{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_43967/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_43967","id":"gutenberg_43967","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/43967","summary":null,"tags":["Casuistry","Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Politics","Category: Religion/Spirituality","Christian sociology"],"text":"Produced by Colin Bell, Chris Pinfield and the Online\nDistributed Proofreading Team at http://www.pgdp.net\n\n\n\n\n\n\nTranscriber's Note:\n\nThe text of Part IV of A Christian Directory has been transcribed from\npages 737 to 948 of Volume I of Richard Baxter's Practical Works, as\nlithographed from the 1846 edition.\n\nThe greater part comprises 34 chapters that mostly address duties to\nrulers and to neighbours. These are followed by a \"Moral\nPrognostication\" on the future of the churches, and by a \"Reformed\nLiturgy\" that Baxter proposed. A table of contents has been inserted\nto assist the reader.\n\nIn the Liturgy all sub-headings, commentary and instructions to the\nMinister have been indented. The Liturgy includes a large number of\nsidenotes citing relevant biblical passages. In the interests of\nlegibility these have been consolidated into footnotes at the end of\neach paragraph.\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,\nhave been corrected. The anchors for footnotes 5 and 8, in chapter I,\nhave been inserted after consulting another edition of the text.\n\n\n\n\nPART IV.\n\nCHRISTIAN POLITICS.\n\n\n\n\nTable of Contents\n\n\n                                                                     Page\n\n         To the reader.                                               737\n      I. General rules for an upright conversation.                   737\n     II. Memorandums to civil rulers for the interest of Christ,\n         the church, and men's salvation.                             741\n    III. Directions for subjects concerning their duty\n         to their rulers.                                             744\n     IV. Directions to lawyers about their duty to God.               769\n      V. The duty of physicians.                                      771\n     VI. Directions to schoolmasters about their duty\n         for their children's souls.                                  773\n    VII. Directions for soldiers, about their duty in point\n         of conscience.                                               774\n   VIII. Advice against murder.                                       778\n     IX. Directions for the forgiving of enemies, and those\n         that injure us; against wrath, and malice, and revenge,\n         and persecution.                                             782\n      X. Cases resolved about forgiving injuries and debts,\n         and about self-defence, and seeking right by law\n         or otherwise.                                                785\n     XI. Special directions to escape the guilt of persecuting.\n         Determining also the case about liberty in matters\n         of religion.                                                 790\n    XII. Directions against scandal as given.                         800\n   XIII. Directions against scandal taken, or an aptness to receive\n         hurt, by the words or deeds of others.                       807\n    XIV. Directions against soul murder, and partaking of other\n         men's sins.                                                  810\n     XV. General directions for the furthering of the salvation\n         of others.                                                   813\n    XVI. Special directions for christian conference, exhortation,\n         and reproof.                                                 814\n   XVII. Directions for keeping peace with all men.                   819\n  XVIII. Directions against all theft and fraud, or injurious\n         getting and keeping that which is another's,\n         or desiring it.                                              823\n    XIX. General directions and particular cases of conscience,\n         about contracts in general, and about buying and selling,\n         borrowing and lending, usury, &c. in particular.             827\n     XX. Directions against oppression.                               846\n    XXI. Cases about, and directions against, prodigality\n         and sinful wastefulness.                                     851\n   XXII. Cases and directions against injurious law-suits,\n         witnessing, and judgment.                                    855\n  XXIII. Cases of conscience, and directions against backbiting,\n         slandering, and evil speaking.                               