness of the covenant or promise, the greatness\nand sureness of the mercy given, and the blessedness purchased and\npromised to us, and the great obligations that are laid upon us.[71]\nAnd that herein believers might be solemnly called out to the most\nserious exercise of all these graces, and might be provoked and\nassisted to stir up themselves to this communion with God in Christ,\nand to pray for more as through a sacrificed Christ.[72] 4. It is\nappointed to be the solemn profession of believers, of their faith,\nand love, and gratitude, and obedience to God the Father, Son, and\nHoly Ghost, and of continuing firm in the christian religion. And a\nbadge of the church before the world. 5. And it is appointed to be a\nsign and means of the unity, love, and communion of saints, and their\nreadiness to communicate to each other.\n\nThe false, mistaken ends which you must avoid are these: 1. You must\nnot, with the papists, think that the end of it is to turn bread into\nno bread, and wine into no wine, and to make them really the true body\nand blood of Jesus Christ. For if sense (which telleth all men that it\nis still bread and wine) be not to be believed, then we cannot believe\nthat ever there was a gospel, or an apostle, or a pope, or a man, or\nany thing in the world. And the apostle expressly calleth it bread\nthree times, in three verses together, after the consecration, 1 Cor.\nxi. 26-28. And he telleth us, that the use of it is (not to make the\nLord's body really present, but) \"to show the Lord's death till he\ncome;\" that is, as a visible representing and commemorating sign, to\nbe instead of his bodily presence till he come.\n\n2. Nor must you with the papists use this sacrament to sacrifice\nChrist again really unto the Father, to propitiate him for the quick\nand dead, and ease souls in purgatory, and deliver them out of it. For\nChrist having died once dieth no more, and without killing him there\nis no sacrificing him. By once offering up himself, he hath perfected\nfor ever them that are sanctified, and now there remaineth no more\nsacrifice for sin: having finished the sacrificing work on earth, he\nis now passed into the heavens, to appear before God for his redeemed\nones.[73]\n\n3. Nor is it any better than odious impiety to receive the sacrament,\nto confirm some confederacies or oaths of secrecy, for rebellions or\nother unlawful designs; as the powder-plotters in England did.\n\n4. Nor is it any other than impious profanation of these sacred\nmysteries, for the priest to constrain or suffer notoriously ignorant\nand ungodly persons to receive them;[74] either to make themselves\nbelieve that they are indeed the children of God, or to be a means\nwhich ungodly men should use to make them godly, or which infidels or\nimpenitent persons must use to help them to repentance and faith in\nChrist. For though there is that in it which may become a means of\ntheir conversion, (as a thief that stealeth a Bible or sermon book,\nmay be converted by it,) yet is it not to be used by the receiver to\nthat end. For that were to tell God a lie, as the means of their\nconversion; for whosoever cometh to receive a sealed pardon, doth\nthereby profess repentance, as also by the words adjoined he must do;\nand whosoever taketh, and eateth, and drinketh the bread and wine,\ndoth actually profess thereby, that he taketh and applieth Christ\nhimself by faith: and therefore, if he do neither of these, he lieth\nopenly to God: and lies and false covenants are not the appointed\nmeans of conversion. Not that the minister is a liar in his delivery\nof it: for he doth but conditionally seal and deliver God's covenant\nand benefits to the receiver, to be his, if he truly repent and\nbelieve: but the receiver himself lieth, if he do not actually repent\nand believe, as he there professeth to do.\n\n5. Also it is an impious profanation of the sacrament, if any priest,\nfor the love of filthy lucre, shall give it to those that ought not to\nreceive it, that he may have his fees or offerings; or, that the\npriest may have so much money that is bequeathed for saying a mass for\nsuch or such a soul.\n\n6. And it is an odious profanation of the sacrament, to use it as a\nleague or bond of faction, to gather persons into the party, and tie\nthem fast to it, that they may depend upon the priest, and his faction\nand interest may thereby be strengthened, and he may seem to have many\nfollowers.\n\n7. And it is a dangerous abuse of it, to receive it, that you may be\npardoned, or sanctified, or saved, barely by the work done, or by the\noutward exercise alone. As if God were there obliged to give you\ngrace, while you strive not with your own hearts, to stir them up to\nlove, or desire, or faith, or obedience, by the means that are before\nyou; or, as if God would pardon and save you for eating so much bread\nand drinking so much wine, when the canon biddeth you; or, as if the\nsacrament conveyed grace, like as charms are supposed to work, by\nsaying over so many words.\n\n8. Lastly, It is no appointed end of this sacrament, that the receiver\nthereby profess himself certain of the sincerity of his own repentance\nand faith (for it is not managed on the ground of such certainty only\nby the receiver; much less by the minister that delivereth it). But\nonly he professeth, that as far as he can discern by observing his own\nheart, he is truly willing to have Christ and his benefits, on the\nterms that they are offered; and that he doth consent to the covenant\nwhich he is there to renew. Think not therefore that the sacrament is\ninstituted for any of these (mistaken) ends.\n\n[Sidenote: What are the parts of the sacraments?]\n\n_Direct._ II. Distinctly understand the parts of the sacrament,\nthat you may distinctly use them, and not do you know not what. This\nsacrament containeth these three parts. 1. The consecration of the\nbread and wine, which maketh it the representative body and blood of\nChrist. 2. The representation and commemoration of the sacrifice of\nChrist. 3. The communion: or, communication by Christ, and reception\nby the people.\n\n1. In the consecration, the church doth first offer the creatures of\nbread and wine, to be accepted of God, to this sacred use. And God\naccepteth them, and blesseth them to this use; which he signifieth\nboth by the words of his own institution, and by the action of his\nministers, and their benediction. They being the agents of God to the\npeople in this accepting and blessing, as they are the agents of the\npeople to God, in offering or dedicating the creatures to this use.\n\nThis consecration having a special respect to God the Father, in it we\nacknowledge his three grand relations. 1. That he is the Creator, and\nso the Owner of all the creatures; for we offer them to him as his\nown. 2. That he is our righteous Governor, whose law it was that Adam\nand we have broken, and who required satisfaction, and hath received\nthe sacrifice and atonement, and hath dispensed with the strict and\nproper execution of that law, and will rule us hereafter by the law of\ngrace. 3. That he is our Father or Benefactor, who hath freely given\nus a Redeemer, and the covenant of grace, whose love and favour we\nhave forfeited by sin, but desire and hope to be reconciled by Christ.\n\nAs Christ himself was incarnate and true Christ, before he was\nsacrificed to God, and was sacrificed to God before that sacrifice be\ncommunicated for life and nourishment to souls; so in the sacrament,\nconsecration must first make the creature to be the flesh and blood of\nChrist representative; and then the sacrificing of that flesh and\nblood must be represented and commemorated; and then the sacrificed\nflesh and blood communicated to the receivers for their spiritual\nlife.\n\nII. The commemoration chiefly (but not only) respecteth God the Son.\nFor he hath ordained, that these consecrated representations should in\ntheir manner and measure, supply the room of his bodily presence,\nwhile his body is in heaven; and that thus, as it were, in effigy, in\nrepresentation, he might be still crucified before the church's eyes;\nand they might be affected, as if they had seen him on the cross. And\nthat by faith and prayer, they might, as it were, offer him up to God;\nthat is, might show the Father that sacrifice, once made for sin, in\nwhich they trust, and for which it is that they expect all the\nacceptance of their persons with God, and hope for audience, when they\nbeg for mercy, and offer up prayer or praises to him.\n\nIII. In the communication, though the sacrament have respect to the\nFather, as the principal Giver, and to the Son, as both the Gift and\nGiver, yet hath it a special respect to the Holy Ghost, as being that\nSpirit given in the flesh and blood, which quickeneth souls; without\nwhich, the flesh will profit nothing; and whose operations must convey\nand apply Christ's saving benefits to us, John vi. 63; vii. 39.[75]\n\nThese three being the parts of the sacrament in whole, as\ncomprehending that sacred action and participation which is essential\nto it; the material parts, called the relate and correlate, are, 1.\nSubstantial and qualitative. 2. Active and passive. 1. The first, are\nthe bread and wine as signs, and the body and blood of Christ, with\nhis graces and benefits, as the things signified and given. 2. The\nsecond, are the actions of breaking, pouring out, and delivering on\nthe minister's part, (after the consecration,) and the taking, eating,\nand drinking, by the receivers as the sign. And the thing signified is\nthe crucifying or sacrificing of Christ, and the delivering himself\nwith his benefits to the believer, and the receiver's thankful\naccepting and using the said gift. To these add the relative form, and\nthe ends, and you have the definition of this sacrament. Of which see\nmore in my \"Universal Concord,\" p. 46, &c.\n\n_Direct._ III. Look upon the minister as the agent or officer of\nChrist, who is commissioned by him to seal and deliver to you the\ncovenant and its benefits: and take the bread and wine, as if you\nheard Christ himself saying to you, Take my body and blood, and the\npardon and grace which is thereby purchased. It is a great help in the\napplication, to have mercy and pardon brought us by the hand of a\ncommissioned officer of Christ.\n\n_Direct._ IV. In your preparation beforehand, take heed of these\ntwo extremes: 1. That you come not profanely and carelessly, with\ncommon hearts, as to a common work.[76] For God will be sanctified in\nthem that draw near him, Lev. x. 3; and they that eat and drink\nunworthily, not discerning the Lord's body from common bread, but\neating as if it were a common meal, do eat death to themselves,\ninstead of life. 2. Take heed lest your mistakes of the nature of this\nsacrament, should possess you with such fears of unworthy receiving,\nand the following dangers, as may quite discompose and unfit your\nsouls for the joyful exercises of faith, and love, and praise, and\nthanksgiving, to which you are invited. Many that are scrupulous of\nreceiving it in any save a feasting gesture, are too little careful\nand scrupulous of receiving it in any save a feasting frame of mind.\n\nThe first extreme is caused by profaneness and negligence, or by gross\nignorance of the nature of the sacramental work. The latter extreme is\nfrequently caused as followeth: 1. By setting this sacrament at a\ngreater distance from other parts of God's worship, than there is\ncause; so that the excess of reverence doth overwhelm the minds of\nsome with terrors. 2. By studying more the terrible words of eating\nand drinking damnation to themselves, if they do it unworthily, than\nall the expressions of love and mercy, which that blessed feast is\nfurnished with. So that when the views of infinite love should ravish\nthem, they are studying wrath and vengeance to terrify them, as if\nthey came to Moses, and not to Christ. 3. By not understanding what\nmaketh a receiver worthy or unworthy, but taking their unwilling\ninfirmities for condemning unworthiness. 4. By receiving it so seldom,\nas to make it strange to them, and increase their fear, whereas if it\nwere administered every Lord's day, as it was in the primitive\nchurches, it would better acquaint them with it, and cure that fear\nthat cometh from strangeness. 5. By imagining, that none that want\nassurance of their own sincerity can receive in faith. 6. By\ncontracting an ill habit of mistaken religiousness, placing it all in\nporing on themselves and mourning for their corruptions, and not in\nstudying the love of God in Christ, and living in the daily praises of\nhis name, and joyful thanksgiving for his exceeding mercies. 7. And\nif, besides all these, the body contract a weak or timorous,\nmelancholy distemper, it will leave the mind capable of almost\nnothing, but fear and trouble, even in the sweetest works. From many\nsuch cases it cometh to pass, that the sacrament of the Lord's supper\nis become more terrible and uncomfortable to abundance of such\ndistempered christians, than any other ordinance of God; and that\nwhich should most comfort them, doth trouble them most.\n\n_Quest._ I. But is not this sacrament more holy and dreadful, and\nshould it not have more preparation, than other parts of worship?\n\n_Answ._ For the degree, indeed, it should have very careful\npreparation: and we cannot well compare it with other parts of\nworship; as praise, thanksgiving, covenanting with God, prayer, &c.\nbecause that all these other parts are here comprised and performed.\nBut doubtless, God must also be sanctified in all his other worship,\nand his name must not be taken in vain. And when this sacrament was\nreceived every Lord's day, and often in the week besides, christians\nwere supposed to live continually in a state of general preparation,\nand not to be so far from a due particular preparation, as many poor\nchristians think they are.\n\n_Quest._ II. How often should the sacrament be now administered,\nthat it neither grow into contempt nor strangeness?\n\n_Answ._ Ordinarily in well disciplined churches it should be still\nevery Lord's day: for, 1. We have no reason to prove, that the\napostles' example and appointment in this case, was proper to those\ntimes, any more than that praise and thanksgiving daily is proper to\nthem: and we may as well deny the obligation of other institutions, or\napostolical orders, as that. 2. It is a part of the settled order for\nthe Lord's-day worship; and omitting it, maimeth and altereth the\nworship of the day; and occasioneth the omission of the thanksgiving\nand praise, and lively commemorations of Christ, which should be then\nmost performed; and so christians by use, grow habituated to sadness,\nand a mourning, melancholy religion, and grow unacquainted with much\nof the worship and spirit of the gospel. 3. Hereby the papists'\nlamentable corruptions of this ordinance have grown up, even by an\nexcess of reverence and fear, which seldom receiving doth increase,\ntill they are come to worship bread as their God. 4. By seldom\ncommunicating, men are seduced to think all proper communion of\nchurches lieth in that sacrament, and to be more profanely bold in\nabusing many other parts of worship. 5. There are better means (by\nteaching and discipline) to keep the sacrament from contempt, than the\nomitting or displacing of it. 6. Every Lord's day is no oftener than\nchristians need it. 7. The frequency will teach them to live prepared,\nand not only to make much ado once a month or quarter, when the same\nwork is neglected all the year besides: even as one that liveth in\ncontinual expectation of death, will live in continual preparation;\nwhen he that expecteth it but in some grievous sickness, will then be\nfrightened into some seeming preparations, which are not the habit of\nhis soul, but laid by again when the disease is over.\n\n2. But yet I must add, that in some undisciplined churches, and upon\nsome occasions, it may be longer omitted or seldomer used: no duty is\na duty at all times; and therefore extraordinary eases may raise such\nimpediments, as may hinder us a long time from this, and many other\nprivileges. But the ordinary faultiness of our imperfect hearts, that\nare apt to grow customary and dull, is no good reason why it should be\nseldom; any more than why other special duties of worship and church\ncommunion should be seldom. Read well the epistles of Paul to the\nCorinthians, and you will find that they were then as bad as the true\nchristians are now, and that even in this sacrament they were very\nculpable; and yet Paul seeketh not to cure them by their seldomer\ncommunicating.\n\n_Quest._ III. Are all the members of the visible church to be\nadmitted to this sacrament, or communicate?\n\n_Answ._ All are not to seek it, or to take it, because many may\nknow their own unfitness, when the church or pastors know it not; but\nall that come and seek it, are to be admitted by the pastors, except\nsuch children, idiots, ignorant persons, or heretics, as know not what\nthey are to receive and do, and such as are notoriously wicked or\nscandalous, and have not manifested their repentance. But then it is\npresupposed, that none should be numbered with the adult members of\nthe church, but those that have personally owned their baptismal\ncovenant, by a credible profession of true christianity.\n\n_Quest._ IV. May a man that hath knowledge, and civility, and\ncommon gifts, come and take this sacrament, if he know that he is yet\nvoid of true repentance, and other saving grace?\n\n_Answ._ No; for he then knoweth himself to be one that is\nuncapable of it in his present state.\n\n_Quest._ V. May an ungodly man receive this sacrament, who\nknoweth not himself to be ungodly?\n\n_Answ._ No; for he ought to know it, and his sinful ignorance of\nhis own condition, will not make his sin to be his duty, nor excuse\nhis other faults before God.\n\n_Quest._ VI. Must a sincere christian receive, that is uncertain\nof his sincerity, and in continual doubting?\n\n_Answ._ Two preparations are necessary to this sacrament: the\ngeneral preparation, which is a state of grace, and this the doubting\nchristian hath; and the particular preparation, which consisteth in\nhis present actual fitness; and all the question is of this. And to\nknow this, you must further distinguish, between immediate duty and\nmore remote, and between the degrees of doubtfulness in christians. 1.\nThe nearest immediate duty of the doubting christian is, to use the\nmeans to have his doubts resolved, till he know his case, and then his\nnext duty is, to receive the sacrament; and both these still remain\nhis duty, to be performed in this order: and if he say, I cannot be\nresolved, when I have done my best; yet certainly it is some sin of\nhis own that keepeth him in the dark, and hindereth his assurance; and\ntherefore duty ceaseth not to be duty. The law of Christ still\nobligeth him, both to get assurance, and to receive; and the want both\nof the knowledge of his state, and of receiving the sacrament, are his\ncontinual sin, if he lie in it never so long through these scruples,\nthough it be an infirmity that God will not condemn him for. (For he\nis supposed to be in a state of grace.) But you will say, What if\nstill he cannot be resolved whether he have true faith and repentance,\nor not? what should he do while he is in doubt? I answer, it is one\nthing to ask, what is his duty in this case? and another thing to ask,\nwhich is the smaller or less dangerous sin? Still his duty is both to\nget the knowledge of his heart, and to communicate: but while he\nsinneth (through infirmity) in failing of the first, were he better\nalso omit the other or not? To be well resolved of that, you must\ndiscern, 1. Whether his judgment of himself do rather incline to think\nand hope that he is sincere in his repentance and faith, or that he is\nnot. 2. And whether the consequents are like to be good or bad to him.\nIf his hopes that he is sincere, be as great or greater than his fears\nof the contrary, then there is no such ill consequent to be feared as\nmay hinder his communicating; but it is his best way to do it, and\nwait on God in the use of his ordinance. But if the persuasion of his\ngracelessness be greater than the hopes of his sincerity, then he must\nobserve how he is like to be affected, if he do communicate. If he\nfind that it is like to clear up his mind, and increase his hopes by\nthe actuating of his grace, he is yet best to go: but if he find that\nhis heart is like to be overwhelmed with horror, and sunk into\ndespair, by running into the supposed guilt of unworthy receiving,\nthen it will be worse to do it, than to omit it. Many such fearful\nchristians I have known, that are fain many years to absent themselves\nfrom the sacrament; because if they should receive it while they are\npersuaded of their utter unworthiness, they would be swallowed up of\ndesperation, and think that they had taken their own damnation (as the\ntwenty-fifth article of the church of England saith the unworthy\nreceivers do). So that the chief sin of such a doubting receiver, is\nnot that he receiveth, though he doubt; for doubting will not excuse\nus for the sinful omission of a duty (no more of this than of prayer\nor thanksgiving): but only prudence requireth such a one to forbear\nthat, which through his own distemper would be a means of his despair\nand ruin; as that physic or food, how good soever, is not to be taken,\nwhich would kill the taker: God's ordinances are not appointed for our\ndestruction, but for our edification; and so must be used as tendeth\nthereunto. Yet to those christians, who are in this case, and dare not\ncommunicate, I must put this question, How dare you so long refuse it?\nHe that consenteth to the covenant, may boldly come and signify his\nconsent, and receive the sealed covenant of God; for consent is your\npreparation, or the necessary condition of your right: if you consent\nnot, you refuse all the mercy of the covenant. And dare you live in\nsuch a state? Suppose a pardon be offered to a condemned thief, but\nso, that if he after cast it in the dirt, or turn traitor, he shall\ndie a sorer death; will he rather choose to die than take it, and\nsay, I am afraid I shall abuse it? To refuse God's covenant is certain\ndeath; but to consent is your preparation and your life.\n\n_Quest._ VII. But what if superiors compel such a christian to\ncommunicate, or else they will excommunicate and imprison him; what\nthen should he choose?\n\n_Answ._ If he could do it without his own soul's hurt, he should\nobey them (supposing that it is nothing but that which in itself is\ngood that they command him).[77] But they have their power to\nedification, and not to destruction, and he must value his soul above\nhis body; and therefore it is past question, that it is a smaller hurt\nto be excommunicated, and lie and die in prison, than to cast his soul\ninto despair, by doing that which he thinketh is a grievous sin, and\nwould be his damnation. But all means must be used to cure the mistake\nof his own understanding.\n\n_Quest._ VIII. Is not the case of a hypocrite that knoweth not\nhimself to be a hypocrite, and of a sincere christian that knoweth not\nhimself to be sincere, all one as to communicating; when both are\nequally in doubt?\n\n_Answ._ No: for being and seeing are things that must be\ndistinguished. The one hath grace in being, though he see it not; and\ntherefore hath a right to the blessings of the covenant; and therefore\nat once remaineth obliged both to discern his title, and to come and\ntake it: and therefore if become doubtingly, his sin is not that he\nreceiveth, but in the manner of receiving, that he doth it doubtingly;\nand therefore it will be a greater sin not to receive at all, unless\nin the last mentioned case, wherein the consequents are like to be\nworse to him. But the other hath no true repentance, or faith, or love\nin being; and therefore hath no right to the blessings of the\ncovenant; and therefore, at present, is obliged to discern that he is\ngraceless, and to repent of it: and it is not his sin that he doubteth\nof his title, but that he demandeth and taketh what he hath no title\nto; and therefore it is a greater sin in him to take it, than to delay\nin order to his recovery and preparation. Yea, even in point of\ncomfort, there is some disparity: for though the true christian hath\nfar greater terrors than hypocrites, when he taketh himself to be an\nunworthy receiver, (as being more sensible and regardful of the weight\nof the matter,) yet usually, in the midst of all his fears, there are\nsome secret testimonies in his heart of the love of God, which are a\ncordial of hope that keep him from sinking into despair, and have more\nlife and power in them, than all the hypocrite's false persuasions of\nhis own sincerity.\n\n_Quest._ IX. Wherein lieth the sin of a hypocrite, and ungodly\nperson, if he do receive?\n\n_Answ._ His sin is, 1. In lying and hypocrisy; in that he professeth\nto repent unfeignedly of his sin, and to be resolved for a holy life,\nand to believe in Christ, and to accept him on his covenant terms, and\nto give up himself to God, as his Father, his Saviour, and his\nSanctifier, and to forsake the flesh, the world, and the devil; when,\nindeed, he never did any of this, but secretly abhorreth it at his\nheart, and will not be persuaded to it: and so all this profession,\nand his very covenanting itself, and his receiving, as it is a\nprofessing-covenanting sign, is nothing but a very lie. And what it is\nto lie to the Holy Ghost, the case of Ananias and Sapphira telleth us.\n2. It is usurpation to come and lay claim to those benefits, which he\nhath no title to. 3. It is a profanation of these holy mysteries, to\nbe thus used; and it is a taking of God's name in vain, who is a\njealous God, and will be sanctified of all that draw near unto\nhim.[78] 4. And it is a wrong to the church of God, and the communion\nof saints, and the honour of the christian religion, that such ungodly\nhypocrites intrude as members: as it is to the king's army, when the\nenemies' spies creep in amongst them; or to his marriage-feast to have\na guest in rags, Matt. xxii. 11, 12.\n\n_Object._ But it is no lie, because they think they say true in\ntheir profession.\n\n_Answ._ That is through their sinful negligence and self-deceit:\nand he is a liar that speaks a falsehood, which he may and ought to\nknow to be a falsehood, though he do not know it. There is a liar in\nrashness and negligence, as well as of set purpose.\n\n_Quest._ X. Doth all unworthy receiving make a man liable to\ndamnation? Or, what worthiness is it that is so threatened.[79]\n\n_Answ._ There are three sorts of unworthiness, (or unfitness,)\nand three sorts of judgment answerably to be feared. 1. There is the\nutter unworthiness of an infidel, or impenitent, ungodly hypocrite.\nAnd damnation to hell fire, is the punishment that such must expect,\nif conversion prevent it not. 2. There is an unworthiness through some\ngreat and scandalous crime, which a regenerate person falleth into;\nand this should stop him from the sacrament for a time, till he have\nrepented and cast away his sin. And if he come before he rise from his\nfall by a particular repentance, (as the Corinthians that sinned in\nthe very use of the sacrament itself,) they may expect some notable\ntemporal judgment at the present;[80] and if repentance did not\nprevent it, they might fear eternal punishment. 3. There is that\nmeasure of unworthiness which consisteth in the ordinary infirmities\nof a saint; and this should not at all deter them from the sacrament,\nbecause it is accompanied with a greater worthiness; yea, though their\nweakness appear in the time and manner of their receiving: but yet\nordinary corrections may follow these ordinary infirmities. (The\ngrosser abuse of the sacrament itself, I join under the second rank.)\n\n_Quest._ XI. What is the particular preparation needful to a fit\ncommunicant?\n\n_Answ._ This bringeth me up to the next direction.\n\n_Direct._ V. Let your preparation to this sacrament consist of\nthese particulars following. 1. In your duty with your own consciences\nand hearts. 2. In your duty towards God. 3. And in your duty towards\nyour neighbour.\n\n[Sidenote: Marks of sincerity.]\n\nI. Your duty with your hearts consisteth in these particulars. 1. That\nyou do your best in the close examination of your hearts about your\nstates, and the sincerity of your faith, repentance, and obedience; to\nknow whether your hearts are true to God, in the covenant which you\nare to renew and seal. Which may be done by these inquiries, and\ndiscerned by these signs: (1.) Whether you truly loathe yourselves for\nall the sins of your hearts and lives, and are a greater offence and\nburden to yourselves, because of your imperfections and corruptions,\nthan all the world besides is, Ezek. vi. 9; xx. 43; xxxvi. 31; Rom.\nvii. 24. (2.) Whether you have no sin but what you are truly desirous\nto know; and no known sin, but what you are truly desirous to be rid\nof; and so desirous, as that you had rather he perfectly freed from\nsin, than from any affliction in the world, Rom. vii. 18, 22, 24;\nviii. 18. (3.) Whether you love the searching and reforming light,\neven the most searching parts of the word of God, and the most\nsearching books, and searching sermons, that by them you may be\nbrought to know yourselves, in order to your settled peace and\nreformation, John iii. 19-21. (4.) Whether you truly love that degree\nof holiness in others which you have not yet attained yourselves, and\nlove Christ in his children, with such an unfeigned love, as will\ncause you to relieve them according to your abilities, and suffer for\ntheir sakes, when it is your duty, 1 John iii. 14, 16; 1 Pet. i. 22;\niii. 8; James ii. 12-15; Matt. xxv. 40, &c. (5.) Whether you can truly\nsay, that there is no degree of holiness so high, but you desire it,\nand had rather be perfect in the love of God, and the obedience of his\nwill, than have all the riches and pleasures of this world, Rom. vii.\n18, 21, 24; Psal. cxix. 5; Matt. v. 6. And had rather be one of the\nholiest saints, than of the most renowned, prosperous princes upon\nearth, Psal. xv. 4; xvi. 2; Psal. lxxxiv. 10; lxv. 4. (6.) Whether you\nhave so far laid up your treasure and your hopes in heaven, as that\nyou are resolved to take that only for your portion; and that the\nhopes of heaven, and interest of your souls, hath the pre-eminence in\nyour hearts against all that stands in competition with it, Col. iii.\n1, 3, 4; Matt. vi. 20, 21. (7.) Whether the chiefest care of your\nhearts, and endeavour of your lives, be to serve and please God, and\nto enjoy him for ever, rather than for any worldly thing, Matt. vi. 23;\nJohn v. 26; 2 Cor. v. 1, 6-9. (8.) Whether it be your daily desire\nand endeavour to mortify the flesh, and master its rebellious\nopposition to the Spirit; and you so far prevail, as not to live, and\nwalk, and be led by the flesh, but that the course and drift of your\nlife is spiritual, Rom. viii. 1, 6-10, 13; Gal. v. 17, 21, 22. (9.)\nWhether the world, and all its honour, wealth, and pleasure appear to\nyou so small and contemptible a thing, as that you esteem it as dung,\nand nothing in comparison of Christ, and the love of God and glory?\nand are resolved, that you will rather let go all, than your part in\nChrist? and, which useth to carry it in the time of trial, in your\ndeliberate choice? Phil. iii. 7-9, 13, 14, 18-20; 1 John ii. 15; Luke\nxiv. 26, 30, 33; Matt. xiii. 19, 21. (10.) Whether you are resolved\nupon a course of holiness and obedience, and to use those means which\nGod doth make known to you, to be the way to please him, and to subdue\nyour corruption; and yet feeling the frailties of your hearts, and the\nburden of your sins, do trust in Christ as your righteousness before\nGod, and in the Holy Ghost, whose grace alone can illuminate,\nsanctify, and confirm you, Acts xi. 23; Psal. cxix. 57, 63, 69, 106;\n1 Cor. i. 30; Rom. viii. 9; John xv. 5; 2 Cor. xii. 9. By these signs\nyou may safely try your states.\n\n2. When this is done, you are also to try the strength and measure of\nyour grace; that you may perceive your weakness, and know for what\nhelp you should seek to Christ. And to find out what inward\ncorruptions and sinful inclinations are yet strongest in you, that you\nmay know what to lament, and to ask forgiveness of, and help against.\nMy book called \"Directions for weak Christians,\" will give you fuller\nadvice in this.\n\n3. You are also to take a strict account of your lives;[81] and to\nlook over your dealings with God and men, in secret and in public,\nespecially of late, since the last renewal of your covenant with God;\nand to hear what God and conscience have to say about your sins, and\nall their aggravations, Psal. cxxxix. 23; 1 Cor. xi. 28.\n\n4. And you must labour to get your hearts affected with your\ncondition, as you do discover it; to be humbled for what is sinful,\nand to be desirous of help against your weakness, and thankful for the\ngrace which you discern.\n\n5. Lastly, you must consider of all the work that you are to do, and\nall the mercies which you are going to receive, and what graces are\nnecessary to all this, and how they must be used; and accordingly look\nup all those graces, and prepare them for the exercise to which they\nare to be called out. I shall name you the particulars anon.\n\nII. Your duty towards God in your preparation for this sacrament, is,\n1. To cast down yourselves before him in humble, penitent confession,\nand lamentation of all the sins which you discover; and to beg his\npardon in secret, before you come to have it publicly sealed and\ndelivered. 2. To look up to him with that thankfulness, love, and joy,\nas becomes one that is going to receive so great a mercy from him; and\nhumbly to beg that grace which may prepare you, and quicken you to and\nin the work.\n\nIII. Your duty towards others in this your preparation, is, 1. To\nforgive those that have done you wrong, and to confess your fault to\nthose whom you have wronged, and ask them forgiveness, and make them\namends and restitution so far as is in your power; and to be\nreconciled to those with whom you are fallen out; and to see that you\nlove your neighbours as yourselves, Matt. v. 23-26, 44; Jam. v. 16. 2.\nThat you seek advice of your pastors, or some fit persons, in cases\nthat are too hard for yourselves to resolve, and where you need their\nspecial help. 3. That you lovingly admonish them that you know do\nintend to communicate unworthily, and to come thither in their\nungodliness, and gross sin unrepented of: that you show not such\nhatred of your brother, as to suffer sin upon him, Lev. xix. 17; but\ntell him his faults, as Christ hath directed you, Matt. xviii. 15-17.\nAnd do your parts to promote Christ's discipline, and keep pure the\nchurch. See 1 Cor. v. throughout.\n\n_Direct._ VI. When you come to the holy communion, let not the\nover-scrupulous regard of the person of the minister, or the company,\nor the imperfections of the ministration, disturb your meditations,\nnor call away your minds from the high and serious employment of the\nday. Hypocrites who place their religion in bodily exercises, have\ntaught many weak christians to take up unnecessary scruples, and to\nturn their eye and observation too much to things without them.\n\n_Quest._ But should we have no regard to the due celebration of\nthese sacred mysteries, and to the minister, and communicants, and\nmanner of administration?\n\n_Answ._ Yes: you should have so much regard to them, 1. As to see\nthat nothing be amiss through your default, which is in your power to\namend. 2. And that you join not in the committing of any known sin.\nBut, 1. Take not every sin of another for your sin, and think not that\nyou are guilty of that in others, which you cannot amend; or, that you\nmust forsake the church and worship of God, for these corruptions\nwhich you are not guilty of, or deny your own mercies, because others\nusurp them or abuse them. 2. If you suspect any thing imposed upon you\nto be sinful to you, try it before you come thither; and leave not\nyour minds open to disturbance, when they should be wholly employed\nwith Christ.\n\n[Sidenote: May we receive from an unworthy minister?]\n\n_Quest._ 1. May we lawfully receive this sacrament from an\nungodly and unworthy minister?\n\n_Answ._ Whoever you may lawfully commit the guidance of your\nsouls to, as your pastor, you may lawfully receive the sacrament from,\nyea, and in some cases from some others: for in case you come into a\nchurch that you are no member of, you may lawfully join in communion\nwith that church, for that present, as a stranger, though they have a\npastor so faulty, as you might not lawfully commit the ordinary\nconduct of your soul to. For it is their fault, and not yours, that\nthey chose no better; and (in some cases) such a fault as will not\nwarrant you to avoid communion with them. But you may not receive, if\nyou know it, from a heretic, that teacheth any error against the\nessence of christianity. 2. Nor from a man so utterly ignorant of the\nchristian faith or duty, or so utterly unable to teach it to others,\nas to be notoriously uncapable of the ministry. 3. Nor from a man\nprofessedly ungodly, or that setteth himself to preach down godliness\nitself. These you must never own as ministers of Christ, that are\nutterly uncapable of it. But see that you take none for such that are\nnot such. And there are three sorts more, which you may not receive\nfrom, when you have your choice, nor take them for your pastors: but\nin case of necessity imposed on you by others, it is lawful, and your\nduty. And that is, 1. Usurpers that make themselves your pastors\nwithout a lawful call, and perhaps do forcibly thrust out the lawful\npastors of the church. 2. Weak, ignorant, cold, and lifeless\npreachers, that are tolerable in case of necessity, but not to be\ncompared with worthier men. 3. Ministers of scandalous, vicious lives.\nIt is a sin in you to prefer any one of these before a better, and to\nchoose them when you have your choice; but it is a sin on the other\nside, if you rather submit not to one of these, than be quite without,\nand have none at all. You own not their faults in such a case, by\nsubmitting to their ministry.\n\n_Quest._ 2. May we communicate with unworthy persons, or in an\nundisciplined church?\n\n_Answ._ You must here distinguish if you will not err:[82] and\nthat, 1. Between persons so unworthy as to be no christians, and those\nthat are culpable, scandalous christians. 2. Between a few members,\nand the whole society, or the denominating part. 3. Between sin\nprofessed and owned, and sin disowned by a seeming penitence. 4. And\nbetween a case of liberty, when I have my choice of a better society;\nand a case of necessity, when I must communicate with the worser\nsociety, or with none: and so I answer,\n\n1. You ought not to communicate at all in this sacrament with a\nsociety that professeth not christianity, if the whole body, or\ndenominating part, be such: that is, 1. With such as never made\nprofession of christianity at all. 2. Or have apostatized from it. 3.\nOr that openly own any heresy inconsistent with the essential faith or\nduty of a christian. 4. Or that are notoriously ignorant what\nchristianity is.\n\n2. It is the duty of the pastors and governors of the church, to keep\naway notorious, scandalous offenders, till they show repentance; and\nthe people's duty to assist them by private reproof, and informing the\nchurch when there is cause. Therefore, if it be through the neglect of\nyour duty, that the church is corrupted and undisciplined, the sin is\nyours, whether you receive with them or not.\n\n3. If you rather choose a corrupted, undisciplined church to\ncommunicate with, when you have your choice of a better, _c\u00e6teris\nparibus_, it is your fault.\n\nBut on the contrary, it is not your sin, but your duty, to communicate\nwith that church which hath a true pastor, and where the denominating\npart of the members are capable of church communion, though there may\nsome infidels, or heathens, or uncapable persons violently intrude, or\nscandalous persons are admitted through the neglect of discipline; in\ncase you have not your choice to hold personal communion with a better\nchurch, and in case also you be not guilty of the corruption, but by\nseasonable and modest professing your dissent, do clear yourself of\nthe guilt of such intrusion and corruption. For here the reasons and\nends of a lawful separation are removed; because it tendeth not to\nGod's honour, or their reformation, or your benefit; for all these are\nmore crossed by holding communion with no church, than with such a\ncorrupted church. And this is to be preferred before none, as much as\na better before this.\n\n_Quest._ III. But what if I cannot communicate unless I conform\nto an imposed gesture, as kneeling or sitting?\n\n_Answ._ 1. For sitting or standing, no doubt it is lawful in\nitself: for else authority were not to be obeyed, if they should\ncommand it; and else the church had sinned in forbearing kneeling in\nthe act of receiving, so many hundred years after Christ; as is plain\nthey did, by the canons of general councils (Nic. i. and Trull.) that\nuniversally forbade to adore kneeling, any Lord's day in the year, and\nany week day between Easter and Whitsuntide; and by the fathers,\nTertullian, Epiphanius, &c. that make this an apostolic or universal\ntradition. 2. And for kneeling, I never yet heard any thing to prove\nit unlawful; if there be any thing, it must be either some word of\nGod, or the nature of the ordinance, which is supposed to be\ncontradicted.[83] But, 1. There is no word of God for any gesture, nor\nagainst any gesture: Christ's example can never be proved to be\nintended to oblige us more in this, than in many other circumstances\nthat are confessed not obligatory; as that he delivered it but to\nministers, and but to a family, to twelve, and after supper, and on a\nThursday night, and in an upper room, &c.: and his gesture was not\nsuch a sitting as ours. 2. And for the nature of the ordinance, it is\nmixed: and if it be lawful to take a pardon from the king upon our\nknees, I know not what can make it unlawful to take a sealed pardon\nfrom Christ (by his ambassador) upon our knees.\n\n_Quest._ IV. But what if I cannot receive it, but according to\nthe administration of the Common Prayer-book, or some other imposed\nform of prayer? Is it lawful so to take it?\n\n_Answ._ If it be unlawful to receive it when it is administered\nwith the Common Prayer-book, it is either, 1. Because it is a form of\nprayer. 2. Or because that form hath some forbidden matter in it. 3.\nOr because that form is imposed. 4. Or because it is imposed to some\nevil end and consequent. 1. That it is not unlawful, because a form,\nis proved before, and indeed needs no proof with any that is\njudicious. 2. Nor yet for any evil in this particular form; for in\nthis part the Common Prayer is generally approved. 3. Nor yet, because\nit is imposed: for a command maketh not that unlawful to us, which is\nlawful before; but it maketh many things lawful and duties, that else\nwould have been unlawful accidentally. 4. And the intentions of the\ncommanders we have little to do with; and for the consequents they\nmust be weighed on both sides; and the consequents of our refusal will\nnot be found light.\n\nIn the general, I must here tell all the people of God, in the bitter\nsorrow of my soul, that at last it is time for them to discern that\ntemptation, that hath in all ages of the church almost, made this\nsacrament of our union to be the grand occasion or instrument of our\ndivisions; and that true humility, and acquaintance with ourselves,\nand sincere love to Christ and one another, would show some men, that\nit was but their pride, and prejudice, and ignorance, that made them\nthink so heinously of other men's manner of worship; and that on all\nsides among true christians, the manner of their worship is not so\nodious, as prejudice, and faction, and partiality representeth it; and\nthat God accepteth that which they reject. And they should see how the\ndevil hath undone the common people by this means; by teaching them\nevery one to expect salvation for being of that party which he taketh\nto be the right church, and for worshipping in that manner which he\nand his party thinketh best: and so wonderful a thing is prejudice,\nthat every party by this is brought to account that ridiculous and\nvile, which the other party accounteth best.\n\n_Quest._ V. But what if my conscience be not satisfied, but I am\nstill in doubt, must I not forbear? Seeing \"he that doubteth is\ncondemned if he eat, because he eateth not in faith; for whatsoever is\nnot of faith is sin,\" Rom. xiv. 23.\n\n_Answ._ The apostle there speaketh not of eating in the sacrament, but\nof eating meats which he doubteth of whether they are lawful, but is\nsure that it is lawful to forbear them. And in case of doubting about\nthings indifferent, the surer side is to forbear them, because there\nmay be sin in doing; but there can be none on the other side, in\nforbearing. But in case of duties, your doubting will not disoblige\nyou; else men might give over praying, and hearing God's word, and\nbelieving, and obeying their rulers, and maintaining their families,\nwhen they are but blind enough to doubt of it. 2. Your erring\nconscience is not a law-maker, and cannot make it your duty to obey\nit: for God is your King, and the office of conscience is to discern\nhis law, and urge you to obedience, and not to make you laws of its\nown; so that if it speak falsely, it doth not oblige you, but deceive\nyou; it doth only _ligare_, or insnare you, but not _obligare_, or\nmake a sin a duty: it casteth you into a necessity of sinning more or\nless, till you relinquish the error; but in the case of such duties as\nthese, it is a sin to do them with a doubting conscience, but\n(ordinarily) it is a greater sin to forbear.\n\n_Object._ But some divines write, that conscience being God's\nofficer, when it erreth, God himself doth bind me by it to follow that\nerror, and the evil which it requireth becometh my duty.\n\n_Answ._ A dangerous error, tending to the subversion of souls and\nkingdoms, and highly dishonourable to God. God hath made it your duty\nto know his will, and do it; and if you ignorantly mistake him, will\nyou lay the blame on him, and draw him into participation of your sin,\nwhen he forbiddeth you both the error and the sin? And doth he at once\nforbid and command the same thing? At that very moment, God is so far\nfrom obliging you to follow your error, that he still obligeth you to\nlay it by, and do the contrary. If you say, you cannot, I answer, your\nimpotency is a sinful impotency; and you can use the means, in which\nhis grace can help you: and he will not change his law, nor make you\nkings and rulers of yourselves instead of him, because you are\nignorant or impotent.\n\n_Direct._ VII. In the time of the administration, go along with\nthe minister throughout the work, and keep your hearts close to Jesus\nChrist, in the exercise of all those graces which are suited to the\nseveral parts of the administration. Think not that all the work must\nbe the minister's: it should be a busy day with you, and your hearts\nshould be taken up with as much diligence, as your hands be in your\ncommon labour; but not in a toilsome, weary diligence, but in such\ndelightful business as becometh the guests of the God of heaven, at so\nsweet a feast, and in the receiving of such unvaluable gifts.\n\nHere I should distinctly show you, I. What graces they be that you\nmust there exercise. II. What there is objectively presented before\nyou in the sacrament, to exercise all these graces. III. At what\nseasons in the administration each of these inward works are to be\ndone.\n\nI. The graces to be exercised are these (besides that holy fear and\nreverence common to all worship): 1. A humble sense of the odiousness\nof sin, and of our undone condition as in ourselves, and a displeasure\nagainst ourselves, and loathing of ourselves, and melting repentance\nfor the sins we have committed; as against our Creator, and as against\nthe love and mercy of a Redeemer, and against the Holy Spirit of\ngrace. 2. A hungering and thirsting desire after the Lord Jesus, and\nhis grace, and the favour of God and communion with him, which are\nthere represented and offered to the soul. 3. A lively faith in our\nRedeemer, his death, resurrection, and intercession; and a trusting\nour miserable souls upon him, as our sufficient Saviour and help; and\na hearty acceptance of him and his benefits upon his offered terms. 4.\nA joy and gladness in the sense of that unspeakable mercy which is\nhere offered us. 5. A thankful heart towards him from whom we do\nreceive it. 6. A fervent love to him that by such love doth seek our\nlove. 7. A triumphant hope of life eternal, which is purchased for us,\nand sealed to us. 8. A willingness and resolution to deny ourselves,\nand all this world, and suffer for him that hath suffered for our\nredemption. 9. A love to our brethren, our neighbours, and our\nenemies, with a readiness to relieve them, and to forgive them when\nthey do us wrong. 