858\n   XXIV. Cases and directions against censoriousness and\n         unwarrantable judging.                                       861\n    XXV. Cases and directions about trusts and secrets.               866\n   XXVI. Directions against selfishness as it is contrary to the\n         love of our neighbour.                                       868\n  XXVII. Cases and directions for loving our neighbour\n         as ourselves.                                                870\n XXVIII. Special cases and directions for love to godly persons\n         as such.                                                     873\n   XXIX. Cases and directions for loving and doing good to enemies.   883\n    XXX. Cases and directions about works of charity.                 885\n   XXXI. Cases and directions about confessing sins\n         and injuries to others.                                      895\n  XXXII. Cases and directions about satisfaction and\n         restitution.                                                 896\n XXXIII. Cases and directions about our obtaining pardon\n         from God.                                                    899\n  XXXIV. Cases and directions about self-judging.                     901\n\n         A moral prognostication.\n           To the reader.                                             905\n           Of what must be expected in the churches of christendom,\n           till the golden age returns, or till the time of true\n           reformation and unity.                                     906\n           Of the changes that will be in christendom in the golden\n           age, and time of true reformation and unity.               914\n           Consectary.                                                920\n\n         The reformed liturgy.\n           The ordinary public worship on the Lord's day.             921\n           The order of celebrating the sacrament of the body\n           and blood of Christ.                                       930\n           The celebration of the sacrament of baptism.               934\n           Of catechising, and the approbation of those that\n           are to be admitted to the Lord's supper.                   936\n           Of the celebration of matrimony.                           937\n           The visitation of the sick, and their communion.           938\n           The order of solemnizing the burial of the dead.           938\n           Of extraordinary days of humiliation and thanksgiving,\n           and anniversary festivals.                                 939\n           Of prayer and thanksgiving for particular members\n           of the church.                                             939\n           Of pastoral discipline, public confession, absolution,\n           and exclusion from the holy communion of the church.       941\n           Appendix: prayers to be used at discretion.                945\n\n\n\n\nREADER,\n\n\nThink not by the title of this part, that I am doing the same work\nwhich I lately revoked in my \"Political Aphorisms;\" though I concluded\nthat book to be _quasi non scriptum_, I told you I recanted not\nthe doctrine of it, which is for the empire of God, and the interest\nof government, order, and honesty in the world. This is no place to\ngive you the reasons of my revocation, besides that it offended my\nsuperiors, and exercised the tongues of some in places, where other\nmatters would be more profitable: pass by all that concerneth our\nparticular states and times, and you may know by that what principles\nof policy I judge divine. And experience teacheth me, that it is best\nfor men of my profession, to meddle with no more, but to leave it to\nthe Contzeu's, the Arnis\u00e6us's, and other Jesuits, to promote their\ncause by voluminous politics. The pope's false-named church is a\nkingdom, and his ministers may write of politics more congruously, and\n(it seems) with less offence, than we. Saith the \"Geographia\nNubiensis\" aptly, \"There is a certain king dwelling at Rome called the\npope,\" &c. when he goeth to describe him. Nothing well suits with our\nfunction, but the pure doctrine of salvation; let statesmen and\nlawyers mind the rest.