10. And a firm resolution for future obedience, to\nour Creator, and Redeemer, and Sanctifier, according to our covenant.\n\nII. In the naming of these graces, I have named their objects, which\nyou should observe as distinctly as you can, that they may be\noperative. 1. To help your humiliation and repentance, you bring\nthither a loaden, miserable soul, to receive a pardon and relief; and\nyou see before you the sacrificed Son of God, who made his soul an\noffering for sin, and became a curse for us to save us who were\naccursed. 2. To draw out your desires, you have the most excellent\ngifts and the most needful mercies presented to you that this world is\ncapable of; even the pardon of sin, the love of God, the Spirit of\ngrace, and the hopes of glory, and Christ himself with whom all this\nis given. 3. To exercise your faith, you have Christ here first\nrepresented as crucified before your eyes; and then, with his\nbenefits, freely given you, and offered to your acceptance, with a\ncommand that you refuse him not. 4. To exercise your delight and\ngladness, you have this Saviour and this salvation tendered to you;\nand all that your souls can well desire set before you. 5. To exercise\nyour thankfulness, what could do more than so great a gift, so dearly\npurchased, so surely sealed, and so freely offered? 6. To exercise\nyour love to God in Christ, you have the fullest manifestation of his\nattractive love, even offered to your eyes, and taste, and heart,\nthat a soul on earth can reasonably expect; in such wonderful\ncondescension, that the greatness and strangeness of it surpasseth a\nnatural man's belief. 7. To exercise your hopes of life eternal, you\nhave the price of it here set before you; you have the gift of it here\nsealed to you; and you have that Saviour represented to you in his\nsuffering, who is now there reigning, that you may remember him as\nexpectants of his glorious coming to judge the world, and glorify you\nwith himself. 8. To exercise your self-denial and resolution for\nsuffering, and contempt of the world and fleshly pleasures, you have\nbefore you both the greatest example and obligation, that ever could\nbe offered to the world; when you see and receive a crucified Christ,\nthat so strangely denied himself for you, and set so little by the\nworld and flesh. 9. To exercise your love to brethren, yea, and\nenemies, you have his example before your eyes, that loved you to the\ndeath when you were enemies; and you have his holy servants before\nyour eyes, who are amiable in him through the workings of his Spirit,\nand on whom he will have you show your love to himself. 10. And to\nexcite your resolution for future obedience, you see his double title\nto the government of you, as Creator and as Redeemer; and you feel the\nobligations of mercy and gratitude; and you are to renew a covenant\nwith him to that end; even openly where all the church are witnesses.\nSo that you see here are powerful objects before you to draw out all\nthese graces, and that they are all but such as the work requireth you\nthen to exercise.\n\nIII. But that you may be the readier when it cometh to practice, I\nshall as it were lead you by the hand, through all the parts of the\nadministration, and tell you when and how to exercise every grace; and\nthose that are to be joined together I shall take together, that\nneedless distinctness do not trouble you.\n\n1. When you are called up and going to the table of the Lord, exercise\nyour humility, desire, and thankfulness, and say in your hearts,\n\"What! Lord, dost thou call such a wretch as I? What! me, that have so\noft despised thy mercy, and wilfully offended thee, and preferred the\nfilth of this world, and the pleasures of the flesh before thee? Alas,\nit is thy wrath in hell that is my due: but if love will choose such\nan unworthy guest, and mercy will be honoured upon such sin and\nmisery, I come, Lord, at thy call: I gladly come: let thy will be\ndone; and let that mercy which inviteth me, make me acceptable, and\ngraciously entertain me; and let me not come without the wedding\ngarment, nor unreverently rush on holy things, nor turn thy mercies to\nmy bane.\"\n\n2. When the minister is confessing sin, prostrate your very souls in\nthe sense of your unworthiness, and let your particular sins be in\nyour eye, with their heinous aggravations. The whole need not the\nphysician, but the sick. But here I need not put words into your\nmouths or minds, because the minister goeth before you, and your\nhearts must concur with his confessions, and put in also the secret\nsins which he omitteth.\n\n3. When you look on the bread and wine which is provided and offered\nfor this holy use, remember that it is the Creator of all things, on\nwhom you live, whose laws you did offend; and say in your hearts, \"O\nLord, how great is my offence! who have broken the laws of him that\nmade me, and on whom the whole creation doth depend! I had my being\nfrom thee, and my daily bread; and should I have requited thee with\ndisobedience? Father, I have sinned against heaven and before thee,\nand am no more worthy to be called thy son.\"\n\n4. When the words of the institution are read, and the bread and wine\nare solemnly consecrated, by separating them to that sacred use, and\nthe acceptance and blessing of God is desired, admire the mercy that\nprepared us a Redeemer, and say, \"O God, how wonderful is thy wisdom\nand thy love! How strangely dost thou glorify thy mercy over those\nsins that gave thee advantage to glorify thy justice! Even thou our\nGod whom we have offended, hast out of thy own treasury satisfied thy\nown justice, and given us a Saviour by such a miracle of wisdom, love,\nand condescension, as men or angels shall never be able fully to\ncomprehend; so didst thou love the sinful world, as to give thy Son,\nthat whosoever believeth on him, should not perish, but have\neverlasting life. O thou that hast prepared us so full a remedy, and\nso precious a gift, sanctify these creatures to be the representative\nbody and blood of Christ, and prepare my heart for so great a gift,\nand so high, and holy, and honourable a work.\"\n\n5. When you behold the consecrated bread and wine, discern the Lord's\nbody, and reverence it as the representative body and blood of Jesus\nChrist; and take heed of profaning it, by looking on it as common\nbread and wine: though it be not transubstantiate, but still is very\nbread and wine in its natural being, yet it is Christ's body and blood\nin representation and effect. Look on it as the consecrated bread of\nlife, which with the quickening Spirit must nourish you to life\neternal.\n\n6. When you see the breaking of the bread, and the pouring out of the\nwine, let repentance, and love, and desire, and thankfulness, thus\nwork within you: \"O wondrous love! O hateful sin! How merciful, Lord,\nhast thou been to sinners! and how cruel have we been to ourselves and\nthee! Could love stoop lower? Could God be merciful at a dearer rate?\nCould my sin have done a more horrid deed, than put to death the Son\nof God? How small a matter hath tempted me to that, which must cost so\ndear before it was forgiven! How dear paid my Saviour for that which I\nmight have avoided at a very cheap rate! At how low a price have I\nvalued his blood, when I have sinned and sinned again for nothing!\nThis is my doing! My sins were the thorns, the nails, the spear! Can a\nmurderer of Christ be a small offender? O dreadful justice! It was I\nand such other sinners that deserved to bear the punishment, who were\nguilty of the sin; and to have been fuel for the unquenchable flames\nfor ever. O precious sacrifice! O hateful sin! O gracious Saviour! How\ncan man's dull and narrow heart be duly affected with such\ntranscendent things? or heaven make its due impression upon an inch of\nflesh? Shall I ever again have a dull apprehension of such love? or\never have a favourable thought of sin? or ever have a fearless thought\nof justice? O break or melt this hardened heart, that it may be\nsomewhat conformed to my crucified Lord! The tears of love and true\nrepentance are easier than the flames from which I am redeemed. O hide\nme in these wounds, and wash me in this precious blood! This is the\nsacrifice in which I trust; this is the righteousness by which I must\nbe justified, and saved from the curse of thy violated law! As thou\nhast accepted this, O Father, for the world, upon the cross, behold it\nstill on the behalf of sinners; and hear his blood that crieth unto\nthee for mercy to the miserable, and pardon us, and accept us as thy\nreconciled children, for the sake of this crucified Christ alone! We\ncan offer thee no other sacrifice for sin; and we need no other.\"\n\n7. When the minister applieth himself to God by prayer, for the\nefficacy of this sacrament, that in it he will give us Christ and his\nbenefits, and pardon, and justify us, and accept us as his reconciled\nchildren, join heartily and earnestly in these requests, as one that\nknoweth the need and worth of such a mercy.\n\n8. When the minister delivereth you the consecrated bread and wine,\nlook upon him as the messenger of Christ, and hear him as if Christ by\nhim said to you, \"Take this my broken body and blood, and feed on it\nto everlasting life; and take with it my sealed covenant, and therein\nthe sealed testimony of my love, and the sealed pardon of your sins,\nand a sealed gift of life eternal: so be it, you unfeignedly consent\nunto my covenant, and give up yourselves to me as my redeemed ones.\"\nEven as in delivering the possession of house or lands, the deliverer\ngiveth a key, and a twig, and a turf, and saith, \"I deliver you this\nhouse, and I deliver you this land;\" so doth the minister by Christ's\nauthority deliver you Christ, and pardon, and title to eternal life.\nHere is an image of a sacrificed Christ of God's own appointing, which\nyou may lawfully use; and more than an image; even an investing\ninstrument, by which these highest mercies are solemnly delivered to\nyou in the name of Christ. Let your hearts therefore say with joy and\nthankfulness, with faith and love, \"O matchless bounty of the eternal\nGod! what a gift is this! and unto what unworthy sinners! And will God\nstoop so low to man? and come so near him? and thus reconcile his\nworthless enemies? Will he freely pardon all that I have done? and\ntake me into his family and love, and feed me with the flesh and blood\nof Christ? I believe; Lord, help mine unbelief. I humbly and\nthankfully accept thy gifts! Open thou my heart, that I may yet more\njoyfully and thankfully accept them. Seeing God will glorify his love\nand mercy by such incomprehensible gifts as these, behold, Lord, a\nwretch that needeth all this mercy! And seeing it is the offer of thy\ngrace and covenant, my soul doth gladly take thee for my God and\nFather, for my Saviour and my Sanctifier. And here I give up myself\nunto thee, as thy created, redeemed, and (I hope) regenerate one; as\nthy own, thy subject, and thy child, to be saved and sanctified by\nthee, to be beloved by thee, and to love thee to everlasting. O seal\nup this covenant and pardon, by thy Spirit, which thou sealest and\ndeliverest to me in thy sacrament; that without reserve I may be\nentirely and for ever thine!\"\n\n9. When you see the communicants receiving with you, let your very\nhearts be united to the saints in love, and say, \"How goodly are thy\ntents, O Jacob! How amiable is the family of the Lord! How good and\npleasant is the unity of brethren! How dear to me are the precious\nmembers of my Lord! though they have yet all their spots and\nweaknesses, which he pardoneth, and so must we. My goodness, O Lord,\nextendeth not unto thee; but unto thy saints, the excellent ones on\nearth, in whom is my delight. What portion of my estate thou\nrequirest, I willingly give unto the poor, and if I have wronged any\nman, I am willing to restore it. And seeing thou hast loved me an\nenemy, and forgiven me so great a debt, I heartily forgive those that\nhave done me wrong, and love my enemies. O keep me in thy family all\nmy days, for a day in thy courts is better than a thousand, and the\ndoor-keepers in thy house are happier than the most prosperous of the\nwicked.\"[84]\n\n10. When the minister returneth thanks and praise to God, stir up your\nsouls to the greatest alacrity; and suppose you saw the heavenly hosts\nof saints and angels praising the same God in the presence of his\nglory; and think with yourselves, that you belong to the same family\nand society as they, and are learning their work, and must shortly\narrive at their perfection: strive therefore to imitate them in love\nand joy; and let your very souls be poured out in praises and\nthanksgiving. And when you have the next leisure for your private\nthoughts, (as when the minister is exhorting you to your duty,)\nexercise your love, and thanks, and faith, and hope, and self-denial,\nand resolution for future obedience, in some such breathings of your\nsouls as these: \"O my gracious God, thou hast surpassed all human\ncomprehension in thy love! Is this thy usage of unworthy prodigals? I\nfeared lest thy wrath as a consuming fire would have devoured such a\nguilty soul; and thou wouldst have charged upon me all my folly. But\nwhile I condemned myself, thou hast forgiven and justified me; and\nsurprised me with the sweetest embracements of thy love! I see now\nthat thy thoughts are above our thoughts, and thy ways above our ways,\nand thy love excelleth the love of man, even more than the heavens are\nabove the earth. With how dear a price hast thou redeemed a wretch\nthat deserved thy everlasting vengeance! with how precious and sweet a\nfeast hast thou entertained me, who deserved to be cast out with the\nworkers of iniquity! Shall I ever more slight such love as this? shall\nit not overcome my rebelliousness, and melt down my cold and hardened\nheart? shall I be saved from hell, and not be thankful? Angels are\nadmiring these miracles of love; and shall not I admire them? Their\nlove to us doth cause them to rejoice, while they stand by and see our\nheavenly feast; and should it not be sweeter to us that are the guests\nthat feed upon it? My God, how dearly hast thou purchased my love! how\nstrangely hast thou deserved and sought it! Nothing is so much my\ngrief and shame, as that I can answer such love with no more fervent,\nfruitful love. Oh what an addition would it be to all this precious\nmercy, if thou wouldst give me a heart to answer these thine\ninvitations, that thy love, thus poured out, might draw forth mine,\nand my soul might flame by its approaching unto these thy flames! and\nthat love, drawn out by the sense of love, might be all my life! Oh\nthat I could love thee as much as I would love thee! yea, as much as\nthou wouldst have me love thee! But this is too great a happiness for\nearth! But thou hast showed me the place where I may attain it! My\nLord is there in full possession; who hath left me these pledges, till\nhe come and fetch us to himself, and feast us there in our Master's\njoy. O blessed place! O happy company that see his glory, and are\nfilled with the streams of those rivers of consolation! yea, happy we\nwhom thou hast called from our dark and miserable state, and made us\nheirs of that felicity, and passengers to it, and expectants of it,\nunder the conduct of so sure a guide! O then we shall love thee\nwithout these sinful pauses and defects, in another measure and in\nanother manner than now we do; when thou shalt reveal and communicate\nthy attractive love, in another measure and manner than now! Till\nthen, my God, I am devoted to thee; by right and covenant I am thine!\nMy soul here beareth witness against myself, that my defects of love\nhave no excuse: thou deservest all, if I had the love of all the\nsaints in heaven and earth to give thee. What hath this world to do\nwith my affections? And what is this sordid, corruptible flesh, that\nits desires and pleasures should call down my soul, and tempt it to\nneglect my God? What is there in all the sufferings that man can lay\nupon me, that I should not joyfully accept them for his sake, that\nhath redeemed me from hell, by such unmatched, voluntary sufferings?\nLord, seeing thou regardest, and so regardest so vile a worm, my\nheart, my tongue, my hand confess, that I am wholly thine. O let me\nlive to none but thee, and to thy service, and thy saints on earth!\nAnd O let me no more return unto iniquity! nor venture on that sin\nthat killed my Lord! And now thou hast chosen so low a dwelling, O be\nnot strange to the heart that thou hast so freely chosen! O make it\nthe daily residence of thy Spirit! Quicken it by thy grace; adorn it\nwith thy gifts; employ it in thy love; delight it in its attendance on\nthee; refresh it with thy joys and the light of thy countenance; and\ndestroy this carnality, selfishness, and unbelief: and let the world\nsee that God will make a palace of the lowest heart, when he chooseth\nit for the place of his own abode.\"\n\n_Direct._ VIII. When you come home review the mercy which you\nhave received, and the duty which you have done, and the covenant you\nhave made: and, 1. Betake yourselves to God in praise and prayer, for\nthe perfecting of his work. And, 2. Take heed to your hearts that they\ngrow not cold, and that worldly things, or diverting trifles, do not\nblot out the sacred impressions which Christ hath made, and that they\ncool not quickly into their former dull and sleepy frame. 3. And see\nthat your lives be actuated by the grace that you have here received,\nthat even they that you converse with may perceive that you have been\nwith God. Especially when temptations would draw you again to sin; and\nwhen the injuries of friends or enemies would provoke you, and when\nyou are called to testify your love to Christ, by any costly work or\nsuffering; remember then what was so lately before your eyes, and upon\nyour heart, and what you resolved on, and what a covenant you made\nwith God. Yet judge not of the fruit of your receiving, so much by\nfeeling, as by faith; for more is promised than you yet possess.\n\n[71] Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 25; Heb.\nix. 15-18; 1 Cor. x. 16, 24; John vi. 32, 35, 51, 58.\n\n[72] 1 Cor. xi. 27-29, 31; x. 16, 17, 21; xi. 25, 26; vi. 14; Acts ii.\n42, 46; xx. 7.\n\n[73] Rom. vi. 9; 1 Cor. xv. 3; 2 Cor. v. 14, 15; Heb. ix. 16; x. 12, 16;\nix. 24.\n\n[74] Non absque probatione et examine panem illum pr\u00e6bendum esse neque\nnovis neque veteribus Christianis. Quod siquis est fornicator, aut\nebriosus, aut idolis serviens, cum ejusmodi etiam communem cibum\ncapere vetat apostolus, nedum c\u0153lesti mensa communicare, saith a\nJesuit, Acosta, l. vi. c. 10. And after, Neque enim ubi perspecta est\nsuperstitionis antiqu\u00e6 aut ebriositatis, aut f\u0153d\u00e6 consuetudinis\nmacula, ad altare Indus debet admitti, nisi contraria opera illam\nmanifeste et diligenter eluerint.--Christianis concedatur; sed\nNon-Christiano, dignis moribus subtrahatur. Pag. 549.\n\n[75] John iii. 5; 1 Cor. xii. 12, 13; xv. 45; Gal. iii. 14: iv. 6;\nEph. ii. 22.\n\n[76] Quinam autem indigni, ineptive sint, quibus Angelorum panis\npr\u00e6betur, sacerdotum ipso audita confessione, c\u00e6terisque perspectis\njudicium esto. Acosta, lib. vi. c. 10. pag. 519.\n\n[77] 2 Cor. xiii. 13; Matt. x. 28.\n\n[78] Commandment ii. & iii.; Lev. x. 2, 3.\n\n[79] 1 Cor. xi. 28, 29.\n\n[80] Vide Synod Dortdract. suffrag. Theol. Brit. in Artic. 5.\n\n[81] Psal. iv. 4-6.\n\n[82] Gildas de Excid. Britt. speaketh thus to the better sort of\npastors then; Quis perosus est consilium malignantium? et cum impiis\nnon sedit? Quis eorum salutari in area hoc est, nunc ecclesia, nullum\nDeo adversantem, ut Noe diluvii tempore, non admisit? ut perspicue\nmonstraretur non nisi innoxios vel poenitentes egregios, in dominica\ndomo esse debere.\n\n[83] Mr. Paybodie's book, I think unanswerable.\n\n[84] Numb. xxiv. 5; Psal. cxxxiii.; xv. 4; xvi. 2, 3; Luke xix. 8;\nPsal. lxxxiv. 10.\n\n\n\n\nCHAPTER XXV.\n\nDIRECTIONS FOR FEARFUL, TROUBLED CHRISTIANS, THAT ARE PERPLEXED WITH\nDOUBTS OF THEIR SINCERITY AND JUSTIFICATION.\n\n\nHAVING directed families in the duties of their relations, and in\nthe right worshipping of God, I shall speak something of the special\nduties of some christians, who in regard of their state of soul and\nbody, have special need of help and counsel. As, 1. The doubting,\ntroubled christian. 2. The declining, or backsliding christian. 3. The\npoor. 4. The aged. 5. The sick. 6. And those that are about the sick\nand dying. Though these might seem to belong rather to the first\npart,[85] yet because I would have those directions lie here together,\nwhich the several sorts of persons in families most need, I have\nchosen to reserve them rather to this place. The special duties of the\nstrong, the rich, and the youthful and healthful, I omit, because I\nfind the book grow big, and you may gather them from what is said\nbefore, on several such subjects. And the directions which I shall\nfirst give to doubting christians, shall be but a few brief memorials,\nbecause I have done that work already, in my \"Directions or Method for\nPeace of Conscience and Spiritual Comfort;\" and much is here said\nbefore, in the directions against melancholy and despair.\n\n_Direct._ I. Find out the special cause of your doubts and\ntroubles, and bend most of your endeavours to remove that cause. The\nsame cure will not serve for every doubting soul, no nor for every one\nthat hath the very same doubts; for the causes may be various, though\nthe doubts should be the same; and the doubts will be continued while\nthe cause remaineth.\n\n1. In some persons the chief cause is a timorous, weak, and passionate\ntemper of body and mind; which in some (especially of the weaker sex)\nis so natural a disease, that there is no hope of a total cure; though\nyet we must direct and support such as well as we are able. These\npersons have so weak a head, and such powerful passions, that passion\nis their life; and according to passion they judge of themselves, and\nof all their duties. They are ordinarily very high or very low; full\nof joy, or sinking in despair; but usually fear is their predominant\npassion. And what an enemy to quietness and peace strong fears are, is\neasily observed in all that have them. Assuring evidence will not\nquiet such fearful minds, nor any reason satisfy them. The directions\nfor these persons must be the same which I have before given against\nmelancholy and despair. Especially that the preaching and books and\nmeans which they make use of, be rather such as tend to inform the\njudgment, and settle the will, and guide the life, than such as by the\ngreatest fervency tend to awaken them to such passions or affections\nwhich they are unable to manage.\n\n2. With others the cause of their troubles is melancholy, which I have\nlong observed to be the commonest cause, with those godly people that\nremain in long and grievous doubts; where this is the cause, till it\nbe removed, other remedies do but little; but of this I have spoken at\nlarge before.\n\n3. In others the cause is a habit of discontent, and peevishness, and\nimpatiency; because of some wants or crosses in the world: because\nthey have not what they would have, their minds grow ulcerated, like a\nbody that is sick or sore, that carrieth about with them the pain and\nsmart; and they are still complaining of the pain which they feel; but\nnot of that which maketh the sore, and causeth the pain. The cure of\nthese is either in pleasing them that they may have their will in all\nthings, (as you rock children and give them that which they cry for to\nquiet them,) or rather to help to cure their impatiency, and settle\ntheir minds against their childish, sinful discontents (of which\nbefore).\n\n4. In others the cause is error or great ignorance about the tenor of\nthe covenant of grace, and the redemption wrought by Jesus Christ, and\nthe work of sanctification, and evidences thereof; they know not on\nwhat terms Christ dealeth with sinners in the pardoning of sin, nor\nwhat are the infallible signs of sanctification: it is sound teaching,\nand diligent learning, that must be the cure of these.\n\n5. In others the cause is a careless life or frequent sinning, and\nkeeping the wounds of conscience still bleeding; they are still\nfretting the sore, and will not suffer it to skin: either they live in\nrailing and contention, or malice, or some secret lust, or fraud, or\nsome way stretch and wrong their consciences; and God will not give\nhis peace and comfort to them till they reform. It is a mercy that\nthey are disquieted, and not given over to a seared conscience, which\nis past feeling.\n\n6. In others the cause of their doubts is, placing their religion too\nmuch in humiliation, and in a continual poring on their hearts, and\noverlooking or neglecting the high and chiefest parts of religion,\neven the daily studies of the love of God, and the riches of grace in\nJesus Christ, and hereby stirring up the soul to love and delight in\nGod. When they make this more of their religion and business, it will\nbring their souls into a sweeter relish.\n\n7. In others the cause is, such weakness of parts, and confusion of\nthoughts, and darkness of mind, that they are not able to examine\nthemselves, nor to know what is in them; when they ask themselves any\nquestion about their repentance or love to God, or any grace, they are\nfain to answer like strangers, and say, they cannot tell whether they\ndo it or not. These persons must make more use than others of the\njudgment of some able, faithful guide.\n\n8. But of all others, the commonest cause of uncertainty, is the\nweakness or littleness of grace: when it is so little as to be next to\nnone at all, no wonder if it be hardly and seldom discerned:\ntherefore,\n\n_Direct._ II. Be not neglecters of self-examination, but labour\nfor skill to manage aright so great a work; but yet let your care and\ndiligence be much greater to get grace and use it, and increase it,\nthan to try whether you have it already or not. For, in examination,\nwhen you have once taken a right course to be resolved, and yet are in\ndoubt as much as before, your over-much poring upon these trying\nquestions, will do you but little good, and make you but little the\nbetter, but the time and labour may be almost lost: whereas all the\nlabour which you bestow in getting, and using, and increasing grace,\nis bestowed profitably to good purpose; and tendeth first to your\nsafety and salvation, and next that, to your easier certainty and\ncomfort. There is no such way in the world to be certain that you have\ngrace, as to get so much as is easily discerned and will show itself,\nand to exercise it much that it may come forth into observation: when\nyou have a strong belief you will easily be sure that you believe:\nwhen you have a fervent love to Christ and holiness, and to the word\nand ways and servants of God, you will easily be assured that you love\nthem. When you strongly hate sin, and live in universal constant\nobedience, you will easily discern your repentance and obedience. But\nweak grace will have but weak assurance and little consolation.\n\n_Direct._ III. Set yourselves with all your skill and diligence\nto destroy every sin of heart and life, and make it your principal\ncare and business to do your duty, and please and honour God in your\nplace, and to do all the good you can in the world: and trust God with\nyour souls, as long as you wait upon him in his way. If you live in\nwilful sin and negligence, be not unwilling to be reproved and\ndelivered! If you cherish your sensual, fleshly lusts, and set your\nhearts too eagerly on the world, or defend your unpeaceableness and\npassion, or neglect your own duty to God or man, and make no\nconscience of a true reformation, it is not any inquiries after signs\nof grace, that will help you to assurance. You may complain long\nenough before you have ease, while such a thorn is in your foot.\nConscience must be better used before it will speak a word of sound,\nwell-grounded peace to you. But when you set yourselves with all your\ncare and skill to do your duties, and please your Lord, he will not\nlet your labour be in vain: he will take care of your peace and\ncomfort, while you take care of your duty: and in this way you may\nboldly trust him: only think not hardly and falsely of the goodness of\nthat God whom you study to serve and please.\n\n_Direct._ IV. Be sure whatever condition you are in, that you\nunderstand, and hold fast, and improve the general grounds of comfort,\nwhich are common to mankind, so far as they are made known to them:\nand they are three, which are the foundation of all our comfort. 1.\nThe goodness and mercifulness of God in his very nature. 2. The\nsufficiency of the satisfaction or sacrifice of Christ. 3. The\nuniversality, and freeness, and sureness of the covenant or promise of\npardon and salvation to all, that by final impenitence and unbelief do\nnot continue obstinately to reject it (or to all that unfeignedly\nrepent and believe). (1.) Think not meanly and poorly of the infinite\ngoodness of God:[86] even to Moses he proclaimed his name at the\nsecond delivery of the law, \"The Lord, the Lord God, merciful and\ngracious, long-suffering and abundant in goodness and truth, keeping\nmercy for thousands, forgiving iniquity, and transgression, and sin,\"\nExod. xxxiv. 6, 7. His mercy is over all his works; it is great and\nreacheth to the heavens; it is firm and endureth for ever; \"and he\nhath pleasure in those that hope in his mercy,\" Psal. cxlvii. 11; c. 5;\nxxxiii. 18; lvii. 10; cviii. 4. (2.) Extenuate not the merits and\nsacrifice of Christ; but know that never man was damned for want of a\nChrist to die and be a sacrifice for his sin, but only for want of\nrepentance and faith in him, John iii. 16. (3.) Deny not the\nuniversality of the conditional promise of pardon and salvation, to\nall that it is offered to, and will accept it on the offerer's terms.\nAnd if you do but feel these three foundations firm and stedfast under\nyou, it will encourage every willing soul. The love of God was the\ncause of our redemption by Christ; redemption was the foundation of\nthe promise or new covenant: and he that buildeth on this threefold\nfoundation is safe.\n\n_Direct._ V. When you come to try your particular title to the\nblessings of the covenant, be sure that you well understand the\ncondition of the covenant; and look for the performance of that\ncondition in yourselves, as the infallible evidence of your title: and\nknow that the condition is nothing but an unfeigned consent unto the\ncovenant; or such a belief of the gospel, as maketh you truly willing\nof all the mercies offered in the gospel, and of the duties required\nin order to those mercies; and that nothing depriveth any man that\nheareth the gospel of Christ, and pardon, and salvation, but obstinate\nunwillingness or refusal of the mercy, and the necessary annexed\nduties.[87] Understand this well, and then peruse the covenant of\ngrace (which is but to take God for your God and happiness, your\nFather, your Saviour, and your Sanctifier): and then ask your hearts,\nwhether here be any thing that you are unwilling of; and unwilling of\nin a prevailing degree, when it is greater than your willingness: and\nif truly you are willing to be in covenant with your God, and Saviour,\nand Sanctifier upon these terms, know that your consent, or\nwillingness, or acceptance of the mercy offered you, is your true\nperformance of the condition of your title, and consequently the\ninfallible evidence of your title; even as marriage consent is a\ntitle-condition to the person and privileges: and therefore if you\nfind this, your doubts are answered; you have found as good an\nevidence as Scripture doth acquaint us with; and if this will not\nquiet and satisfy you, you understand not the business; nor is it\nreason or evidence that can satisfy you till you are better prepared\nto understand them. But if really you are unwilling, and will not\nconsent to the terms of the covenant, then instead of doubting, be\npast doubt that you are yet unsanctified; and your work is presently\nto consider better of the terms and benefits, and of those unreasonable\nreasons that make you unwilling; till you see that your happiness\nlieth upon the business, and that you have all the reason in the world\nto make you willing, and no true reason for the withholding of your\nconsent; and when the light of these considerations hath prevailed for\nyour consent, the match is made, and your evidence is sure.\n\n_Direct._ VI. Judge not of your hearts and evidences upon every\nsudden glance or feeling, but upon a sober, deliberate examination,\nwhen your minds are in a clear, composed frame; and as then you find\nyourselves, record the judgment or discovery, and believe not every\nsudden, inconsiderate appearance, or passionate fear, against that\nrecord. Otherwise you will never be quiet or resolved; but carried up\nand down by present sense. The case is weighty, and not to be decided\nby a sudden aspect, nor by a scattered or a discomposed mind; if you\ncall your unprovided or your distempered understandings suddenly to so\ngreat a work, no wonder if you are deceived. You must not judge of\ncolours when your eye is blood-shotten, or when you look through a\ncoloured glass, or when the object is far off. It is like casting up a\nlong and difficult account, which must be done deliberately as a work\nof time; and when it is so done, and the sums subscribed, if\nafterwards you will question that account again, you must take as full\na time to do it, and that when you are as calm and vacant as before,\nand not unsettle an exact account upon a sudden view, or a thought of\nsome one particular. Thus must you trust to no examinations and\ndecisions about the state of your souls, but those that in long and\ncalm deliberation have brought it to an issue.\n\n_Direct._ VII. And in doing this, neglect not to make use of the\nassistance of an able, faithful guide, so far as your own weakness\nmakes it necessary. Your doubting showeth that you are not sufficient\nto despatch it satisfactorily yourselves; the question then is, what\nhelp a wiser man can give you? Why, he can clearlier open to you the\ntrue nature of grace, and the marks that are infallible, and the\nextent of the grace and tenor of the covenant; and he can help you how\nto trace your hearts, and observe the discoveries of good or evil in\nthem; he can show you your mistakes, and help you in the application,\nand tell you much of his own and others' experiences; and he can pass\na strong conjecture upon your own case in particular, if he be one\nthat knoweth the course of your lives, and is intimately acquainted\nwith you; for sin and grace are both expressive, operative things,\nlike life, that ordinarily will stir, or fire, that will be seen:\nthough their judgment cannot be infallible of you, and though for a\nwhile hypocrisy may hide you from the knowledge of another, yet\n_ficta non diu_, &c. ordinarily nature will be seen, and that\nwhich is within you will show itself; so that your familiar\nacquaintance, that see your lives in private and in public, may pass a\nvery strong conjecture at your state, whether you set yourselves\nindeed to please God in sincerity or no. Therefore, if possible,\nchoose such a man to help you, as is, 1. Able; 2. Faithful; and 3.\nWell acquainted with you; and undervalue not his judgment.\n\n_Direct._ VIII. When you cannot attain to a certainty of your\ncase, undervalue not and neglect not the comforts which a bare\nprobability may afford you. I know that a certainty in so weighty a\ncase, should be earnestly desired, and endeavoured to the uttermost.\nBut yet it is no small comfort which a likelihood or hopefulness may\nyield you. Husband and wife are uncertain every day, whether one of\nthem may kill the other; and yet they can live comfortably together,\nbecause it is an unlikely thing; and though it be possible, it is not\nmuch to be feared. All the comforts of christians dependeth not on\ntheir assurance; it is but few christians in the world that reach to\nclear assurance; for all the papists, Lutherans, and Arminians are\nwithout any certainty of their salvation; because they think it cannot\nbe had; and all those Jansenists, or protestants that are of\nAugustine's judgment, are without assurance of salvation, though they\nmay have assurance of their justification and sanctification; because\ntheir judgment is that the justified and sanctified (though not the\nelect) may fall away. And of those that hold the doctrine of\nperseverance, how few do we find, that can say, they are certain of\ntheir sincerity and salvation. Alas, not one of very many. And yet\nmany thousands of these do live in some peace of conscience, and\nquietness, and comfort, in the hopefulness and probabilities to which\nthey have attained.\n\n_Direct._ IX. Resolve to be much in the great, delightful duties\nof thanksgiving and the praise of God; and to spend a considerable\npart (ordinarily) of all your prayers herein; especially to spend the\nLord's day principally in these. And thus you will have three great\nadvantages: 1. The very actings of love, and thanks, and joy, will\nhelp you to comfort in a nearer way, than arguments and self-examination\nwill do; even in a way of feeling, as the fire maketh you warm. 2. The\ncustom of exercising those sweetest graces, will habituate your souls\nto it, and in time wear out the sadder impression. 3. God will most\nown you in those highest duties.\n\n_Direct._ X. Mark well now far your doubtings do help or hinder\nyou in your sanctification. So far as they turn your heart from God,\nand from the love and sweetness of a holy life, and unfit you for\nthankfulness and cheerful obedience; so far you may be sure that Satan\nis gratified by them, and God displeased, and therefore they should be\nresisted: but so far as they keep you humble and obedient, and make\nyou more tenderly afraid of sin, and quicken your desires of Christ\nand grace, so far God useth them for your benefit. And therefore be\nnot too impatient under them, but wait on God in the use of his means,\nand he will give his comforts in the fittest season. Many a one hath\nsweet assurance at his death, or in his sufferings, for Christ when he\nneeded it most, that was fain to live long before without it.\nEspecially take care, 1. That you miss not of assurance through your\nown neglect. 2. And that your doubtings work no ill effects, in\nturning away your hearts from God, or discouraging you in his service;\nand then you may take them as a trial of your patience, and they will\ncertainly have a happy end.\n\n[85] See part i. chap. vii. tit. 10. Of despair.\n\n[86] Psalm ciii. 8, 11, 17; lxxxix. 2; lxxxvi. 5, 15; xxv. 10;\ncxix. 64; cxxxviii. 8; cxxvi. 5.\n\n[87] For more particular marks, see those before mentioned\nin preparation for the sacrament.\n\n\n\n\nCHAPTER XXVI.\n\nDIRECTIONS FOR DECLINING OR BACKSLIDING CHRISTIANS: AND ABOUT\nPERSEVERANCE.\n\n\nTHE case of backsliders is so terrible, and yet the mistakes of many\nchristians so common in thinking unjustly that they are backsliders,\nthat this subject must be handled with the greater care. And when I\nhave first given some directions for the cure, I shall next give some\nto others for prevention, of so sad a state.\n\n_Direct._ I. Understand well wherein backsliding doth consist,\nthe sorts, and the degrees of it, that so you may the more certainly\nand exactly discern, whether it be indeed your case, or not. To this\nend, I shall here open to you, I. The several sorts of backsliders.\nII. The several steps or degrees of backsliding. III. The signs of it.\n\nI. There are in general three sorts of backsliders. 1. Such as decline\nfrom the truth by the error of their understanding. 2. Such as turn\nfrom the goodness of God and holiness, by the corruption of their will\nand affections. 3. Such as turn from the obedience of God, and an\nupright conversation, by the sinfulness of their lives.\n\nThe first sort containeth in it, 1. Such as decline to infidelity from\nfaith; and doubt of the truth of the word of God. 2. Such as decline\nonly to error, about the meaning of the Scriptures, though they doubt\nnot of the truth of them. This corrupted judgment will presently\ncorrupt both heart and life.\n\nThe second sort (backsliders in heart) containeth, 1. Such as only\nlose their affections to good; their complacency and desire; and lose\ntheir averseness and zeal against sin. 2. And such as lose the very\nresolution of the will also, and grow unresolved what to do, if not\nresolved to do evil, and to omit that which is good.\n\nThe third sort (backsliders in life) comprehendeth, 1. Those that fall\nfrom duty, towards God or man. 2. And those that fall into positive\nsins, and turn to sensuality, in voluptuousness, worldliness, or\npride.\n\nII. 1. Backsliders in judgment, do sometimes fall by slow degrees, and\nsometimes suddenly at once. Those that fall by degrees, do some of\nthem begin in the failing of the understanding; but most of them begin\nat the failing or falseness of the heart, and the corrupted will\ncorrupteth the understanding.\n\n[Sidenote: The method of falling into heresy or sects.]\n\nI. Those that fall by degrees through the failing of the\nunderstanding, are those simple souls that never were well grounded in\nthe truth: and some of them reason themselves into error or unbelief;\nand others of them (which is most usual) are led into it by the\ncunning and diligence of seducers. And for the degrees, they grow\nfirst to doubt of some arguments which formerly seemed valid to them;\nand then they doubt of the truth itself; or else they hear some\nargument from a seducer, which, through their own weakness, they are\nunable to answer; and then they yield to it, as thinking that it is\nright, because they see not what is to be said against it, and know\nnot what others know to the contrary, nor how easily another can\nconfute it. And when once they are brought into a suspicion of one\npoint, which they formerly held, they quickly suspect all the rest;\ngrow into a suspicion and disaffection to the persons whom they did\nbefore most highly value. And then they grow into a high esteem of the\npersons and party that seduced them; and think that they that are\nwiser in one thing, are wiser in the rest: and so are prepared to\nreceive all the errors which follow that one, which they first\nreceived. And next they embody with the sect that seduced them; and\nseparate from the sober, united part of the church: and so they grow\nto a zealous importunity for the increase of their party, and to lose\ntheir charity to those that are against their way; and to corrupt\ntheir morals, in thinking all dishonesty lawful, which seemeth\nnecessary to promote the interest of their sect, which they think is\nthe interest of the truth and of God. And at last, it is like they\nwill grow weary of that sect, and hearken to another, and another;\ntill in the end, they come to one of these periods; either to settle\nin popery, as the easiest religion; and being taken with their\npretence of antiquity, stability, unity, and universality; or else to\nturn to atheism or infidelity, and take all religion for a mere\ndeceit; or else if (they retained an honest heart in their former\nwanderings) God showeth them their folly, and bringeth them back to\nunity and charity, and maketh them see the vanity of those reasonings\nwhich before seduced them, and which once they thought were some\nspiritual, celestial light. This is the common course of error; when\nthe understanding is the most notable cause. But sometimes a deceiver\nprevaileth with them on a sudden, by such false appearances of truth\nwhich they are unable to confute. But still an ill-prepared,\nunfurnished mind is the chiefest cause.\n\n(2.) But those whose judgments are conquered by the perverse\ninclination of their wills, are usually carnal, worldly hypocrites,\nwho never conquered the fleshly mind and interest, nor overcame the\nworld, nor ever were acquainted with the heavenly nature and life, nor\nwith the power of divine love; and these having made a change of their\nprofession, through the mere conviction of their understandings, and\nbenefit of education or government, or the advantages of religion in\nthe country where they live, without a renewed, holy heart, the bias\nof their hearts doth easily prevail against the light of their\nunderstandings; and because they would fain have those doctrines to be\ntrue, which save them from sufferings, or give them liberty for a\nfleshly, ambitious, worldly life, therefore they do by degrees prevail\nwith their understandings to receive them.\n\n2. Backsliders in heart do fall by divers degrees and means; for\nSatan's methods are not always the same. Some of them fall through the\ncorruption of their judgments; for every error hath much influence on\nthe heart. Some are tempted suddenly into some gross or sensual sin;\nand so the errors of their lives call away their hearts from God. Not\nbut that some sin of the heart or will doth still go first, but yet\nthe extraordinary declension and pravity of the heart, may sometimes\nbe caused by the errors of the judgment, or the life. But sometimes\nthe beginning and progress is almost observable in the appetite and\nwill itself: and here the inclining to evil, (that is, to sensual or\ncarnal good,) and the declining from true, spiritual good, do almost\nalways go together. And it is most usually by this method, and by\nthese degrees.\n\n1. The devil usually beginneth with the fantasy and appetite, and\nrepresenteth some worldly, fleshly thing, as very pleasant and\ndesirable. 2. Next that, he causeth this complacency to entice the\nthoughts; so that they are much and oft in thinking on this pleasure.\n3. Next that, the will is drawn into a liking of it, and he wisheth he\nmight enjoy it (whether it be riches, or pleasant dwellings, or\npleasant company, or pleasant meats or drinks, or fleshly\naccommodations, or apparel, or honour, or command, or ease, or lust,\nor sports and recreations, or whatever else). 4. Next that, the\nunderstanding is drawn into the design, and is casting and contriving\nhow it may be obtained, and all lawful means are first considered of,\nthat, if possible, the business might be accomplished without the\nhazard of the soul. Next to that, endeavours are used to that end, by\nsuch means as are supposed lawful, and the conscience quieted with the\nconceit of the harmlessness and security. 6. By this time the man is\nengaged in his carnal cause and course, and so the difficulty of\nreturning is increased; and the inclination of the heart groweth\nstronger to the sensual pleasure than before. 7. And then he is drawn\nto prosecute his design by any means, how sinful soever; if it be\npossible, making himself believe by some reasonings or other, that all\nis lawful still; or if the case be too palpable to be so cloaked,\nconscience, at last, is cast asleep, and seared, and stupified, that\nit may be silent under all; till either grace or vengeance awake the\nsinner, and make him amazed at his madness and stupidity. This is the\nmost usual method of the heart's relapse to positive evil.\n\nAnd by such degrees doth the heart decline from the love of God and\ngoodness: as, 1. The thoughts are diverted to some carnal vanity that\nis over-loved; and the thoughts of God are seldomer and shorter, than\nthey were wont to be. 2. And at the same time, the thoughts of God do\ngrow less serious and pleasing, and more dead and lifeless. 3. And\nthen the means which should kindle love, are used with more dulness,\nand remissness, and indifferency. 4. And then conscience being galled\nwith the guilt of wilful omissions and commissions, (being acquainted\nwith the fleshly designs of the heart,) doth raise a secret fear of\nGod's displeasure. And this being not strong enough to restrain the\nman from sin, doth make his sin greater, and maketh him very backward\nto draw near to God, or seriously to think of him, or call upon him;\nand turneth love into terror and aversation. 5. And if God do not stop\nand recover the sinner, he will next grow quite weary of God, and out\nof love with a holy life, and change him for his worldly, fleshly\npleasures. 6. And next that, he will entertain some infidel, or\natheistical, or libertine doctrine, which may quiet him in his course\nof sin, by justifying it, and will conform his judgment to his heart.\n7. And next that, he will hate God, and his ways, and servants, and\nturn a persecutor of them; till vengeance lay him in hell, where pain\nand desperation will increase his hatred; but his fleshly pleasure,\nand malicious persecution, shall be for ever at an end.\n\n3. Backsliders in life and practice, do receive the first infection at\nthe heart; and the life declineth no further than the heart declineth:\nbut yet I distinguish this sort from the other, as the effect from the\ncause; and the rather, because some few do much decline in heart, that\nyet seem to keep much blamelessness of life in the eye of men: and it\nis usually done by these degrees.\n\n(1.) In the man's backsliding into positive sin, (as sensuality or\nworldliness,) the heart being prepared as before. 1. The judgment doth\nreason more remissly against sin, than it did before; and the will\ndoth oppose it with less resolution, and with greater faintness and\nindifferency. 2. Then the sinner tasteth of the bait, and first\ndraweth as near to sin as he dare, and embraceth the occasions and\nopportunities of sinning, while yet he thinketh to yield no further.\nAnd in this case, he is so long disputing with the tempter, and\nhearkening to him, and gazing on the bait, till at last he yieldeth;\nand having long been playing at the pit's brink, his violent lust or\nappetite doth thrust him in. 3. When he hath once sinned (against\nknowledge) he is troubled awhile, and this he taketh for true\nrepentance: and when he is grown into some hope that the first sin is\nforgiven him, he is the bolder to venture on the like again; and\nthinketh, that the second may be as well forgiven as the first. 4. In\nthe same order he falleth into it again and again, till it come to a\ncustom. 5. And by this time he loveth it more, and wisheth it were\nlawful, and there were no danger by it. 6. And then he thinketh\nhimself concerned to prove it lawful to quiet conscience, that it may\nnot torment him; and therefore he gladly heareth what the justifiers\nof his sin can say for it, and he maketh himself believe that the\nreasons are of weight. 7. And then he sinneth without remorse.\n\n(2.) So in men's backsliding from the practice of religion: 1. The\nheart is alienated and undisposed as aforesaid. 2. And then the life\nof the duty doth decay, and it dwindleth towards a dead formality;\nlike a body in a consumption, the vivid complexion, and strength, and\nactivity decay. 3. Next this, he can frequently omit a duty,\nespecially in secret where no man knoweth it; till by degrees he grow\nmore seldom in it. 4. All this he taketh for a pardoned infirmity,\nwhich consisteth with a state of grace; and therefore he is little\ntroubled about it. 5. Next this, he loseth all the life and comfort of\nreligion, and misseth not any duty when he hath omitted it, but is\nglad that he escapeth it, and when it is at an end, as an ox is when\nhe is out of the yoke. 6. Next, he beginneth to hearken to them that\nspeak against so much ado in religion, as if it were a needless,\nunprofitable thing. 7. And if God forsake him, he next repenteth of\nhis former diligence, and settleth himself, either in a dead course of\nsuch customary lip-service as doth cost him nothing, or else in utter\nworldliness and ungodliness, and perhaps at last in malignity and\npersecution.\n\n[Sidenote: Signs of declining.]\n\nIII. Though the signs or symptoms of declining may be gathered from\nwhat is said already, I shall add some more. 1. You are declining when\nyou grow bolder with sin, or with the occasions of it, and temptations\nto it, than you were in your more watchful state.[88] 2. When you make\na small matter of those inward corruptions and infirmities, which once\nseemed grievous to you, and almost intolerable. 3. When you settle in\na course of profession or religiousness, that putteth your flesh to\nlittle cost, in labour, reproach, or suffering from the ungodly, but\nleave out the hard and costly part, and seem to be very religious in\nthe rest. 4. When you are quiet and contented in the daily, customary\nuse of ordinances, though you find no profit or increase in grace by\nit, or communion with God. 5. When you grow strange to God and Jesus\nChrist, and have little converse with him in the Spirit: and your\nthoughts of him are few, and cold, and lifeless; and your religion\nlieth all in conversing with good men, and good books, and outward\nduties. 6. When you grow neglecters of your hearts, and strangers to\nthem, and find little work about them from day to day, either in\ntrying them, or watching them, or stirring them up, or mortifying\ntheir corruptions; but your business in religion is most abroad, and\nin outward exercises. 7. Yea, though your own hearts and duties be\nmuch of your care and thoughts, you are on the losing hand, if the\nwonders of love and grace in Christ have not more of your thoughts, or\nif you set not yourselves more to the study of a crucified and\nglorified Christ, than of your own distempered hearts. 8. All is not\nwell with you, when spiritual helps and advantages are less relished\nand valued, and you grow more indifferent to the sermons, and prayers,\nand sacraments, which once you could not live without; and use them\nbut as bare duties for necessity, and not as means, with any great\nhope of benefit and success. 9. When you grow too regardful of the eye\nof man, and too regardless of the eye of God; and are much more\ncareful about the words and outside of your prayers and discourses,\nthan the spirit and inward part and manner of them; and dress\nyourselves accurately when you appear abroad, as those that would seem\nvery good to men, but go at home in the sordidest garb of a cold and\ncareless heart and life. 10. When you grow hottest about some\ncontroverted, smaller matters in religion, or studious of the interest\nof some private opinion and party which you have chosen, more than of\nthe interest of the common truths and cause of Christ. 11. When in\njoining with others, you relish more the fineness of the speech, than\nthe spirit, and weight, and excellency of the matter; and are\nimpatient of hearing of the wholesomest truths, if the speaker\nmanifest any personal infirmity in the delivery of them; and are weary\nand tired, if you be not drawn on with novelty, variety, or elegancy\nof speech. 12. When you grow more indifferent for your company, and\nset less by the company of serious, godly christians than you did, and\nare almost as well pleased with common company and discourse. 13. When\nyou grow more impatient of reproof for sin, and love not to be told of\nany thing in you that is amiss; but love those best that highliest\napplaud you. 14. When the renewing of your repentance is grown a\nlifeless, cursory work; when in preparation for the Lord's day, or\nsacrament, or other occasions, you call yourselves to no considerable\naccount, or make no greater a matter of the sins which you find on\nyour account, than if you were almost reconciled to them. 15. When you\ngrow more uncharitable and censorious to brethren that differ from you\nin tolerable points; and less tender of the names or welfare of\nothers, and love not your neighbour as yourselves, and do not as you\nwould be done by. 16. When you grow less compassionate to the ungodly\nworld, and less regardful of the common interest of the universal\nchurch, and of Jesus Christ, throughout the earth, and grow more\nnarrow, private spirited, and confine your care to yourselves, or to\nyour party. 17. When the hopes of heaven, and the love of God, cannot\ncontent you, but you are thirsty after some worldly contentment, and\ngrow eager in your desires, and the world groweth more sweet to you,\nand more amiable in your eyes. 18. When sense, and appetite, and\nfleshly pleasure are grown more powerful with you, and you make a\ngreat matter of them, and cannot deny them, without a great deal of\nstriving and regret, as if you had done some great exploit, if you\nlive not like a beast.[89] 19. When you are more proud and impatient,\nand are less able to bear disesteem, and slighting, and injuries from\nmen, or poverty, or sufferings for Christ; and make a greater matter\nof your losses, or crosses, or wrongs, than beseemeth one that is dead\nto the flesh and to the world. 20. Lastly, when you had rather dwell\non earth than be in heaven; and are more unwilling to think of death,\nor to prepare for it, and expect it, and are less in love with the\ncoming of Christ, and are ready to say of this sinful life in flesh,\nit is good to be here. All these are signs of a declining state,\nthough yet you are not come to apostasy.\n\n[Sidenote: Signs of a graceless state.]\n\nBut the signs of a mortal, damnable state indeed, are found in these\nfollowing degrees: 1. When a man had rather have worldly prosperity,\nthan the favour and fruition of God in heaven. 2. When the interest of\nthe flesh can do more with him, than the interest of God and his soul,\nand doth more rule and dispose of his heart and life. 3. When he had\nrather live in sensuality, than in holiness; and had rather have leave\nto live as he list, than have a Christ and Holy Spirit to sanctify and\ncure him; or, at least, will not be cured on the terms proposed in the\ngospel. 4. When he loveth not the means that would recover him (as\nsuch). The nearer you come to this, the more dangerous is your case.\n\n[Sidenote: Dangerous signs of impenitency.]\n\nAnd these following signs are therefore of a very dangerous\nsignification. 1. When the pleasure of sinful prosperity and delights\ndoth so far overtop the pleasures of holiness, that you are under\ntrouble and weariness in holy duties, and at ease and merry when you\nhave your sinful delights. 2. When no persuasion of a minister or\nfriend, can bring you so thoroughly to repent of your open, scandalous\nsins, as to take shame to yourselves in a free confession of them,\n(even in the open assembly, if you are justly called to it), to\ncondemn yourselves, and give warning to others, and glorify the most\nholy God: but you will not believe that any such disgraceful\nconfession is your duty, because you will not do it. 3. When you\ncannot bring your hearts to a full resolution to let go your sin; but\nthough conscience worry and condemn you for it, you do but slightly\npurpose hereafter to amend, but will not presently resolve. 4. When\nyou will not be persuaded to consent to the necessary, effectual means\nof your recovery; as to abstain from the bait, and temptation, and\noccasion of sin. Many a drunkard hath told me, he was willing to be\nreformed; but when I have desired them then to consent to drink no\nwine or ale for so many months, and to keep out of the place, and to\ncommit the government of themselves for so many months to their wives,\nor some other friend that liveth with them, and to drink nothing but\nwhat they give them; they would not consent to any of this, and so\nshowed the hypocrisy of their professed willingness to amend. 5. When\nsin becometh easy, and the conscience groweth patient with it, and\nquiet under it. 6. When the judgment taketh part with it, and the\ntongue will plead for it, and justify or extenuate it, instead of\nrepenting of it.\n\nThese are dangerous signs of an impenitent, unpardoned, miserable\nsoul. And the man is in a dangerous way to this, 1. When he hath\nplunged himself into such engagements to sin that he cannot leave it,\nbut it will cost him very dear: as it will be his shame to confess it,\nor his undoing in the world to forsake it, or a great deal of cost and\nlabour must be lost, which his ambitious or covetous projects have\ncost him: it will be hard breaking over so great difficulties. 2. When\nGod letteth him alone in sin, and prospereth him in it, or doth not\nmuch disturb him or afflict him. This also is a dangerous case.\n\n[Sidenote: False signs of declining.]\n\nBy all this you may perceive, that those are no signs of a backsliding\nstate, which some poor christians are afraid are such. As, 1. When\npoverty necessitateth them to lay out more of their time, and\nthoughts, and words about the labours of their callings, than some\nricher persons do. 2. When age or sickness causeth their memories to\ndecay; so that they cannot remember a sermon so well as heretofore. 3.\nWhen age or sickness taketh off the quickness and vigour of their\nspirits; so that they have not the lively affections in prayer, or\nholy conference, or meditation, or reading, or hearing, as formerly\nthey had. But (though they are as much as ever resolved for God,\nagainst sin and vanity, yet) they are colder and duller, and have less\nzeal, and fervency, and delight in holy exercises. 4. When age, or\nweakness, or melancholy, hath decayed or confounded their\nimaginations, and ravelled their thoughts, so that they cannot order\nthem, and command them, as formerly they could. 5. And when age or\nmelancholy hath weakened their parts and gifts; so that they are of\nslower understandings, and unabler in prayer, or preaching, or\nconference to express themselves than heretofore. All these are but\nbodily changes, and such hinderances of the soul as depend thereon,\nand not to be taken for signs of a soul that declineth in holiness,\nand is less accepted of God.\n\n_Direct._ II. When you know the marks of a backslider, come into\nthe light, and be willing to know yourselves, whether this be your\ncondition, or not, and do not foolishly cover your disease. Inquire\nwhether it be with you as in former times, when the light of God did\nshine upon you, and you delighted in his ways: when you hated sin, and\nloved holiness; and were glad of the company of the heirs of life:\nwhen the word of God was pleasant to you; and when you poured out your\nsouls to him in prayer and thanksgivings: when you were glad of the\nLord's day, and were quickened and confirmed under the teaching and\nexhortation of his ministers: when you took worldly wealth and\npleasures, as childish toys and fooleries, in comparison of the\ncontent of holy souls: when you hungered and thirsted after Christ and\nrighteousness; and had rather have been in heaven to enjoy your God,\nand be free from sinning, than to enjoy all the pleasures and\nprosperity of this world. And when it was your daily business to\nprepare for death, and to live in expectation of the everlasting rest,\nwhich Christ hath promised. If this were once your case, inquire\nwhether it be so still? or, what alterations are made upon your hearts\nand lives?\n\n_Direct._ III. If you find yourselves in a backsliding case, by\nall means endeavour the awakening of your souls, by the serious\nconsideration of the danger and misery of such a state. To which end I\nshall here set some such awakening thoughts before you (for security\nis your greatest danger).\n\n1. Consider that to fall back from God, was the sin of the devils.\n\"They are angels that kept not their first estate, but left their own\nhabitations, and are now reserved in chains under darkness, to the\njudgment of the great day,\" Jude 6. And shall they entice you into\ntheir own condemnation?\n\n2. It was the sin of our first parents Adam and Eve, to revolt from\nGod, and lose their holiness. And is there any sin that we should more\ncarefully avoid, than that which all the world hath so much suffered\nby? Every one of the creatures that you look on, and every pain and\nmisery you feel, doth mind you of that sin, and call to you to take\nheed by the warning of your first parents, that you suffer not your\nhearts to be drawn from God.\n\n3. It is a part of hell that you are choosing upon earth. \"Depart from\nme, ye cursed,\" is the sentence on the damned, Matt. xxv. 41; vii. 23.\nAnd will you damn yourselves by departing from God, and that when he\ncalleth you and obligeth you to him? To be separated from God, is one\nhalf of the misery of the damned.\n\n4. You are drawing back towards the case that you were in, in the days\nof your unconverted state. And what a state of darkness, and folly,\nand delusion, and sin, and misery, was that! If it were good or\ntolerable, why turned you from it? and, why did you so lament it? and,\nwhy did you so earnestly cry out for deliverance? But if it were as\nbad as you then apprehended it to be, why do you again turn towards\nit? Would you be again in the case you were? Would you perish in it?\nOr, would you have all those heart-breakings and terrors to pass\nthrough again? May I not say to you, as Paul to the Galatians, \"O\nfoolish sinners! who hath bewitched you, that you are so soon turned\nback?\" Gal. iii. 1-4. Who have seen that of sin, and of God, and of\nChrist, and of heaven, and of hell, as you have done?\n\n5. Yea, it is a far more doleful state that you are drawing towards,\nthan that which you were in before. For the guilt of an apostate is\nmuch greater than if he had never known the truth. And his recovery is\nmore difficult, and of smaller hope: because he is \"twice dead and\nplucked up by the root,\" Jude 12. \"For if after they have escaped the\npollutions of the world, through the knowledge of the Lord and Saviour\nJesus Christ, they are again entangled therein, and overcome, the\nlatter end is worse with them than the beginning: for it had been\nbetter for them not to have known the way of righteousness, than after\nthey have known it, to turn from the holy commandment delivered unto\nthem. But it is happened unto them according to the true proverb, The\ndog is turned to his own vomit again; and the sow that was washed to\nher wallowing in the mire,\" 2 Pet. ii. 20-22. \"For if we sin wilfully\n(by apostasy) after that we have received the knowledge of the truth,\nthere remaineth no more sacrifice for sins, but a certain fearful\nlooking for of judgment, and fiery indignation, which shall devour the\nadversaries,\" Heb. x. 26, 27. I know this speaketh only of total\napostasy from Christ, (such being worthy \"of far sorer punishment,\nthan he that despiseth Moses's law,\" ver. 28, 29,) but it is a\nterrible thing to draw towards so desperate a state. A habit is easier\nintroduced upon a negation than a privation; in him that never had it,\nthan in him that hath totally lost it.\n\n6. What abundance of experience do you sin against in your\nbacksliding! You have had experience of the evil of sin, and of the\nsmart of repentance, and of the deceitfulness of all that can be said\nfor sinning; and of the goodness of God, and of the safety and\nsweetness of religion: and will you sin against so great experience?\nIf your horse fall once into a quicksand, he will scarce be forced\ninto it again; and will you be less wise?\n\n7. What abundance of promises and covenants, which you have made to\nGod, do you violate in your backsliding? How often in your fears, and\ndangers, and sicknesses, at sacraments and days of humiliation, have\nyou bound yourselves afresh to God! And will you forget all these, and\nsin against them?\n\n8. By what multitudes of mercies hath God obliged you! mercies before\nyour repentance, and mercies that drew you to repent, and mercies\nsince! How mercifully hath he kept you out of hell! How mercifully\nhath he borne with you in all your sins! and maintained you while you\nprovoked him! and pardoned all that you have done against him (if you\nwere truly penitent believers)![90] How mercifully hath he taught you,\nand sanctified you, and comforted you; and plentifully provided for\nyou! And yet do you forsake him, and return to folly? For which of all\nhis mercies is it, that you thus unworthily requite him? Can you\nremember how he hath dealt with you, and not be ashamed of your\nbackslidings? Doth it not melt your heart to look back on his love,\nand to think of your ungrateful dealing?\n\n9. Nay, what a multitude of present mercies dost thou run away from!\nDoth not thy conscience tell thee, that it is safer and better for\nthee to be true to Christ, than to return to sin? Wilt thou take thy\nleave of thy God, and thy Redeemer, and thy Comforter? Wilt thou quit\nthy title to pardon and protection, and all the promises of grace?\nWilt thou bid farewell to all the comforts of a saint? Dost thou not\ntremble to think of such a day? Thou forsakest all these when thou\nforsakest God.\n\n10. Yea, look before thee, man, and consider what greater things are\npromised thee, than yet thou ever didst enjoy. Christ is conducting\nthee to eternal happiness in the sight of God. And wilt thou forsake\nthy Guide, and break away from him, and quit all thy hopes of\neverlasting life?\n\n11. Consider for what it is, that thou art about to run so great a\nhazard? Is it not for some worldly gain or honour, or some fleshly\npleasure, sport, or ease? And hast thou not known long ago what all\nthese are? What have they done for thee? or what will they ever do?\nCan any thing in the world be more causeless and unreasonable, than\nthy forsaking God, and turning back from the way of holiness? Will the\nworld or sin give more for thee, than God will? or be better to thee\nhere and hereafter? What wouldst thou have in God, or in thy Saviour,\nthat thou thinkest wanting in him? Is it any thing that the world can\nmake up, which hath nothing in itself but what is from him? What wrong\nhath God, or his service, done thee, that thou shouldst now forsake\nhim and turn back? For thy soul's sake, man, think of some reasonable\nanswer to such questions, before thou venture thyself upon a course\nwhich thou hast found so bad and perilous heretofore! Let all the\nmalice of earth or hell say the worst it can against God and holiness,\nit shall never justify thy revolt!\n\n12. Consider what abundance of labour and suffering is all lost, if\nthou fall away from Christ. Is all thy hearing, and meditation, and\nprayer, come to this? Is all thy self-denial and sufferings for Christ\nand godliness come to this? Heb. x. 32-34, \"Call to remembrance the\nformer days, in which after ye were illuminated, ye endured a great\nfight of afflictions; partly, while ye were made a gazing-stock both\nby reproaches and afflictions, and partly, whilst ye became companions\nof them that were so used.--Cast not away therefore your confidence,\nwhich hath great recompence of reward.\" You should have let Christ\nalone, if you would not follow him to the end: he is less foolish that\nsitteth still, than he that first tireth himself, and then turneth\nagain. The idle beggar is not so foolish, as the husbandman that will\nplough and sow, and at last lose his crop for want of the labour to\nreap it, and carry it home. Shall all thy pains and sufferings be lost\nat last, for nothing?\n\n13. God is not so forward to cast you off, who hath just cause; and\nwhy then should you be forward to turn from him? If he had, what had\nbecome of you long ago? Yea, what abundant occasion have you given\nhim, when he never gave you any at all! Thy sins have testified and\ncried against thee! abused mercies have witnessed against thee! and\nyet he hath not cast thee off! Satan hath stood up before God to\naccuse thee, and glad he would be to see thee utterly forsaken of God,\nand yet he hath not utterly forsaken thee: even while thou art\nforsaking him, he is protecting and supporting thee, and providing for\nthee! Did he forsake thee when thou wast in sickness, want, and\ndanger? If he had, thou hadst not now been here. And wilt thou begin\nand run away from him? What if Christ should offer thee a bill of\ndivorce, and say, Seeing thou hast so little mind of me, or of my\nservice, take thy course, and seek another master; I discharge thee\nfrom all thy relations to me, follow thy own way, and take what thou\ngettest by it. Would this be welcome tidings to thee? Or durst thou\naccept of it, and be gone?\n\n14. If thou do turn back for the pleasures of the flesh, or the\npreferments or profits of the world, thou wilt have less pleasure in\nthem now, than thou hadst heretofore, or than the unconverted have.\nFor they that sin in the dark, do not know their danger, and therefore\nsin not with so much terror, as thou wilt hereafter. Thou hast known\nthe danger, thou hast confessed the folly; the reasons of God's word\nwill never be forgotten, nor thy convictions ever totally blotted out:\nthou wilt be remembering the ancient kindnesses of Christ, and thy\nformer purposes, and promises, and ways; and thou wilt be thinking\nboth of the days that are past, and the days that are to come, and\nforeseeing thy terrible account: so that thou wilt sin in such\nterrors, that thou wilt have a taste of hell in the very exercise of\nthy sin, and be tormented before the time. And will the world and sin\nbe worth the enjoying on such terms as these?[91]\n\n15. Either thou hopest to recover from thy backsliding by a second\nrepentance, or else thou purposest to go on. If thou shouldst be so\nhappy as to be recovered, dost thou know with how much pain and terror\nit is like to be accomplished? When thou thinkest of thy backslidings,\nand what thou hast done in revolting after such convictions, and\npromises, and mercies, and experiences, thou wilt be very hardly kept\nfrom desperation. Thou wilt read such passages, as Heb. vi. 4-6; x.\n26-29, with so much horror, that thou wilt hardly be persuaded that\nthere is any hope: thou wilt be ready to think that thou hast sinned\nagainst the Holy Ghost, and that thou hast trampled under foot the\nblood of the covenant, and done despite to the Spirit of grace. And\nthou wilt think, that there is no being twice born again! Or, if thou\nbe restored to life, thou wilt hardly ever be restored to thy comforts\nhere; if thy backsliding should be very great. But indeed, the danger\nis exceeding great, lest thou never be recovered at all, if once thou\nbe \"twice dead, and plucked up by the roots,\" Jude 6; and lest God do\nfinally forsake thee! And then how desperate will be thy case!\n\n16. Is not the example of backsliders very terrible, which God hath\nset up for the warning of his servants, as monuments of his wrath?\nLuke xvii. 32, \"Remember Lot's wife,\" saith Christ, to them that are\nabout to lose their estates, or goods, or lives, by saving them! How\nfrightful is the remembrance of a Cain, a Judas, a Saul, a Joash,\n2 Chron. xxiv. 2, a Julian! How sad is it to hear but such a one as\nSpira, especially at his death, crying out of his backsliding in the\nhorror of his soul! and to see such ready to make away with\nthemselves!\n\n17. Consider, that there is none that so much dishonoureth God as a\nbackslider. Others are supposed to sin in ignorance; but you do by\nyour lives as bad as speak such blasphemy as this against the Lord; as\nif you should say, I thought once that God had been the best master,\nand his servants the wisest and happiest men, and godliness the best\nand safest life; but now I have tried both, and I find by experience\nthat the devil is a better master, and his servants are the happiest\nmen, and the world and the flesh do give the truest contentment of the\nmind. This is the plain blasphemy of your lives. And bethink thee how\nGod should bear with this!\n\n18. There is none that so much hardeneth the wicked in his sin, and\nfurthereth the damnation of souls, as the backslider. If you would but\ndrive your sheep or cattle into a house, those that go in first, do\ndraw the rest after them; but those that run out again, make all the\nrest afraid, and run away. One apostate that hath been noted for\nreligion, and afterwards turneth off again, doth discourage many that\nwould come in: for he doth, as it were, say to them by his practice,\nKeep off, and meddle not with a religious life; for I have tried it,\nand found that a life of worldliness and fleshliness is better. And\npeople will think with themselves, Such a man hath tried a religious\nlife, and he hath forsaken it again; and therefore he had some reason\nfor it, and knew what he did. \"Woe to the world, because of offences!\nand woe to him, by whom the offence shall come!\" Matt. xvii. 7; Luke\nxvii. 1. How dreadful a thing is it to think that men's souls should\nlie in hell, and you be the cause of it! \"It were good for that man,\nthat a millstone were hanged about his neck, and he were drowned in\nthe depth of the sea,\" Matt. xviii. 6, 7; Luke xvii. 2.\n\n19. There is none that are so great a terror to weak christians, as\nthese backsliders. For they are thinking how far such went before they\nfell away; and those that think that true grace may be lost, are\nsaying, Alas, how shall I stand, when such that were better and\nstronger than I have fallen away? And those that think that true grace\ncannot be lost, are as much perplexed, and say, How far may a\nhypocrite go, that after falleth away! How piously did this man live!\nHow sorrowfully did he repent! How blamelessly did he walk! How\nfervently and constantly did he pray! How savourily did he speak! How\ncharitably and usefully did he live! And I that come far short of him,\nas far as I can discern, can have no assurance that I am sincere, till\nI am sure that I go further than ever he did. Woe to thee, that thus\nperplexest the consciences of the weak, and hinderest the comforts of\nbelievers!\n\n20. Thou art the greatest grief to the faithful ministers of Christ.\nThou canst not conceive what a wound it giveth to the heart and\ncomforts of a minister, when he hath taken a great deal of pains for\nthy conversion, and after that rejoiced when he saw thee come to the\nflock of Christ; and after that, laboured many a year to build thee\nup, and suffered many a frown from the ungodly, for thy sake; to see\nall his labour at last come to nought, and all his glorying of thee\nturned to his shame, and all his hopes of thee disappointed! I tell\nthee, this is more doleful to his heart, than any outward loss or\ncross that could have befallen him: it is not persecution that is his\ngreatest grief, as long as it hindereth not the good of souls: it is\nsuch as thou that are his sorest persecutors, that frustrate his\nlabours, and rob him of his joys; and his sorrows shall one day cost\nthee dear. The life and comforts of your faithful pastors, is much in\nyour hands, 2 Cor. vii. 3. 1 Thess. iii. 8, \"Now we live, if ye stand\nfast in the Lord.\"\n\n21. Thou art more treacherous to Christ, than thou wouldst be to a\ncommon friend. Wouldst thou forsake thy friend without a cause?\nespecially an old and tried friend? and especially, when in forsaking\nhim thou dost forsake thyself? Prov. xxvii. 10, \"Thy own friend, and\nthy father's friend, forsake not.\" Prov. xvii. 17, \"A friend loveth at\nall times; and a brother is born for adversity.\" If thy friend were in\ndistress, wouldst thou forsake him? And wilt thou forsake thy God,\nthat needs thee not, but supplieth thy needs? Ruth was more faithful to\nNaomi, Ruth i. 16, 17, that resolved, \"Whither thou goest I will go;\nand where thou lodgest I will lodge; where thou diest I will die--.\"\nAnd hath God deserved worse of thee?\n\n22. Nay, thou dealest worse with God, than the devil's servants do\nwith him: alas, they are too constant to him. Reason will not change\nthem, nor the commands of God, nor the offers of everlasting life, nor\nthe fears of hell; nothing will change them, till the Spirit of God do\nit. And wilt thou be less constant to thy God?\n\n23. Consider also that thy end is so near, that thou hadst but a\nlittle while longer to have held out; and thou mightst have known that\nthou couldst keep thy worldly pleasures but a little while. And it is\na pitiful thing to see a man that hath borne the sorest brunt of the\nbattle, and run till he is almost at the end of the race, to lose all\nfor want of a little more; and to see a man sell his God, and soul,\nand heaven for fleshly pleasure, when perhaps he hath not a year or\nmonth, or, for aught he knoweth, a day more to enjoy it. For a man to\nbe weary and give over prayer, just when the mercy is at hand! and to\nbe weary and give over a holy life, when his labour and sufferings are\nalmost at an end! How sad will this day be to thee, if death this\nnight be sent to fetch away thy soul! Then whose will all those\npleasures be that thou soldest thy soul for? Luke. xii. 19-21. If thou\nknewest that thou hadst but a month or a year to live, wouldst thou\nnot have held out that one year? Thou knowest not that it shall be one\nweek. This is like the sad story of a student in one of our universities,\nwho wanting money, and his father delaying to send it him, he staid so\nlong, till at last he resolved to stay no longer, but steal for it\nrather than be without; and so went out, and robbed and murdered the\nfirst man he met, who proved to be his father's messenger, that was\nbringing him the money that he robbed and killed him for; which when\nhe perceived by a letter which he found in his pocket, he confessed it\nthrough remorse of conscience, and was hanged; when a few hours'\npatience more might have saved his innocency and his life. And so is\nit with many a backsliding wretch, that is cut off, not like Zimri and\nCozbi in the act of their sin, yet quickly after; and enjoy the\npleasure which they forsook their God for but a little while.\n\n_Direct._ IV. When you are awakened to see the terribleness of a\nrelapsed state, presently return and fly to Christ to reconcile your\nguilty souls to God; and make a stop and go not one step further in\nyour sin, nor make any delays in returning to your fidelity. It is too\nsad a case to be continued in. If thou darest delay yet longer, and\nwilfully sin again, thou art yet impenitent, and thy heart is\nhardened; and if the Lord have not mercy on thee, to recall thee\nspeedily, thou art lost for ever.\n\n_Direct._ V. Make haste away from the occasions of thy sin, and\nthe company which insnareth thee in it. If thou knewest that they were\nrobbers that intended to murder thee, thou wouldst be gone; if thou\nknewest that they had plague-sores running on them, thou wouldst be\ngone. And wilt thou not be gone, when thou knowest that they are the\nservants of the devil, that would infect thee with this sin, and cheat\nthee of thy salvation? Say not, Is not this company lawful, and that\npleasure lawful? &c. If it be like to entice thy heart to sin, it is\nunlawful to thee, whatever it is to others; it is not lawful to undo\nthy soul.\n\n_Direct._ VI. Come off by sound and deep repentance, and shame thyself\nby free confession, and mince not the matter, and deal not gently\nwith thy sin, and be not tender of thy fleshly interest, and skin not\nover the sore, but go to the bottom, and deceive not thyself with a\nseeming cure.[92] Many a one is undone, by repenting by the halves,\nand refusing to take shame to themselves by a free confession, and to\nengage themselves to a thorough reformation by an openly professed\nresolution. Favouring themselves and sparing the flesh, when the sore\nshould be lanced and searched to the bottom, doth cause many to\nperish, while they supposed that they had been cured.\n\n_Direct._ VII. Command thy senses, and at least forbear the\noutward acts of sin, while thy conscience considereth further of the\nmatter. The drunkard cannot say, that he hath not power to shut his\nmouth: let the forbidden cup alone; no one compelleth you; you can\nforbear it if you will. The same I may say of other such sins of\nsensuality. Command thy hand, thy mouth, thy eye, and guard these\nentrances and instruments of sin.\n\n_Direct._ VIII. Engage some faithful friend to assist thee in thy\nwatch. Open all thy case to some one, that is fit to be thy guide or\nhelper; and resolve that whenever thou art tempted to the sin, thou\nwilt go presently and tell them before thou do commit it; and entreat\nthem to deal plainly with you; and give them power to use any\nadvantages that may be for your good.\n\n_Direct._ IX. Do your first works, and set yourselves seriously\nto all the duties of a holy life; and incorporate yourselves into the\nsociety of the saints: for holy employment and holy company are very\ngreat preservatives against every sin.\n\n_Direct._ X. Go presently to your companions in sin, and lament\nthat you have joined with them, and earnestly warn and entreat them to\nrepent; and if they will not, renounce their course and company, and\ntell them what God hath showed you of the sin and danger.[93] If\nreally you will return, as with Peter you have fallen, so with Peter\ngo out and weep bitterly; and when you are converted, strengthen your\nbrethren, and help to recover those that you have sinned with, Luke\nxxii. 32.\n\nI have suited most of these directions to those that relapse into sins\nof sensuality, rather than to them that fall into atheism, infidelity,\nor heresy; because I have spoken against these sins already; and the\ndirections there given, show the way for the recovery of such.\n\n\n_Tit. 2. Directions for preventing Backsliding, or for Perseverance._\n\nApostasy and backsliding is a state that is more easily prevented than\ncured; and therefore I shall desire those that stand, to use these\nfollowing directions, lest they fall.\n\n_Direct._ I. Be well grounded in the nature and reasons of your\nreligion. For it is not the highest zeal and resolution that will\ncause you to persevere, if your judgments be not furnished with\nsufficient reasons to confute gainsayers, and evidence the truth, and\ntell you why you should persevere. I speak that with grief and shame\nwhich cannot be concealed; the number of christians is so small that\nare well seen in the reasons and methods of christianity, and are able\nto prove what they hold to be true, and to confute opposers, that it\ngreatly afflicteth me to think, what work the atheists and infidels\nwould make, if they once openly play their game, and be turned loose\nto do their worst! If they deride and oppose the immortality of the\nsoul, and the life to come, and the truth of the Scriptures, and the\nwork of redemption, and office of Christ; alas, how few are able to\nwithstand them, by giving any sufficient reason of their hope! We have\nlearnt of the papists, that he hath the strongest faith that believeth\nwith least reason; and we have been (truly) taught that to deny our\nfoundations is the horrid crime of infidelity; and therefore because\nit is so horrid a crime to deny or question them, we thought we need\nnot study to prove them: and so most have taken their foundation upon\ntrust, (and indeed are scarce able to bear the trial of it,) and have\nspent their days about the superstructure, and in learning to prove\nthe controverted, less necessary points. Insomuch, that I fear there\nare more that are able to prove the points which an antinomian or an\nanabaptist do deny, than to prove the immortality of the soul, or the\ntruth of Scripture, or christianity; and to dispute about a ceremony,\nor form of prayer, or church government, than to dispute for Christ\nagainst an infidel. So that their work is prepared to their hands, and\nit is no great victory to overcome such raw, unsettled souls.\n\n_Direct._ II. Get every sacred truth which you believe, into your\nvery hearts and lives; and see that all be digested into holy love and\npractice. When your food is turned into vital nutriment, into flesh\nand blood, it is not cast up by every thing that maketh you sick, and\nturneth your stomachs; as it may be before it is concocted,\ndistributed, and incorporated. Truth that is but barely known, is but\nlike meat that is undigested in the stomach: but truth which is turned\ninto the love of God, and of a holy life, is turned into a new nature,\nand will not so easily be let go.\n\n_Direct._ III. Take heed of doctrines of presumption and\nsecurity, and take heed lest you fall away, by thinking it so\nimpossible to fall away, that you are past all danger.[94] The\ncovenant of grace doth sufficiently encourage you to obey and hope,\nagainst temptations to despair and casting off the means: but it\nencourageth no man to presume or sin, or to cast off means as needless\nthings. Remember that if ever you will stand, the fear of falling must\nhelp you to stand; and if ever you will persevere, it must be by\nseeing the danger of backsliding, so far as to make you afraid, and\nquicken you in the means which are necessary to prevent it. It is no\nmore certain that you shall persevere, than it is certain that you\nshall use the means of persevering: and one means is, by seeing your\ndanger, to be stirred up to fear and caution to escape it. Because it\nis my meaning in this direction, to save men from perishing by\nsecurity upon the abuse of the doctrine of perseverance, I hope none\nwill be offended that I lay down these antidotes.\n\n1. Consider, that the doctrine of perseverance hath nothing in it to\nencourage security. The very controversies about it, may cause you to\nconclude, that a certain sin is not to be built upon a controverted\ndoctrine. Till Augustine's time, it is hard to find any ancient\nwriters, that clearly asserted the certain perseverance of any at all.\nAugustine and Prosper maintain the certain perseverance of all the\nelect, but deny the certain perseverance of all that are regenerated,\njustified, or sanctified; for they thought that more were regenerate\nand justified than were elect, of whom some stood (even all the elect)\nand the rest fell away: so that I confess, I never read one ancient\nfather, or christian writer, that ever maintained the certainty of\nthe perseverance of all the justified, of many hundred, if not a\nthousand years after Christ. And a doctrine, that to the church was so\nlong unknown, hath not that certainty, or that necessity, as to\nencourage you to any presumption or security. The churches were saved\nmany hundred years without believing it.\n\n2. The doctrine of perseverance is against security, because it\nuniteth together the end and the means: for they that teach that the\njustified shall never totally fall from grace, do also teach that they\nshall never totally fall into security, or to any reigning sin; for\nthis is to fall away from grace. And they teach that they shall never\ntotally fall from the use of the necessary means of their\npreservation; nor from the cautelous avoiding of the danger of their\nsouls: God doth not simply decree that you shall persevere; but that\nyou shall be kept in perseverance by the fear of your danger, and the\ncareful use of means; and that you shall persevere in these, as well\nas in other graces. Therefore if you fall to security and sin, you\nfall away from grace, and show that God never decreed or promised that\nyou should never fall away.\n\n3. Consider how far many have gone that have fallen away: the\ninstances of our times are much higher than any I can name to you out\nof history. Men that have seemed to walk humbly and holily, fearing\nall sin, blameless in their lives, zealous in religion, twenty or\nthirty years together, have fallen to deny the truth or certainty of\nthe Scriptures, the Godhead of Christ, if not christianity itself. And\nmany that have not quite fallen away, have yet fallen into such\ngrievous sins, as make them a terrible warning to us all, to take heed\nof presumption and carnal security.\n\n4. Grace is not, in the nature of it, a thing that cannot perish or be\nlost. For, 1. It is a separable quality. 2. Adam did lose it. 3. We\nlose a great degree of it too oft; and the remaining degrees are of\nthe same nature. It is not only possible in itself to lose it, but too\neasy; and not possible without cooperating grace to keep it.\n\n5. Grace is not natural to us: to love our ease, and honour, and\nfriends, is natural; but to love Christ, and his holy ways and\nservants, is not natural to us: indeed when we do it, it is our\nnatural powers that do it, but not as naturally disposed to it, but as\ninclined by the cure of supernatural grace. Eating, and drinking, and\nsleeping we forget not, because nature itself remembereth us of them;\nbut learning and acquired habits may be lost, if not very deeply\nradicated, and it is commonly concluded as to the nature of them, that\n_habitus infusi habent se ad modum acquisitorum_: infused habits\nare like to acquired ones.[95]\n\n6. Grace is, as it were, a stranger, or new comer in us. It hath been\nthere but a little while, and therefore we are but raw and too\nunacquainted with the right usage and improvement of it, and are the\napter to forget our duty, or to neglect it, or ignorantly to do that\nwhich tendeth to its destruction.\n\n7. Grace dwelleth in a heart which is not wholly dispossessed of those\nobjects which are against its work, nor delivered from those\nprinciples which have an enmity against it. The love of the world and\nflesh was in the heart, before the love of God and holiness, and\nignorance was before knowledge, and pride before humility, and\nselfishness before self-denial. And these are not wholly rooted out;\nwe have dealt so gently with them, (as the Israelites with the\nCanaanites, Jebusites, and other inhabitants of the land,) that they\nare left to try us, and to be thorns in our sides. And the garrison is\nnot free from danger, that hath an enemy always lodged within. Our\nenemies are in the house with us, they lie down and rise up with us,\nand are as near us as our flesh and bones: we can never be where they\nare not, nor leave them behind us, whithersoever we go, or whatever we\ndo. No marvel, if brother be against brother, and the father against\nthe son, when we are so much against ourselves.[96] And are we yet\nsecure?\n\n8. And the number of the snares that are still before us, and of the\nsubtle malicious enemies of our souls, may easily convince us, that we\nare wholly free from danger. How subtle and diligent is the devil! How\nmuch do his servants imitate him! Every creature or person that we\nhave to do with, and every common mercy which we receive, hath matter\nof danger in it, which calleth us to fear and watch.\n\n9. Perseverance is nothing else but our continuance in the grace which\nwe received: and this grace consisteth in act as well as in habit: and\nthe habit is for action; and the act is it that increaseth and\ncontinueth the habit. And the fear of God, and the belief of his\nthreatenings, and repentance, and watchfulness, and diligent\nobedience, are a great part of this grace. And the acts are ours,\nperformed by ourselves, by the help of God: God doth not believe, and\nrepent, and obey in us, but causeth us ourselves to do it. Therefore\nto grow cold, and secure, and sinful, upon pretence that we are sure\nto persevere, this is to cease persevering, and to fall away, because\nwe are sure to persevere, and not to fall away: which is a mere\ncontradiction.\n\n10. Lastly, bethink you well what is the meaning of all these texts of\nScripture, and the reason that the Holy Ghost doth speak to us in this\nmanner. Col. i. 21-23, \"And you--hath he reconciled,--to present you\nholy:--if ye continue in the faith, grounded and settled, and be not\nmoved away from the hope of the gospel.\" John xv. 4-6, \"Abide in me,\nand I in you. If a man abide not in me, he is cast forth as a branch\nand withered. If ye abide in me, and my words abide in you, ye shall\nask what ye will.\" Heb. iv. 1, \"Let us therefore fear, lest a promise\nbeing left us of entering into his rest, any of you should seem to\ncome short of it.\" Jude 21, \"Keep yourselves in the love of God.\"\n1 Cor. x. 4, 5, 12, \"They drank of that spiritual rock that followed\nthem, and that rock was Christ; but with many of them God was not well\npleased: wherefore let him that thinketh he standeth take heed lest he\nfall.\" Rom. xi. 20, 21, \"Be not highminded, but fear; for if God\nspared not the natural branches, take heed lest he spare not thee.\"\nGal. v. 4, \"Ye are fallen from grace.\" Matt. x. 22, \"He that endureth\nto the end shall be saved;\" Matt. xxiv. 13. Heb. iii. 6, 14, \"Whose\nhouse are we, if we hold fast the confidence, and the rejoicing of the\nhope firm unto the end. For we are partakers of Christ, if we hold the\nbeginning of our confidence stedfast unto the end.\" Heb. iv. 11, \"Let\nus labour therefore to enter into that rest, lest any man fall after\nthe same example of unbelief.\" Rev. ii. 25, 26, \"Hold fast till I\ncome. And he that overcometh and keepeth my works unto the end, to him\nwill I give power over the nations;\" Rev. iii. 2, 3; ii. 4.\n\nTake heed therefore of that doctrine which telleth you, that sins to\ncome are all pardoned to you before they are committed, and that you\nare justified from them, and that it is unlawful to be afraid of\nfalling away, because it is impossible, &c. For no sin is pardoned\nbefore it is committed, (though the remedy be provided,) for it is\nthen no sin; and you are justified from no sin any further than it is\npardoned. Suppose God either to decree, or but to foreknow the freest,\nmost contingent act, and there will be a logical impossibility in\norder of consequence, that it should be otherwise than he so decreeth\nor foreseeth. But that inferreth no natural impossibility in the thing\nitself; for God doth not decree or foresee that such a man's fall\nshall be impossible, but only _non futurum_.\n\n_Direct._ IV. In a special manner take heed of the company and\ndoctrine of deceivers; yea, though they seem most religious men, and\nare themselves first deceived, and think they are in the right. And\ntake heed of falling into a dividing party, which separateth from the\ngenerality of the truly wise and godly people.[97] For this hath been\nan ordinary introduction to backsliding: false doctrine hath a mighty\npower on the heart. And he that can separate one of the sheep from the\nrest of the flock, hath a fair advantage to carry him away. See Rom.\nxvi. 16, 17.\n\n_Direct._ V. Be very watchful against the sin of pride, especially\npride of gifts, or knowledge, or holiness, which some call spiritual\npride; for God is engaged to cast down the proud. Prov. xvi. 18,\n\"Pride goeth before destruction, and a haughty spirit before a fall.\"\nSatan assaulted our first parents by that way that he fell himself;\nand his success encourageth him to try the same way with their\nposterity. And, alas, how greatly hath he succeeded through all ages\nof the world till now!