\n\nTwo things I must apologize for in this part. 1. That it is maimed by\ndefect of those directions to princes, nobles, parliament men, and\nother magistrates, on whose duty the happiness of kingdoms, churches,\nand the world dependeth. To which I answer, That those must teach them\nwhom they will hear; while my reason and experience forbid me, as an\nunacceptable person, to speak to them without a special invitation, I\ncan bear the censures of strangers, who knew not them or me. I am not\nso proud as to expect that men so much above me, should stoop to read\nany directions of mine; much less to think me fit to teach them. Every\none may reprove a poor servant, or a beggar (it is part of their\nprivilege). But great men must not be so much as admonished by any but\nthemselves, and such as they will hear. At least nothing is a duty\nwhich a man hath reason to think is like to do much more harm than\ngood. And my own judgment is much against pragmatical, presumptuous\npreachers, who are over-forward to meddle with their governors, or\ntheir affairs, and think that God sendeth them to reprove persons and\nthings that are strange to them, and above them; and vent their\ndistastes upon uncertain reports, or without a call.\n\n2. And I expect both to be blamed and misunderstood, for what I here\nsay in the confutation of Master Richard Hooker's \"Political\nPrinciples,\" and my own citation of Bishop Bilson, and such others.\nBut they must observe, 1. That it is not all in Master Hooker's first\nand eighth book, which I gainsay; but the principle of the people's\nbeing the fountain of authority, or that kings receive their office\nitself from them, with the consequents hereof. How far the people\nhave, in any countries, the power of electing the persons, families,\nor forms of government, or how far nature giveth them propriety, and\nthe consequents of this, I meddle not with at all. 2. Nor do I choose\nMaster Hooker out of any envy to his name and honour, but I confess I\ndo it, to let men know truly whose principles these are. And if any\n(causelessly) question, whether the eighth (imperfect) book be in\nthose passages his own, let them remember that the sum of all that I\nconfute, is in his first book, which is old, and highly honoured,\nby----you know whom. And I will do him the honour, and myself the\ndishonour, to confess, that I think the far greater number of casuists\nand authors of politics, papists, and protestants, are on his side,\nand fewest on mine: but truth is truth.\n\nOn the subjects' duty I am larger, because, if they will not hear, at\nleast I may boldly and freely instruct them.\n\nIf in the latter part there be any useful cases of conscience left\nout, it is because I could not remember them. Farewell.\n\n\n\n\nCHAPTER I.\n\nGENERAL RULES FOR AN UPRIGHT CONVERSATION.\n\n\nSolomon saith, Prov. x. 9, \"He that walketh uprightly walketh surely.\"\nAnd perfection and uprightness are the characters of Job, Job i. 1, 8;\nii. 3. And in the Scripture to be upright or righteous, and to walk\nuprightly, and to do righteously, are the titles of those that are\nacceptable to God. And by uprightness is meant not only sincerity as\nopposed to hypocrisy; but also rectitude of heart and life, as opposed\nto crookedness or sin; and this as it is found in various degrees: of\nwhich we use to call the lowest degree that is saving by the name of\nsincerity, and the highest by the name of perfection.\n\nConcerning uprightness of life, I shall, I. Briefly tell you some of\nthose blessings that should make us all in love with it, and, II. Give\nyou some necessary rules of practice.\n\n1. Uprightness of heart and life is a certain fruit of the Spirit of\ngrace, and consequently a mark of our union with Christ, and a proof\nof our acceptableness with God. \"My defence is of God, who saveth the\nupright in heart,\" Psal. vii. 10. \"For the righteous Lord loveth\nrighteousness, and his countenance doth behold the upright,\" Psal. xi. 7.\nIt is a title that God himself assumeth; \"Good and upright is the\nLord,\" Psal. xxv. 8. \"To show that the Lord is upright, he is my Rock,\nand no unrighteousness is in him,\" Psal. xcii. 15. And God calleth\nhimself the Maker, the Director, the Protector, and the Lover of the\nupright. \"God made man upright,\" Eccl. vii. 29. \"The Lord knoweth the\nway of the righteous,\" Psal. i. 6. \"What man is he that feareth the\nLord? him will he teach in the way that he shall choose,\" Psal. xxv. 12.\n\"He layeth up sound wisdom for the righteous; he is a buckler to\nthem that walk uprightly,\" Prov. ii. 7.\n\n2. The upright are the pillars of human society, that keep up truth\nand justice in the world: without whom it would be but a company of\nliars, deceivers, robbers, and enemies, that live in constant rapine\nand hostility. There were no trust to be put in one another, further\nthan self-interest did oblige men. \"Lord, who shall abide in thy\ntabernacle? Who shall dwell in thy holy hill? He that walketh\nuprightly, and worketh righteousness, and speaketh the truth in his\nheart,\" Psal. xv. 1, 2. Therefore the wicked, and the enemies of\npeace, and destroyers of societies, are still described as enemies to\nthe upright. \"For lo, the wicked bend their bow, they make ready their\narrow upon the string, that they may privily shoot at the upright in\nheart. If the foundations be destroyed, what can the righteous do?\"\nPsal. xi. 2, 3. \"The just and upright man is laughed to scorn,\" Job\nxii. 4. \"The wicked have drawn out the sword to slay such as be of\nupright conversation,\" Psal. xxxvii. 14. And indeed it is for the\nupright's sake that societies are preserved by God, as Sodom might\nhave been for ten Lots. At least they are under the protection of\nomnipotency themselves. \"He that walketh righteously and speaketh\nuprightly, he that despiseth the gain of oppression, that shaketh his\nhand from holding of bribes, that stoppeth his ear from hearing of\nblood, that shutteth his eyes from seeing evil; he shall dwell on\nhigh, his place of defence shall be the munitions of rocks: bread\nshall be given him; his waters shall be sure. Thine eyes shall see the\nking in his beauty: they shall behold the land that is very far off,\"\nIsa. xxxiii. 15, 16. \"The upright shall have good things in\npossession,\" Prov. xxviii. 10. \"The house of the wicked shall be\noverthrown; but the tabernacle of the upright shall flourish,\" Prov.\nxiv. 11.\n\n3. Uprightness affordeth peace of conscience, and quietness and holy\nsecurity to the soul. This was Paul's rejoicing, the testimony of his\nconscience, that \"in simplicity and godly sincerity he had had his\nconversation in the world, and not in fleshly wisdom,\" 2 Cor. i. 12.\nAnd this was David's comfort: \"For I have kept the ways of the Lord,\nand have not wickedly departed from my God; for all his judgments were\nbefore me, and as for his statutes, I did not depart from them. I was also\nupright before him, and have kept myself from mine iniquity. Therefore\nhath the Lord recompensed me according to my righteousness;--with the\nmerciful thou wilt show thyself merciful, and with the upright thou\nwilt show thyself upright,\" 2 Sam. xxii. 22-24. Yea, peace is too\nlittle; exceeding joy is the portion, and most beseeming condition of\nthe upright. \"Be glad in the Lord, and rejoice, ye righteous, and\nshout for joy, all ye that are upright in heart,\" Psal. xxxii. 11.\n\"Rejoice in the Lord, O ye righteous, for praise is comely for the\nupright,\" Psal. xxxiii. 1. \"The righteous shall be glad in the Lord,\nand trust in him, and all the upright in heart shall glory,\" Psal.\nlxiv. 10. \"Light is sown for the righteous, and gladness for the\nupright in heart,\" Psal. xcvii. 11. The Spirit that sanctifieth them,\nwill comfort them.\n\n4. As the upright, so their upright life and duties are specially\ndelightful and acceptable to God, Prov. xv. 8. The prayer of the\nupright is his delight, Psal. xv. 2. Therefore God blesseth their\nduties to them, and they are comforted and strengthened by experience\nof success. \"The way of the Lord is strength to the upright, but\ndestruction shall be to the workers of iniquity,\" Prov. x. 29. \"Do not\nmy words do good to him that walketh uprightly,\" Micah ii. 7.\n\n5. No carnal policies, no worldly might, no help of friends, nor any\nother human means, doth put a man in so safe a state, as uprightness\nof heart and life. To walk uprightly, is to walk surely, because such\nwalk with God, and in his way, and under his favour, and his promise;\nand if God be not sufficient security for us, there is none. \"Surely\nthe righteous shall give thanks unto thy name; the upright shall dwell\nin thy presence,\" Psal. cxl. 13. \"The integrity of the upright shall\nguide them, but the perverseness of transgressors shall destroy them.\nThe righteousness of the upright shall deliver them, but transgressors\nshall be taken in their own naughtiness,\" Prov. xi. 3, 6.\n\n6. Lastly, the failings and weaknesses of the upright are pardoned,\nand therefore they shall certainly be saved, Rom. vii. 24, 25; viii. 1.\nThe upright may say in all their weaknesses as Solomon; \"I know\nalso, my God, that thou triest the heart, and hast pleasure in\nuprightness; as for me, in the uprightness of my heart, I have\nwillingly offered all these things,\" 1 Chron. xxix. 17. \"God will do\ngood to them that are good, and to them that are upright in their\nhearts,\" Psal. cxxv. 4. The upright love him, Cant. i. 4, and are loved\nby him. \"No good thing will he withhold from them,\" Psal. lxxxiv. 11.\nThe way to right comforting the mind of man, is to show to him his\nuprightness, Job xxxiii. 23. \"And whoso walketh uprightly shall be\nsaved,\" Prov. xxviii. 18. \"For the high way of the upright is to\ndepart from evil; and he that keepeth his way, preserveth his soul,\"\nProv. xvi. 17. I conclude with Psal. xxxvii. 37, \"Mark the upright\nman, and behold the just, for the end of that man is peace.\"\n\nII. The true rules of an upright life are these that follow.