\n\n_Direct._ VI. Take heed of a divided, hypocritical heart, which\nnever was firmly resolved for God, upon expectation of the worst, and\nupon terms of self-denial, nor was ever well loosed from the love of\nthis present world, nor firmly believed the life to come. For it is no\nwonder that he falleth from grace, who never had any grace but common,\nwhich never renewed his soul. It is no wonder that false-hearted\nfriends forsake us, when their interest requireth it; nor that the\nseed which never had depth of earth, doth bring forth no fruit, but\nwhat will wither when persecution shall arise, or that which is sown\namong thorns be choked, Matt. xiii.[98] Sit down and count what it\nwill cost you to be christians, and receive not Christ upon mistakes,\nor with reserves.\n\n_Direct._ VII. Take heed lest the world, or any thing in it,\nsteal again into your hearts, and seem too sweet to you. If your\nfriends, or dwellings, or lands and wealth, or honours, begin to grow\ntoo pleasant, and be over-loved, your thoughts will presently be\ncarried after them, and turned away from God, and all holy affection\nwill be damped and decay, and grace will fall into a consumption. It\nis the love of money that is the root of all evil; and the love of\nthis world which is the mortal enemy of the love of God. Keep the\nworld from your hearts, if you would keep your graces.\n\n_Direct._ VIII. Keep a strict government and watch over your\nfleshly appetite and sense.[99] For the loosing of the reins to carnal\nlusts, and yielding to the importunity of sensual desires, is the most\nordinary way of wasting grace, and falling off from God.\n\n_Direct._ IX. Keep as far as you can from temptations, and all\noccasions and opportunities of sinning. Trust not to your own\nstrength; and be not so foolhardy as to thrust yourselves into\nneedless danger. No man is long safe that standeth at the brink of\nruin: if the fire and straw be long near together, some spark is like\nto catch at last.\n\n_Direct._ X. Incorporate yourselves into the communion of saints,\nand go along with them that go towards heaven, and engage yourselves\nin the constant use of all those means which God hath appointed you to\nuse for your perseverance; especially take heed of an idle, slothful,\nunprofitable life: and keep your graces in the most lively exercise;\nfor the slothful is brother to the waster; and idleness consumeth or\ncorrupteth our spiritual health and strength, as well as our bodily.\nSet yourselves diligently to work while it is day, and do all the good\nin your places that you are able: for it is acts that preserve and\nincrease the habits; and a religion which consisteth only in doing no\nhurt, is so lifeless and corrupt, that it will quickly perish.\n\n_Direct._ XI. Keep always in thine eye the doleful case of a\nbackslider (which I opened before). Oh what horror is waiting to seize\non their consciences! How many of them have we known, that on their\ndeath-beds have lain roaring in the anguish of their souls, crying\nout, \"I am utterly forsaken of God, because I have forsaken him! There\nis no mercy for such an apostate wretch: oh that I had never been\nborn, or had been any thing rather than a man! Cursed be the day that\never I hearkened to the counsel of the wicked, and that ever I pleased\nthis corruptible flesh, to the utter undoing of my soul! Oh that it\nwere all to do again! Take warning by a mad, besotted sinner, that\nhave lost my soul for that which I knew would never make me\nsatisfaction, and have turned from God when I had found him to be good\nand gracious.\" O prepare not for such pangs as these, or worse than\nthese, in endless desperation.\n\n_Direct._ XII. Make not a small matter of the beginnings of your\nbacksliding. There are very few that fall quite away at once, the\nmisery creepeth on by insensible degrees. You think it a small matter\nto cut short one duty, and omit another, and be negligent at another;\nand to entertain some pleasing thoughts of the world; or first to look\non the forbidden fruit, and then to touch it, and then to taste it;\nbut these are the ways to that which is not small. A thought, or a\nlook, or a taste, or a delight hath begun that with many, which never\nstopped, till it had shamed them here, and damned them for ever.\n\n[88] 1 Tim. i. 19.\n\n[89] 1 Cor. vii. 31.\n\n[90] Mic. vi. 5-7.\n\n[91] In the Vandals' persecution, Epidophorus, an apostate, was the\nmost cruel persecutor; at last it came to his turn to torment Mirita,\nthat had baptized him, who spread before them all the linens in which\nhe was baptized, saying, H\u00e6c te accusabunt dum majestas venerit\njudicantis. Custodientur diligentia mea ad testimonium tu\u00e6\nperditiones, ad margendum te in abyssum putei sulphurantis. H\u00e6c te\nacrius per-sequentur flammantem gehennam cum c\u00e6teris possidentem--Quod\nfacturus es miser cum servi patris familias ad c\u0153nam regiam\ncongregare c\u0153perint invitatos? Ligate eum manibus pedibusque, &c.\nH\u00e6c et alia Merita dicente, igne conscienti\u00e6 ante ignem \u00e6ternum\nobmutescens Epidophorus torrebatur. Victor Utic. p. 466.\n\n[92] Jam. v. 16; Neh. ix. 2, 3; Matt. iii. 6; Acts xix. 18.\n\n[93] Matt. xxvi. 75; Luke xxii. 62.\n\n[94] Virlutem Chrysippus amitti posse, Cleanthes vero non posse ait:\nille posse amitti per ebrietatem et atram bilem; ille non posse ob\nfirmas ac stabiles comprehensiones, &c. Laert. in Zenone.\n\n[95] Nature as not lapsed and nature as restored, incline the soul to\nthe love of God; but not nature as corrupt; nor is it an act performed\nper modum natur\u00e6, i.e. necessario.\n\n[96] Matt. xiii. 12; x. 21.\n\n[97] Eph. iv. 14; 1 Thess. v. 12, 13.\n\n[98] Luke xiv. 26, 29, 33.\n\n[99] Rom. viii. 13; xiii. 13, 14.\n\n\n\n\nCHAPTER XXVII.\n\nDIRECTIONS FOR THE POOR.\n\n\nTHERE is no condition of life so low or poor, but may be sanctified,\nand fruitful, and comfortable to us, if our own misunderstanding, or\nsin and negligence, do not pollute it or imbitter it to us: if we do\nthe duty of our condition faithfully, we shall have no cause to murmur\nat it. Therefore I shall here direct the poor in the special duties of\ntheir condition; and if they will but conscionably perform them, it\nwill prove a greater kindness to them, than if I could deliver them\nfrom their poverty, and give them as much riches as they desire.\nThough I doubt this would be more pleasing to the most, and they would\ngive me more thanks for money, than for teaching them how to want it.\n\n_Direct._ I. Understand first the use and estimate of all earthly\nthings: that they were never made to be your portion and felicity,\nbut your provision and helps in the way to heaven.[100] And therefore\nthey are neither to be estimated nor desired simply for themselves,\n(for so there is nothing good but God,) but only as they are means to\nthe greatest good. Therefore neither poverty nor riches are simply to\nbe rejoiced in for themselves, as any part of our happiness; but that\ncondition is to be desired and rejoiced in, which affordeth us the\ngreatest helps for heaven, and that condition only is to be lamented\nand disliked, which hindereth us most from heaven, and from our duty.\n\n_Direct._ II. See therefore that you really take all these\nthings, as matters in themselves indifferent, and of small concernment\nto you; and as not worthy of much love, or care, or sorrow, further\nthan they conduce to greater things. We are like runners in a race,\nand heaven or hell will be our end; and therefore woe to us, if by\nlooking aside, or turning back, or stopping, or trifling about these\nmatters, or burdening ourselves with worldly trash, we should lose the\nrace, and lose our souls. O sirs, what greater matters than poverty or\nriches have we to mind! Can those souls that must shortly be in heaven\nor hell, have time to bestow any serious thoughts upon these\nimpertinencies? Shall we so much as \"look at the temporal things which\nare seen, instead of the things eternal that are unseen?\" 2 Cor. iv. 18.\nOr shall we whine under those light afflictions, which may be so\nimproved, as to \"work for us a far more exceeding and eternal weight\nof glory?\" ver. 17. Our present \"life is not in the abundance of the\nthings which we possess,\" Luke xii. 15; much less is our eternal life.\n\n_Direct._ III. Therefore take heed that you judge not of God's\nlove, or of your happiness or misery, by your riches or poverty,\nprosperity or adversity, as knowing that they come alike to all,[101]\nand love or hatred is not to be discerned by them; except only God's\ncommon love, as they are common mercies to the body. If a surgeon is\nnot to be taken for a hater of you, because he letteth you blood, nor\na physician because he purgeth his patient, nor a father because he\ncorrecteth his child; much less is God to be judged an enemy to you,\nor unmerciful, because his wisdom and not your folly disposeth of you,\nand proportioneth your estates. A carnal mind will judge of its own\nhappiness and the love of God by carnal things, because it savoureth\nnot spiritual mercies: but grace giveth a christian another judgment,\nrelish, and desire; as nature setteth a man above the food and\npleasures of a beast.\n\n_Direct._ IV. Stedfastly believe that God is every way fitter\nthan you to dispose of your estate and you.[102] He is infinitely\nwise, and knoweth what is best and fittest for you: he knoweth\nbeforehand what good or hurt any state of plenty or want will do you:\nhe knoweth all your corruptions, and what condition will most conduce\nto strengthen them or destroy them, and which will be your greatest\ntemptations and snares, and which will prove your safest state; much\nbetter than any physician or parent knoweth how to diet his patient or\nhis child. And his love and kindness are much greater to you, than\nyours are to yourself; and therefore he will not be wanting in\nwillingness to do you good: and his authority over you is absolute,\nand therefore his disposal of you must be unquestionable. \"It is the\nLord: let him do what seemeth him good,\" 1 Sam. iii. 18. The will of\nGod should be the rest and satisfaction of your wills, Acts xxi. 14.\n\n_Direct._ V. Stedfastly believe that, ordinarily, riches are far more\ndangerous to the soul than poverty, and a greater hinderance to men's\nsalvation. Believe experience; how few of the rich and rulers of the\nearth are holy, heavenly, self-denying, mortified men! Believe our\nSaviour, \"How hardly shall they that have riches enter into the\nkingdom of God! For it is easier for a camel to go through a needle's\neye, than for a rich man to enter into the kingdom of God. And they\nthat heard it said, Who then can be saved? And he said, The things\nwhich are impossible with men, are possible with God,\" Luke xviii.\n24, 25, 27. So that you see the difficulty is so great of saving such\nas are rich, that to men it is a thing impossible, but to God's\nomnipotency only it is possible. So 1 Cor. i. 26, \"For ye see your\ncalling, brethren, how that not many wise men after the flesh, not\nmany mighty, not many noble are called.\" Believe this, and it will\nprevent many dangerous mistakes.\n\n_Direct._ VI. Hence you may perceive, that though no man must\npray absolutely either for riches or poverty, yet of the two it is\nmore rational ordinarily to pray against riches than for them, and to\nbe rather troubled when God maketh us rich, than when he maketh us\npoor. (I mean it, in respect to ourselves, as either of them seemeth\nto conduce to our own good or hurt; though to do good to others,\nriches are more desirable.) This cannot be denied by any man that\nbelieveth Christ: for no wise man will long for the hinderance of his\nsalvation, or pray to God to make it as hard a thing for him to be\nsaved, as for a camel to go through a needle's eye; when salvation is\na matter of such unspeakable moment, and our strength is so small, and\nthe difficulties so many and great already.\n\n_Object._ But Christ doth not deny but the difficulties to the\npoor may be as great. _Answ._ To some particular persons upon\nother accounts it may be so; but it is clear in the text, that Christ\nspeaketh comparatively of such difficulties as the rich had more than\nthe poor.\n\n_Object._ But then how are we obliged to be thankful to God for\ngiving us riches, or blessing our labours?[103] _Answ._ 1. You\nmust be thankful for them, because in their own nature they are good,\nand it is by accident, through your own corruption, that they become\nso dangerous. 2. Because you may do good with them to others, if you\nhave hearts to use them well. 3. Because God in giving them to you\nrather than to others, doth signify (if you are his children) that\nthey are fitter for you than for others. In Bedlam and among foolish\nchildren, it is a kindness to keep fire, and swords, and knives out of\ntheir way; but yet they are useful to people that have the use of\nreason. But our folly in spiritual matters is so great, that we have\nlittle cause to be too eager for that which we are inclined so\ndangerously to abuse, and which proves the bane of most that have it.\n\n_Direct._ VII. See that your poverty be not the fruit of your\nidleness, gluttony, drunkenness, pride, or any other flesh-pleasing\nsin.[104] For if you bring it thus upon yourselves, you can never look\nthat it should be sanctified to your good, till sound repentance have\nturned you from the sin: nor are you objects worthy of much pity from\nman (except as you are miserable sinners). He that rather chooseth to\nhave his ease and pleasure, though with want, than to have plenty, and\nto want his ease and pleasure, it is pity that he should have any\nbetter than he chooseth.\n\n1. Slothfulness and idleness are sins that naturally tend to want, and\nGod hath caused them to be punished with poverty; as you may see,\nProv. xii. 24, 27; xviii. 9; xxi. 25; xxiv. 34; xxvi. 14, 15; vi. 11;\nxx. 13. Yea, he commandeth that if any (that is able) \"will not work,\nneither should he eat,\" 2 Thess. iii. 10. In the sweat of their face\nmust they eat their bread, Gen. iii. 19; and \"six days must they\nlabour and do all that they have to do.\" To maintain your idleness is\na sin in others. If you will please your flesh with ease, it must be\ndispleased with want; and you must suffer what you choose.\n\n2. Gluttony and drunkenness are such beastly devourers of mercy, and\nabusers of mankind, that shame and poverty are their punishment and\ncure. Prov. xxiii. 20, 21, \"Be not among wine-bibbers, amongst riotous\neaters of flesh: for the drunkard and the glutton shall come to\npoverty, and drowsiness shall clothe a man with rags.\" It is not\nlawful for any man to feed the greedy appetites of such: if they\nchoose a short excess before a longer competency, let them have their\nchoice.\n\n3. Pride also is a most consuming, wasteful sin: it sacrificeth God's\nmercies to the devil, in serving him by them, in his first-born sin.\nProud persons must lay it out in pomp and gaudiness, to set forth\nthemselves to the eyes of others; in buildings, and entertainments,\nand fine clothes, and curiosities: and poverty is also both the proper\npunishment and cure of this sin: and it is cruelty for any to save\nthem from it, and resist God, that by abasing them takes the way to do\nthem good, Prov. xi. 2; xxix. 23; xvi. 18.\n\n4. Falsehood also, and deceit, and unjust getting, tend to poverty;\nfor God doth often, even in this present life, thus enter into\njudgment with the unjust. Ill-gotten wealth is like fire in the\nthatch, and bringeth ofttimes a secret curse and destruction upon all\nthe rest. The same may be said of unmercifulness to the poor; which is\noft cursed with poverty, when the liberal are blest with plenty, Prov.\nxi. 24, 25; Isa. xxxii. 8; Psal. lxxiii. 21, 22, 25, 26, 34, 35.\n\n_Direct._ VIII. Be acquainted with the special temptations of the\npoor, that you may be furnished to resist them. Every condition hath\nits own temptations, which persons in that condition must specially be\nfortified and watch against; and this is much of the wisdom and safety\nof a christian.\n\n_Tempt._ I. One temptation of poverty will be to draw you to\nthink highlier of riches and honours than you ought; to make you think\nthat the rich are much happier than they are. For the world is like\nall other deceivers; it is most esteemed where it is least known. They\nthat never tried a life of wealth, and plenty, and prosperity, are apt\nto admire it, and think it braver and better than it is. And so you\nmay be drawn as much to over-love the world by want, as other men by\nplenty. Against this remember, that it is folly to admire that which\nyou never tried and knew; and mark whether all men do not vilify it,\nthat have tried it to the last: dying men call it no better than\nvanity and deceit. And it is rebellious pride in you so far to\ncontradict the wisdom of God, as to think most highly of that\ncondition which he hath judged worst for you; and to fall in love with\nthat which he denieth you.\n\n_Tempt._ II. The poor will also be tempted to over-much care about\ntheir wants and worldly matters;[105] they will think that necessity\nrequireth it in them, and will excuse them. So much care is your duty,\nas is needful to the right doing of your work. Take care how to\ndischarge your own duties; but be not too careful about the event,\nwhich belongs to God. If you will care what you should be and do, God\nwill care sufficiently what you shall have.[106] And so be it you\nfaithfully do your business, your other care will add nothing to the\nsuccess, nor make you any richer, but only vex and disquiet your\nminds. It is the poor as well as the rich, that God hath commanded to\nbe careful for nothing, and to cast all their care on him.\n\n_Tempt._ III. Poverty also will tempt you to repining, impatience, and\ndiscontent, and to fall out with others; which because it is one of\nthe chief temptations, I will speak to by itself anon.\n\n_Tempt._ IV. Also you will be tempted to be coveting after\nmore:[107] Satan maketh poverty a snare to draw many needy creatures\nto greater covetousness than many of the rich are guilty of; none\nthirst more eagerly after more; and yet their poverty blindeth them,\nso that they cannot see that they are covetous, or else excuse it as a\njustifiable thing. They think that they desire no more but\nnecessaries, and that it is not covetousness, if they desire not\nsuperfluities. But do you not covet more than God allotteth you? and\nare you not discontent with his allowance? And doth not he know best\nwhat is necessary for you, and what superfluous? What then is\ncovetousness, if this be not?\n\n_Tempt._ V. Also you will be tempted to envy the rich, and to\ncensure them in matters where you are incompetent judges. It is usual\nwith the poor to speak of the rich with envy and censoriousness; they\ncall them covetous, merely because they are rich, especially if they\ngive them nothing; when they know not what ways of necessary expense\nthey have, nor know how many others they are liberal to, that they are\nunacquainted with. Till you see their accounts you are unfit to\ncensure them.\n\n_Tempt._ VI. The poor also will be tempted to use unlawful means\nto supply their wants.[108] How many by the temptation of necessity\nhave been tempted to comply with sinners, and wound their consciences,\nand lie and flatter for favour or preferment, or to cheat, or steal,\nor over-reach! A dear price! to buy the food that perisheth, with the\nloss or hazard of everlasting life; and lose their souls to provide\nfor their flesh!\n\n_Tempt._ VII. Also you will be tempted to neglect your souls, and\nomit your spiritual duties, and, as Martha, to be troubled about many\nthings, while the one thing needful is forgotten; and you will think\nthat necessity will excuse all this; yea, some think to be saved\nbecause they are poor, and say, God will not punish them in this life\nand another too. But alas, you are more unexcusable than the rich, if\nyou are ungodly and mindless of the life to come. For he that will\nlove a life of poverty and misery better than heaven, deserveth indeed\nto go without it, much more than he that preferreth a life of plenty\nand prosperity before it. God hath taught you by his providence to\nknow, that you must either be happy in heaven, or no where;--if you\nwould be worldlings, and part with heaven for your part on earth, how\npoor a bargain are you like to make! To love rags, and toil, and want,\nand sorrow, better than eternal joy and happiness, is the most\nunreasonable kind of ungodliness in the world. It is true, that you\nare not called to spend so many hours of the week days in reading and\nmeditation, as some that have greater leisure are; but you have reason\nto seek heaven, and set your hearts upon it, as much as they; and you\nmust think of it when you are about your labour, and take those\nopportunities for your spiritual duties which are allowed you.\nPoverty will excuse ungodliness in none! Nothing is so necessary as\nthe service of God and your salvation; and therefore no necessity can\nexcuse you from it. Read the case of Mary and Martha, Luke x. 41, 42.\nOne would think that your hearts should be wholly set upon heaven, who\nhave nothing else but it to trust to. The poor have fewer hinderances\nthan the rich, in the way to life eternal! And God will save no man\nbecause he is poor; but condemn poor and rich that are ungodly.\n\n_Tempt._ VIII. Another great temptation of the poor, is to\nneglect the holy education of their children; so that in most places,\nthere are none so ignorant, and rude, and heathenish, and unwilling to\nlearn, as the poorest people and their children: they never teach them\nto read, nor teach them any thing for the saving of their souls; and\nthey think that their poverty will be an excuse for all; when reason\ntelleth them, that none should be more careful to help their children\nto heaven, than they that can give them nothing upon earth.\n\n_Direct._ IX. Be acquainted with the special duties of the poor;\nand carefully perform them. They are these:\n\n1. Let your sufferings teach you to contemn the world; it will be a\nhappy poverty if it do but help to wean your affections from all\nthings below; that you set as little by the world as it deserveth.\n\n2. Be eminently heavenly-minded; the less you have or hope for in this\nlife, the more fervently seek a better.[109] You are at least as\ncapable of the heavenly treasures as the greatest princes; God\npurposely straiteneth your condition in the world, that he may force\nup your hearts unto himself, and teach you to seek first for that\nwhich indeed is worth your seeking, Matt. vi. 33, 19-21.\n\n3. Learn to live upon God alone; study his goodness, and faithfulness,\nand all-sufficiency; when you have not a place nor a friend in the\nworld, that you can comfortably betake yourselves to for relief,\nretire unto God, and trust him, and dwell the more with him.[110] If\nyour poverty have but this effect, it will be better to you than all\nthe riches in the world.\n\n4. Be laborious and diligent in your callings: both precept and\nnecessity call you unto this; and if you cheerfully serve him in the\nlabour of your hands, with a heavenly and obedient mind, it will be as\nacceptable to him, as if you had spent all that time in more spiritual\nexercises; for he had rather have obedience than sacrifice; and all\nthings are pure and sanctified to the pure; if you cheerfully serve\nGod in the meanest work, it is the more acceptable to him, by how much\nthe more subjection and submission there is in your obedience.[111]\n\n5. Be humble and submissive unto all. A poor man proud is doubly\nhateful; and if poverty cure your pride, and help you to be truly\nhumble, it will be no small mercy to you.[112]\n\n6. You are specially obliged to mortify the flesh, and keep your\nsenses and appetites in subjection; because you have greater helps for\nit than the rich; you have not so many baits of lust, and wantonness,\nand gluttony, and voluptuousness as they.\n\n7. Your corporal wants must make you more sensibly remember your\nspiritual wants; and teach you to value spiritual blessings: think\nwith yourselves, if a hungry, cold, and naked body, be so great a\ncalamity, how much greater is a guilty, graceless soul, a dead or\ndiseased heart! If bodily food and necessaries are so desirable, oh\nhow desirable is Christ and his Spirit, and the love of God and life\neternal!\n\n8. You must above all men be careful redeemers of your time;\nespecially of the Lord's day; your labours take up so much of your\ntime, that you must be the more careful to catch every opportunity for\nyour souls! Rise earlier to get half an hour for holy duty; and\nmeditate on holy things in your labours, and spend the Lord's day in\nspecial diligence, and be glad of such seasons; and let scarcity\npreserve your appetites.\n\n9. Be willing to die; seeing the world giveth you so cold entertainment,\nbe the more content to let it go, when God shall call you; for what is\nhere to detain your hearts?\n\n10. Above all men, you should be most fearless of sufferings from men,\nand therefore true to God and conscience; for you have no great matter\nof honour, or riches, or pleasure to lose: as you fear not a thief,\nwhen you have nothing for him to rob you of.\n\n11. Be specially careful to fit your children also for heaven: provide\nthem a portion which is better than a kingdom; for you can provide but\nlittle for them in the world.\n\n12. Be exemplary in patience and contentedness with your state: for\nthat grace should be the strongest in us which is most exercised; and\npoverty calleth you to the frequent exercise of this.\n\n_Direct._ X. Be specially furnished with those reasons which\nshould keep you in a cheerful contentedness with your state; and may\nsuppress every thought of anxiety and discontent.[113] As, 1. Consider\nas aforesaid, that that is the best condition for you which helpeth\nyou best to heaven; and God best knoweth what will do you good, or\nhurt. 2. That it is rebellion to grudge at the will of God; which must\ndispose of us, and should be our rest. 3. Look over the life of\nChrist, who chose a life of poverty for your sakes; and had not a\nplace to lay his head. He was not one of the rich and voluptuous in\nthe world; and are you grieved to be conformed to him? Phil. iii. 7-9.\n4. Look to all his apostles, and most holy servants and martyrs. Were\nnot they as great sufferers as you? 5. Consider that the rich will\nshortly be all as poor as you: naked they came into the world, and\nnaked they must go out; and a little time makes little difference. 6.\nIt is no more comfort to die rich than poor; but usually much less;\nbecause the pleasanter the world is to them, the more it grieveth them\nto leave it. 7. All men cry out, that the world is vanity at last. How\nlittle is it valued by a dying man! and how sadly will it cast him\noff! 8. The time is very short and uncertain, in which you must enjoy\nit; we have but a few days more to walk about, and we are gone. Alas,\nof how small concernment is it, whether a man be rich or poor, that is\nready to step into another world! 9. The love of this world drawing\nthe heart from God, is the common cause of men's damnation; and is not\nthe world liker to be over-loved, when it entertaineth you with\nprosperity, than when it useth you like an enemy? Are you displeased,\nthat God thus helpeth to save you from the most damning sin? and that\nhe maketh not your way to heaven more dangerous? 10. You little know\nthe troubles of the rich. He that hath much, hath much to do with it,\nand much to care for; and many persons to deal with, and more\nvexations than you imagine. 11. It is but the flesh that suffereth;\nand it furthereth your mortification of it. 12. You pray but for your\ndaily bread, and therefore should be contented with it. 13. Is not\nGod, and Christ, and heaven, enough for you? should that man be\ndiscontent that must live in heaven? 14. Is it not your lust, rather\nthan your well-informed reason, that repineth? I do but name all these\nreasons for brevity: you may enlarge them in your meditations.\n\n[100] Prov. xxviii. 6; Jam. ii. 5.\n\n[101] Eccles. ii 14; ix. 2, 3.\n\n[102] Psal. x. 15; 1 Sam. ii. 7.\n\n[103] Saith Aristippus to Dionysius, Quando sapientia egebam, adii\nSocratem? nunc pecuniarum egens, ad te veni. Laert. in Aristip.\n\n[104] 1 Cor. vii. 35.\n\n[105] Luke x. 41.\n\n[106] Matt. vi.; 1 Pet. v. 7; Phil. iv. 6.\n\n[107] Prov. xxiii. 4.\n\n[108] Prov. xxx. 8, 9; John vi. 27.\n\n[109] Phil. iii. 18, 20, 21; 2 Cor. v. 7, 8.\n\n[110] Gal. ii. 20; Psal. lxxiii. 25-28; 2 Cor. i. 10.\n\n[111] Eph. iv. 28; Prov. xxi. 25; 1 Sam. xv. 22; 2 Thess. iii. 8, 10.\n\n[112] Prov. xviii. 23.\n\n[113] Phil. iv. 11-13; Matt. v. 3; 1 Sam. ii. 7; Matt. vi. 25, &c;\nPsal. lxxviii. 20; Numb. xiv. 11; Matt. xvi. 9; Job xiii. 15; Eccl. v.\n12; 1 Cor. vii. 29-31; Psal. lxxxiv. 11; xxxvii. 25; x. 14; lv. 22;\nRom. ix. 20; Psal. xxxiv. 9, 10; Rom. viii. 28; Heb. xiii. 5.\n\n\n\n\nCHAPTER XXVIII.\n\nDIRECTIONS FOR THE RICH.\n\n\nI HAVE said so much of this already, part i. about covetousness\nor worldliness, and about good works, and in my book of \"Self-denial,\"\nand that of \"Crucifying the World;\" that my reason commandeth me\nbrevity in this place.[114]\n\n_Direct._ I. Remember that riches are no part of your felicity;\nor that if you have no better, you are undone men. Dare you say that\nthey are fit to make you happy? Dare you say, that you will take them\nfor your part? and be content to be turned off when they forsake you?\nThey reconcile not God; they save not from his wrath; they heal not a\nwounded conscience: they may please your flesh, and adorn your\nfuneral, but they neither delay, nor sanctify, nor sweeten death, nor\nmake you either better or happier than the poor. Riches are nothing\nbut plentiful provision for tempting, corruptible flesh. When the\nflesh is in the dust, it is rich no more. All that abounded in wealth,\nsince Adam's days till now, are levelled with the lowest in the dust.\n\n_Direct._ II. Yea, remember that riches are not the smallest\ntemptation and danger to your souls. Do they delight and please you?\nBy that way they may destroy you. If they be but loved above God, and\nmake earth seem better for you than heaven, they have undone you. And\nif God recover you not, it had been better for you to have been worms\nor brutes, than such deceived, miserable souls. It is not for nothing,\nthat Christ giveth you so many terrible warnings about riches, and so\ndescribeth the folly, the danger, and the misery of the worldly rich,\nLuke xii. 17-20; xvi. 19-21, &c; xviii. 21-23, &c.; and telleth you\nhow hardly the rich are saved. Fire burneth most, when it hath most\nfuel; and riches are the fuel of worldly love and fleshly lust, 1 John\nii. 15, 16; Rom. xiii. 13, 14.\n\n_Direct._ III. Understand what it is to love and trust in worldly\nprosperity and wealth. Many here deceive themselves to their\ndestruction. They persuade themselves, that they desire and use their\nriches but for necessity: but that they do not love them, nor trust in\nthem, because they can say that heaven is better, and wealth will\nleave us to a grave! But do you not love that ease, that greatness,\nthat domination, that fulness, that satisfaction of your appetite,\neye, and fancy, which you cannot have without your wealth? It is\nfleshly lust, and will, and pleasure, which carnal worldlings love for\nitself; and then they love their wealth for these. And to trust in\nriches, is not to trust that they will never leave you; for every fool\ndoth know the contrary. But it is to rest, and quiet, and comfort your\nminds in them, as that which most pleaseth you, and maketh you well,\nor to be as you would be. Like him in Luke xii. 18, 19, that said,\n\"Soul, take thy ease, eat, drink, and be merry, thou hast enough laid\nup for many years.\" This is to love and trust in riches.\n\n_Direct._ IV. Above all the deceits and dangers of this world,\ntake heed of a secret, hypocritical hope of reconciling the world to\nheaven, so as to make you a felicity of both; and dreaming of a\ncompounded portion, or of serving God and mammon.[115] The true state\nof the hypocrite's heart and hope is, to love his worldly prosperity\nbest, and desire to keep it as long as he can, for the enjoyment of\nhis fleshly pleasures; and when he must leave this world against his\nwill, he hopeth then to have heaven as his reserve; because he\nthinketh it better than hell, and his tongue can say, It is better\nthan earth, though his will and affections say the contrary. If this\nbe your case, the Lord have mercy upon you, and give you a more\nbelieving, spiritual mind, or else you are lost, and you and your\ntreasure will perish together.\n\n_Direct._ V. Accordingly take heed, lest when you seem to resign\nyourselves, and all that you have, to God, there should be a secret\npurpose at the heart, that you will never be undone in the world for\nChrist, nor for the hopes of a better world. A knowing hypocrite is\nnot ignorant, that the terms of Christ, proposed in the gospel, Luke\nxiv. 26, 27, 33, are no lower than forsaking all; and that in baptism,\nand our covenant with Christ, all must be designed and devoted to him,\nand the cross taken up instead of all, or else we are no christians,\nas being not in covenant with Christ. But the hypocrite's hope is,\nthat though Christ put him upon these promises, he will never put him\nto the trial for performance, nor ever call him to forsake all indeed:\nand therefore, if ever he be put to it, he will not perform the\npromise which he hath made. He is like a patient that promiseth to be\nwholly ruled by his physician, as hoping that he will put him upon\nnothing which he cannot bear. But when the bitter potion or the vomit\ncometh, he saith, I cannot take it, I had hoped you would have given\nme gentler physic.\n\n_Direct._ VI. And accordingly take heed lest while you pretend to\nlive to God, and to use all that you have as his stewards for his\nservice, you should deceitfully put him off with the leavings of your\nlusts, and give him only so much as your flesh can spare. It is not\nlikely that the damned gentleman, Luke xvi. was never used to give any\nthing to the poor; else what did beggars use his doors for? When\nChrist promiseth to reward men for a cup of cold water, the meaning\nis, when they would give better if they had it. There are few rich men\nof all that go to hell, that were so void of human compassion, or of\nthe sense of their own reputation, as to give nothing at all to the\npoor; but God will have all, though not all for the poor, yet all\nemployed as he commandeth; and will not be put off with your tithes or\nscraps. His stewards confess that they have nothing of their own.\n\n_Direct._ VII. Let the use of your riches in prosperity show, that you\ndo not dissemble when you promise to forsake all for Christ in trial,\nrather than forsake him. You may know whether you are true or false in\nyour covenant with Christ, and what you would do in a day of trial, by\nwhat you do in your daily course of life. How can that man leave all\nat once for Christ, that cannot daily serve him with his riches, nor\nleave that little which God requireth, in the discharge of his duty in\npious and charitable works? What is it to leave all for God, but to\nleave all rather than to sin against God? And will he do that, who\ndaily sinneth against God by omission of good works, because he\ncannot leave some part? Study, as faithful stewards, to serve God to\nthe utmost with what you have now, and then you may expect that his\ngrace should enable you to leave all in trial, and not prove withering\nhypocrites and apostates.\n\n_Direct._ VIII. Be not rich to yourselves, or to your fleshly\nwills and lusts;[116] but remember that the rich are bound to be\nspiritual, and to mortify the flesh, as well as the poor. Let lust\nfare never the better for all the fulness of your estates. Fast and\nhumble your souls never the less; please an inordinate appetite never\nthe more in meat and drink; live never the more in unprofitable\nidleness. The rich must labour as constantly as the poor, though not\nin the same kind of work. The rich must live soberly, temperately, and\nheavenly, and must as much mortify all fleshly desires, as the poor.\nYou have the same law and Master, and have no more liberty to indulge\nyour lusts; but if you live after the flesh, you shall die as well as\nany other. Oh the partiality of carnal minds! They can see the fault\nof a poor man, that goeth sometimes to an ale-house, who perhaps\ndrinketh water (or that which is next to it) all the week; when they\nnever blame themselves, who scarce miss a meal without wine and strong\ndrink, and eating that which their appetite desireth. They think it a\ncrime in a poor man, to spend but one day in many in such idleness, as\nthey themselves spend most of their lives in. Gentlemen think that\ntheir riches allow them to live without any profitable labour, and to\ngratify their flesh, and fare deliciously every day; as if it were\ntheir privilege to be sensual, and to be damned, Rom. viii. 1, 5-9, 13.\n\n_Direct._ IX. Nay, remember that you are called to far greater\nself-denial, and fear, and watchfulness against sensuality, and\nwealthy vices, than the poor are. Mortification is as necessary to\nyour salvation, as to theirs, but much more difficult. If you live\nafter the flesh, you shall die as well as they. And how much stronger\nare your temptations! Is not he easilier drawn to gluttony or excess\nin quality or quantity, who hath daily a table of plenty, and\nenticing, delicious food before him, than he that never seeth such a\ntemptation once in half a year? Is it not harder for him to deny his\nappetite who hath the baits of pleasant meats and drinks daily set\nupon his table, than for him that is seldom in sight of them, and\nperhaps in no possibility of procuring them; and therefore hath\nnothing to solicit his appetite or thoughts? Doubtless the rich, if\never they will be saved, must watch more constantly, and set a more\nresolute guard upon the flesh, and live more in fear of sensuality,\nthan the poor, as they live in greater temptations and dangers.\n\n_Direct._ X. Know therefore particularly what are the temptations\nof prosperity, that you may make a particular, prosperous resistance.\nAnd they are especially these:\n\n1. Pride. The foolish heart of man is apt to swell upon the accession\nof so poor a matter as wealth; and men think they are got above their\nneighbours, and more honour and obeisance is their due, if they be but\nricher.[117]\n\n2. Fulness of bread.[118] If they do not eat till they are sick, they\nthink the constant and costly pleasing of their appetite in meats and\ndrinks, is lawful.\n\n3. Idleness. They think he is not bound to labour, that can live\nwithout it, and hath enough.\n\n4. Time-wasting sports and recreations. They think their hours may be\ndevoted to the flesh, when all their lives are devoted to it; they\nthink their wealth alloweth them to play, and court, and compliment\naway that precious time, which no men have more need to redeem; they\ntell God that he hath given them more time than they have need of; and\nGod will shortly cut it off, and tell them that they shall have no\nmore.\n\n5. Lust and wantonness, fulness and idleness, cherish both the\ncogitations and inclinations unto filthiness; they that live in\ngluttony and drunkenness, are like to live in chambering and\nwantonness.[119]\n\n6. Curiosity, and wasting their lives in a multitude of little,\nceremonious, unprofitable things, to the exclusion of the great\nbusinesses of life.[120] Well may we say, that men's lusts are their\njailors, and their fetters, when we see to what a wretched kind of\nlife a multitude of the rich (especially ladies and gentlewomen) do\ncondemn themselves. I should pity one in bridewell, that were but tied\nso to spend their time; when they have poor, ignorant, proud, worldly,\npeevish, hypocritical, ungodly souls to be healed, and a life of great\nand weighty business to do for eternity, they have so many little\nthings all day to do, that leave them little time to converse with\nGod, or with their consciences, or to do any thing that is really\nworth the living for: they have so many fine clothes and ornaments to\nget, and use; and so many rooms to beautify and adorn, and so many\nservants to talk with, that attend them, and so many dishes and sauces\nto bespeak, and so many flowers to plant, and dress, and walks, and\nplaces of pleasure to mind; and so many visitors to entertain with\nwhole hours of unprofitable talk; and so many great persons\naccordingly to visit; and so many laws of ceremony and compliment to\nobserve; and so many games to play, (perhaps,) and so many hours to\nsleep, that the day, the year, their lives are gone, before they could\nhave while to know what they lived for. And if God had but damned them\nto spend their days in picking straws or filling a bottomless vessel,\nor to spend their days as they choose themselves to spend them, it\nwould have tempted us to think him unmerciful to his creatures.\n\n7. Tyranny and oppression: when men are above others, how commonly do\nthey think that their wills must be fulfilled by all men, and none\nmust cross them, and they live as if all others below them were as\ntheir beasts, that are made for them, to serve and please them.\n\n_Direct._ XI. Let your fruitfulness to God, and the public good,\nbe proportionable to your possessions.[121] Do as much more good in\nthe world than the poor, as you are better furnished with it than\nthey. Let your servants have more time for the learning of God's word,\nand let your families be the more religiously instructed and governed.\nTo whom God giveth much, from them he doth expect much.\n\n_Direct._ XII. Do not only take occasions of doing good, when they are\nthrust upon you; but study how to do all the good you can, as those\n\"that are zealous of good works,\" Tit. ii. 14.[122] Zeal of good works\nwill make you, 1. Plot and contrive for them. 2. Consult and ask\nadvice for them. 3. It will make you glad when you meet with a hopeful\nopportunity. 4. It will make you do it largely, and not sparingly, and\nby the halves. 5. It will make you do it speedily, without unwilling\nbackwardness and delay. 6. It will make you do it constantly to your\nlives' end. 7. It will make you pinch your own flesh, and suffer\nsomewhat yourselves to do good to others. 8. It will make you labour\nin it as your trade, and not only consent that others do good at your\ncharge. 9. It will make you glad when good is done, and not to grudge\nat what it cost you. 10. In a word, it will make your neighbours to be\nto you as yourselves, and the pleasing of God to be above yourselves,\nand therefore to be as glad to do good, as to receive it.\n\n_Direct._ XIII. Do good both to men's souls and bodies; but\nalways let bodily benefits be conferred in order to those of the soul,\nand in due subordination, and not for the body alone. And observe the\nmany other rules of good works, more largely laid down, part i. chap.\niii. direct. 10.\n\n_Direct. XIV._ Ask yourselves often, how you shall wish at death\nand judgment your estates had been laid out; and accordingly now use\nthem. Why should not a man of reason do that which he knoweth\nbeforehand he shall vehemently wish that he had done?\n\n_Direct._ XV. As your care must be in a special manner for your\nchildren and families; so take heed of the common error of worldlings,\nwho think their children must have so much, as that God and their own\nsouls have very little. When selfish men can keep their wealth no\nlonger to themselves, they leave it to their children, who are as\ntheir surviving selves. And all is cast into this gulf, except some\ninconsiderable parcels.\n\n_Direct._ XVI. Keep daily account of your use and improvement of\nyour Master's talents.[123] Not that you should too much remember your\nown good works, but remember to do them; and therefore ask yourselves,\nWhat good have I done with all that I have, this day or week?\n\n_Direct._ XVII. Look not for long life; for then you will think\nthat a long journey needeth great provisions; but die daily, and live\nas those that are going to give up their account: and then conscience\nwill force you to ask, whether you have been faithful stewards, and to\nlay up a treasure in heaven, and to make you friends of the mammon\nthat others use to unrighteousness, and to lay up a good foundation\nfor the time to come, and to be glad that God hath given you that, the\nimprovement of which may further the good of others, and your\nsalvation.[124] Living and dying, let it be your care and business to\ndo good.\n\n[114] See more in my \"Life of Faith.\"\n\n[115] Heb. x. 34; Luke xviii. 22; Matt. xiii. 20-22; Acts v. 1, &c;\nii. 45; Luke xiv. 33.\n\n[116] Luke xii. 21; Acts x. 1-3.\n\n[117] Jam. v. 1-6.\n\n[118] Ezek. xvi.\n\n[119] Rom. xiii. 13, 14.\n\n[120] Luke x. 40-42.\n\n[121] John xv. 5; Mark xii. 41; Luke xii. 48.\n\n[122] Matt. v. 16; Gal. 6-10; 1 Pet. ii. 12; Heb. x. 24; Tit. iii.\n8, 14; ii. 7; Eph. ii. 10; 1 Tim. ii. 10; v. 10; Acts ix. 36.\n\n[123] Matt. xxv. 14, 15.\n\n[124] 1 Tim. vi. 18; 1 Cor. iv. 1, 2; Luke xvi. 10; 1 Tim. v. 25.\n\n\n\n\nCHAPTER XXIX.\n\nDIRECTIONS FOR THE AGED (AND WEAK).\n\n\nHAVING before opened the duties of children to God, and to\ntheir parents, I shall give no other particular directions to the\nyoung, but shall next open the special duties of the aged.\n\n_Direct._ I. The old and weak have a louder call from God than\nothers, to be accurate in examining the state of their souls, and\nmaking their calling and election sure.[125] Whether they are yet\nregenerate and sanctified or not, is a most important question\nfor every man to get resolved; but especially for them that are\nnearest to their end. Ask counsel, therefore, of some able, faithful\nminister or friend, and set yourselves diligently to try your title to\neternal life, and to cast up your accounts, and see how all things\nstand between God and you; and if you should find yourselves in an\nunrenewed state, as you love your souls, delay no longer, but\npresently be humbled for your so long and sottish neglect of so\nnecessary and great a work. Go, open your case to some able minister,\nand lament your sin, and fly to Christ, and set your hearts on God, as\nyour felicity, and change your company and course, and rest not any\nlonger in so dangerous and miserable a case: the more full directions\nfor your conversion I have given before, in the beginning of the book,\nand in divers others; and therefore shall say no more to such, it\nbeing others that I am here especially to direct.\n\n_Direct._ II. Cast back your eyes upon the sins of all your life,\nthat you may perceive how humble those souls should be, that have\nsinned so long as you have done; and may feel what need you have of\nChrist, to pardon so long a life of sin. Though you have repented and\nbeen justified long ago, yet you have daily sinned since you were\njustified; and though all be forgiven that is repented of, yet must it\nbe still before your eyes, both to keep you humble, and continue the\nexercise of that repentance, and drive you to Christ, and make you\nthankful. Yea, your forgiveness and justification are yet short of\nperfection, (whatever some may tell you to the contrary,) as well as\nyour sanctification. For, 1. Your justification is yet given you, but\nconditionally as to its continuance, even upon condition of your\nperseverance. 2. And the temporal chastisement, and the pains of\ndeath, and the long absence of the body from heaven, and the present\nwants of grace, and comfort, and communion with God, are punishments\nwhich are not yet forgiven executively. 3. And the final sentence of\njustification at the day of judgment, (which is the perfectest sort,)\nis yet to come: and therefore you have still reason enough to review\nand repent of all that is past, and still pray for the pardon of all\nthe sins that ever you committed, which were forgiven you before. So\nmany years' sinning should have a very serious repentance, and lay you\nlow before the Lord.\n\n_Direct._ III. Cleave closer now to Christ than ever. Remembering\nthat you have a life of sin, for him to answer for, and save you from.\nAnd that the time is near, when you shall have more sensible need of\nhim, than ever you have had. You must shortly be cast upon him as your\nSaviour, Advocate, and Judge, to determine the question, what shall\nbecome of you unto all eternity, and to perfect all that ever he hath\ndone for you, and accomplish all that you have sought and hoped for.\nAnd now your natural life decayeth, it is time to retire to him that\nis your Root, and to look to the \"life that is hid with Christ in\nGod,\" Col. iii. 4; and to him that is preparing you a mansion with\nhimself; and whose office it is to receive the departing souls of true\nbelievers. Live therefore in the daily thoughts of Christ, and comfort\nyour souls in the belief of that full supply and safety which you have\nin him.\n\n_Direct._ IV. Let the ancient mercies and experiences of God's love,\nthrough all your lives, be still before you, and fresh upon your\nminds, that they may kindle your love and thankfulness to God, and may\nfeed your own delight and comfort, and help you the easier to submit\nto future weaknesses and death. Eaten bread must not be forgotten: a\nthankful remembrance preserveth all your former mercies still fresh\nand green; the sweetness and benefit may remain, though the thing\nitself be past and gone. This is the great privilege of an aged\nchristian; that he hath many years' mercy more to think on, than\nothers have. Every one of those mercies was sweet to you by itself, at\nthe time of your receiving it; (except afflictions, and misunderstood\nand unobserved mercies;) and then how sweet should all together be! If\nunthankfulness have buried any of them, let thankfulness give them now\na resurrection. What delightful work is it for your thoughts, to look\nback to your childhood, and remember how mercy brought you up, and\nconducted you to every place that you have lived in; and provided for\nyou, and preserved you, and heard your prayers, and disposed of all\nthings for your good; how it brought you under the means of grace, and\nblessed them to you; and how the Spirit of God began and carried on\nthe work of grace upon your hearts! I hope you have recorded the\nwonders of mercy ever upon your hearts, with which God hath filled up\nall your lives. And is it not a pleasant work in old age to ruminate\nupon them? If a traveller delight to talk of his travels, and a\nsoldier or seaman upon his adventures, how sweet should it be to a\nchristian to peruse all the conduct of mercy through his life, and all\nthe operations of the Spirit upon his heart. Thankfulness taught men\nheretofore, to make their mercies, as it were, attributes of their\nGod. As \"the God that brought them out of the land of Egypt,\" was the\nname of the God of Israel. And, Gen. xlviii. 15, Jacob delighteth\nhimself in his old age, in such reviews of mercy: \"The God which fed\nme all my life long unto this day. The angel which redeemed me from\nall evil, bless the lads.\" Yea, such thankful reviews of ancient\nmercies, will force an ingenuous soul to a quieter submission to\ninfirmities, sufferings, and death; and make us say as Job, \"Shall we\nreceive good at the hands of God, and not evil?\" and as old Simeon,\n\"Lord, now lettest thou thy servant depart in peace.\" It is a powerful\nrebuke of all discontents, and maketh death itself more welcome, to\nthink how large a share of mercy we have had already in the world.\n\n_Direct._ V. Draw forth the treasure of wisdom and experience,\nwhich you have been so long in laying up, to instruct the ignorant,\nand warn the unexperienced and ungodly that are about you. Job xxxii. 7,\n\"Days should speak, and multitude of years should teach wisdom.\"\nTit. ii. 3-5, \"The aged women must teach the young women to be sober,\nto love their husbands and children, to be discreet, chaste, keepers\nat home, good, obedient to their own husbands, that the word of God be\nnot blasphemed.\" It is supposed that time and experience hath taught\nyou more than is known to raw and ignorant youth. Tell them what you\nhave suffered by the deceits of sin: tell them the method and danger\nof temptations: tell them what you lost by delaying your repentance;\nand how God recovered you; and how the Spirit wrought upon your souls:\ntell them what comforts you have found in God; what safety and\nsweetness in a holy life; how sweet the holy Scriptures have been to\nyou; how prayers have prevailed, how the promises of God have been\nfulfilled; and what mercies and great deliverances you have had. Tell\nthem how good you have found God; and how bad you have found sin; and\nhow vain you have found the world. Warn them to resist their fleshly\nlusts, and to take heed of the insnaring flatteries of sin: acquaint\nthem truly with the history of public sins, and judgments, and mercies\nin the times which you have lived in. God hath made this the duty of\nthe aged, that the \"fathers should tell the wonders of his works and\nmercies to their children, that the ages to come may praise the Lord,\"\nDeut. iv. 10; Psal. lxxviii. 4-6.\n\n_Direct._ VI. The aged must be examples of wisdom, gravity, and\nholiness unto the younger. Where should they find any virtues in\neminence, if not in you, that have so much time, and helps, and\nexperiences? It may well be expected that nothing but savoury, wise,\nand holy, come from your mouths; and nothing unbeseeming wisdom and\ngodliness, be seen in your lives. Such as you would have your children\nafter you to be, such show yourselves to them in all your\nconversation.\n\n_Direct._ VII. Especially it belongeth to you, to repress the\nheats, and dividing, contentious, and censorious disposition of the\nyounger sorts of professors of godliness. They are in the heat of\ntheir blood, and want the knowledge and experience of the aged to\nguide their zeal: they have not their senses yet exercised in\ndiscerning good and evil, Heb. v. 12: they are not able to try the\nspirits: they are yet but as children, apt to be tossed to and fro,\nand \"carried up and down with every wind of doctrine, after the craft\nand subtlety of deceivers,\" Eph. iv. 14. The novices are apt to be\npuffed up with pride, and \"fall into the condemnation of the devil,\"\n1 Tim. iii. 6. They never saw the issue of errors, and sects, and\nparties, and what divisions and contentions tend to, as you have done.\nAnd therefore it belongeth to your gravity and experience to call them\nunto unity, charity, and peace, and to keep them from proving\nfirebrands in the church, and rashly overrunning their understandings\nand the truth.\n\n_Direct._ VIII. Of all men you must live in the greatest contempt\nof earthly things, and least entangle yourselves in the love or\nneedless troubles of the world: you are like to need it and use it but\na little while; a little may serve one that is so near his journey's\nend: you have had the greatest experience of its vanity: you are so\nnear the great things of another world, that methinks you should have\nno leisure to remember this, or room for any unnecessary thoughts or\nspeeches of it. As your bodies are less able for worldly employment\nthan others, so accordingly you are allowed to retire from it more\nthan others, for your more serious thoughts of the life to come. It is\na sign of the bewitching power of the world, and of the folly and\nunreasonableness of sin, to see the aged usually as covetous as the\nyoung; and men that are going out of the world, to love it as fondly,\nand scrape for it as eagerly, as if they never looked to leave it. You\nshould rather give warning to the younger sort, to take heed of\ncovetousness, and of being insnared by the world, and while they\nlabour in it faithfully with their hands, to keep their hearts\nentirely for God.\n\n_Direct._ IX. You should highly esteem every minute of your time,\nand lose none in idleness or unnecessary things; but be always doing\nor getting some good; and do what you do with all your might. For you\nare sure now that your time will not be long: how little have you left\nto make all the rest of your preparation in for eternity! The young\nmay die quickly, but the old know that their time will be but short.\nThough nature decay, yet grace can grow in life and strength; and when\n\"your outward man perisheth, the inner man may be renewed day by day,\"\n2 Cor. iv. 16. Time is a most precious commodity to all; but\nespecially to them that have but a little more to determine the\nquestion in, Whether they must live in heaven or hell for ever. Though\nyou cannot do your worldly businesses as heretofore, yet you have\nvariety of holy exercises to be employed in; bodily ease may beseem\nyou, but idleness is worse in you than in any.\n\n_Direct._ X. When the decay of your strength, or memory, or\nparts, doth make you unable to read, or pray, or meditate by\nyourselves, so much or so well as heretofore, make the more use of the\nmore lively gifts and help of others. Be the more in hearing others,\nand in joining with them in prayer; that their memory, and zeal, and\nutterance may help to lift you up and carry you on.\n\n_Direct._ XI. Take not a decay of nature, and of those gifts and\nworks which depend thereon, for a decay of grace. Though your memory,\nand utterance, and fervour of affection, abate as your natural heat\nabateth, yet be not discouraged; but remember, that you may for all\nthis grow in grace. If you do but grow in holy wisdom and judgment,\nand a higher esteem of God and holiness, and a greater disesteem of\nall the vanities of the world, and a firmer resolution to cleave to\nGod and trust on Christ, and never to turn to the world and sin; this\nis your growth in grace.\n\n_Direct._ XII. Be patient under all the infirmities and inconveniencies\nof old age. Be not discontented at them, repine not, nor grow peevish\nand froward to those about you. This is a common temptation which the\naged should carefully resist. You knew at first that you had a body\nthat must decay: if you would not have had it till a decaying age, why\nwere you so unwilling to die? If you would, why do you repine? Bless\nGod for the days of youth, and strength, and health, and ease which\nyou have had already! and grudge not that corruptible flesh decayeth.\n\n_Direct._ XIII. Understand well that passive obedience is that\nwhich God calleth you to in your age and weakness, and in which you\nmust serve and honour him in the conclusion of your labour. When you\nare unfit for any great or public works, and active obedience hath not\nopportunity to exercise itself as heretofore, it is then as acceptable\nto God that you honour him by patient suffering. And therefore it is a\ngreat error of them that wish for the death of all that are impotent,\ndecrepit, and bedrid, as if they were utterly unserviceable to God. I\ntell you, it is no small service that they may do, not only by their\nprayers, and their secret love to God, but by being examples of faith,\nand patience, and heavenly-mindedness, and confidence and joy in God,\nto all about them. Grudge not then if God will thus employ you.\n\n_Direct._ XIV. Let your thoughts of death, and preparations for\nit, be as serious as if death were just at hand. Though all your life\nbe little enough to prepare for death, and it be a work that should be\ndone as soon as you have the use of reason, yet age and weakness call\nlouder to you, presently to prepare without delay. Do therefore all\nthat you would fain find done, when your last sickness cometh; that\nunreadiness to die may not make death terrible, nor your age\nuncomfortable.\n\n_Direct._ XV. Live in the joyful expectation of your change, as\nbecometh one that is so near to heaven, and looketh to live with\nChrist for ever. Let all the high and glorious things, which faith\napprehendeth, now show their power in the love, and joy, and longings\nof your soul. There is nothing in which the weak and aged can more\nhonour Christ and do good to others, than in joyful expectation of\ntheir change, and an earnest desire to be with Christ. This will do\nmuch to convince unbelievers, that the promises are true, and that\nheaven is real, and that a holy life is indeed the best, which hath so\nhappy an end. When they see you highest in your joys, at the time\nwhen others are deepest in distress: and when you rejoice as one that\nis entering upon his happiness, when all the happiness of the ungodly\nis at an end; this will do more than many sermons, to persuade a\nsinner to a holy life. I know that this is not easily attained; but a\nthing so sweet and profitable to yourselves, and so useful to the good\nof others, and so much tending to the honour of God, should be\nlaboured after with all your diligence: and then you may expect God's\nblessing on your labours. Read to this use the fourth part of my\n\"Saints' Rest.\"\n\n[125] In Augustine's speech to the people of Hippo, for Eradius his\nsuccession, he saith, In infantia speratur pueritia, et in pueritia\nsperatur adolescentia, in adolescentia speratur juventus, in juventute\nsperatur gravitas, et in gravitate speratur senectus: utrum contingat\nincertum est; est tamen quod speretur. Senectus autem aliam \u00e6tatem\nquam speret, non habet. Vid. Papor. Massor. in vita C\u0153lesti. fol. 58.\n\n\n\n\nCHAPTER XXX.\n\nDIRECTIONS FOR THE SICK.\n\n\nTHOUGH the chief part of our preparation for death be in the time of\nhealth, and it is a work for which the longest life is not too long;\nyet because the folly of unconverted sinners is so great, as to forget\nwhat they were born for till they see death at hand, and because there\nis a special preparation necessary for the best, I shall here lay down\nsome directions for the sick. And I shall reduce them to these four\nheads: 1. What must be done to make death safe to us, that it may be\nour passage to heaven and not to hell. 2. What must be done to make\nsickness profitable to us. 3. What must be done to make death\ncomfortable to us, that we may die in peace and joy. 4. What must be\ndone to make our sickness profitable to others about us.\n\n\n_Tit. 1. Directions for a Safe Death, to secure our Salvation._\n\nThe directions of this sort are especially necessary to the\nunconverted, impenitent sinner; yet needful also to the godly\nthemselves; and therefore I shall distinctly speak to both.\n\n\nI. _Directions for an Unconverted Sinner in his Sickness._\n\nIt is a very dreadful case to be found by sickness in an unconverted\nstate. There is so great a work to be done, and so little time to do\nit in, and soul and body so unfit and undisposed for it, and the\nmisery so great (even everlasting torment) that will follow so\ncertainly and so quickly if it be undone, that one would think it\nshould overwhelm the understanding and heart of any man with\nastonishment and horror, to foresee such a condition in the time of\nhis health; much more to find himself in it in his sickness. And\nthough one would think that the near approach of death, and the\nnearness of another world, should be irresistibly powerful to convert\na sinner, so that few or none should die unconverted, however they\nlived; yet Scripture and sad experience declare the contrary, that\nmost men die, as well as live, in an unsanctified and miserable state.\nFor, 1. A life of sin doth usually settle a man in ignorance or\nunbelief, or both; so that sickness findeth him in such a dungeon of\ndarkness, that he is but lost and confounded in his fears, and knoweth\nnot whither he is going, nor what he hath to do. 2. And also sin\nwoefully hardeneth the heart, and the long-resisted Spirit of God\nforsaketh them, and giveth them over to themselves in sickness, who\nwould not be ruled and sanctified by him in their health: and such\nremain like blocks or beasts even to the last. 3. And the nature of\nsickness and approaching death doth tend more to affright than to\nrenew the soul; and rather to breed fear and trouble than love. And\nthough grief and fear be good preparatives and helps, yet it is the\nlove of God and holiness in which the soul's regeneration and\nrenovation doth consist; and there is no more holiness than there is\nlove and willingness. And many a one that is affrighted into strong\nrepentings, and cries, and prayers, and promises, and seem to\nthemselves and others to be converted, do yet either die in their sins\nand misery, or return to their unholy lives when they recover, being\nutter strangers to that true repentance which reneweth the heart, as\nsad experience doth too often testify. 4. And many poor sinners\nfinding that they have so short a time, do end it in mere amazement\nand terror, not knowing how to compose their thoughts, to examine\ntheir hearts and lives, nor to exercise faith in Christ, nor to follow\nany directions that are given them; but lie in trembling and\nastonishment, wholly taken up with the fears of death, much worse than\na beast that is going to be butchered. 5. And the very pains of the\nbody do so divert or hinder the thoughts of many, that they can scarce\nmind any spiritual things, with such a composedness as is necessary to\nso great a work. 6. And the greatest number being partly confounded in\nignorance, and partly withheld by backwardness and undisposedness, and\npartly disheartened by thinking it impossible to become new creatures,\nand get a regenerate, heavenly heart on such a sudden, do force\nthemselves to hope that they shall be saved without it, and that\nthough they are sinners, yet that kind of repentance which they have,\nwill serve the turn and be accepted, and God will be more merciful\nthan to damn them. And this false hope they think they are\nnecessitated to take up. For there is but two other ways to be taken:\nthe one is, utterly to despair; and both Scripture, and reason, and\nnature itself are against that: the other way is, to be truly\nconverted and won to the love of God and heaven by a lively faith in\nJesus Christ; and they have no such faith; and to this they are\nstrange and undisposed, and think it impossible to be done. And if\nthey must have no hopes but upon such terms as these, they think they\nshall have none at all. Or else if they hear that there is no other\nhope, and that none but the holy can be saved, they will force\nthemselves to hope that they have all this, and that they are truly\nconverted, and become new creatures, and do love God and holiness\nabove all: not because indeed it is so, but because they would have it\nso, for fear of being damned. And instead of finding that they are\nvoid of faith, and love, and holiness, and labouring to get a renewed\nsoul, they think it a nearer way to make themselves believe that it is\nso already: and thus in their presumption, self-deceiving, and false\nhopes, they linger out that little time that is left them to be\nconverted in, till death open their eyes, and hell do undeceive them.\n7. And the same devil, and wicked men his instruments, that kept them\nin health from true repentance, will be as diligent to keep them from\nit in their sickness; and will be loth to lose all at the last cast,\nwhich they had been winning all the time before. And if the devil can\nbut keep them in his power, till sickness come and take them up with\npain and fear, he will hope to keep them a few days longer, till he\nhave finished that which he had begun and carried on so far. And if\nthere be here and there one, that will be held no longer by false\nhopes and presumption, he will at last think to take them off by\ndesperation, and make them believe that there is no remedy.\n\nAnd indeed it is a thing so difficult, and unlikely, to convert a\nsinner in all his pain and weakness at the last, that even the godly\nfriends of such do many times even let them alone, as thinking that\nthere is little or no hope. But this is a very sinful course: as long\nas there is life, there is some hope. And as long as there is hope, we\nmust use the means. A physician will try the best remedies he hath, in\nthe most dangerous disease which is not desperate: for when it is\ncertain that there is no hope without them, if they do no good, they\ndo no harm. So must we try the saving of a poor soul, while there is\nlife and any hope; for if once death end their time and hopes, it will\nbe then too late; and they will be out of our reach and help for ever.\nTo those that sickness findeth in so sad a case, I shall give here but\na few brief directions, because I have done it more at large in the\nfirst part and first chapter, whither I refer them.\n\n[Sidenote: For examination.]\n\n_Direct._ I. Set speedily and seriously to the judging of\nyourselves, as those that are going to be judged of God. And do it in\nthe manner following. 1. Do it willingly and resolvedly, as knowing\nthat it is now no time to remain uncertain of your everlasting state,\nif you can possibly get acquainted with it. Is it not time for a man\nto know himself, whether he be a sanctified believer or not, when he\nis just going to appear before his Maker, and there be judged as he is\nfound?\n\n2. Do it impartially; as one that is not willing to find himself\ndeceived, as soon as death hath acquainted him with the truth. O take\nheed, as you love your souls, of being foolishly tender of yourselves,\nand resolving for fear of being troubled at your misery, to believe\nthat you are safe, whether it be true or false. This is the way that\nthousands are undone by. Thinking that you are sanctified will neither\nprove you so, nor make you so; no more than thinking that you are\nwell, will prove or make you well. And what good will it do you to\nthink you are pardoned and shall be saved, for a few days longer, and\nthen to find too late in hell that you were mistaken? Is the ease of\nso short a deceit worth all the pain and loss that it will cost you?\nAlas, poor soul! God knoweth it is not needlessly to affright thee,\nthat we desire to convince thee of thy misery! We do not cruelly\ninsult over thee, or desire to torment thee. But we pity thee in so\nsad a case: to see an unsanctified person ready to pass into another\nworld, and to be doomed unto endless misery, and will not know it till\nhe is there. Our principal reason of opening your danger is, because\nit is necessary to your escaping it: if soul diseases were like bodily\ndiseases, which may sometimes be cured without the patient's knowing\nthem, and the danger of them, we would never trouble you at such a\ntime as this. But it will not be so done; you must understand your\ndanger, if you will be saved from it: therefore be impartial with\nyourself if you are wise, and be truly willing to know the worst. 3.\nIn judging yourselves, proceed by the same rule or law that God will\njudge you by; that is, by the word of God revealed in the gospel. For\nyour work now is not to steal a little short-lived quiet to your\nconsciences, but to know how God will judge your souls, and whether he\nwill doom you to endless joy or misery: and how can you know this, but\nby that law or rule that God will judge you by? And certainly God will\njudge you by the same law or rule by which he governed you, or which\nhe gave you to live by in the world. It will go never the better or\nworse there with any man, for his good or bad conceits of himself, if\nthey were his mistakes; but just what God has said in his word that he\nwill do with any man, that will he do with him in the day of judgment.\nAll shall be justified whom the gospel justifieth; and all shall be\ncondemned that it condemneth: and therefore judge yourself by it: by\nwhat signs you may know an unsanctified man, I have told you before,\npart i. chap. i. direct. 8. And by what signs true grace may be known,\nI told you before, in preparation for the sacrament. 4. If you cannot\nsatisfy yourself about your own condition, advise with some godly,\nable minister, or other christian that is best acquainted with you;\nthat knoweth how you have lived towards God and man: or at least, open\nall your heart and life to him that he may know it; and if he tell you\nthat he feareth you are yet unsanctified, you have the more reason to\nfear the worst. But then be sure that he be not a carnal, ungodly,\nworldly man himself; for they that flatter and deceive themselves, are\nnot unlike to do so by others. Such blind deceivers will daub over\nall, and bid you never trouble yourself; but even comfort you as they\ncomfort themselves, and bid you believe that all is well, and it will\nbe well; or will make you believe that some forced confession and\nunsound repentance will serve instead of true conversion. But a man\nthat is going to the bar of God, should be loth to be deceived by\nhimself, or others.\n\n[Sidenote: For humiliation and repentance.]\n\n_Direct._ II. If by a due examination you find yourself unsanctified,\nbethink you seriously of your case, both what you have done, and what\na condition you are in, till you are truly humbled, and willing of any\nconditions that God shall offer you for your deliverance. Consider how\nfoolishly you have done, how rebelliously, how unthankfully, to\nforsake your God, and forget your souls, and lose all your time, and\nabuse all God's mercies, and leave undone the work that you were made,\nand preserved, and redeemed for! Alas, did you never know till now\nthat you must die? and that you had all your time to make preparation\nfor an endless life which followeth death? Were you never warned by\nminister, or friend? Were you never told of the necessity of a holy,\nheavenly life; and of a regenerate, sanctified state, till now? O what\ncould you have done more unwisely, or wickedly, than to cast away a\nlife that eternal life so much depended on; and to refuse your\nSaviour, and his grace and mercies, till your last extremity? Is this\nthe time to look after a new birth, and to begin your life, when you\nare at the end of it? O what have you done to delay so great a work\ntill now! And now if you die before you are regenerate, you are lost\nfor ever. O humble your souls before the Lord! Lament your folly; and\npresently condemn yourselves before him, and make out to him for mercy\nwhile there is hope.\n\n[Sidenote: For faith in Christ.]\n\n_Direct._ III. When you are humbled for your sin and misery, and\nwilling of mercy upon any terms, believe that yet your case is not\nremediless, but that Jesus Christ hath given himself to God, a\nsacrifice for your sins, and is so sure and all-sufficient a Saviour,\nthat yet nothing can hinder you from pardon and salvation, but your\nown impenitence and unbelief. Come to him therefore as the Saviour of\nsouls, that he may teach you the will of God, and reconcile you to his\nFather, and pardon your sins, and renew you by his Spirit, and\nacquaint you with his Father's love, and save you from damnation, and\nmake you heirs of life eternal. For all this may yet possibly be done,\nas short as your time is like to be: and it will yet be long of you,\nif it be not done. The covenant of grace doth promise pardon and\nsalvation to every penitent believer whenever they truly turn to God,\nwithout excepting any hour, or any person, in all the world. Nothing\nbut an unbelieving, hardened heart, resisting his grace, and unwilling\nto be holy, can deprive you of pardon and salvation, even at the\nlast. It was a most foolish wickedness of you to put it off till now:\nbut yet for all that, if you are not yet saved, it shall not be long\nof Christ, but you: yet he doth freely offer you his mercy, and he\nwill be your Lord and Saviour if you will not refuse him: yet the\nmatch shall not break on his part: see that it break not on your part,\nand you shall be saved. Know therefore what he is, as God and man, and\nwhat a blessed work he hath undertaken, to redeem a sinful, miserable\nworld; and what he hath already done for us, in his life and doctrine,\nin his death and sufferings, by his resurrection and his covenant of\ngrace, and what he is now doing at his Father's right hand, in making\nintercession for penitent believers, and what an endless glory he is\npreparing for them, and how he will save to the uttermost all that\ncome to God by him. O yet let your heart even leap for joy, that you\nhave an all-sufficient, willing, gracious Saviour, whose grace\naboundeth more than sin aboundeth. If the devils and poor damned souls\nin hell were yet but in your case, and had your offers and your hopes,\nhow glad do you imagine they would be! Cast yourselves therefore in\nfaith and confidence upon this Saviour; trust your souls upon his\nsacrifice and merit, for the pardon of your sins, and peace with God;\nbeg of him yet the renewing grace of his Spirit; be willing to be made\nholy, and a new creature, and to live a holy life if you should\nsurvive; resolve to be wholly ruled by him; and give up yourself\nabsolutely to him as your Saviour, to be justified, and sanctified,\nand saved by him, and then trust in him for everlasting happiness! O\nhappy soul, if yet you can do thus, without deceit.\n\n[Sidenote: For a new heart, and the love of God, and a resolution for\na holy, obedient life.]\n\n_Direct._ IV. Believe now and consider what God is and will be to\nyour soul, and what love he hath showed to you by Christ, and what\nendless joy and glory you may have with him in heaven for ever,\nnotwithstanding all the sins that you have done: and think what the\nworld and the flesh have done for you, in comparison of God: think of\nthis till you fall in love with God, and till your hearts and hopes\nare set on heaven, and turned from this world and flesh, and till you\nfeel yourself in love with holiness, and till you are firmly resolved\nin the strength of Christ to live a holy life, if God recover you: and\nthen you are truly sanctified, and shall be saved if you die in this\ncondition. Take heed that you take not a repentance and good purposes\nwhich come from nothing but fear, to be sufficient; if you recover,\nall this may die again, when your fear is over: you are not\nsanctified, nor hath God your hearts, till your love be to him: that\nwhich you do through fear alone, you had rather not do if you might be\nexcused; and therefore your hearts are still against it. When the\nfeeling of God's unspeakable love in Christ, doth melt and overcome\nyour hearts; when the infinite goodness of God himself, and his\nmercies to your souls and bodies, do make you take him as more lovely\nand desirable than all the world; when you so believe the heavenly\njoys above, as to desire them more than earthly pleasures; when you\nlove God better than worldly prosperity, and when a life of such love\nand holiness seemeth better to you, than all the merriments of\nsinners, and you had rather be a saint, than the most prosperous of\nthe ungodly, and are firmly resolved for a holy life, if God recover\nyou, then are you indeed in a state of grace, and not till then: this\nmust be your case, or you are undone for ever. And therefore meditate\non the love of Christ, and the goodness of God, and the joys of\nheaven, and the happiness of saints, and the misery of worldlings and\nungodly men; meditate on these till your eyes be opened, and your\nhearts be touched with a holy love, and heaven and holiness be the\nvery things that you desire above all; and then you may boldly go to\nGod, and believe that all your sins are pardoned; and it is not bare\nterror, but these believing thoughts of God, and heaven, and Christ,\nand love, that must change your hearts and do the work.\n\nThese four directions truly practised, will yet set you on safe\nground, as sad and dangerous as your condition is; but it is not the\nhearing of them, or the bare approbation of them, that will serve the\nturn. To find out your sinful, miserable state, and to be truly\nhumbled for it, and to discern the remedy which you have in Christ,\nand penitently and believingly to enter into his covenant, and to see\nthat your happiness is wholly in the love and fruition of God, and to\nbelieve the glory prepared for the saints, and to prefer it before all\nthe prosperity of the world, and love it, and set your hearts upon it,\nand to resolve on a holy life if you should recover, forsaking this\ndeceitful world and flesh; all this is a work that is not so easily\ndone as mentioned, and requireth your more serious, fixed thoughts;\nand indeed had been fitter for your youthful vigour, than for a\npainful, weak, distempered state. But necessity is upon you; it must\nneeds be yet done, and thoroughly and sincerely done, or you are lost\nfor ever. And therefore do it as well as you can, and see that your\nhearts do not trifle and deceive you. In some respect you have greater\nhelps than ever you had before; you cannot now keep up your\nhard-heartedness and security, by looking at death as a great way off.\nYou have now fuller experience, than ever you had before, what the\nflesh and all its pleasures will come to, and what good your sinful\nsports, and recreations, and merriments will do you; and what all the\nriches, and greatness, and gallantry, and honours of the world are\nworth, and what they will do for you in the day of your necessity. You\nstand so near another world, and must so quickly appear before the\nLord, that methinks a dead and senseless heart should no longer be\nable to make you slight your God, your Saviour, and your endless life:\nand one would think that the flesh, and world, should never be able to\ndeceive you any more. O happy soul, if yet at last you are not only\nfrightened into an unsound repentance, but can hate all sin, and love\nthe Lord, and trust in Christ, and give up yourself entirely to him,\nand set your heart upon that blessed life, where you may see and love\nhim perfectly for ever!\n\n[Sidenote: Of late repentance.]\n\n_Quest._ But will so late repentance serve the turn, for one that\nhath been so long ungodly?\n\n_Answ._ Yes, if it be sincere: but there is all the doubt; and\nthat is it that your salvation now dependeth on.\n\n_Quest._ But how may I know whether it be sincere?\n\n_Answ._ 1. If you be not only frighted into it, but your very heart,\nand will, and love are changed. 2. If it extend both to the end, and\nthe necessary means: so that you love God and the joys of heaven,\nabove all earthly prosperity and pleasure; and also you had rather be\nperfectly holy, than live in all the delights of sin. And if you hate\nevery known sin, and love the holy ways and servants of God, and this\nunfeignedly: this is a true change. 3. And if this repentance and\nchange be such as will hold, if God should recover you, and would show\nitself in a new, and holy, and self-denying life; which certainly it\nwill do, if it come not only from fear, but from love: but if you\nrenounce the world, and the flesh, against your wills, because you\nknow there is no remedy; and if you bid farewell to your worldly,\nsinful pleasures, not because you love God better, but because you\ncannot keep them, though you would; and if you take not God and heaven\nas your best, but only for better than hell; but not as better than\nworldly prosperity, which yet you would choose, if you had your\nchoice; this kind of repentance will never save you; and if you should\nrecover, it would vanish away, and come to nothing, as soon as your\nfears of death are over, and you are returned to your worldly delights\nagain. Though now in your extremity you cry out never so confidently,\nOh I had rather have heaven than earth, and I had rather have Christ\nand holiness, than all the pleasures and prosperity of sinners; yet if\nit be not from a renewed, sanctified heart, that had rather be such\nindeed, but from mere necessity and fear and against the habit of your\nhearts and wills; this is but such a repentance as Judas had, that is\nneither sincere at present, nor if you recover, will hold you to a\nholy life.\n\n\nII. _Directions to the Sanctified, for a safe Departure._\n\nWhen the soul is truly converted and sanctified, the principal\nbusiness is despatched, that is necessary to a safe departure: but yet\nI cannot say that there is no more to be done. They were godly persons\nthat were exhorted, 2 Pet. i. 10, \"to give diligence to make their\ncalling and election sure;\" which being (as the Greek importeth) not\nonly to make it known or certain, but to make it firm, doth signify\nmore than barely to discern it. These following duties are yet further\nnecessary.\n\n_Direct._ I. Satisfy not yourselves that once you found yourselves\nsincere; but if your understandings be clear and free, renew the\ntrial; and if you are insufficient for it of yourself, make use of the\nhelp of a faithful, judicious minister or friend. For when a man is\ngoing to the bar of God, it concerneth him to make all as sure as\npossibly he can.\n\n_Direct._ II. Review your lives, and renew your universal\nrepentance, for all the sins that ever you committed; and also let\nyour particular repentance extend to every particular sin which you\nremember, but especially repent of your most aggravated, soul-wounding\nsins. For if your repentance be universal and true, it will also be\nparticular; and you will be specially humbled for your special sins:\nand search deep, and see that none escape you. And think not that you\nare not called to repent of them, or ask forgiveness, because you have\nrepented of them long ago, and received a pardon: for this is a thing\nto be done even to the last.\n\n_Direct._ III. Renew your faith in Jesus Christ, and cast your\nsouls upon his merits and mediation. Satisfy not yourselves that you\nhave a habit of faith, and that formerly you did believe; but fly to\nyour trusty rock and refuge, and continue the exercise of your faith,\nand again give up your souls to Christ.\n\n_Direct._ IV. Make it your chief work to stir up in your hearts\nthe love of God, and a desire to live with Christ in glory. Let those\ncomforting and encouraging objects which are the instruments of this,\nbe still in your thoughts: and if you can do this, it will be the\nsurest proof of your title to the crown.\n\n_Direct._ V. If you have wronged any by word or deed, be sure that you\ndo your best to right them, and make them satisfaction; and if you\nhave fallen out with any, be reconciled to them. Leave not other men's\ngoods to your heirs or executors: restore what you have wrongfully\ngotten, before you leave your legacies to any. Confess your faults\nwhere you can do no more; and ask those forgiveness whom you have\ninjured; and leave not men's names, or estates, or souls, under the\neffects of your former wrongs, so far as you are able to make them\nreparation.\n\n_Direct._ VI. Be still taken up in your duty to God, even that\nwhich he now calleth you to, that you may not be found idle, or in the\nsins of omission; but may be most holy and fruitful at the last.\nThough sickness call you not to all the same duties, which were\nincumbent on you in your health; yet think not therefore, that there\nis no duty at all expected from the sick. Every season and state hath\nits peculiar duties, (and its peculiar mercies,) which it much\nconcerneth us to know. I shall anon tell you more particularly what\nthey are.\n\n_Direct._ VII. Be specially fortified and vigilant against the\nmost dangerous temptations of Satan, by which he useth to assault the\nsick. Pray now especially, that God would not lead you into\ntemptation, but deliver you from the evil one: for in your weakness\nyou may be less fit to wrestle with them, than at another time. O beg\nof God, that as he hath upheld you, and preserved you till now, he\nwould not forsake you at last in your extremity.[126] Particularly,\n\n_Tempt._ I. One of the most dangerous temptations of the enemy\nis, To take the advantage of a christian's bodily weakness, to shake\nhis faith, and question his foundations, and call him to dispute over\nhis principles again, Whether the soul be immortal? and there be a\nheaven, and a hell? and whether Christ be the Son of God, and the\nScriptures be God's word? &c. As if this had never been questioned,\nand scanned, and resolved before! It is a great deal of advantage that\nSatan expecteth by this malicious course. If he could, he would draw\nyou from Christ to infidelity; but Christ prayeth for you, that your\nfaith may not fail: if he cannot do this, he would at least weaken\nyour faith, and hereby weaken every grace: and he would hereby divert\nyou from the more needful thoughts, which are suitable to your present\nstate; and he would hereby distract you, and destroy your comforts,\nand draw you in your perplexities to dishonour God. Away therefore\nwith these blasphemous and unseasonable motions; cast them from you,\nwith abhorrence and disdain: it is no time now to be questioning your\nfoundations; you have done this more seasonably, when you were in a\nfitter case. A pained, languishing body, and a disturbed, discomposed\nmind, is unfit upon a surprise, to go back and dispute over all our\nprinciples. Tell Satan, you owe him not so much service, nor will you\nso cast away those few hours and thoughts, for which you have so much\nbetter work. You have the witness in yourselves, even the Spirit, and\nimage, and seal of God. You have been converted and renewed by the\npower of that word, which he would have you question; and you have\nfound it to be owned by the Spirit of grace, who hath made it mighty\nto pull down the strongest holds of sin. Tell Satan, you will not\ngratify him so much, as to turn your holy, heavenly desires, into a\nwrangling with him about those truths which you have so often proved.\nYou will not question now, the being of that God who hath maintained\nyou so long, and witnessed his being and goodness to you by a life of\nmercies; nor will you now question the being or truth of him that hath\nredeemed you, or of the Spirit or word that hath sanctified, guided,\ncomforted, and confirmed you. If he tell you, that you must prove all\nthings, tell him, that this is not now to do; you have long proved the\ntruth and goodness of your God, the mercy of your Saviour, and the\npower of his holy Spirit and word. It is now your work to live upon\nthat word, and fetch your hopes and comforts from it, and not to\nquestion it.\n\n_Tempt._ II. Another dangerous temptation of Satan is, When he\nwould persuade you to despair, by causing you to misunderstand the\ntenor of the gospel, or by thinking too narrowly and unworthily of\nGod's mercy, or of the satisfaction of Christ. But because this\ntemptation doth usually tend more to discomfort the soul, than to damn\nit, I shall speak more to it under tit. 3.\n\n_Tempt._ III. Another dangerous temptation is, When Satan would\ndraw you to overlook your sins, and overvalue your graces, and be\nproud of your good works; and so lay too much of your comfort upon\nyourselves, and lose the sense of your need of Christ, or usurp any\npart of his office or his honour. I shall afterward show you how far\nyou must look at any thing in yourselves: but certainly, that which\nlifteth you up in pride, or encroacheth on Christ's office, or would\ndraw you to undervalue him, is not of God. Therefore keep humble, in\nthe sense of your sinfulness and unworthiness, and cast away every\nmotion which would carry you away from Christ, and make yourselves,\nand your works, and righteousness, as a saviour to yourselves.\n\n_Tempt._ IV. Another perilous temptation is, By causing the\nthoughts of death and the grave, and your doubts and fears about the\nworld to come, to overcome the love of God, and (not only the\ncomforts, but also) the desires and willingness of your hearts, to be\nwith Christ. It will abate your love to God and heaven, to think on\nthem with too much estrangedness and terror. The directions under tit.\n3. will help you against this temptation.\n\n_Tempt._ V. Another dangerous temptation is fetched from the\nremnants of your worldly-mindedness; when your dignity, or honour,\nyour house, or lands, your relations and friends, or your pleasures\nand contentments, are so sweet to you, that you are loth to leave\nthem; and the thoughts of death are grievous to you, because it taketh\nyou from that which you over-love; and God and heaven are the less\ndesired, because you are loth to leave the world. Watch carefully\nagainst this great temptation; observe how it seeketh the very\ndestruction of your grace and souls; and how it fighteth against your\nlove to God and heaven, and would undo all that Christ and his Spirit\nhave been doing so long. Observe what a root of matter it findeth in\nyourselves; and therefore be the more humbled under it. Learn now what\nthe world is, and how little the accommodations of the flesh are\nworth, when you perceive what the end of all must be. Would you never\ndie? would you enjoy your worldly things for ever? Had you rather have\nthem, than to live with Christ in the heavenly glory of the New\nJerusalem? If you had, it is your grievous sin and folly; and yet you\nknow that it is a desire that you can never hope to attain. Die you\nmust, whether you will or not! What is it, then, that you would stay\nfor? Is it till the world be grown less pleasant to you, and your love\nand minds be weaned from it? When should that rather be than now? And\nwhat should more effectually do it, than this dying condition that you\nare in? It is time for you to spit out these unwholesome pleasures;\nand now to look up to the true, the holy, the unmeasurable, everlasting\npleasures.\n\n\n_Tit. 2. Directions how to Profit by our Sickness._\n\nWhether it shall please God to recover you or not, it is no small\nbenefit which you may get by his visitation, if you do your part, and\nfaithfully improve it, according to these directions following.\n\n_Direct._ I. If you hear God's call to a closer trial of your\nhearts, concerning the sincerity of your conversion, and thereby are\nbrought to a more exact examination, and come to a truer acquaintance\nwith your state, (be it good or bad,) the benefit may be exceeding\ngreat. For if it be good, you may be much comforted, and confirmed,\nand fitted to give thanks and praise to God; and if it be bad, you may\nbe awakened speedily to look about you, and seek for a recovery.\n\n_Direct._ II. If in the review of your lives, you find out those\nsins which before you overlooked, or perceive the greatness of those\nsins which you before accounted small, the benefit may be very great;\nfor it helps to a more deep and sound repentance, and to a stronger\nresolution against all sins, if you recover. And affliction is a very\ngreat help to us in this: many a man hath been ashamed and deeply\nhumbled for that same sin, when sickness did awake him, which he could\nmake his play-fellow before, as if there had been neither hurt nor\ndanger in it.\n\n_Direct._ III. There is many a deep corruption in the heart,\nwhich affliction openeth and discovereth, which deceitfulness hid in\nthe time of prosperity; and the detecting of these is no small benefit\nto the soul. When you come to part with wealth and honour, you shall\nbetter know how much you loved them, than you could before. Mark\ntherefore what corruptions appear in your affliction, and how the\nheart discloseth its deceits, that you may know what to repent of, and\nreform.\n\n_Direct._ IV. When affliction calleth you to the use and exercise\nof your graces, you have a great help to be better acquainted with the\nstrength or weakness of them. When you are called so loudly to the use\nof faith, and love, and patience, and heavenly-mindedness, you may\nbetter know what measure of every one of these you have, than you\ncould when you had no such help. Mark therefore what your hearts prove\nin the trial, and what each grace doth show itself to be in the\nexercise.\n\n_Direct._ V. You have a very great help now to be thoroughly\nacquainted with the vanity of the world, and so to mortify all\naffections unto the things below. Now judge of the value of wealth,\nand honour, of plenty, and high places. Are they a comfort to a dying\nman that is parting with them? Or is it any grief to a poor man when\nhe is dying, that he did not enjoy them? Is it not easy now to rectify\nyour errors, if ever you thought highly of these transitory things? O\nsettle it now in your firm resolution, that if God should restore you,\nyou would value this world at a lower rate, and set by it, and seek\nit, but as it deserveth.\n\n_Direct._ VI. Also you have now a special help to raise your\nestimation of the happiness of the saints in heaven, and of the\nnecessity and excellency of a holy life, and of the wisdom of the\nsaints on earth; and to know who maketh the wisest choice.[127] Now\nyou may see that it is nothing but heaven that is worth our seeking,\nand that is finally to be trusted to, and will not fail us in the hour\nof our distress; now you may discern between the righteous and the\nwicked; between those that serve God and those that serve him not,\nMal. iii. 17, 18. Now judge whether a loose and worldly life, or a\nholy, heavenly life be better? And resolve accordingly.\n\n_Direct._ VII. You have also now a very great help to discern the\nfolly of a voluptuous life, and to mortify the deeds and desires of\nthe flesh: when God is mortifying its natural desires, it may help\nyou in mortifying its sinful desires. Now judge what lust, and plays,\nand gaming, and feasting, and drunkenness, and swaggering, are worth?\nYou see now the end of all such pleasures. Do you think them better\nthan the joys of heaven, and worthy the loss of a man's salvation to\nattain them? Or better than the pleasures of a holy life?\n\n_Direct._ VIII. Also now you have a great advantage, for the\nquickening of your hearts that have lost their zeal, and are cold in\nprayer, and dull in meditation, and regardless of holy conference. If\never you will pray earnestly, sure it will be now; if ever you will\ntalk seriously of the matters of salvation, sure it will be now. Now\nyou do better understand the reason of fervent prayer, and serious\nreligion, and circumspect walking, than you did before; and you can\neasily now confute the scorns, or railings of the loose, ungodly\nenemies of holiness; even as you confute the dotage of a fool, or the\nravings of a man beside himself.\n\n_Direct._ IX. You have a great advantage more sensibly to\nperceive your dependence upon God alone; and what reason you have to\nplease him before all the world, and to regard his favour or\ndispleasure more, than all the things or persons upon earth. Now you\nsee how vain a thing is man; and how little the favour of all the\nworld can stand you in stead in your greatest necessity: now you see\nthat it is God, and God alone, that is to be trusted to at last; and\ntherefore it is God that is to be obeyed and pleased, whatever become\nof all things in the world.\n\n_Direct._ X. You have now a great advantage to discern the\npreciousness of time, and to see how carefully it should be redeemed,\nand to perceive the distractedness of those men, that can waste it in\npastimes, and curiosity of dressings, and needless compliments and\nvisits, and a multitude of such vanities, as rob the world of that\nwhich is more precious than gold or treasure. Now what think you of\nidling and playing away your time? Now do you not think that it is\nwiser to spend it in a holy preparation for the life to come, than to\ncast it away upon childish fooleries, or any unnecessary worldly\nthings?\n\n_Direct._ XI. Also you have now a special help to be more serious\nthan ever in your preparations for death, and in your thoughts of\nheaven; and so to be readier than you were before; and if sickness\nhelp you to be readier to die, and more to set your hearts above,\nwhether you live or die, it will be a profitable sickness to you.\n\n_Direct._ XII. Let your friends about you be the witnesses of\nyour open confessions and resolutions, and engage them, if God should\nrestore you to your health, to remember you of all the promises which\nyou made, and to watch over you, and tell you of them whenever there\nis need. By these means sickness may be improved, and be a mercy to\nyou.\n\n[Sidenote: Directions to them that recover.]\n\nI might next have given some special directions to them that are\nrecovered from sickness; but because I would not be needlessly\ntedious, I refer such to what is here said already. 1. Let them but\nlook over these twelve directions, and see whether these benefits\nremain upon their hearts. 2. Let them call to their lively\nremembrance, the sense which they had, and the frame they were in,\nwhen they made these resolutions. 3. Let them remember that sickness\nwill come again, even a sickness which will have no cure. And, 4. Let\nthem bethink themselves, how terribly conscience will be wounded, and\ntheir souls dismayed, when the next sickness cometh, to remember that\nthey were unthankful for their last recovery, and how falsely they\ndealt with God in the breaking of their promises. Foresee this, that\nyou may prevent it.\n\n\n_Tit. 3. Directions for a Comfortable or Peaceable Death._\n\nComfort is not desirable only as it pleaseth us, but also as it\nstrengtheneth us, and helpeth us in our greatest duties. And when is\nit more needful than in sickness, and the approach of death? I shall\ntherefore add such directions as are necessary to make our departure\ncomfortable or peaceful at the least, as well as safe.\n\n_Direct._ I. Because I would make this treatise no longer than I\nneeds must; in order to overcome the fears of death, and get a\ncheerful willingness to die, I desire the sick to read over those\ntwenty considerations, and the following directions, which I have laid\ndown in my book of \"Self-denial.\" And when the fears of death are\novercome, the great impediment of their comfort is removed.\n\n_Direct._ II. Misunderstand not sickness, as if it were a greater\nevil than it is; but observe how great a mercy it is, that death hath\nso suitable a harbinger or forerunner: that God should do so much\nbefore he taketh us hence, to wean us from the world, and make us\nwilling to be gone; that the unwilling flesh hath the help of pain;\nand that the senses and appetite languish and decay, which did draw\nthe mind to earthly things: and that we have so loud a call, and so\ngreat a help to true repentance and serious preparation! I know to\nthose that have walked very close with God, and are always ready, a\nsudden death may be a mercy; as we have lately known divers holy\nministers and others, that have died either after a sacrament, or in\nthe evening of the Lord's day, or in the midst of some holy exercise,\nwith so little pain, that none about them perceived when they\ndied.[128] But ordinarily it is a mercy to have the flesh brought down\nand weakened by painful sickness, to help to conquer our natural\nunwillingness to die.\n\n_Direct._ III. Remember whose messenger sickness is, and who it\nis that calleth you to die. It is he, that is the Lord of all the\nworld, and gave us the lives which he taketh from us; and it is he,\nthat must dispose of angels and men, of princes and kingdoms, of\nheaven and earth; and therefore there is no reason that such worms as\nwe should desire to be excepted. You cannot deny him to be the\ndisposer of all things, without denying him to be God: it is he that\nloveth us, and never meant us any harm in any thing that he hath done\nto us; that gave the life of his Son to redeem us; and therefore\nthinketh not life too good for us. Our sickness and death are sent by\nthe same love that sent us a Saviour, and sent us the powerful\npreachers of his word, and sent us his Spirit, and secretly and\nsweetly changed our hearts, and knit them to himself in love; which\ngave us a life of precious mercies for our souls and bodies, and hath\npromised to give us life eternal; and shall we think, that he now\nintendeth us any harm? Cannot he turn this also to our good, as he\nhath done many an affliction which we have repined at?\n\n_Direct._ IV. Look by faith to your dying, buried, risen, ascended,\nglorified Lord. Nothing will more powerfully overcome both the poison\nand the fears of death, than the believing thoughts of him that hath\ntriumphed over it. Is it terrible as it separateth the soul from the\nbody? So it did by our Lord, who yet overcame it. Is it terrible as it\nlayeth the body in the grave? So it did by our Saviour; though he saw\nnot corruption, but quickly rose by the power of his Godhead. He died\nto teach us believingly and boldly to submit to death. He was buried,\nto teach us not over-much to fear a grave. He rose again to conquer\ndeath for us, and to assure those that rise to newness of life, that\nthey shall be raised at last by his power unto glory; and being made\npartakers of the first resurrection, the second death shall have no\npower over them. He liveth as our head, that we might live by him; and\nthat he might assure all those that are here risen with him, and seek\nfirst the things that are above, that though in themselves they are\ndead, \"yet their life is hid with Christ in God; and when Christ who\nis our life shall appear, then shall we also appear with him in\nglory,\" Col. iii. 1, 2, 4, 5. What a comfortable word is that, John\nxiv. 19, \"Because I live, ye shall live also.\" Death could not hold\nthe Lord of life; nor can it hold us against his will, who hath the\n\"keys of death and hell,\" Rev. i. 18. He loveth every one of his\nsanctified ones much better than you love an eye, or a hand, or any\nother member of your body, which you will not lose if you are able to\nsave it. When he ascended, he left us that message full of comfort for\nhis followers, John xx. 17, \"Go to my brethren, and say unto them, I\nascend unto my Father, and your Father; to my God, and your God.\"\nWhich, with these two following, I would have written before me on my\nsick bed. \"If any man serve me, let him follow me; and where I am,\nthere also shall my servant be,\" John xii. 26. And, \"Verily, I say\nunto thee, to-day shalt thou be with me in paradise,\" Luke xxiii. 43.\nOh what a joyful thought should it be to a believer, to think when he\nis a dying, that he is going to his Saviour, and that our Lord is\nrisen and gone before us, to prepare a place for us, and take us in\nseason to himself, John xiv. 2-4. \"As you believe in God, believe thus\nin Christ; and then your hearts will be less troubled,\" ver. 1. It is\nnot a stranger that we talk of to you; but your Head and Saviour, that\nloveth you better than you love yourselves, whose office it is there\nto appear continually for you before God, and at last to receive your\ndeparting souls; and into his hand it is, that you must then commend\nthem, as Stephen did, Acts vii. 59.\n\n_Direct._ V. Choose out some promises most suitable to your\ncondition, and roll them over and over in your mind, and feed and live\non them by faith. A sick man is not (usually) fit to think of very\nmany things; and therefore two or three comfortable promises, to be\nstill before his eyes, may be the most profitable matter of his\nthoughts; such as those three which I named before. If he be most\ntroubled with the greatness of his sin, let it be such as these: \"God\nso loved the world, that he gave his only begotten Son, that whosoever\nbelieveth in him should not perish, but have everlasting life,\" John\niii. 16. \"And by him all that believe are justified from all things,\nfrom which ye could not be justified by the law of Moses,\" Acts\nxiii. 39. \"For I will be merciful unto their unrighteousness, and\ntheir sins and iniquities will I remember no more,\" Heb. viii. 12. If\nit be the weakness of his grace that troubleth him, let him choose\nsuch passages as these: \"He shall gather the lambs with his arm, and\ncarry them in his bosom, and shall gently lead those that are with\nyoung,\" Isa. xl. 11. \"The flesh lusteth against the Spirit, and the\nSpirit against the flesh, and these are contrary one to the other; so\nthat ye cannot do the things that ye would,\" Gal. v. 17. \"The spirit\nis willing, but the flesh is weak,\" Matt. xxvi. 41. \"All that the\nFather giveth me, shall come to me; and him that cometh to me, I will\nin no wise cast out,\" John vi. 37. \"The apostles said unto the Lord,\nIncrease our faith,\" Luke xvii. 5. If it be the fear of death, and\nstrangeness to the other world, that troubleth you, remember the words\nof Christ before cited, and 2 Cor. v. 1-6, 8, \"For we know, that if\nour earthly house of this tabernacle were dissolved, we have a\nbuilding of God, an house not made with hands, eternal in the heavens.\nFor in this we groan, earnestly desiring to be clothed upon with our\nhouse which is from heaven. For we that are in this tabernacle do\ngroan being burdened, not for that we would be unclothed, but clothed\nupon, that mortality might be swallowed up of life.--We are confident,\nand willing rather to be absent from the body, and present with the\nLord.\" \"For I am in a strait between two, having a desire to depart,\nand to be with Christ, which is far better,\" Phil. i. 23. \"Blessed are\nthe dead which die in the Lord, from henceforth: yea, saith the\nSpirit, that they may rest from their labours, and their works do\nfollow them,\" Rev. xiv. 13. \"O death, where is thy sting? O grave,\nwhere is thy victory?\" 1 Cor. xv. 55. \"Lord Jesus, receive my spirit,\"\nActs vii. 59. Fix upon some such word or promise, which may support\nyou in your extremity.\n\n_Direct._ VI. Look up to God, who is the glory of heaven, and the\nlight, and life, and joy of souls, and believe that you are going to\nsee his face, and to live in the perfect, everlasting fruition of his\nfullest love among the glorified. If it be delectable here to know his\nworks, what will it be to see the cause of all? All creatures in\nheaven and earth conjoined, can never afford such content and joy to\nholy souls, as God alone! Oh if we knew him whom we must there behold,\nhow weary should we be of this dungeon of mortality! and how fervently\nshould we long to see his face! The chicken that cometh out of the\nshell, or the infant that newly cometh out of the womb, into this\nilluminated world of human converse, receiveth not such a joyful\nchange, as the soul that is newly loosed from the flesh, and passeth\nfrom this mortal life to God. One sight of God by a blessed soul, is\nworth more than all the kingdoms of the earth. It is pleasant to the\neyes to behold the sun; but the sun is as darkness and useless in his\nglory. \"And the city had no need of the sun, nor of the moon to shine\nin it: for the glory of God did lighten it, and the Lamb is the light\nthereof,\" Rev. xxi. 23. \"And there shall be no more curse: but the\nthrone of God and of the Lamb shall be in it, and his servants shall\nserve him: and they shall see his face, and his name shall be in their\nforeheads: and there shall be no night there: and they need no candle,\nnor light of the sun; for the Lord God giveth them light, and they\nshall reign for ever and ever,\" Rev. xxii. 3-5. If David in the\nwilderness so impatiently thirsted to appear before God, the living\nGod, in his sanctuary at Jerusalem, Psal. xlii. how earnestly should\nwe long to see his glory in the heavenly Jerusalem! The glimpse of his\nback parts, was as much as Moses might behold, Exod. xxxiv. yet that\nmuch put a shining glory upon his face, ver. 29, 30. The sight that\nStephen had when men were ready to stone him, was a delectable sight,\nActs vii. 55, 56. The glimpse of Christ in his transfiguration\nravished the three apostles that beheld it, Matt. xvii. 2, 6. Paul's\nvision which rapt him up into the third heavens, did advance him above\nthe rest of mankind! But our beatifical sight of the glory of God,\nwill very far excel all this. When our perfected bodies shall have the\nperfect glorious body of Christ to see, and our perfected souls shall\nhave the God of truth, the most perfect uncreated light to know, what\nmore is a created understanding capable of? And yet this is not the\ntop of our felicity; for the understanding is but the passage to the\nheart or will, and truth is but subservient to goodness: and\ntherefore though the understanding be capable of no more than the\nbeatifical vision, yet the man is capable of more; even of receiving\nthe fullest communications of God's love, and feeling it poured out\nupon the heart, and living in the returns of perfect love; and in this\nintercourse of love will be our highest joys, and this is the top of\nour heavenly felicity. Oh that God would make us foreknow by a lively\nfaith, what it is to behold him in his glory, and to dwell in perfect\nlove and joy, and then death would no more be able to dismay us, nor\nshould we be unwilling of such a blessed change! But having spoken of\nthis so largely in my \"Saints' Rest,\" I must stop here, and refer you\nthither.\n\n_Direct._ VII. Look up to the blessed society of angels and\nsaints with Christ, and remember their blessedness and joy, and that\nyou also belong to the same society, and are going to be numbered with\nthem. It will greatly overcome the fears of death, to see by faith the\njoys of them that have gone before us; and withal to think of their\nrelation to us; as it will encourage a man that is to go beyond sea,\nif the far greatest part of his dearest friends be gone before him,\nand he heareth of their safe arrival, and of their joy and happiness.\nThose angels that now see the face of God are our special friends and\nguardians, and entirely love us, better than any of our friends on\nearth do! They rejoiced at our conversion, and will rejoice at our\nglorification; and as they are better, and love us better, so\ntherefore our love should be greater to them, than to any upon earth,\nand we should more desire to be with them. Those blessed souls that\nare now with Christ, were once as we are here on earth; they were\ncompassed with temptations, and clogged with flesh, and burdened with\nsin, and persecuted by the world, and they went out of the world by\nsickness and death, as we must do; and yet now their tears are wiped\naway, their pains, and groans, and fears are turned into inexpressible\nblessedness and joy: and would we not be with them? is not their\ncompany desirable? and their felicity more desirable? The glory of the\nNew Jerusalem is not described to us in vain, Rev. xxi. xxii. God will\nbe all in all there to us, as the only sun and glory of that world;\nand yet we shall have pleasure, not only to see our glorified\nRedeemer, but also to converse with the heavenly society, and to sit\ndown with Abraham, Isaac, and Jacob in the kingdom of God, and to love\nand praise him in consort and harmony with all those holy, blessed\nspirits. And shall we be afraid to follow, where the saints of all\ngenerations have gone before us? And shall the company of our best,\nand most, and happiest friends, be no inducement to us? Though it must\nbe our highest joy to think that we shall dwell with God, and next\nthat we shall see the glory of Christ, yet is it no small part of my\ncomfort to consider, that I shall follow all those holy persons, whom\nI once conversed with, that are gone before me; and that I shall dwell\nwith such as Enoch and Elias, and Abraham and Moses, and Job and\nDavid, and Peter and John, and Paul and Timothy, and Ignatius and\nPolycarp, and Cyprian and Nazianzen, and Augustine and Chrysostom, and\nBernard and Gerson, and Savonarola and Mirandula, and Taulerus and\nKempisius, and Melancthon and Alasco, and Calvin and Bucholtzer, and\nBullinger and Musculus, and Zanchy and Bucer, and Par\u00e6us and Gryn\u00e6us,\nand Chemnitius and Gerhard, and Chamier and Capellus, and Blondel and\nRivet, and Rogers and Bradford, and Hooper and Latimer, and Hildersham\nand Amesius, and Langley and Nicolls, and Whitaker and Cartwright,\nand Hooker and Bayne, and Preston and Sibbes, and Perkins and Dod, and\nParker and Ball, and Usher and Hall, and Gataker and Bradshaw, and\nVines and Ash, and millions more of the family of God.[129] I name\nthese for my own delight and comfort; it being pleasant to me to\nremember what companions I shall have in the heavenly joys and praises\nof my Lord. How few are all the saints on earth, in comparison of\nthose that are now with Christ! And, alas, how weak, and ignorant, and\ncorrupt, how selfish, and contentious, and froward, are God's poor\ninfants here in flesh, when above there is nothing but holiness and\nperfection! If knowledge, or goodness, or any excellency do make the\ncreatures truly amiable, all this is there in the highest degree; but\nhere, alas, how little have we! If the love of God, or the love of us,\ndo make others lovely to us, it is there and not here that these and\nall perfections flourish. Oh how much now do I find the company of the\nwise and learned, the godly and sincere, to differ from the company of\nthe ignorant, brutish, the proud and malicious, the false-hearted and\nungodly rabble! How sweet is the converse of a holy, wise, experienced\nchristian! Oh then what a place is the New Jerusalem; and how pleasant\nwill it be with saints and angels to see and love and praise the Lord.\n\n_Direct._ VIII. That sickness and death may be comfortable to\nyou, as your passage to eternity, take notice of the seal and earnest\nof God, even the Spirit of grace which he hath put into your hearts.\nThat which imboldened Paul and such others to groan after immortality,\nand to \"be most willing to be absent from the body and present with\nthe Lord,\" was because God himself \"had wrought or made them for it,\nand given them the earnest or pledge of his Spirit,\" 2 Cor. v. 4, 5, 8.\nFor this is God's mark upon his chosen and justified ones, by which\nthey are \"sealed up to the day of their redemption,\" Eph. iv. 33;\ni. 13, \"In whom also after ye believed, ye were sealed with that holy\nSpirit of promise.\" 2 Cor. i. 21, 22, \"God hath anointed us, and\nsealed us, and given us the pledge or earnest of his Spirit into our\nhearts.\" \"This is the pledge or earnest of our inheritance,\" Eph. i. 14.\nAnd what a comfort should it be to us, when we look towards heaven, to\nfind such a pledge of God within us! If you say, I fear I have not\nthis earnest of the Spirit; whence then did your desires of holiness\narise? what weaned you from the world, and made you place your hopes\nand happiness above? whence came your enmity to sin, and opposition to\nit, and your earnest desires after the glory of God, the prosperity of\nthe gospel, and the good of souls? The very love of holiness and holy\npersons, and your desires to know God and perfectly love him, do show\nthat heavenly nature or spirit within you, which is your surest\nevidence for eternal life: for that spirit was sent from heaven, to\ndraw up your hearts, and fit you for it; and God doth not give you\nsuch natures, and desires, and preparations in vain. This also is\ncalled \"The witness of the Spirit with (or to) our spirit, that we are\nthe children of God; and if children then heirs; heirs of God, and\njoint heirs with Christ,\" Rom. viii. 15-17. It witnesseth our\nadoption, by evidencing it; as a seal or pledge doth witness our title\nto that which is so confirmed to us. The nature of every thing is\nsuited to its use and end; God would not have given us a heavenly\nnature or desire, if he had not intended us for heaven.\n\n[Sidenote: So Hezekiah.]\n\n_Direct._ IX. Look also to the testimony of a holy life, since grace\nhath employed you in seeking after the heavenly inheritance. It is\nunlawful and perilous to look after any works or righteousness of your\nown, so as to set it in whole or in part instead of Christ, or to\nascribe to it any honour that is proper to him; as to imagine that you\nare innocent, or have fulfilled the law, or have made God a\ncompensation by your merits or sufferings, for the sin you have\ncommitted; but yet you must judge yourselves on your sick beds as near\nas you can as God will judge you. And \"he will judge every man\naccording to his work;\" and will recompense and reward men according\nto their works. Matt. xxv. 21, 34, &c. \"Well done, good and faithful\nservant! thou hast been faithful over a little, I will make thee ruler\nover much. Come, ye blessed of my Father, inherit the kingdom prepared\nfor you--for I was hungry and ye fed me,\" &c.--Heb. v. 9, \"He is the\nauthor of eternal salvation to all them that obey him.\" Matt. vii.\n24, 25, \"Whosoever heareth these sayings of mine and doeth them, I will\nliken him to a wise man that built his house upon a rock--.\" Rev. xxii.\n\"Blessed are they that do his commandments, that they may have right\nto the tree of life, and may enter in by the gate into the city, for\nwithout are dogs,\" &c. \"Thus must you rejoice in the cross of our Lord\nJesus Christ,\" not only as he was crucified on it for you, but also\nas you are \"crucified by it to the world, and the world to you,\" Gal.\nvi. 14. He that as a benefactor will give you that glory which you\ncould never deserve of him, on terms of commutative justice, (for so\nno creature can deserve any thing of God,) will yet, as a righteous\ngovernor and judge, deliver it you only on the terms of his paternal,\ngoverning, distributive justice; and all shall receive according to\nwhat they have done in the body. And therefore you may take comfort in\nthat evangelical righteousness, which consisteth in your fulfilling\nthe conditions of the new covenant, though you have no legal\nrighteousness, (which consisteth in innocency, or freedom from the\ncurse of the law,) but only in the merits and sacrifice of Christ. If\nyou are accused as being impenitent, unbelievers, or hypocrites,\nChrist's righteousness will not justify you from that accusation; but\nonly your repentance, faith, and sincerity (wrought in you by the\nSpirit of Christ). But if you can but show the evidence of this\nevangelical righteousness, Christ then will justify you against all\nthe other accusations of guilt that can be charged on you. (Of which\nmore anon.) Seeing therefore the Spirit hath given you these\nevidences, to difference you from the wretched world, and prove your\ntitle to eternal life, if you overlook these, you resist your\nComforter, and can see no other ground of comfort, than every\ngraceless hypocrite may see. Imitate holy Paul: 2 Cor. i. 12, \"For our\nrejoicing is this, the testimony of our conscience, that in simplicity\nand godly sincerity, not in fleshly wisdom, but by the grace of God,\nwe have had our conversation in the world--.\" 2 Tim. iv. 7, 8, \"I have\nfought a good fight; I have finished my course, I have kept the faith;\nhenceforth there is laid up for me a crown of righteousness, which the\nLord the righteous Judge shall give me at that day: and not to me\nonly, but to all them also that love his appearing.\" To look back and\nsee that in sincerity you have gone the way to heaven, is a just and\nnecessary ground of assurance, that you shall attain it. If you say,\nBut I have been a grievous sinner! I answer, so was Paul that yet\nrejoiced after in this evidence! Are not those sins repented of and\npardoned? If you say, But I cannot look back upon a holy life with\ncomfort, it hath been so blotted and uneven! I answer, hath it not\nbeen sincere, though it was imperfect? Did you not \"first seek the\nkingdom of God and his righteousness?\" Matt. vi. 33. If you say, My\nwhole life hath been ungodly, till now at last that God hath humbled\nme; I answer, it is not the length of time, but the sincerity of your\nhearts and service, that is your evidence. If you came in at the last\nhour, if now you are faithfully devoted to God, you may look with\ncomfort on this change at last, though you must look with repentance\non your sinful lives.\n\n_Direct._ X. When you see any of this evidence of your interest\nin Christ, appeal to him to acquit you from all the sin that can be\ncharged on you; for all that believe in him are justified from all\nthings, from which they could not be justified by the law of Moses.\n\"There is no condemnation to them that are in Christ Jesus, that walk\nnot after the flesh, but after the Spirit,\" Rom. viii. 1. Whatever sin\na penitent believer hath committed, he is not chargeable with it;\nChrist hath undertaken to answer for it, and justify him from it; and\ntherefore look not on it with terror, but with penitent shame, and\nbelieving thankfulness, as that which shall tend to the honour of the\nRedeemer, and not to the condemnation of the sinner. He hath borne our\ntransgressions and we are healed by his stripes.[130]\n\n_Direct._ XI. Look back upon all the mercies of your lives, and\nthink whence they came and what they signify. Love tokens are to draw\nyour hearts to him that sent them; these are dropped from heaven, to\nentice you thither! If God have been so good to you on earth, what\nwill he be in glory! If he so blessed you in this wilderness, what\nwill he do in the land of promise! It greatly imboldeneth my soul to\ngo to that God, that hath so tenderly loved me, and so graciously\npreserved me, and so much abounded in all sorts of mercies to me\nthrough all my life. Surely he is good that so delighteth to do good!\nAnd his presence must be sweet, when his distant mercies have been so\nsweet! What love shall I enjoy when perfection hath fitted me for his\nlove, who have tasted of so much in this state of sin and imperfection!\nThe sense of mercy will banish the fears and misgivings of the heart.\n\n_Direct._ XII. Remember (if you have attained to a declining age)\nwhat a competent time you have had already in the world. If you are\ngrieved that you are mortal, you might on that account have grieved\nall your days; but if it be only that you die so soon, if you have\nlived well, you have lived long. When I think how many years of mercy\nI have had, since I was near to death, and since many younger than I\nare gone, and when I think what abundance of mercy I have had in all\nthat time, ingenuity forbiddeth me to grudge at the season of my\ndeath, and maketh me almost ashamed to ask for longer life. How long\nwould you stay, before, you would be willing to come to God? If he\ndesired our company no more than we do his, and desired our happiness\nin heaven no more than we desire it ourselves, we should linger here\nas Lot in Sodom! Must we be snatched away against our wills, and\ncarried by force to our Father's presence?\n\n_Direct._ XIII. Remember that all mankind are mortal, and you are\nto go no other way than all that ever came into the world have gone\nbefore you (except Enoch and Elias). Yea, the poor brute creatures\nmust die at your pleasure, to satisfy your hunger or delight. Beasts,\nand birds, and fishes, even many to make one meal, must die for you.\nAnd why then should you shrink at the entrance of such a trodden path,\nwhich leadeth you not to hell, as it doth the wicked, nor merely to\ncorruption, as it doth the brutes, but to live in joy with Christ and\nhis church triumphant?\n\n_Direct._ XIV. Remember both how vile your body is, and how great\nan enemy it hath proved to your soul; and then you will the more\npatiently bear its dissolution. It is not your dwelling-house, but\nyour tent or prison, that God is pulling down. And yet even this vile\nbody, when it is corrupted, shall at last be changed \"into the\nlikeness of Christ's glorious body, by the working of his irresistible\npower,\" Phil. iii. 20, 21. And it is a flesh that hath so rebelled\nagainst the spirit, and made your way to heaven so difficult, and put\nthe soul to so many conflicts, that we should the easilier submit it\nto the will of justice, and let it perish for a time, when we are\nassured that mercy will at last recover it.\n\n_Direct._ XV. Remember what a world it is that you are to leave,\nand compare it with that which you are going to; and compare the life\nwhich is near an end, with that which you are next to enter upon. Was\nit not Enoch's reward when he had walked with God, to be taken to him\nfrom a polluted world? 1. While you are here, you are yourselves\ndefiled; sin is in your natures, and your graces are all imperfect;\nsin is in your lives, and your duties are all imperfect; you cannot be\nfree from it one day or hour. And is it not a mercy to be delivered\nfrom it? Is it not desirable to you to sin no more? and to be perfect\nin holiness? to know God and love him as much and more than you can\nnow desire? You are here every day lamenting your darkness, and\nunbelief, and estrangedness from God and want of love to him. How oft\nhave you prayed for a cure of all this! And now would you not have it,\nwhen God would give it you? Why hath God put that spark of heavenly\nlife into you, but to fight against sin, and make you weary of it? And\nyet had you rather continue sinning, than have the victory and be with\nChrist? 2. It is a life of grief as well as sin; and a life of cares,\nand doubts, and fears! When you are at the worst, you are fearing\nworse! If it were nothing but the fears of death itself, it should\nmake you the willinger to submit to it, that you might be past those\nfears. 3. You are daily afflicted with the infirmities of that flesh,\nwhich you are so loth should be dissolved. To satisfy its hunger and\nthirst, to cover its nakedness, to provide it a habitation, and supply\nall its wants, what care and labour doth it cost you! Its infirmities,\nsicknesses, and pains, do make you oft weary of yourselves, so that\nyou \"groan, being burdened,\" as Paul speaketh, 2 Cor. v. 3, 4, 6. And\nyet is it not desirable to be with Christ? 4. You are compassed with\ntemptations, and are in continual danger through your weakness: and\nyet would you not be past the danger? Would you have more of those\nhorrid and odious temptations? 5. You are purposely turned here into a\nwilderness, among wild beasts; you are as lambs among wolves, and\nthrough many tribulations you must enter into heaven. You must deny\nyourselves, and take up your cross, and forsake all that you have; and\nall that will live godly in Christ Jesus, must suffer persecution; in\nthe world you must have trouble: the seed of the serpent must bruise\nyour heel, before God bruise Satan under your feet! And is such a life\nas this more desirable than to be with Christ? Are we afraid to land\nafter such storms and tempests? Is a wicked world, a malicious world,\na cruel world, an implacable world, more pleasing to us than the joy\nof angels, and the sight of Christ, and God himself in the majesty of\nhis glory? Hath God on purpose made the world so bitter to us, and\npermitted it to use us unjustly and cruelly, and all to make us love\nit less, and to drive home our hearts unto himself? and yet are we so\nunwilling to be gone?\n\n_Direct._ XVI. Settle your estates betimes, that worldly matters\nmay not distract or discompose you. And if God have endowed you with\nriches, dispose of a due proportion to such pious or charitable uses,\nin which they may be most serviceable to him that gave them you.\nThough we should give what we can in the time of life and health, yet\nmany that have but so much as will serve to their necessary\nmaintenance, may well part with that to good uses at their death,\nwhich they could not spare in the time of their health: especially\nthey that have no children, or such wicked children, as are like to do\nhurt with all that is given them above their daily bread.\n\n_Direct._ XVII. If it may be, get some able, faithful guide and\ncomforter to be with you in your sickness, to counsel you, and resolve\nyour doubts, and pray with you, and discourse of heavenly things, when\nyou are disabled by weakness for such exercises yourselves. Let not\ncarnal persons disturb you with their vain babblings. Though the\ndifference between good company and bad, be very great in the time of\nhealth, yet now in sickness it will be more discernible. And though a\nfaithful friend and spiritual pastor be always a great mercy, yet now\nespecially in your last necessity. Therefore make use of them as far\nas your pain and weakness will permit.\n\n_Direct._ XVIII. Be fortified against all the temptations of\nSatan by which he useth to assault men in their extremity: stand it\nout in the last conflict, and the crown is yours. I shall instance in\nparticulars.\n\n\n_Directions for resisting the Temptations of Satan, in the time of\nSickness._\n\n_Tempt._ I. The most ordinary temptation against the comfort of\nbelievers, (for I have already spoken of those that are against their\nsafety,) is to doubt of their own sincerity, and consequently of their\npart in Christ. Saith the tempter, All that thou hast done, hath been\nbut in hypocrisy; thou wast never a true believer, nor ever didst\ntruly repent of sin, nor truly love God; and therefore thou are\nunjustified, and shalt speedily be condemned.\n\nAgainst this temptation a believer hath two remedies. The first is, to\nconfute the tempter by those evidences which will prove that he hath\nbeen sincere (such as I have often mentioned before); and by repelling\nthese reasonings, by which the tempter would prove him to have been a\nhypocrite. As when it is objected, Thou hast repented and been humbled\nbut slightly and by the halves; _Answ._ Yet was it sincerely; and\nweak grace is not no grace. _Object._ Thou hast been a lover of\nthe world, and a neglecter of thy soul, and cold in all that thou\ndidst for thy salvation. _Answ._ Yet did I set more by heaven\nthan earth; and I first sought the kingdom of God and his righteousness,\nas esteeming it above all the riches of the world. _Object._ Thou\nhast kept thy sins while thou wentest on in a profession of religion.\n_Answ._ I had no sin but what in the habitual, ordinary temper of\nmy soul, I hated more than I loved it, and had rather have been\ndelivered from it, than have kept it, and none but what I unfeignedly\nrepented of. _Object._ Thou didst not truly believe the promises\nof God, and the life to come; or else thou wouldst never have doubted\nas thou hast done, nor sought such a kingdom with such weak desires.\n_Answ._ Though my faith was weak, it overcame the world: I so far\nbelieved the promise of another life, as that I preferred it before\nthis life, and was resolved rather to forsake all the world, than to\npart with my hopes of that promised blessedness: and that faith is\nsincere (how weak soever) that can do this. _Object._ But thou\nhast done thy works to be seen of men, and been troubled when men\nhave not approved thee, nor honoured thee; and what was this but mere\nhypocrisy? _Answ._ Though I had some hypocrisy, yet was I not a\nhypocrite, because it was not in a reigning and prevalent degree:\nthough I too much regarded the esteem of men, yet I did more regard\nthe esteem of God. Thus if a christian discern his evidences, the\nfalse reasonings of Satan are to be refuted.\n\n2. But ordinarily it is a readier way to take the second course, which\nis, at present, to believe, and repent, and so confute Satan that\nsaith you are not penitent believers.[131] But then you must truly\nunderstand what believing and repenting are; or else you may think\nthat you do not believe and repent when you do. Believing in Christ,\nis a believing that he is the Saviour of the world, and a consent of\nwill that he be your Saviour, to justify you by his blood, and\nsanctify you by his Spirit. To repent, is to be so sorry that you have\nsinned, that if it were to do again, you would not do it (as to gross\nsin and a state of sin); and the smallest infirmities, your will is so\nfar set against, that you desire to be delivered from them. Believing\nto justification, is not the believing that you are already justified,\nand your sins forgiven you; and repenting consisteth not in such\ndegrees of sorrow as some expect; but in the change of the mind and\nwill, from a life of sensuality to a life of holiness. When you know\nthis, then answer the tempter thus: If I should suffer thee to deprive\nme of the comfort of all my former uprightness, yet shalt thou not so\ndeprive me of the comfort of my present sincerity, and of my hopes; I\nam now too weak and distempered to try all that is past and gone. Past\nactions are now known but by remembering them; and they are seldom\njudged of, as indeed they then were, but according to the temper and\napprehension of the mind when it revieweth them; and I am now so\nchanged and weakened myself, that I cannot tell whether I truly\nremember the just temper and thoughts of my heart in all that is past\nor not. Nor doth it most concern me now, to know what I have been, but\nto know what I am. Christ will not judge according to what I was, but\naccording to what he findeth me; never did he refuse a penitent,\nbelieving soul, because he repented and believed late; I do now\nunfeignedly repent of all my sins, and am heartily willing to be both\npardoned, and cleansed, and sanctified by Christ, and here I give up\nmyself to him as my Saviour, and to this covenant I will stand; and\nthis is true repenting and believing. Thus a poor christian in the\ntime of sickness, may ofttimes much easier clear up to himself, that\nhe repenteth now, than that he repented formerly; and it is his surest\nway.\n\n_Tempt._ II. And yet sometimes he cometh with the quite contrary\ntemptation, and must be resisted by the contrary way. When he findeth\na christian so perplexed, and distempered with sickness, that his\nunderstanding is disabled from any composed thoughts, then he asketh\nhim, Now where is thy faith and repentance? If thou hast any, or ever\nhadst any, let it now appear. In this case a christian is to take up\nwith the remembrance of his former sincerity, and tell the tempter, I\nam sure that once I gave up myself unfeignedly to my Lord; and those\nthat come to him, he will in no wise cast out; and if now I be\ndisabled from a composed exercise of grace, he will not impute my\nsickness to me as my sin.\n\n_Tempt._ III. Another ordinary temptation is, that it is now too late;\nGod will not now accept repentance; the day of grace is past and\ngone; or at least, a death-bed repentance is not sincere. To this the\ntempted soul must reply, 1. That if faith and repentance were not\naccepted at any time in this life, then God's promise were not true,\nwhich saith, that \"whosoever believeth in him shall not perish, but\nhave everlasting life,\" John iii. 16. So Luke xxiv. 47; Acts v. 31;\nxi. 18; xx. 21; 2 Tim. ii. 25; 2 Pet. iii. 9. There is a time in this\nlife, in which some resisters of the truth are given up to their own\nlusts, to the love of sin, and hatred of holiness, so that they will\nnot repent; but there was never a time in this life, in which God\nrefused to justify a true repenting sinner upon his belief in Christ.\n2. That if a death-bed repentance do truly turn the heart from the\nworld to God, and from sin to holiness, so that the penitent person,\nif he should recover, would lead a new and holy life, then that\nrepentance hath as sure a promise of pardon and salvation, as if it\nhad been sooner; and yet delay must be confessed to be dangerous to\nall, and casteth men under very great difficulties, and their loss is\nexceeding great, though at last they repent and are forgiven.\n\n_Tempt._ IV. Sometimes the tempter saith, Thou art not elected to\nsalvation; and God saveth none but his elect; and so puzzleth the\nignorant by setting them on doubting of their election. To this we\nmust answer, That every soul that is chosen to faith, and repentance,\nand perseverance, is certainly chosen to salvation; and I know that\nGod hath chosen me to faith and repentance, because he hath given them\nme; and I have reason enough to trust on him for that upholding grace,\nwhich will cause me to persevere.\n\n_Tempt._ V. But, saith the tempter, Christ did not die for thee;\nand no one can be saved that Christ did not die for. To this it must\nbe answered, That Christ died for all men, so far as to be a\nsufficient sacrifice for their sins, and to make a promise of pardon\nand salvation to all that will accept him and his gift; and he\nentreateth all that hear the gospel to accept it; and accordingly he\nwill save all that consent unto his covenant. I am a sinful child of\nAdam, and therefore am one that Christ became a sacrifice for; and I\nconsent unto his covenant, and therefore I am one that Christ by that\ncovenant doth justify, and will save.\n\n_Tempt._ VI. Sometimes the tempter troubleth the soul with\ntemptations to blasphemy and infidelity; and asketh him, How knowest\nthou, that there is a God, or a life to come, or that souls are\nimmortal, or that the Scripture is true? Of this I spake before. To\nthis we must then answer, I abhor thy suggestions; these things I have\nseen proved long ago, and I will not so far gratify thee in my\nweakness and extremity, as to question and dispute these sealed\nfundamental truths, no more than I will dispute whether there be a sun\nor earth.\n\n_Tempt._ VII. Sometimes the tempter will say, At best, thou hast\nno assurance of salvation, and how canst thou choose but tremble to\nthink of dying, when thou knowest not whether thou shalt go to heaven\nor hell? To this the soul, that hath not assurance, must answer, It is\nmy own mistake or weakness that keepeth me unassured; and I will\nneither take part with my infirmities, nor increase them by their\neffects: my hopes are such as should draw up my desires, though I want\nfull assurance: the child delighteth in the company of the mother, and\nevery man of his friend; though he is not certain, that the mother or\nfriend will not hurt him, or take away his life. Why should I trouble\nmyself with improbabilities? or fear that which I have no sound reason\nto fear? Rather I should be glad to die, that death may perfect my\nassurance, and put an end to all my doubts and fears.\n\n_Tempt._ VIII. But, saith the tempter, How strange art thou to\nGod, and the life to come! Thou never sawest it: is it not dreadful to\nenter upon an unchangeable life, in a world which thou art so great a\nstranger to? _Answ._ But Christ is not a stranger to it; he seeth\nit for me, and I will implicitly trust him. Where should my eyes be,\nbut in my head? I shall never see it till I come thither. When I have\nbeen there a while, this darkness, and fear, and strangeness will be\ngone. I was as strange to this world before I came into it, and more;\nand all those holy souls in heaven, were strange to it once, as well\nas I. I should therefore long to be with Christ, that I may be strange\nto him no more.\n\n_Tempt._ IX. But, saith the tempter, thy fear and unwillingness\nis a sign that thou hast no love to God, nor heavenly mind; and how\nthen canst thou hope to come to heaven? _Answ._ My fears come\nfrom strangeness, and weakness of faith, and a natural enmity to\ndeath. If I could come to Christ in joy and glory, and be perfected in\nholiness, without dying, I should not be unwilling of it. God looketh\nnot that my nature should be willing to die; but that grace make me\nwilling to be with Christ; and patiently submit to so dark a passage.\nEven Christ himself prayed, \"that if it were possible, that cup might\npass from him.\"\n\n_Tempt._ X. But what will thy wife and children do, when thou art\ngone? _Answ._ God hath more interest in them than I have; he will\nlook to his own without any care: doth all the world depend upon him,\nand is he not to be trusted with my wife and children?\n\n_Tempt._ XI. But thou wilt never more be serviceable to the\nchurch: all thy work will for ever be at an end; and there are many\nthings which thou mightst have done before thou diest, which will all\nbe lost. _Answ._ 1. I shall have higher, and holier, and sweeter\nwork: whether it will any thing conduce to the good of those on earth,\nI know not; but I know it will more conduce to the highest, most\ndesirable ends. 2. As my work will be done, so my trouble, and\nweariness, and fears, and sufferings from a malignant, unthankful\nworld will all be done. 3. And when my work is done, my reward and\neverlasting rest begin. 4. And God needeth not such a worm as I! the\nwork is his, and it is reason that he should choose his workmen.\n\n_Tempt._ XII. But when thou hast said all, death will be death,\nthe king of terrors. _Answ._ And when thou hast said all, God\nwill be God, and heaven will be heaven, and Christ will be Christ,\nthat hath conquered death, and hath the keys or power of death and\nhell: and the promise will be sure; and those that trust on him shall\nnever be ashamed or confounded. And therefore \"the spirit is willing,\nthough the flesh be weak.\"[132]\n\n\n_Tit. 4. Directions for doing good to others in our Sickness._\n\nThe whole life of a christian should be a serving of his God; and\nthough his body in sickness seem to be unserviceable, yet it is not\nthe least or lowest of his services, which he is then at last to do:\npartly by his holy example, and partly by his speeches; which are both\nmore observed in dying men, than in any others. For now all suppose,\nthat if there were before any mask of hypocrisy, it is laid aside, and\nthe soul that is going to the bar of God will deal sincerely. And now\nit is supposed, that we are delivered much from all the befooling\ndelusions of prosperity, and therefore fitter to be counsellors to\nothers. And every christian should be very desirous to do good to the\nlast, and be found so doing.\n\n_Direct._ I. Show not a distempered, impatient mind. Though pain\nwill be pain, and flesh will be flesh, yet show men that you have also\nreason and spirit: and that it calmeth your soul, though it ease not\nyour body. Speak good of God, as beseemeth one that indeed believeth\nthat it is good for us when we are afflicted by him, and that all\nshall work together for good to us.[133] Speak not a repining word\nagainst him. Job i. 22, \"In all this Job sinned not, nor charged God\nfoolishly.\" And speak not too peevishly and impatiently to those about\nyou; though weakness incline you to it, yet let the power of grace\nappear.\n\n_Direct._ II. Let those that are about you see, that you take the\nlife to come for a reality, and that you verily expect to live with\nChrist in joys for ever. Let them see this in your holy joy and\nconfidence, and your thankfulness to God for the grace and hopes which\nhe hath given through Christ. I know that a pained, languishing body,\nis undisposed to express the comforts of the soul: but yet as long as\nthe soul is the commander, they may be expressed in some good measure,\nthough not with such vivacity and alacrity as in health. Behave\nyourselves before all, as those that are going to dwell with Christ.\nIf you show them that you take heaven for a real felicity, it will do\nmuch to draw them to do so too; show them the difference between the\ndeath of the righteous and of the wicked; and that may so draw them to\ndesire to die the death of the righteous, that it may draw them also\nto resolve to live their lives. How many souls might it win to God, if\nthey saw in his dying servants such confidence and joy as beseemeth\nmen that are entering into a world of joy, and peace, and blessedness!\nIf we went out of the body, as from a prison into liberty, and from a\ntedious journey to our desired home, it would invite sinners to seek\nafter the same felicity, and be a powerful sermon to convert the\ninconsiderate.\n\n_Direct._ III. Now tell poor sinners of the vanity of the world,\nand of all its glory, wealth, and pleasure; and of the mischief and\ndeceitfulness of sin. Say to them, O sirs, you may see in me what the\nworld is worth: if you had all the wealth and pleasure that you\ndesire, thus it would turn you off, and forsake you in the end: it\nwill ease no pain: it will bring no peace to a troubled soul: it will\nnot lengthen your lives an hour: it will not save you from the wrath\nof God: it maketh your death the sadder, because you must be taken\nfrom it: your account will be the more dreadful. O love not such a\nvain, deceitful world! sell not your souls for so poor a price!\nForsake it before you are forsaken by it! O make not light of any sin!\nThough the wanton flesh would have you take it for a harmless thing,\nyou cannot imagine, when the pleasure is gone, how sharp a sting is\nleft behind. Sin will then be no jesting matter, when your souls are\ngoing hence into the dreadful presence of the most holy God.\n\n_Direct._ IV. Now tell those about you of the excellency and\nnecessity of the love of God, of heaven, of Christ, and of a holy\nlife. Though these may be made light of at a distance, yet a soul that\nis drawing near them, will be more awakened to understand their worth.\nSay to them, O friends, I find now more than ever I did before, that\nit is only God, that is the end and happiness of souls: nothing but\nhis favour through Jesus Christ, can comfort and content a dying man;\nand none but Christ can reconcile us to God, and answer for our sins,\nand make us acceptable; and no way but that of faith and holiness will\nend in happiness. Opinions and customary forms in religion will not\nserve the turn; to be of this or that party, or church, or communion,\nwill not save you. It is only the soul that is justified by Christ,\nand sanctified by his Spirit, and brought up to the love of God and\nholiness, that shall be saved. Whatever opinion or church you are of,\nwithout holiness you shall never see God to your comfort, as without\nfaith it is impossible to please him, Heb. xii. 14; xi. 6; Rom. viii.\n6, 7, 9. O now what a miserable case were I in, if I had all the\nwealth and honour in the world, and had not the favour of God, and a\nChrist to purchase it, and his Spirit to witness it, and prepare me\nfor a better life. Now I see the difference between spending time in\nholiness, and in sin; between a godly, and a worldly, fleshly,\ncareless life. Now I would not for a thousand worlds, that I had spent\nmy life in sensuality and ungodliness, and continued a stranger to the\nlife of faith. Now, if I had a world, I would give it to be more holy!\nO sirs, believe it, when you come to die, sin will be then sin indeed,\nand Christ, and grace, will be better than riches, and to die in an\nunregenerate, unsanctified state, will be a greater misery than any\nheart can now conceive.\n\n_Direct._ V. Endeavour also to make men know the difference\nbetween the godly and the wicked. Tell them, I now see who maketh the\nwisest choice. O happy men, that choose the joys which have no end,\nand \"lay up their treasure in heaven, where rust and moths do not\ncorrupt, and thieves do not break through and steal, and labour for\nthe food that never perisheth,\" Matt. vi. 19, 20; John vi. 27. O\nfoolish sinners, that for an inch of fleshly, filthy pleasure, do lose\neverlasting rest and joy! \"What shall it profit them that win all the\nworld and lose their souls?\"\n\n_Direct._ VI. Labour also to convince men of the preciousness of\ntime, and the folly of putting off repentance, and a holy life, till\nthe last. Say to them, O friends, it is hard for you in the time of\nhealth and prosperity, to judge of time according to its worth: but\nwhen time is gone, or near an end, how precious doth it then appear!\nNow if I had all the time again, which ever I spent in unnecessary\nsleep, or sports, or curiosities, or idleness, or any needless thing,\nhow highly should I value it, and spend it in another manner than I\nhave done! Of all my life that is past and gone, I have no comfort now\nin the remembrance of one hour, but what was spent in obedience to\nGod. O take time to make sure of your salvation, before it is gone,\nand you are left under the tormenting feeling of your loss.\n\n_Direct._ VII. Labour also to make them understand the sinfulness\nof sloth, and of loitering in the matters of God and their salvation;\nand stir them up to do it with all their might. Say to them, I have\noften heard ungodly people deride or blame the diligence, and zeal,\nand strictness of the godly; but if they saw and felt what I see and\nfeel they could not do it. Can a man that is going into another world,\nimagine that any thing is so worthy of his greatest zeal and labour,\nas his God and his salvation? or blame men for being loth to burn in\nhell? or for taking more pains for their souls than for their bodies?\nO friends, let fools talk what they will, in their sleep and phrensy,\nas you love your souls, do not think any care, or cost, or pains too\ngreat for your salvation! If they think not their labour too good for\nthis world, do not you think yours too good for a better world. Let\nthem now say what they will, when they come to die, there is none of\nthem all, that is not quite forsaken of sense and reason, but will\nwish that they had loved God, and sought and served him, not formally,\nin hypocritical compliment, but with all their heart, and soul, and\nmight.\n\n_Direct._ VIII. Labour also to fortify the minds of your friends,\nagainst all fears of suffering for Christ, and all impatience in any\nof their afflictions. Say to them, The sufferings as well as the\npleasures of this life are so short, that they are not worthy once to\nbe compared with the durable things of the life to come. If I have\npassed through a life of want and toil, if my body hath endured\npainful sickness, if I have suffered never so much from men, and been\nused cruelly for the sake of Christ, what the worse am I now, when all\nis past? Would an easy, honourable, plentiful life, have made my death\neither the safer or the sweeter? O no! it is the things eternal that\nare indeed significant and regardable. Neither pleasure nor pain that\nis short, is of any great regard. Make sure of the everlasting\npleasures, and you have done your work. O live by faith, and not by\nsense; look not at the temporal things which are seen. It is not your\nconcernment, whether you are rich or poor, in honour or dishonour, in\nhealth or sickness, but whether you be justified, and sanctified, and\nshall live with God in heaven for ever. Such serious counsels of dying\nmen, may make their sickness more fruitful than their health.\n\n[126] Hic labor extremus, longarum h\u00e6c meta viarum est. Virgil.\n\n[127] Luke x. 42; Phil. i. 19, 23.\n\n[128] Mr. Vines, Mr. Capel, Mr. Hollingworth, Mr. Ashurst, Mr.\nAmbrose, Mrs. Burnel, &c.\n\n[129] Reader, bear with this mixture: for God will own his image when\npeevish contenders do deny it, or blaspheme it; and will receive those\nwhom faction and proud domination would cast out, and vilify with\nscorn and slanders.\n\n[130] Isa. liii. 10-12.\n\n[131] John i. 10-12: iii. 16, 19, 20; Rom. vii. 20-25, 9; Psal. xi.\n1-5.\n\n[132] Matt. xxviii. 19, 20, 2; John xvii.; Rev. i. 18; Rom. x. 9-12.\n\n[133] Heb. xii. 7-9; Rom. viii. 28.\n\n\n\n\nCHAPTER XXXI.\n\nDIRECTIONS TO THE FRIENDS OF THE SICK, THAT ARE ABOUT THEM.\n\n\n_Direct._ I. When you see the sickness or death of friends, take\nit as God's warning to you, to prepare for the same yourselves.\nRemember that thus it must be with you: thus are you like to lie in\npain; and thus will all the world forsake you, and nothing of all your\nhonour or wealth will afford you any comfort. This will be the end of\nall your pleasures, of your greatness, and your houses, and lands, and\nattendance; and of your delicious meats and drinks; and of all your\nmirth, and play, and recreations. Thus must your carcasses be forsaken\nof your souls, and laid in a grave, and there lie rotting in the dark;\nand your souls appear before your Judge, to be sentenced to their\nendless state. This certainly will be your case: and oh how quickly\nwill it come! Then, what will Christ and grace be worth! Then, nothing\nbut the favour of God can comfort you. Then, whether will it be better\nto you to look back on a holy, well-spent life, or upon a life of\nfleshly ease and pleasure? Then, had you rather be a saint, or a\nsensualist? Lay this to heart, and let the house of mourning make you\nbetter, and live as one that looks to die.\n\n_Direct._ II. Use the best means for the recovery of the sick,\nwhich the ablest physicians shall advise you to, as far as you are\nable. Take heed of being guilty of the pride and folly of many\nself-conceited, ignorant persons, who are ready to thrust every\nmedicine of their own upon their friends in sickness, when they\nneither know the nature of the sickness or the cure. Many thousands\nare brought to their death untimely, by the folly of their nearest\nfriends, who will needs be medicining them, and ruling them, and\ndespising the physician; as if they were themselves much wiser than\nhe, when they are merely ignorant of what they do. As ignorant\nsectaries despise divines, and set up themselves as better preachers,\nso many silly women despise physicians; and when they have got a few\nmedicines, which they know not the nature of, nor how to use, they\ntake themselves for the better physicians, and the lives of their poor\nfriends must pay for their pride and folly. No means must be trusted\nto instead of God, but the best must be used in subservience unto God.\nAnd one would think that a small measure of wit and humility might\nserve to make silly women understand, that they that never bestowed\none year in the study of physic, are not so likely to understand it,\nas those that have studied and practised it a great part of their\nlives. It is sad to see people kill their dearest friends in kindness;\neven by that ignorance and proud self conceitedness, which also maketh\nthem the destroyers of their own souls.\n\n_Quest._ But seeing God hath appointed all men's time, what good\ncan physic do? If God hath appointed them to live, they shall live;\nand if he have appointed them to die, it is not physic that can save\nthem.\n\n_Answ._ This is the foolish reasoning of wicked people about\ntheir salvation. If God have appointed me to salvation, I shall be\nsaved; if he have not, all my diligence will do no good. But such\npeople know not what they talk of. God hath made your duty more open\nand known to you, than his own decrees. And you separate those things\nwhich he hath joined together. As God hath appointed no man to\nsalvation simply without respect to the means of salvation; so God\nhath appointed no man to live but by the means of life. His decree is\nnot, Such a man shall be saved, or, Such a man shall live so long,\nonly; but this is his decree, Such a man shall be saved, in the way of\nfaith and holiness, and in the diligent use of means, and, Such a man\nshall live so long, by the use of those means which I have fitted for\nthe preservation of his life. So that as he that liveth a holy life,\nmay be sure he is chosen to salvation, (if he persevere,) and he that\nis ungodly, may be sure that he is in the way to hell; so he that\nneglecteth the means of his health and life, doth show that it is\nunlike that God hath appointed him to live; and he that useth the best\nmeans is liker to recover (though the best will not cure incurable\ndiseases, nor make a man immortal). The reasoning is the same, as if\nyou should say, if God have appointed me to live so long, I shall live\nthough I neither eat nor drink; but if he have not, eating and\ndrinking will not prolong my life. But you must know, that God doth\nnot only appoint you to live, that is but half his decree, but he\ndecreeth, that you shall live by eating and drinking.\n\n_Direct._ III. Mind your friends betimes to make their wills, and\nprudently by good advice to settle their estates, that they may leave\nno occasion of contending about it when they are dead. This should be\ndone in health, because of the uncertainty of life; but if it be\nundone till sickness, it should then be done betimes. The neglect of\nit oft causeth much sinful contending about worldly things, even among\nthose near relations, who should live in the greatest amity and peace.\n\n_Direct._ IV. Keep away vain company from them, as far as you can\nconveniently (except it be such as must needs be admitted, or such as\nare like to receive any good by the holy counsel of the sick). It is a\ngreat annoyance to one that is near death, to hear people talk to\nlittle purpose, about the world, or some impertinencies; when they are\ngoing speedily to their endless state, and have need of no more\nimpediments in their way; but of the best assistance that their\nfriends can afford them. Procure some able, faithful minister to be\nwith them, to counsel them about the state of their souls; and get\nsome holy, able christians to be much about them, who are fit to pray\nwith them, and instruct them.\n\n_Direct._ V. Bear with their impatience, and grudge not at any\ntrouble that they put you to. Remember that weakness is froward, and\nas you bear with the crying of children, so must you with the\npeevishness of the sick; and remember, that shortly it is like to be\nyour own case, and you must be a trouble to others, and they must bear\nwith you. Be not weary of your friends in sickness; but loving, and\ntender, and compassionate, and patient.\n\n_Direct._ VI. Deal faithfully and prudently with them about the\nstate of their souls. Your faithfulness must be showed in these two\npoints: 1. That you do not flatter them with vain hopes of life, when\nthey are more likely to die. 2. That you do not flatter them with\nfalse persuasions that their state is safe, when they are yet\nunsanctified, nor put them in hopes of being saved without\nregeneration.\n\nYour prudence must be manifested, 1. In suiting your counsel, and\nspeeches, and prayers to their state; and not using the same words to\nthe ungodly, as you would to the godly. 2. In so contracting your\ncounsel for the conversion of the ungodly, as not to overwhelm them\nwith more than they can bear; and yet not to leave out any point of\nabsolute necessity to salvation. Alas, how much skill doth such a work\nrequire! And how few christians (that I say not, pastors) are fit for\nit!\n\n_Quest._ I. But is it a duty when the sick are like to die, to\nmake it known to them?\n\n_Answ._ Sometimes it is, and sometimes not. 1. Some sicknesses\nare such, as will be so increased with fear, that the patient that\nbefore was in hope of a recovery, will be put almost past hope. And\nsome sicknesses are much different, and are not like to be so\nincreased by it. And some are past all hope already. 2. Some are so\nprepared to die, that they have the less need to be acquainted with\ntheir danger; and some are unconverted, and in so dangerous a case,\nthat the absolute necessity of their souls may require it. When the\nsoul is in so sad a case, and yet the body may be endangered by the\nfear of the sentence of death, it is the safest course to tell them,\nthat though God may recover them, yet their disease is so dangerous,\nas calleth for their speedy and serious preparation for death; which\nwill not be lost, if God restore them. So that they may have so much\nhope, as to keep their fear from killing them, and so much\nacquaintance with their danger, as may put them upon their duty. But\nin case there be already little or no hope, or in case the disease\nwill be but little increased by the fear, (which is the case of the\nmost,) the danger should not at all be hid.\n\n_Quest._ II. Am I always bound to tell a wicked man of his sin\nand misery, when it may exasperate his disease, and offend his mind?\n\n_Answ._ If it were a sickness that is void of danger, in case his mind\nbe quiet, and be like to kill him if his mind be disturbed, then it\nwere the most prudent course to call him so far to repentance and\nfaith, as you can do it without any dangerous disturbance of him;\nbecause it is most charity to his soul to help him to a longer time of\nrepentance, rather than to lay all the hopes of his salvation upon the\npresent time. But this is not an ordinary case; therefore ordinarily\nit is a duty to acquaint the sick person, that is yet in his sin, and\nunregenerate state, with the truth of his danger, and the necessity\nof renovation. Alas! it is a lamentable kind of friendship, to flatter\na poor soul into damnation, or to hide his danger till he is past\nrecovery. When he is in a state of unexpressible misery, and hath but\na few days' or weeks' time left, to do all that ever must be done for\nhis salvation; what horrid cruelty is it then, to let him go to hell\nfor fear of displeasing or disquieting him!\n\n_Object._ But I am afraid I shall cast him into despair, if I\ntell him plainly that he is in a state of damnation.\n\n_Answ._ If you let him alone a little longer, he will be in\nremediless despair. There is no despair remediless, but that in hell.\nBut now you may help to save him, both from present and endless\ndesperation. He must needs despair of ever being saved without a\nChrist, or without the regeneration of the Holy Spirit, or without\ntrue faith and repentance, and love to God, and holiness. But need he\ndespair of attaining all these, while Christ is offered him so freely,\nand a full remedy is at hand? He must know his sin and misery, or else\nhe is never like to escape it; but he must also be acquainted with the\ntrue remedy; and that is your way to keep him from despair, and not by\nflattering him into hell.\n\n_Quest._ III. But what should one do in so short a time, and with\ndead-hearted sinners? Alas! what hope is there? If it were nothing but\ntheir ignorance, it cannot be cured in a moment. And is there then any\nhope in so short a space, to bring them to knowledge, and repentance,\nand a changed heart, to love God and holiness; and that when pain and\nweakness do disable them?\n\n_Answ._ The case indeed is very sad; but yet while there is life,\nthere is some hope: and while there is any hope, we should do our\nbest, when it is for the saving of a soul; and the difficulty should\nbut stir us up to use our utmost skill and diligence. But as it is the\nmisery of such to delay conversion till so unfit a time, so is it too\nfrequently the sin of believers, that they delay their serious\nendeavours to convert men, till such a time as they almost despair of\nthe success.\n\n_Quest._ IV. But what shall we do in a doubtful case, when we\nknow not whether the person be renewed and truly penitent, or not;\nwhich is the case of most that we have to deal with?\n\n_Answ._ You can tell whether the grounds of your hope, or of your\nfear concerning them, be the greater; and accordingly your speech must\nbe mixed and tempered, and your counsels or comforts given with the\nconditions and suppositions expressed.\n\n_Quest._ V. But what order would you have us observe in speaking\nto the ignorant and ungodly, when the time is so short?\n\n_Answ._ 1. Labour to awaken them to a lively sense of the change which\nis at hand, that they may understand the necessity of looking after\nthe state of their souls. 2. Then show them what are the terms of\nsalvation, and who they are that the gospel doth judge to salvation or\ndamnation. 3. Next advise them to try which of these is their\ncondition, and to deal faithfully, seeing self-flattery may undo them,\nbut can do them no good. 4. Then help them in the trial; q. d. If it\nhave been so or so with you, then you may know that this is your case.\n5. Then tell them the reasons of your fears, if you fear they are\nunconverted, or of your hopes, if you hope indeed that it is better\nwith them. 6. Then exhort them conditionally, (if they are yet in a\ncarnal, unsanctified state,) to lament it, and be humbled, and\npenitent for their sinful and ungodly life. 7. And then tell them the\nremedy, in Christ and the Holy Ghost, and the promise or covenant of\ngrace. 8. And lastly, tell them their present duty, that this remedy\nmay prove effectual to their salvation. And if you have so much\ninterest or authority as maketh it fit for you, excite them by\nconvenient questions so far to open their case, as may direct you, and\nas by their answers may show whether they truly resolve for a holy\nlife, if God restore them, and whether their hearts indeed be changed\nor not.\n\n_Direct._ VII. If you are not able to instruct them as you\nshould, read some good book to them, which is most suitable to their\ncase: such as Mr. Perkins's \"Right Art of Dying Well;\"--\"The Practice\nof Piety in the Directions for the Sick;\"--Mr. Edward Lawrence's\n\"Treatise of Sickness;\" or what else is most suitable to them. And\nbecause most are themselves unable for counselling the sick aright,\nand you may not have a fit book at hand, I shall here subjoin a brief\nform or two for such to read to the sick that can endure no long\ndiscourse. And other books will help you to forms of prayer with them,\nif you cannot pray without such help.\n\n_Direct._ VIII. Judge not of the state of men's souls, by those\ncarriages in their sickness, which proceed from their diseases or\nbodily distemper. Many ignorant people judge of a man by the manner of\nhis dying: if one die in calmness and clearness of understanding, and\na few good words, they think that this is to die like a saint.\nWhereas in consumptions, and oft in dropsies, and other such\nchronical diseases, this is ordinary with good and bad: and in a fever\nthat is violent, or a frenzy or distraction, the best man that is may\ndie without the use of reason: some diseases will make one blockish,\nand heavy, and unapt to speak; and some consist with as much freedom\nof speech as in time of health. The state of men's souls must not be\njudged of by such accidental, unavoidable things as these.\n\n_Direct._ IX. Be neither unnaturally senseless at the death of\nfriends, nor excessively dejected or afflicted. To make light of the\ndeath of relations and friends, be they good or bad, is a sign of a\nvery vicious nature; that is so much selfish, as not much to regard\nthe lives of others: and he that regardeth not the lives of his\nfriends is little to be trusted in his lower concernments. I speak not\nthis of those persons whose temper alloweth them not to weep: for\nthere may be as deep a regard and sorrow in some that have no tears,\nas in others that abound with them. But I speak of a naughty, selfish\nnature, that is little affected with any one's concernments but its\nown.\n\nYet your grief for the death of friends, must be very different both\nin degree and kind. 1. For ungodly friends you must grieve for their\nown sakes, because if they died such, they are lost for ever. 2. For\nyour godly friends you must mourn for the sake of yourselves and\nothers, because God hath removed such as were blessings to those about\nthem. 3. For choice magistrates, and ministers, and other instruments\nof public good, your sorrow must be greater, because of the common\nloss, and the judgment thereby inflicted on the world. 4. For old,\ntried christians, that have overcome the world, and lived so long till\nage and weakness make them almost unserviceable to the church, and who\ngroan to be unburdened and to be with Christ, your sorrow should be\nleast, and your joy and thanks for their happiness should be greatest.\nBut especially abhor that nature that secretly is glad of the death of\nparents, (or little sorrowful,) because that their estates are fallen\nto you, or you are enriched, or set at liberty by their death. God\nseldom leaveth this sin unrevenged, by some heavy judgments even in\nthis life.\n\n[Sidenote: Help against excessive grief for the death of friends.]\n\n_Direct._ X. To overcome your inordinate grief for the death of\nyour relations, consider these things following. 1. That excess of\nsorrow is your sin: and sinning is an ill use to be made of your\naffliction. 2. That it tendeth to a great deal more: it unfitteth you\nfor many duties which you are bound to, as to rejoice in God, and to\nbe thankful for mercies, and cheerful in his love, and praise, and\nservice: and is it a small sin to unfit yourselves for the greatest\nduties? If you are so troubled at God's disposal of his own, what doth\nyour will but rise up against the will of God; as if you grudged at\nthe exercise of his dominion and government, that is, that he is God!\nWho is wisest, and best, and fittest to dispose of all men's lives? Is\nit God or you? Would you not have God to be the Lord of all, and to\ndispose of heaven and earth, and of the lives and crowns of the\ngreatest princes? If you would not, you would not have him to be God.\nIf you would, is it not unreasonable that you or your friends only\nshould be excepted from his disposal? 4. If your friends are in\nheaven, how unsuitable is it, for you to be over-much mourning for\nthem, when they are rapt into the highest joys with Christ; and love\nshould teach you to rejoice with them that rejoice, and not to mourn\nas those that have no hope. 5. You know not what mercy God showed to\nyour friends, in taking them away from the evil to come, you know not\nwhat suffering the land or church is falling into; or at least might\nhave fallen upon themselves; nor what sins they might have been\ntempted to.[134] But you are sure that heaven is better than earth,\nand that it is far better for them to be with Christ. 6. You always\nknew that your friends must die; to grieve that they were mortal, is\nbut to grieve that they were but men. 7. If their mortality or death\nbe grievous to you, you should rejoice that they are arrived at the\nstate of immortality, where they must live indeed and die no more. 8.\nRemember how quickly you must be with them again. The expectation of\nliving long yourselves, is the cause of your excessive grief for the\ndeath of friends. If you looked yourselves to die tomorrow, or within\na few weeks, you would less grieve that your friends are gone before\nyou. 9. Remember that the world is not for one generation only; others\nmust have our places when we are gone; God will be served by\nsuccessive generations, and not only by one. 10. If you are christians\nindeed, it is the highest of all your desires and hopes to be in\nheaven; and will you so grieve that your friends are gone thither,\nwhere you most desire and hope to be?\n\n_Object._ All this is reason, if my friend were gone to heaven:\nbut he died impenitently, and how should I be comforted for a soul\nthat I have cause to think is damned?\n\n[Sidenote: Helps to moderate our sorrow for the damned.]\n\n_Answ._ Their misery must be your grief; but not such a grief as shall\ndeprive you of your greater joys, or disable you for your greater\nduties. 1. God is fitter than you to judge of the measures of his\nmercy and his judgments, and you must neither pretend to be more\nmerciful than he, nor to reprehend his justice. 2. All the works of\nGod are good; and all that is good is amiable; though the misery of\nthe creature be bad to it, yet the works of justice declare the wisdom\nand holiness of God; and the perfecter we are, the more they will be\namiable to us. For, 3. God himself, and Christ, who is the merciful\nSaviour of the world, approve of the damnation of the finally ungodly.\n4. And the saints and angels in heaven do know more of the misery of\nthe souls in hell, than we do; and yet it abateth not their joys. And\nthe perfecter any is, the more he is like-minded unto God. 5. How glad\nand thankful should you be to think that God hath delivered yourselves\nfrom those eternal flames! The misery of others should excite your\nthankfulness. 6. And should not the joys of all the saints and angels\nbe your joy, as well as the sufferings of the wicked be your sorrows?\nBut above all, the thoughts of the blessedness and glory of God\nhimself, should overtop all the concernments of the creature with you.\nIf you will mourn more for the thieves and murderers that are hanged,\nthan you will rejoice in the justice, prosperity, and honour of the\nking, and the welfare of all his faithful subjects, you behave not\nyourselves as faithful subjects. 7. Shortly you hope to come to\nheaven: mourn now for the damned, as you shall do then; or at least,\nlet not the difference be too great, when that, and not this, is your\nperfect state.\n\n\n_A Form of Exhortation to the Ungodly in their Sickness (or those\nthat we fear are such)._\n\nDear Friend: The God that must dispose of us and all things, doth\nthreaten by this sickness, to call away your soul, and put an end to\nthe time of your pilgrimage; and therefore your friends that love and\npity you, must not now be silent, if they can speak any thing for your\npreparation and salvation, because it must be now or never: when a few\ndays are past, they must never have any such opportunity more: if now\nwe prevail not with you, you are likely to be quickly out of hearing,\nand past our advice and help for ever. And because I know your\nweakness bids me to be but short, and your memory is not to be\nburdened with too much, and yet your necessity must not be neglected,\nI shall reduce all that I have to say to you, to these four heads: 1.\nOf the change which you seem near to, and the world which you are\ngoing to. 2. Of the preparation that must be made by all that will be\nsaved, and who they be that the gospel doth justify or condemn. 3. I\nwould fain help you to understand which of these conditions you are\nin, and what will become of your soul, if it thus goeth hence: and, 4.\nIf your case be bad, I would direct you how you may come out of it,\nand what is yet to be done while there remaineth any time and hope.\nAnd I pray you set your heart to what I say; for I will speak nothing\nbut the certain truth of God, revealed to the world by his Son and\nSpirit expressed in the Scripture, and believed by all the church of\nChrist.\n\n1. God knoweth the change is great, which you are near. You are\nleaving this world, where you have spent the days of your preparation\nfor eternity, and leaving this flesh to corrupt and turn to common\nearth, and must here converse with man no more: you are going now to\nsee that world, which the gospel told you of, and you have often heard\nof, but neither you nor we did ever see. Before your friends have laid\nyour body in the grave, your soul must enter into its endless state,\nand at the resurrection your body be joined with it. Either heaven or\nhell must be your lot for ever. If it be heaven, you will there find a\nworld of light, and love, and peace; a world of angels and glorified\nsouls, who are all made perfect in knowledge and holiness; living in\nthe perfect flames of love to their glorious Creator, Redeemer, and\nRegenerator: and with them you will be thus perfected yourself: your\nsoul will see the glory of God, and be rapt up in his love, and filled\nwith his joys, and employed triumphantly in his praises, and this for\never. If hell should be your portion, you will there be thrust away as\na hated thing from the face of God, and there you will find a world\nof devils, and unholy, damned, miserable souls; among whom you must\ndwell, in the flames of the wrath of God, and the horrors of your own\nconscience, remembering with anguish the mercy which you once\nrejected, and the warnings and time which once you lost:[135] and at\nthe resurrection your soul and body must be reunited and live there in\ntorment and despair for ever. I know these things are but half\nbelieved by the ungodly world, while they profess to believe them; and\ntherefore they must feel that which they refused to believe: but God\nhath revealed it to us, and we will believe our Maker. You are now\ngoing to see the great difference between the end of holiness and of\nsin; between the godly and the ungodly; and to know by your own\nexperience those joys or torments, which the wicked will not know by\nfaith. And oh what a preparation doth such a change require!\n\nII. You are next to know what persons they are, and how they differ,\nwho must abide for ever in these different states. As we are the\nchildren of Adam, we are all corrupted; our minds are carnal, and set\nupon this world, and savour nothing but the things of the flesh; and\nthe further we go in sin, the worse we are; being strangers to the\nlife of faith, and to the love of God and the life to come, taking the\nprosperity and pleasure of the flesh for the felicity which we most\ndesire and seek. The name of this state in Scripture is, carnal, and\nungodly, and unholy; because such men live in a mere fleshly nature or\ndisposition for fleshly ends, in a fleshly manner, and are not at all\ndevoted to God, and carried up to heavenly desires and delights; but\nlive chiefly for this life, and not for the life to come: and though\nthey may take up some kind of religion, in a second place and upon the\nby, for fear of being damned when they can keep the world no longer;\nyet is it this world which they principally value, love, and seek, and\ntheir religion is subject to their worldly and fleshly interest and\ndelights. And though God hath provided and offered them a Saviour, to\nteach them better, and reclaim and sanctify them by his word and\nSpirit, and forgive them if they will believe in him and return, yet\ndo they sottishly neglect this mercy, or obstinately refuse it, and\ncontinue their worldly, fleshly lives, till time be past, and mercy\nhath done, and there is no remedy. These are the men that God will\ncondemn, and this is the true description of them. And it will not\nstand with the governing justice, and holiness, and truth of God to\nsave them.\n\nBut on the other side, all those that God will save, do heartily\nbelieve in Jesus Christ, who is sent of God to be the Saviour of\nsouls; and he maketh them know (by his word and Spirit) their grievous\nsin and misery in their state of corrupted nature; and he humbleth\nthem for it, and bringeth them to true repentance, and maketh them\nloathe themselves for their iniquities; and seeing how they have cast\naway and undone themselves, and are no better than the slaves of\nSatan, and the heirs of hell, they joyfully accept of the remedy that\nis offered them in Christ: they heartily take him for their Saviour\nand King, and give up themselves in covenant to him, to be justified\nand sanctified by him; whereupon he pardoneth all their sin, and\nfurther enlighteneth and sanctifieth them by his Spirit: he showeth\nthem by faith, the infinite love of God, and the sure, everlasting,\nholy joys, which they may have in heaven with him; and how blessed a\nlife they may there obtain (through his purchase and gift) with all\nthe blessed saints and angels: he maketh them deliberately to compare\nthis offer of eternal happiness, with all the pleasures and seeming\ncommodities of sin, and all that this deceitful world can do for them:\nand having considered of both, they see that there is no comparison to\nbe made, and are ashamed that ever they were so mad as to prefer earth\nbefore heaven, and an inch of time before eternity, and a dream of\npleasure before the everlasting joys, and to love the pleasures of a\ntransitory world, above the presence, and favour, and glory of God:\nand for the time to come, they are firmly resolved what to do; even to\ntake heaven for their only happiness, and there to lay up their hopes\nand treasure, and to live to God, as they have done to the flesh; and\nto make sure of their salvation, whatever become of their worldly\ninterest. And thus the Spirit doth dwell and work in them, and renew\ntheir hearts, and give them a hatred to every sin, and a love to every\nholy thing, even to the holy word, and worship, and ways, and servants\nof the Lord: and in a word, he maketh them new creatures; and though\nthey have still their sinful imperfections, yet the bent of their\nhearts and lives is holy and heavenly, and they long to be perfect,\nand are labouring after it, and seek first the kingdom of God and his\nrighteousness, and live above the world and flesh: and shortly Christ\nwill make them perfect, and justify them in the day of their judgment,\nand give them the glorious end of all their faith, obedience, and\npatience. These are the persons, and none but these, (among us, that\nhave the use of reason,) that shall live with God.\n\nIII. Now this being the infallible truth of the gospel, and this being\nthe true difference between the righteous and the wicked, the\njustified and condemned souls, oh how nearly doth it now concern you,\nto try which of these is your own condition! Certainly it may be\nknown: for God will judge the world in righteousness, by the same law\nor covenant by which he governeth them. Know but whom the law of\nChrist condemneth or justifieth, and you may soon know whom the Judge\nwill condemn and justify; for he will proceed according to this law.\nIf you should die in an unrenewed state in your sins, your hopes of\nheaven would all die with you; and if you should think never so well\nof yourself till death, and pretend never so confidently to trust on\nChrist and the mercy of God, one hour will convince you to your\neverlasting woe, that God's mercy and Christ's merits did never bring\nto heaven an unsanctified soul. Self-flattery is good for nothing, but\nto keep you from repenting till time be past, and to quiet you in\nSatan's snares till there be no remedy: therefore presently, as you\nlove your soul, examine yourself, and try which of these is the\ncondition that you are in, and accordingly judge yourself, before God\njudge you.[136] May you not know if you will, whether you have most\nminded earth or heaven, and which you have preferred and sought with\nthe highest esteem and resolution, and whether your worldly or\nheavenly interest have borne sway, and which of them it is that gave\nplace unto the other? Cannot a man tell if he will, what it is which\nhis very soul hath practically taken for his chief concernment, and\nwhat it is that hath had most of his love and care? and what hath been\nnext his heart, and which he hath preferred when they came to the\nparting, and one was set against the other? Cannot you tell whether\nyou have lived principally to the flesh, for the prosperity of this\nworld, and the pleasures of sin? or whether the Spirit of Christ by\nhis word, hath enlightened you, and showed you your sin and misery,\nand humbled you for it, and showed you the glory of the life to come,\nand the happiness of living in the love of God, and hereupon hath\nunited your heart unto himself, and turned it from sin to holiness,\nfrom the world to God, and from earth to heaven, and made you a new\ncreature, to live for heaven as you did for earth: surely this is not\nso small and indiscernible a work or change, but he that hath felt it\non himself may know it. It is a good work to bring a sinner to feel\nhis unrighteousness and misery, and to apply himself to Christ for\nrighteousness and life: it is a great work to take off the heart from\nall the felicity of this world, and to set it unfeignedly upon God,\nand to cause him to place and seek his happiness in another world,\nwhatever become of all the prosperity or pleasure of the flesh. It is\nthus with every true believer, for all the remnant of his sins and\nweaknesses: and may you not know whether it be thus or not with you?\nOne of these is your case: and it is now time to know which of them it\nis; when God is ready to tell you by his judgment. If indeed you are\nin Christ, and his Spirit be in you, and hath renewed you, and\nsanctified you, and turned your heart and life to God, I have then\nnothing more than peace and comfort to speak to you (as in the\nfollowing exhortation): but if it be otherwise, and you are yet in a\ncarnal state, and were never renewed by the Spirit of Christ, will you\ngive me leave to deal faithfully with you, as is necessary with one in\nyour condition, and to set before you at once your sin and your\nremedy, and to tell you what yet you must do if you will be saved.\n\nIV. And first, will you here lay to heart your folly, and unfeignedly\nlament your sinful life before the Lord? not only this or that\nparticular sin, but principally your fleshly heart and life; that in\nthe main, you have lived to this corruptible flesh, and loved, and\nsought, and served the world, before your God, and the happiness of\nyour soul? Alas, friend, did you not know that you had an immortal\nsoul, that must live in joy or misery for ever? Did you not know that\nyou were made to love, and serve, and honour your Maker; and that you\nhad the little time of this life given you, to try and prepare you for\nyour endless life; and that as you lived here, it must go with you in\nheaven or hell for ever? If you did not believe these things, why did\nyou not come, and give your reasons against them, to some judicious\ndivine that was able to have showed you the evidence of their truth?\nIf you did believe them, alas, how was it possible that you could\nforget them? Could you believe a heaven and a hell, and not regard\nthem, or suffer any transitory worldly vanity to be more regarded by\nyou? Did you know what you had to do in the world, and yet is it all\nundone till now? Were you never warned of this day? Did never\npreacher, nor Scripture, nor book, nor friend, nor conscience, tell\nyou of your end? and tell you what would be the fruit of sin, and of\nyour contempt and slighting of Christ and of his grace? Did you know\nthat you must love God above the world, if ever you would be saved,\nand that you must to that end be partaker of Christ, and renewed by\nhis Spirit; and yet would you let out your heart upon the world, and\nfollow the brutish pleasures of the flesh, and never earnestly seek\nafter that Christ and Spirit that should thus renew and sanctify you?\nDo you not think now that it had been wiser to have sought Christ and\ngrace, and set your affections first on the things above, and to have\nmade sure work for your soul against such a day as this, than to have\nhardened your heart against God's grace, and despised Christ, and\nheaven, and your salvation, for a thing of nought? You see now what it\nwas that you preferred before heaven: what have you now got by all\nyour sinful love of the world? where now is all your fleshly\npleasure? will it all now serve turn to save you from death, or the\nwrath of God, and everlasting misery? will it now go with you to\nanother world? Or do you think it will comfort a soul in hell, to\nremember the wealth which he gathered and left behind him upon earth?\nWould it not now have been much more comfortable to you, if you could\nsay, My days were spent in holiness, in the love of my dear Redeemer,\nand in the hearty service of my God; in praising him and praying to\nhim, in learning and obeying his holy word and will; my business in\nthe world was to please God, and seek a better world; and while I\nfollowed my lawful trade or calling, my eye was chiefly on eternal\nlife; instead of pleasing the flesh, I delighted my soul in the love,\nand praise, and service of my Redeemer, and in the hopes of my eternal\nblessedness; and now I am going to enjoy that God and happiness which\nI believed and sought. Would not this be more comfortable to you now,\nthan to look back on your time as spent in a worldly, fleshly life,\nwhich you preferred before your God and your salvation? Christ would\nnot have forsaken you in the time of your extremity, as the world\ndoth, if you had cleaved faithfully to him. You little know what peace\nand comfort you might have found, even on earth, in a holy life: how\nsweet would the word of God have been to you! how sweet would prayer,\nand meditation, and holy conference have been! Do you think it is not\nmore pleasant to a true believer, to read the promises of eternal\nlife, and to think and talk of that blessed state, when they shall\ndwell with God in joy for ever, than it was to you to think and talk\nof worldly trash and vanity? If you had used the world as a traveller\ndoth the necessaries of his journey, the thought of heaven would have\nafforded you solid, rational comfort all the way. O little do you know\nthe sweetness of the love of God in Christ, and how good a christian\nfindeth it, when he can but exercise and increase his knowledge, and\nfaith, and love to God, and thankfulness for mercy, and hopes of\nheaven, and walk with God in a heavenly conversation! Do you not wish\nnow that this had been your course? But that which is done cannot be\nundone, and time that is past can never be called back: but yet there\nis a sure remedy for your soul, if you have but a heart to entertain\nand use it. \"God so loved the world that he gave his only begotten\nSon, that whosoever believeth in him should not perish, but have\neverlasting life.\"[137] Jesus Christ being God and man, is the\nMediator between God and man; his death is a sufficient sacrifice for\nour sins; it is his office to save all those that come to God by him:\ndo but unfeignedly repent of your sinful life, and yet set your heart\nupon the life to come, and love God and holiness better than the world\nand fleshly pleasure, and trust your soul on Christ as your Redeemer,\nand he will certainly forgive you, and reconcile you unto God, and\npresent you justified and spotless in his sight. Think of your sin\ntill you abhor yourself; and think of your sin and misery till you\nfeel that you are undone if you have not a Saviour; and then think\nwhat love God hath showed you in Christ, in giving him to be incarnate\nand die for sinners, and offering you freely to pardon all that ever\nyou have done, and to justify and save you, and bring you to endless\nglory with himself, if yet at last you will but give up yourself to\nChrist, and accept his mercy and return to God. What joyful tidings is\nhere now for a sinful, miserable soul! Yet this is the certain truth\nof God. This is his very covenant of grace, which is founded in the\nblood of Christ, and which he is now ready to make with you, and seal\nto you by his Spirit within, and his sacrament without, if you do but\nheartily and unfeignedly consent: believe in Christ, and turn to God,\nfrom the world and the flesh, and resolve upon a holy life if you\nshould recover, and then I can assure you from the word of God, that\nhe will freely pardon you, and take you for his child, and save your\nsoul in endless glory. As late as it is, he will certainly receive\nyou, if you return to him by Christ with all your heart. And doth not\nyour heart now rejoice in this unspeakable mercy, which is willing to\nsave you after all the sin that you have committed, and after all the\ntime that you have lost? Do you yet love that God that is so abundant\nin goodness and in love? and that Saviour who hath purchased you this\npardon and salvation? Is it not better, think you, to love, and\npraise, and serve him, than to live in fleshly lusts and pleasures?\nand is it not better to dwell in heaven with him, in endless joys,\nthan to live awhile in the vain delights of sinners, and thence to\npass to endless misery? O beg of God now to give you a new heart to\nbelieve in Christ, and repent of sin, and love him that is most holy,\ngood, and gracious: and take heed that you slight not his grace any\nlonger; and that you do not now take on you in a fear, to be that\nwhich you are not, or to do that which you would not hold to, if you\nshould recover. And to make all sure, will you now sincerely enter\ninto a covenant with Christ; I mean but the same covenant which you\nmade in baptism and the sacrament of the Lord's supper; and which\nwould have saved you, if you had sincerely made and kept it? Let me\ntherefore help you both to understand it, and to do it, by these\nquestions, which I entreat you to answer sincerely as one that is\ngoing to the presence of God.\n\n_Quest._ I. Do you truly believe that you are a rational\ncreature, differing from brutes, being made to love and serve your\nMaker, and have an immortal soul, which must live in heaven or hell\nfor ever? and that there is indeed a heaven of joys, and a hell of\npunishments, when this life is ended?\n\n_Quest._ II. Do you believe that in heaven, the souls of the\njustified at death, and the body also at the resurrection, shall be\njoined with the angels, and shall dwell with Christ, and see the glory\nof God, and be perfected in holiness, and filled with the sense of the\nlove of God, and with the greatest joys that our nature can receive,\nand shall live in the most delightful love and praise of God for ever?\n\n_Quest._ III. Seeing you are certain that all the pleasures of\nthis life are short, and will end in death, and leave the flesh which\ndesired them in corruption, do you not firmly believe that the joys of\nheaven are infinitely better, and more to be desired and sought, than\nall the pleasures and profits of this life? and that it is most\nreasonable that we should love God above all creatures, even with all\nour heart, and soul, and might?\n\n_Quest._ IV. Seeing then that the love of God is both our duty\nand happiness, is it not reason that we should be kept from the love\nof any thing in the world, which would steal away our hearts from God,\nand hinder us from loving him, and desiring, and seeking him? and that\nwe should mortify the love of worldly riches, honours, and delights,\nso far as they are against the love of God?\n\n_Quest._ V. Seeing God is the absolute Lord and Ruler of the world, is\nit not reason that we obey him, whatsoever he commandeth us, though we\ndid not see the reason why he doth command it? And yet is it not\nplainly reasonable, that he command us to love, and honour, and\nworship him; and to love one another, and to deal justly with all, and\ndo as we would be done by, and to be careful of our souls, and\ntemperate for our bodies; and not to neglect or dishonour our Maker,\nnor to neglect our own salvation, nor abuse our bodies by beastly\nfilthiness or excess; nor to wrong our neighbours, nor deny to do them\nany good that is in our power? This is the sum of all God's laws: and\nthis is the nature of holiness and obedience. And do you not from your\nheart believe, that all this is very reasonable and good?\n\n_Quest._ VI. When the sinful world was fallen from happiness into\nmisery, by turning away from God and holiness to sensuality, and God\nsent his Son to be their Redeemer and Saviour; to be a sacrifice for\nsin, and a teacher and pattern of a holy and obedient life, and to\nmake a new covenant with them, in which he giveth them the pardon of\nall sin, and everlasting happiness, if they will but give up\nthemselves to him as their Saviour, and Sanctifier, and by true\nrepentance turn to God; do you not verily believe that miserable\nsinners should gladly and thankfully accept of such an offer? and\nabundantly love that God and Saviour, that hath so tenderly loved\nthem, and so freely redeemed them from the flames of hell, and so\nfreely offered them everlasting life? And do you not believe that he,\nwho, after all this, shall slight all this mercy, and refuse to be\nrenewed by sanctifying grace, and shall neglect his God, and soul, and\nthis salvation, and rather choose to keep his sins; doth not deserve\nto be utterly forsaken, and to be punished more than if a Saviour and\nsalvation had never been offered to him?\n\n_Quest._ VII. Hath not this been your own case? Have you not\nlived a fleshly, worldly life; neglecting God and your salvation; and\nminding more these lower things? And have you not refused the word and\nSpirit of Christ, which would have brought you to repentance and a\nholy life? and consequently rejected Christ as a Saviour, and the Holy\nGhost as a Sanctifier, and all the mercy which he offered you on these\nterms?\n\n_Quest._ VIII. If this hath been your case, are you now unfeignedly\ngrieved for it? not only because it hath brought you so near to hell,\nbut also because it hath displeased God, and deprived you of that holy\nand comfortable life, which you might all this while have lived, and\nendangered all your hopes of heaven? Do you so far repent, as that\nyour very heart and love is changed; so that now you had rather have a\nholy life on earth, and the sight and enjoyment of God in the heavenly\njoys for ever, than to have all the pleasure and prosperity of this\nworld? Do you hate your sins, and loathe yourself for them, and truly\ndesire to be made holy? Are you firmly resolved, that if God do\nrecover you to health, you will live a new and holy life? that you\nwill forsake your fleshly, worldly life, and all your wilful sins; and\nwill set yourself to learn the will of God, and call upon him, and\nlive in the holy communion of saints, and make it your chief care to\nplease God, and to be saved?\n\n_Quest._ IX. Are you willing, to these ends, to give up yourselves\nabsolutely now to God the Father, Son, and Holy Ghost, as your\nreconciled Father, your Saviour, and your Sanctifier, to be sanctified\nand justified, and saved from your sins, and from the wrath of God,\nand live to God in love and holiness? And are you willing to bind\nyourself to this, by entering into this covenant with God, renouncing\nthe flesh, the world, and the devil? Either your heart is willing and\nsincere in this resolution and covenant, or it is not. If it be not,\nthere is no hope that your sin should be pardoned, and your soul be\nsaved upon any other, or easier terms! And for all that God is\nmerciful, and Christ died for sinners, it was never his intent to save\none impenitent, unsanctified soul. But if your heart unfeignedly\nconsent to this, I have the commission of Christ himself to tell you,\nThat God will be your reconciled God and Father, and Christ will be\nyour Saviour, and the Holy Spirit will be your Sanctifier and\nComforter, and your sins are pardoned, and your soul shall be saved,\nand you shall dwell in heaven with God for ever.[138] God did consent\nbefore you consented; he showed his consent in purchasing, and making,\nand offering you this covenant. Show your unfeigned consent now by\naccepting it, and giving up yourself unreservedly to him, and you have\nChrist's blood, and Spirit, and sacrament, to seal it to you. The\nflesh and the world have deceived you; but trust in Christ upon his\ncovenant terms, and he will never deceive you.\n\nAnd now, alas, what pity it is, that a soul that is in so miserable a\ncase, and is lost for ever, if it have not help, and speedy help,\nshould be deprived of all this grace and glory, and only for want of\nrepenting and consenting! What pity is it that a soul, that is ready\nto go into another world, where mercy shall never more be offered it,\nshould rather go stupidly on to hell, than return to God, and accept\nhis mercy! Do but truly repent and consent to this covenant, and all\nthe mercies of it are certainly yours. God will be your God, and\nChrist, and the Spirit, and pardon, and heaven, and all are yours. The\nLord open and persuade your heart, that you may not be undone and lost\nfor ever, for want of accepting the mercy that is offered you!\n\nAnd now I know it would be comfortable to you, if you could be fully\nassured that you are forgiven, and shall be saved. In a matter of such\nunspeakable moment, how joyful would a well-grounded certainty be, to\nany man that hath the right use of his understanding? I tell you\ntherefore from God, that there is no cause of your doubting on his\npart, but only on your own. There is no doubt to be made, whether God\nbe merciful, nor whether Christ be a sufficient Saviour and sacrifice\nfor your sins; nor whether the covenant be sure, and promise of pardon\nand salvation to all true penitent believers be true. All the doubt\nis, whether your faith and repentance be sincere, or not: and for\nthat, I can but tell you how you may know it; and I shall open the\ntruth to you, that I may neither deceive you, nor causelessly\ndiscomfort you.\n\nIf this repentance and change which you now profess, and this covenant\nwhich you have made with God, 1. Do come only from a present fear, and\nnot from a changed, renewed heart; 2. And if your resolutions be such\nas would not hold you to a holy life, if you should recover; but would\ndie and fade away, and leave you as you were before, when the fear is\npast; then it is but a forced, hypocritical repentance, and will not\nsave you, if you so die.[139] Though a minister of Christ should\nabsolve you of all your sins, and seal it by giving you the sacrament\nof the body and blood of Christ; for all this you are lost for ever,\nif you have no more: for absolution and the sacrament are given you\nbut on supposition that your faith and repentance be sincere; and if\nthis condition fail in you, the action of the holiest minister in the\nworld will never save you.\n\nBut, 1. If your repentance and covenant come not only from a present\nfear but from a renewed heart, which now loveth God, and Christ, and\nheaven, and holiness, better than all the honours, and riches, and\npleasures of the flesh and world, and had rather have them, even on\nGod's terms; 2. And if this change be such, as if you should recover,\nwould hold you to a holy life, and not die, or dwindle into hypocritical\nformality, when the fright is over; then I can assure you from the\nword of God, that if you die in this repentance, you shall certainly\nbe saved. And though late repentance have so many difficulties that it\ntoo seldom proveth true and sound, and it is an unspeakable madness to\ncast our salvation on so great a hazard; and to defer that till such a\nday as this, which should be the principal work of all our lives; and\nfor which, the greatest care and diligence is not too much: yet for\nall that, when conversion is indeed sincere, it is always acceptable,\nhow late soever; and a returning prodigal shall find better\nentertainment with God, than he could possibly expect; and never will\nChrist cast out one soul that cometh to him, in sincerity of\nheart.[140] The Lord give you such a heart, and all is yours. Amen.\nJer. xxxi. 34; Eph. i. 7; Acts v. 31; Eph. v. 26; Rev. i. 5; 2 Cor.\nvi. 16; Mal. iii. 17; John i. 12; iii. 16; Eph. ii. 14; Rom. viii. 1, 17;\nLuke iv. 18; Rom. v. 1, 5; Luke i. 74; John x. 28; Luke xxiii. 43;\n1 Cor. xv. 8; Tit. iii. 3, 4; Acts iv. 4-6; 1 Tim. i. 13-16.\n\n\n_A Form of Exhortation to the Godly in their Sickness._\n\nDear friend: Though nature teacheth us to have compassion on your\nflesh, which lieth in pain; yet faith teacheth us to see the nearness\nof your happiness, and to rejoice with you in hope of your endless\njoys, which seem to be at hand. We must rejoice with you as your\nfriends that love you, and therefore are partakers of your welfare:\nand we must rejoice with you as your fellow-travellers and\nfellow-soldiers, that are going along with you to the same felicity;\nand if we are left behind for a little while, yet hope ere long to\novertake you, and never to be separated from you more. This is the day\nfor which Christ hath been so long preparing you; and which you have\nso long foreseen, and have been so long preparing for yourself. This\nis the day which you thought on in all your prayers and patience, in\nall your labours and sufferings, your self-denial and mortification,\nsince God did bring you to yourself and him. Now you are going to see\nthe things which you have believed; and to possess the things which\nyou have sought and hoped for; to see the final difference between the\nrighteous and the wicked; between a holy and a worldly life, between\nthe vessels of mercy and of wrath. Your time is hasting to an end, and\nendless blessedness must succeed it. O now, what a mercy is it to have\na Christ! that you are not to encounter an unconquered death; nor to\ngo to God without a Mediator: but that death is by Christ disarmed of\nits sting; and that you may boldly resign your soul into the hands of\nyour Redeemer, and commend it to him as a member of himself! Now, what\na case had your soul been in, if you had no intercessor! if you had\nbeen to answer for your sins, yourself only; and had not a Saviour to\nbe your advocate, and answer for you! Now you may better perceive than\never you have done, what God did for you when he opened your eyes, and\nhumbled, and changed, and renewed your heart; and how great a mercy it\nis to be a penitent believer. You may now see more fully than ever\nheretofore, what God intended for you, when he converted you; when he\nforgave all your sins, and justified you by his grace, and adopted you\nfor his child, and an heir of life, and sealed you with his Spirit,\nand sanctified and separated you to himself. Now what a case were you\nin, if you were yet in your sins, and in the bondage of Satan, and\nhad not this evidence of your title to eternal life! if you had your\nheart to soften, and to humble, and to convert, and your faith and\njustification all to seek, and all your preparations for heaven to\nmake; if you had all this to do, with a pained body, and a distracted\nmind, in so short a time, with God, and eternity, and death before\nyou, ready with terror to overwhelm your souls! if now you were to\nseek for an interest in Christ, and for the pardon of all your sins,\nand your peace with God were yet to make! if you had all your life\npast to look back upon, as consumed in sin; and when time is at an\nend, must cry out of all that is past, as lost! This is the case that\nGod in justice might have left you to. But what an unspeakable mercy\nis it, that you have already been reconciled to that God that you are\ngoing to! and that the sins which now would have been your terror, are\nall forgiven through the blood of Christ! that you can look back upon\nyour time, since the day of your conversion, as spent in faithful\ndevotedness to God, and in a believing preparation for your endless\nlife; and in godly sincerity, notwithstanding your manifold sinful\nimperfections, which Christ hath undertaken to answer for himself!\nThough you have nothing of your own to boast of; and no works that\nwill justify you according to the law, at the bar of God; but you need\na Saviour, and a pardon, for the failings, even of the best that ever\nyou did; yet must you with thankfulness remember that grace which hath\nbegun eternal life within you, and prepared and sealed you to the fall\npossession of it. For all the mercy that is in God, and for all the\nglory that is in heaven, and for all the merits and satisfaction of\nChrist, and for all the fulness and freeness of the promise;[141] if\nGod had not given you a believing, penitent heart, and sanctified and\nsealed you by the Spirit of his Son, all this could have afforded you\nlittle comfort, but would have aggravated your misery, as it did your\nsin. Seeing then that, many of the wicked would be glad to die the\ndeath of the righteous; and when it is too late, they would all be\nglad if their latter end might be like his; how glad should you be,\nthat God, by such a life, hath prepared you for such an end! And\nthough a humble soul hath still an eye upon its own unworthiness, and\nSatan is ready to aggravate our sins, in order to our discouragement\nand fear; yet must you remember what an honourable victory grace hath\nhad over them; and look on them as Christ did, as the advantage of his\ngrace; that \"where sin abounded, there grace hath super-abounded.\"[142]\nYou have had something to humble you, and to show you that you were a\nchild of Adam; and you have had something for grace to contend with,\nand to conquer; and for Christ to pardon: bless him through whom you\nhave had the victory. Had you not deserved hell, Christ would not have\nsaved you from a deserved hell; and the song of the Lamb would not\nhave been so sweet to you, in the everlasting remembrance and\nexperience of his grace. You have sinned as a man, and he hath\npardoned as God; you have been weak and nothing, but his grace hath\nbeen sufficient for you, and by his strength you can do all things. He\nhath as dear a love to you now in his exaltation, as he had upon the\ncross, when he was bleeding for your sins. And will he suffer a chosen\nsoul to perish, for whom he hath paid so dear a price? A Christ in\nheaven that had never been on earth, would have seemed a stranger to\nus, and one that never was acquainted with our miseries, nor had\ntestified his love at so dear a rate, as might have convinced, and\nencouraged, and won our hearts. And a Christ on earth, that had not\npassed for us into heaven, would have seemed to us but an insufficient,\nconquered friend; and were unfit to provide us a mansion with the\nFather, and to receive our souls, when they are separated from the\nflesh. But \"now we have a great High Priest that is passed into the\nheavens, and was in all points tempted like as we are, yet without\nsin;\" and therefore \"can be touched with the feeling of our\ninfirmities; and therefore we may come boldly to the throne of grace,\nthat we may obtain mercy, and find grace to help in time of need,\"\nHeb. iv. 14-16. This is your time of need, and here is a supply for\nall your needs. As we may come boldly through our High Priest to the\nthrone of grace, so may we boldly pass by his conduct into the\npresence of God in glory. For he is purposely gone before \"to prepare\na place for us, that where he is there we may be also,\" John xiv. 1-3.\nOh what a joy is it to our departing souls, that we have our Head and\nSaviour already in possession of the kingdom which we are passing to!\nWhat a support and joy is it, to receive this message from our\nascending Head, \"Say to my brethren, I ascend to my Father, and your\nFather; to my God, and your God,\" John xx. 17. What a joy is it to\nread his promise, John xii. 26, \"If any man serve me, let him follow\nme; and where I am, there shall also my servant be.\" You have served\nhim, and are following him, and now are going to be with him where he\nis.\n\nThere you shall be delivered from the darkness of this world. How\ndimly did we see through the lantern of the flesh! how little did we\nknow! and how much were we ignorant of! and what pains did our little\nknowledge cost us.! But there, one sight of the face of God will put\nan end to this longsome night; and will show you that, which all the\nreading and study of a thousand years could never satisfactorily have\nshown you. There you shall understand the works of God: the frame of\nthe creation; the place, and office, and reason of all things, which\nhere you knew not. The mysteries of the gospel, which angels pry into,\nwill be there much more unfolded to you, than the clearest divines\nwere able to explain them.[143] All sciences there shall be one\npansophy; and all things knowable shall appear to you in their\nwondrous, perfect harmony. What welcome will those blessed angels give\nyou that here disdained not to minister for you, and bear you up in\nall your ways, and interested themselves in your concernments,\nrejoicing before God at your conversion! How glad then will they be of\nyour safe arrival at the promised harbour of felicity with themselves!\nWhat joy will it be to you to be presently entertained, and welcomed\ninto the acquaintance of those blessed spirits, and of all the holy\nsouls that are delivered from this flesh and world; and to see their\norder, and be numbered with their society, and to be employed in their\njoyful work. Oh how much better company is that than the best below!\nThere is no ignorance, and therefore no error; no want of love, and no\ncontention; nor narrow, private interests to contend for, but all made\nhappy in perfect love in him that is their universal end and\nhappiness. There is no dissension, nor perverse disputes; no ignorant\nzeal, nor blinding passions; no proud or covetous designs, and\ntherefore no hurtful means to prosecute them; no seeming necessity to\nhurt our brethren, to advance, or enrich, or save ourselves; no\nslanderers there condemn the souls whom Christ doth justify, nor take\naway the righteousness of the righteous from him; no cruel mockings,\nimprisonments, or banishments; no wandering, destitute, afflicted, or\ntormented; nor more suffering for the sake of righteousness; but\nhaving suffered with Christ they are now reigning with him; and those,\nof whom the world was not worthy, are taken to God from an unworthy\nworld. There are no troublesome mutations or confusions; no wars, nor\nrumours of wars, because no lusts to war in their members; but united\nsouls in the harmony of love, do without any discord praise the\nLord.[144] The church is not there divided into sects and factions,\neither through the pride or peevishness of its members; none scrupleth\ncommunion with the rest; none silence others from speaking the praises\nof their Redeemer; nor drive away others from their brotherhood and\ncommunion. There is neither unrighteous law, nor disobedient subject,\nnor unpeaceable neighbour, nor unfaithful friend, nor hurtful or\nmalicious enemy! There is no afflicted friend to mourn for, nor any\ndisconsolate soul to grieve with; no ignorant person to instruct, nor\nobstinate heart to persuade or pray for; no fearful, doubting\nchristian to be comforted, nor weak and wavering soul to be confirmed;\nno imprudent, scandalous actions of the godly to be lamented; no\nremnants of pride, self-conceitedness, or any delusion to keep out the\nlight; no blemishes in them for the enemies to reproach, nor any\nmalignant enemies to reproach them; no misrepresentations of things or\npersons; no raising or receiving false reports; no sin of our own to\ngrieve for, or to strive against; and no sin of others to trouble the\nsociety, or be lamented. There we shall have no suffering friend to\nsuffer with; none labouring of want, while you have plenty; nor any\ngroaning in pain and sickness, while you are well. As no want or pain\nof your own will afflict you, so no suffering of your friends will\ninterrupt your joy. Your comforts shall not be turned into\nlamentations, for the madness and obstinate wickedness of a\nsodomitical generation about you; nor your righteous soul be vexed\nwith their filthy and sottish conversation.[145] You shall not dwell\nin a world where the most part is drowned in heathenism and\ninfidelity, nor in a church defiled with papal tyranny, cruelty,\ncovetousness, or profaneness. The whole society will shine in light,\nand flame in love, and none through any weakness or corruption will be\na clog or hinderance to another.\n\nYou shall above all this behold the person of your glorified Redeemer!\nYou shall see that body, in its glorious change, which once was\nhumbled to the virgin's womb, and to a life of poverty, and to the\nscorns of sinners; to be spit upon, and buffeted, and crowned with\nthorns, and first made a laughingstock, and then hanged up to die upon\na cross, at the will of proud, malicious persecutors. You shall there\nsee that Person whom God hath chosen to advance above the whole\ncreation; and in whom he will be more glorified than in all the\nsaints.[146] The wonderful condescension of his incarnation, and the\nwonderful mystery of the hypostatical union, will there be better\nunderstood.\n\nAnd, which is all in all, you shall see the most blessed God\nhimself;[147] whether in his essence, or not, yet undoubtedly in his\nglory, in that state or place, which he hath prepared to reveal his\nglory in, for the glorifying of holy spirits. You shall see him whose\nsight will perfect your understandings, and love him, and feel the\nfulness of his love, which is the highest felicity that any created\nbeing can attain. Though this will be in different measures, as souls\nare more or less amiable and capacious, (or else the human nature of\nChrist would be no happier than we,) yet none shall have any sinful or\ntroublesome imperfection, and all their capacities shall be filled\nwith God.\n\nO dear friend, I am even confounded and ashamed to think, that I\nmention to you such high and glorious things, with no more sense and\nadmiration! And that my soul is not drawn up in the flames of a more\nfervent love; nor lifted up in higher joys, nor yet drawn out into\nmore longing desires, when I speak of such transcendent happiness and\njoy! O had you and I but a glimpse with blessed Stephen or Paul of\nthese unutterable pleasures, how deeply would it affect us! And how\nshould we abhor this life of sin; and be weary of this dark and\ndistant state; and be glad to be gone from this prison of flesh; and\nto be delivered from this present evil world![148]\n\nThis is the life that you are going to live; though a painful death\nmust open the womb of time, and let you into eternity, how quickly\nwill the pain be over! And though nature make death dismal to you, and\nsin have made it penal, and you look at it now with backwardness and\nfear; yet this will all be quickly past, and your souls will be born\ninto a world of joy, which will make you forget all your fears and\nsorrows. It is meet that as the birth of nature had its pains, and the\nbirth of grace had its penitent sorrows; so the birth of glory should\nhave the greatest difficulties, as it entereth us into the happiest\nstate.[149] Oh what a change will it be to a humbled, fearful soul, to\nfind itself in a moment dislodged from a sinful, painful flesh, and\nentered into a world of light, and life, and holy love, unspeakably\nabove all the expressions and conceptions of this present life. Alas!\nthat our present ignorance and fear should make us draw back from such\na change! that whilst all our brethren that died in faith, are\ntriumphing in these joys with Christ, our trembling souls should be so\nloth to leave this flesh, and be afraid to be called to the same\nfelicity! Oh what an enemy is the remnant of unbelief, to our\nimprisoned and imperfect souls! that it can hide such a desirable\nglory from our eyes, that it should no more affect us, and we should\nno more desire it, but are willing to stay so long from God! How\nwonderful is that love and mercy, that brings such backward souls to\nhappiness! and will drive us away from this beloved world, by its\nafflicting miseries! and from this beloved flesh, by pain and\nweariness! and will draw us to our joyful blessedness, as it were,\nwhether we will or not! and will not leave us out of heaven so long,\ntill we are willing ourselves to come away!\n\nYou seem to be almost at your journey's end. But how many a foul step\nhave those yet to go, whom you leave behind you in this dirty world.\nYou have fought a good fight, and kept the faith; and shall never be\ntroubled with an enemy or temptation when this one concluding brunt is\nover. You shall never be so much as tempted to unbelief, or pride, or\nworldly-mindedness, or fleshly lusts, or to any defects in the service\nof your Lord. But how many temptations do you leave us encompassed\nwith! and how many dangers and enemies to overcome! And alas! how many\nfalls and wounds may we receive! You seem to be near the end of your\nrace, when those behind you have far to run. You are entering into the\nharbour, and leave us tossed by tempests on the waves. Flesh will no\nmore entice or clog your soul! You will no more have unruly senses to\ncommand, nor an unreasonable appetite to govern, nor a straggling\nfantasy, or wandering thoughts, or headstrong lusts, or boisterous\npassions, to restrain. You will no longer carry about a root of\ncorruption, nor a principle of enmity to God. It will no more be\ndifficult or wearisome to you to do good. Your service of God will no\nmore be mixed and blemished with imperfections. You shall never more\nhave a cold, or hard, or backward heart, or a careless, customary duty\nto lament. That primitive holiness which consisteth in the love of\nGod, and the exercise and delights thereof, will be perfected; and\nthose subservient duties of holiness, which consist in the use of\nrecovering means, will cease as needless. Preaching, and studying, and\nbooks, will be necessary no more. Sacraments, and church discipline,\nand all such means have done their work. Repentance and faith have\nattained their end. As your bodies, after the resurrection, will have\nno need of food, or raiment, or care, or labour; so your souls will be\nabove the use of such creatures and ordinances, as now we cannot be\nwithout. For the glass will be unnecessary, when you must see the\nCreator face to face.[150] Will it not be a joyful day to you, when\nyou shall know God as much as you desire to know him? and love him as\nmuch as you desire to love him? and be loved by him as much as you can\nreasonably desire to be beloved? and rejoice in him as much as you\ndesire to rejoice; yea, more than you can now desire? I open to you\nbut a casement into the everlasting mansions, and show you but a dark\nand distant prospect of the promised land, the heavenly Jerusalem. The\nsatisfying sight is reserved for the time, when thereby we shall have\nthat satisfying fruition.\n\nAnd is there any such thing to be hoped for on earth? Will health or\nwealth, will the highest places or the greatest pleasures, make men\nhappy? You know it will not. Or if it would, the happiness would be so\nshort, as maketh it little worthy of our regard. Have you not seen an\nend of all perfection? Have you not observed and tried what a deluding\ndream, and shadow of felicity, the world puts off its followers with?\nHow they act their parts as players on a stage; and they that in a\ndream, or mask, did yesterday seem princes, lords, or conquerors,\nto-day are buried in a darksome grave! And they that yesterday seemed\ngreat and rich, to-day have no more of their furniture, or possessions,\nthan a coffin and a winding-sheet, and a place to hide their loathsome\nflesh! And they that yesterday were merry, and jovial, and in health,\nand honour, to-day lie groaning in painful misery, are leaving their\ndear-bought, beloved riches, never to be delightful to them any more.\nHow little doth it concern them, that must dwell in heaven or hell for\never, whether they live in wealth or poverty, in honour or shame, in a\npalace or a cottage, in pain or pleasure, for so short a time as this\ntransitory life, which is almost at an end as soon as it is begun! How\nmany millions of dying parents have cried out of the world as vanity\nand vexation! and yet their besotted posterity admire it, and through\nthe love of it lose their souls and everlasting hopes! They boast or\nrejoice in the multitude of their riches, as if their houses would\ncontinue for ever; though in their honour they abide not, but are like\nthe beasts that perish, and death feedeth on them, when like sheep\nthey are laid in the grave; and though this their way is their folly,\nyet their posterity approve their sayings, and follow them by the same\nsin to the same perdition, Psal. xlix. 6, 7, 10-14, 17, 19, 20. And is\nthis a world for a holy soul to be in love with? Hath it merited our\naffections? Doth it love us so much, or use us so well, that we should\nbe loth to leave it? John xv. 18-20. As it loved our Lord, it will\nlove his followers: as it used him, it will use us, if he restrain it\nnot. Is a blinded, bedlam world, a malicious, cruel, and ungodly\nworld, a false, perfidious, deceitful world, a place for a saint to be\nloth to leave? O blessed be that love, that blood, that grace, which\nhath provided better for us! And shall we be unwilling to go to so\nsweet a feast? and to partake of a happiness which cost so dear?[151]\n\nCome on then, dear friend, and faint not at the last; and fear not to\nencounter with the king of fears! It is the last enemy, and it is a\nconquered enemy! Conquer this, and you have no more to conquer. Lift\nup your head, and look to your victorious, reigning Lord; gird up the\nloins of your mind, and let faith and patience hold out yet a little\nwhile, and play well this last part, and all is your own.[152]\n\nIf the tempter now assault your faith, and sinking flesh do give him\nany advantage, abhor his blasphemies, and cry for help to him that\nconquered him. Do you think yonder high and spacious mansions are\nuninhabited; when every part of sea and land hath its inhabitants? Why\nhave those blessed angels been so long employed in ministering for\nyou, but to let you know, that your souls are not so distant from\nthem, but that they are glad of familiarity with you, and you may be\nlike them, or equal with them in felicity? Nature hath put you out of\ndoubt, that there is a God of infinite, eternal being, power, wisdom,\nand goodness, who is the efficient, dirigent, and final cause of all;\nthe Creator and Governor of the world. And the same nature hath put\nyou out of doubt, that all that his creatures have, or can do, is due\nto him from whom they have it; and that so far as you are capable to\nknow, and love, and serve him, that you should employ your faculties\nherein: and nothing is more undeniable to you, than that it is our\nduty to love and serve our God, with all our heart, and soul, and\nmight. And it is as clear to you, that neither are these powers given\nus in vain, nor this duty required of us in vain, nor yet that man's\nnatural, highest duty is made to be the way of his misery and undoing.\nAnd sure that way, which turneth the mind from sensual pleasures, and\ncasteth a man on the malice and cruelty of the world, and engageth him\nin so much duty, which both the flesh and the world are utter enemies\nto, would be his misery and torment, if there were no rewards and\npunishments hereafter, and no future judgment to set all straight,\nthat seemed crooked in the judgments of men. If all the intrinsic\nevidences of credibility, in the sacred word, were not sufficient; if\nall the antecedent evidences of prophecy were too little; if the\nconcomitant evidence of all the miracles of Christ, and his apostles,\nand other of his servants, with his own resurrection and ascension,\ndid seem too distant from you; yet mark what subsequent continued\nevidences it hath pleased God to bring even to your very sense, to\nassure you of the truth of this gospel, and of the life to come.\nWhence cometh that universal, unreasonable enmity, which in all\ngenerations and nations of the world, from Cain and Abel till this\nday, is found in the carnal against the spiritual, holy seed? Even a\nSeneca telleth us of it among heathens, against that remnant of\nvirtue, and temperance, and sobriety that was found in the better sort\nof men. Could all mankind be thus infected, and hate a saint that\nnever hurt them, much more than those that themselves confess to be\nmost vicious, if the fall of Adam were not true? Have we a whole world\nbefore our eyes, that are visibly polluted with that irrational\nleprosy, and yet shall we doubt whether our common father was sick of\nthat disease? And do you not see that the gospel, wherever it is\nheartily entertained, doth renew the soul, and change the life, and\nmake the man to be another man; not only amending some little things\nthat were amiss, but making us new creatures, and turning the bent of\nheart and life another way? Though the carnal, nominal christian, that\nnever heartily received the gospel, do differ from a heathen but in\nopinion and formality; yet serious christians are other men, and so\ntransformed, as that their holy desires and endeavours do contain the\nseed of life eternal, and are such a preparation for it as cannot be\nin vain. Would God concur thus with any word, which is not true, and\nholy, and good, to make it effectual for the renovation of so many\nmillions of souls? Have you not found that his work of grace is\ncarried on by heavenly wisdom, love, and power? and is a witness of\nhis special providence? and containeth his own image upon the soul?\nAnd shall we then question the author of the seal, when we see that\nthe image and superscription which it imprinteth is divine? And have\nyou not had such experiences yourself of the fulfilling of this word,\nin the answer of prayers, manifest both on men's souls and bodies,\nwhich are enough to confute the tempter, that would shake your faith,\nwhen he seeth you in your weakness, unfit to call up all those\nevidences, which at another time you have discerned? For my own part,\nI must bear this witness to the truth, that I have known, and felt,\nand seen, and heard such wonders wrought upon fervent prayer, as have\nmany a time convinced me of the truth of the promises, and the special\nprovidence of God to his poor petitioners. I have oft known the acute\nand chronical diseases of afflicted ones relieved by prayer without\nany natural means. Some of the most violent cured in an hour; and some\nby more slow degrees. Besides the effects upon men's souls, and\nestates, and public affairs, which plainly demonstrated the means and\ncause. And shall a promise thus sealed to us, be ever questioned\nagain? Nay, have you not the witness in yourself, 1 John v. 10-12;\neven the Spirit of Christ, which is the pledge and earnest of your\ninheritance, and the seal and mark of God upon you? In a word, it is\nan unquestionable truth, that the rational world neither is, nor ever\nwas, nor can be governed agreeably to its nature, without an end to\nmove and rule them, which is beyond this life; and without the hopes\nand fears of a reward and punishment hereafter. Were this but taken\nout of the world, man would no longer live like man, but as the most\nodious, noxious creature upon earth. And it is as sure that it agreeth\nnot with the omnipotence, wisdom, and goodness of God, to govern so\nnoble a creature by a lie, and to make a nature that must be so\ngoverned. And it is as certain that all other revelation is\ndefective, and that life and immortality, the end and the way, were\nnever so brought to light, as they are in the gospel, by Christ, and\nby his Spirit.[153]\n\nSay then to the malicious tempter, \"The Lord rebuke thee, O Satan!\neven the Lord that hath chosen Jerusalem, rebuke thee,\" Zech. iii. 2.\n\"O full of all subtlety and mischief! thou enemy of God and\nrighteousness! wilt thou not cease to be a lying spirit, and to\npervert the truth and right ways of the Lord?\" Acts xiii. 10. Lift up\nyour soul to God, and say, I believe, Lord, help mine unbelief! Though\nSatan stand to resist me at my right hand, am I not a brand plucked\nout of the fire? Am I not thine? and have I not resigned this soul to\nthee? and didst thou not accept it in thy holy covenant? O then defend\nit as thy own! Plead thou my cause, and confirm thy work, and justify\nboth thy truth and me, against the malicious enemy of both. O let the\nintercession of my Saviour prevail, that my faith fail not. And take\naway the filthy garments from me, and cause mine iniquities to pass\naway. And though my soul be troubled, what shall I say? Father, save\nme from this hour? But then what passage shall I have into thy\npresence? I was born a mortal wight, and go but the way as all\ngenerations have gone before me; and follow my Lord and all his\nsaints: Father, receive and glorify thy servant, that thy servant may\nglorify thy name for ever! Receive, O Father, the soul which thou hast\nmade! Receive, O Saviour, the soul which thou hast so dearly bought,\nand loved to the death, and washed in thy blood! Receive the soul\nwhich thou hast regenerated by thy Spirit, and in some measure\nquickened by the immortal seed! Behold, thou hast made my days as an\nhandbreadth; my age before thee is as nothing; and every man at his\nbest estate is vanity. When thy rebukes correct us for iniquity, thou\nmakest our beauty to consume as a moth. And now, O Lord, what wait I\nfor? is not my hope alone in thee? Deliver me from my transgressions,\nand impute not to me the sins which I have done. Remember not against\nme the sins of my youth; and forgive the iniquities of my riper years.\nCharge not upon me my grieving of thy Spirit, and neglects and\nresistances of thy grace. Forgive my sins of ignorance and of\nknowledge, my sins of slothfulness, rashness, and presumption,\nespecially those which I have wilfully committed, against thy warnings\nand the warnings of my conscience. Who can understand his errors?\nCleanse thou me from secret sins. O pardon my unprofitableness, and\nabuse of thy mercies, and my sluggish loss of precious time! that I\nhave served thee no better, and loved thee no more, and improved no\nbetter the day of grace! Though folly and sin have darkened my light,\nand blemished my most holy services, and my transgressions have been\nmultiplied in thy sight, yet is the sacrifice sufficient which thou\nhast accepted from our great High Priest, who made his soul an\noffering for sin. In him thou art well pleased: he is our peace: in\nhim I trust: he was holy, harmless, undefiled, and separate from\nsinners: he did no iniquity: he fulfilled all righteousness; and by\nonce offering of himself, he hath perfected for ever them that are\nsanctified: he is able to save to the utmost them that come to God by\nhim, seeing he ever liveth to make intercession for them. Accept me, O\nFather, in him thy Well-beloved: let my sinful soul be healed by his\nstripes, who bare our sins in his body on the cross. Let me be found\nin him, not having any legal righteousness of my own, but that which\nis through the faith of Christ; that being made conformable unto\nhis death, I may attain to the resurrection of the dead; and may by\nhim be presented without spot or blemish. My God, thou hast encouraged\nmy fearful soul, by the multitude of thy mercies, as well as by thy\npromises, to trust thee, and yield itself to thee. Thou hast filled up\nall my days with mercy: every place that I have lived in, and every\nrelation, and all that I have had to do with in the world, are the\nwitnesses of thy love and mercy to me. Thy eyes beheld my substance\nbeing yet imperfect, and all my members were written in thy book. My\nparents were instructed by thee to educate me, and all things\ncommanded by thee to serve for my preservation, comfort, and\nsalvation. Thou hast brought me forth in a land and age of mercies,\nand caused me to hear and see the things which others have not seen or\nheard. The lines have fallen to me in pleasant places; my life hath\nnot been spent in a howling wilderness, nor in banishment from thy\nsanctuary, or the communion of thy saints; nor hath it been wholly\nconsumed in darkness, and sorrow, and unserviceable barrenness. But\noften have I heard the joyful sound, and I have gone with the\nmultitude to the house of God, and there have seen the light of thy\ncountenance, and drank of the rivers of thy pleasure, even of the\nwaters of life, and have been solaced with the voice of joy and\npraise. How oft have I cried unto thee in my trouble, and thou hast\ndelivered me out of my distresses! When for my folly and transgression\nI was afflicted, thou broughtest me out of darkness and the shadow of\ndeath.[154] Thou renewedst my age as Hezekiah's, and causedst the\nshadow of my dial to go back! and hast set me at liberty to praise\nthee for thy goodness, and declare thy works to the children of men.\nIn the day of trouble I called upon thee, and thou didst deliver me\nthat I might glorify thee. Thou causedst me to receive the sentence of\ndeath, that I might trust in God that raised the dead. My Shepherd\nhath led me in his pleasant pastures, by the silent streams; he\nrestored my soul, and conducted me in the paths of righteousness. How\nprecious are thy thoughts unto me, O God! how great is the sum of\nthem! If I should count them, they are more in number than the sand.\nAnd will that mercy now forsake me, which hath abounded to me, and\nsupported me so long? Thou hast said, I will never fail thee nor\nforsake thee. Having loved thy own, that are in the world, thou wilt\nlove them to the end; for thy mercy is great and reacheth to the\nheavens, and it endureth for ever. O therefore when I awake, let me be\nwith thee! And as thy loving-kindness is better than life; and to\ndepart and be with Christ, is far better than the best condition upon\nearth; so let thy servant depart in peace, his eye of faith beholding\nthy salvation: and when my earthly house of this tabernacle is\ndissolved, let me have that building of God, the house not made with\nhands, eternal in the heavens. Let my present burden of sin and\nsuffering make me more earnestly to groan, not to be unclothed, but to\nbe clothed upon, that mortality may be swallowed up of life; that\nbeing absent from the body, I may be present with the Lord.[155] And\nseeing this cup may not pass from me, and I must not look for the\nchariot of Elias, to carry me unto heaven; let thy will be done, and\nlet me rest therein, and let death be the gain and advantage of my\nsoul; and while this outward man is perishing, let the inner man be\nrenewed from day to day: for what am I better than my fathers, and all\nthy saints, and the generations of mankind, that I should think of\nanother passage, than this of death, to the world of immortality?[156]\nO let this fainting heart be glad, and let my glory rejoice, and in\nlove and joy, in thankfulness and praise, let me pass into the world\nof love and joy, where thanksgiving and praise shall be my work for\never. And though my flesh and heart will fail, be thou the strength of\nmy heart, O God, and my portion for ever.[157] Though I must walk\nthrough the valley of the shadow of death, let me fear no evil; but be\nthou still with me, and let me be comforted by thy rod and staff: let\nthe goodness and mercy which hath followed me thus far all my days,\nreceive me at the last, that I may dwell with thee for ever. For it is\nthe will of my Redeemer, that those which thou hast given him, be with\nhim where he is, to behold the glory which thou hast given him. And\nthat his servants should follow him, that where he is, there also may\nhis servants be. Amen, Lord Jesus! good is thy will and the word which\nthou hast spoken! Into thy hands I commend my spirit which thou hast\nredeemed. Receive it, and let me be with thee in paradise. O thou that\nhast called us thy brethren, when thou didst ascend to thy Father and\nour Father, and to thy God and our God, take up this poor unworthy\nsoul to the mansions which thou hast prepared for us, that I may be\nwith thee where thou art.[158] And though this flesh must perish, let\nit rest in hope, and be but sowed as a grain of wheat; till thy\npowerful call shall raise it from the dust, and this corruptible shall\nput on incorruption, and this mortal shall put on immortality, and\nthis natural body shall be raised a spiritual body, and death shall be\nswallowed up in victory.[159] For though I be dead, my life is hid\nwith Christ in God; and when thou appearest who art my life, then let\nme appear with thee in glory. O hasten that appearance, and come with\nthy holy, glorious angels, to be glorified in thy saints, and admired\nin and by believers! When thou wilt change our vile bodies, and make\nthem like to thy glorious body, by the mighty working, by which thou\ncanst subdue even all things to thyself. Hast thou not said, \"Behold,\nI come quickly?\" Even so come, Lord! and let the great marriage day of\nthe Lamb make haste, when thy spouse shall be presented spotless,\nunblamable, and glorious; and the glory of God in the New Jerusalem,\nshall be revealed to all his holy ones, to delight and glorify them\nfor ever. In the mean time, remember, Lord, thy promise, \"Because I\nlive, therefore shall ye live also:\" and let the dead that die in thee\nbe blessed: and thou that art made a quickening Spirit, and art the\nLord and Prince of life, and hast said that not a hair of our heads\nshall perish; gather our departing souls unto thyself, into the\nheavenly Jerusalem and mount Sion, the city of the living God, and to\nthe myriads of holy angels, and to the general assembly and church of\nthe first-born, and to the perfected spirits of the just; where thou\nwilt make us kings and priests to God, whom we shall see, and love,\nand praise for ever. For of him, and through him, and to him are all\nthings; and for his pleasure they are, and were created. And O thou\nthe blessed God of love, the Father of spirits and King of saints,\nreceive this unworthy member of thy Son, into the heavenly choir which\nsing thy praise! who rest not saying, night and day, Holy, holy, holy,\nLord God Almighty, who is, and was, and is to come! For thine is the\nkingdom, the power, and the glory, for ever and ever. Amen.[160]\n\n[134] Isa. lvii. 1, 2; Phil. i. 21, 23.\n\n[135] Matt. xiii.; 2 Thess. i. 6-11.\n\n[136] Matt. xviii. 3; Heb. xii. 14; John iii. 3, 5, 6.\n\n[137] John iii. 16, 18.\n\n[138] Matt. xxviii. 19, 20; 2 Cor. vi. 16-18.\n\n[139] Matt. xiii. 19-23; Rom. viii. 7-9; Heb. xii. 14; John iii.\n3, 5, 6; Matt. xviii. 3; 2 Cor. v. 17; Eph. vi. 24; 1 Cor. xvi. 22;\nLuke xiv. 26, 27.\n\n[140] Luke xv. 19-22; John vi. 37.\n\n[141] Gal. iv. 4, 6; Rom. viii. 16, 17; viii. 9; 1 Pet. iii. 7.\n\n[142] Rom. viii. 25, 36; Eph. i. 6, 7; ii. 5, 7, 8; Tit. iii. 3, 5, 6, 7;\nRom iii. 24; 2 Cor. xii. 9; Luke xv. 4, 6, 24; Matt. xviii. 11;\n2 Pet. iii. 9; John iii. 15, 16; Matt. xviii. 14; Luke xxi. 18; John\nxviii. 9; vi. 39.\n\n[143] Heb. xii. 22; i. 14; Psal. xxxiv. 7; Luke xv. 10; xvi 22; xx. 36;\nPhil. iii. 10, 20, 21.\n\n[144] Heb. xi. 35-38; Matt. xxiv. 6; Psal. xlvi. 9: James iv. 1, 2.\n\n[145] Zeph. iii. 17, 18; Ezek. ix. 4; 2 Pet. ii. 7, 8.\n\n[146] John xvii. 2, 4; Phil. ii. 7-10.\n\n[147] Matt. v. 8; Heb. xii. 14.\n\n[148] Acts vii. 56; 2 Cor. xii. 3-5; Gal. i. 4.\n\n[149] John xvi. 21; iii. 3, 5, 7, 8.\n\n[150] 2 Cor. iii. 18; iv. 6; 1 Cor. xiii. 12.\n\n[151] 1 John ii. 15: John xv. 17-20.\n\n[152] Post illam pugnam triumphabimus victores cum nostro signifero in\nvita \u00e6terna: diu in Christum credidi: desidero jam finem fidei, ut non\namplius credam in eum, sed videam eum in quem credidi: ut gustem quam\nsuavis fit Dominus, palpem manibus Dominum meum, et Deum meum. Ibi\nvocabor Abraham, qui lastatur videns diem Christi: expertus sum quod\nin hac vita peccatum sit omnia in omnibus: experiar etiam aliam vitam,\nubi est Dominus omnia in omnibus. Abr. Bucholtzer, referente Abr.\nSculteto in Curric. vit\u00e6 su\u00e6, pag. 15.\n\n[153] 2 Tim. i. 10.\n\n[154] Zech. iii. 3, 4; John xii. 23, 27, 28; xvii. 1; Acts vii. 59;\nPsal. xxxix. 5, 7, 8, 11; xxxii. 1-3; Rom. iv. 7, 8, 24; Psal. xxv. 7;\nxix. 12, 13; 1 Pet. ii. 27; Matt. iii. 15; Heb. ix. 26; Isa. liii.\n10, 3, 4, 6-9; Matt. iii. 17; xvii. 5; xii. 18; Rom. v. 1-3, 5, 10;\nEph. ii. 14; Heb. x. 10, 12, 14, 18; vii. 25, 26; Eph. i. 6, 7, 11, 13;\n1 Pet. ii. 24; Phil. ix. 3, 10, 11; Eph. v. 26, 27; Psal. cxxxix. 16-18;\nxvi. 6, 7; lxv. 9; xlvi. 4; xlii. 3, 4; lxxxix. 15; xxxvi. 8; John iv.\n10, 13, 14; Psal. xlii. 4; cvii. 6, 13, 14.\n\n[155] Psal. cvii. 8, 15; l. 15; 2 Cor. i. 9, 10; Psal. xxiii.; cxxxix.\n17, 18; Heb. xiii. 5; John xiii. 1; Psal. lvii. 10; cviii. 4; xxxvi. 5;\nciii. 17; cxxxvi.; lxiii. 3; Phil. i. 23; Luke ii. 29, 30; 2 Cor.\nv. 1-8.\n\n[156] Phil. i. 21; 2 Cor. iv. 16, 18; 1 Kings xix. 4.\n\n[157] Psal. lxxiii. 26.\n\n[158] Psal. xxiii. 4-6; John xvii. 24; xii. 26; Acts vii. 59; Luke\nxxiii. 43; John xx. 17; xiv. 1-3; Psal. xvi. 11.\n\n[159] 1 Cor. xv. 53-55.\n\n[160] Col. iii. 3-5; 2 Thess. i. 10, 11; Phil. iii. 21; Rev. xxii.\n20, 27; Eph. v. 26, 27; 1 Cor. xv. 45; Acts iii. 5; John xiv. 19; Rev.\nxiv. 13; Matt. x. 30; Luke xxi. 18; Heb. xii. 22, 23; Rev. i. 6; Rom.\nxi. 36; Rev. v. 9, 10; iv. 11, 8; xv. 3; Heb. xii. 9; Matt. vi. 13.","title":"A Christian Directory, Part 2: Christian Economics","tradition":"scripture-revelation","translated_text":null,"word_count":203057}