\n\n1. He that will walk uprightly must be absolutely devoted and\nsubjected unto God: he must have a God, and the true God, and but one\nGod; not notionally only, but in sincerity and reality: he must have a\nGod whose word shall be an absolute law to him; a God that shall\ncommand himself, his time, his estate, and all that he hath, or that\nhe can do; a God whose will must be his will, and may do with him what\nhe please; and who is more to him than all the world; whose love will\nsatisfy him as better than life, and whose approbation is his\nsufficient encouragement and reward.[1]\n\n2. His hope must be set upon heaven as the only felicity of his soul:\nhe must look for his reward and the end of all his labours and\npatience in another world; and not with the hypocrite, dream of a\nfelicity that is made up first of worldly things, and then of heaven,\nwhen he can keep the world no longer. He that cannot, that doth not in\nheart, quit all the world for a heavenly treasure, and venture his\nall upon the promise of better things hereafter, and forsaking all,\ntake Christ and everlasting happiness for his portion, cannot be\nupright in heart or life.[2]\n\n3. He must have an infallible teacher (which is only Christ) and the\nencouragement of pardoning grace when he faileth, that he sink not by\ndespair; and therefore he must live by faith on a Mediator. And he\nmust have the fixed principle of a nature renewed by the Spirit of\nChrist.[3]\n\n4. He that will walk uprightly, must have a certain, just, infallible\nrule; and must hold to that, and must try all by it; and this is only\nthe word of God. The teachings of men must be valued as helps to\nunderstand this word; and the judgments of our teachers, and those\nthat are wiser than ourselves, must be of great authority with us in\nsubordination to the Scripture. But neither the learned, nor the\ngodly, nor the great, must be our rule in co-ordination with the word\nof God.[4]\n\n5. He that will walk uprightly, must have both a solid and a large\nunderstanding, to know things truly as they are, and to see all\nparticulars which must be taken notice of, in all the cases which he\nmust determine, and all the actions which his integrity is concerned\nin. 1. There is no walking uprightly in the dark. Zeal will cause\nyou to go apace; but not at all to go right, if judgment guide it not.\nErroneous zeal will make you to do evil with double violence, and with\nblasphemous fathering your sins on God, and with impenitence and\njustification of your sin.[5] This made Paul mad in persecuting the\nchurch. Prov. xv. 21, \"Folly is joy to him that is destitute of\nwisdom; but a man of understanding walketh uprightly.\" No man can do\nthat well which he understandeth not well. Therefore you must study\nand take unwearied pains for knowledge; wisdom never grew up with\nidleness, though the conceit of wisdom doth no where more prosper.\nThis age hath told us to what dangerous precipices men will be carried\nby an ignorant zeal. 2. And the understanding must be large, or it\ncannot be solid; when many particulars are concerned in an action, the\noverlooking of some may spoil the work. Narrow-minded men are turned\nas the weathercock, with the wind of the times, or of every\ntemptation; and they seldom avoid one sin, but by falling into\nanother. It is prudence that must manage an upright life: and prudence\nseeth all that must be seen, and putteth every circumstance into the\nbalance; for want of which, much mischief may be done, while you seem\nto be doing the greatest good.[6] \"The prudent man looketh well to his\ngoing,\" Prov. xiv. 15. \"See therefore that ye walk circumspectly, (at\na hair's breadth,) not as fools, but as wise.\"\n\n6. But because you will object, that, alas, few even of the upright,\nhave wits so strong as to be fit for this, I add, that he that will\nwalk uprightly, must in the great essential parts of religion have\nthis foresaid knowledge of his own, and in the rest at least he must\nhave the conduct of the wise. And therefore, 1. He must be wise in the\ngreat matters of his salvation, though he be weak in other things.\n2. And he must labour to be truly acquainted who are indeed wise men,\nthat are meet to be his guides: and he must have recourse to such in\ncases of conscience, as a sick man to his physician. It is a great\nmercy to be so far wise, as to know a wise man from a fool, and a\ncounsellor from a deceiver.[7]\n\n7. He that will walk uprightly must be the master of his passion; not\nstupid, but calm and sober. Though some passion is needful to excite\nthe understanding to its duty, yet that which is inordinate doth\npowerfully deceive the mind. Men are very apt to be confident of what\nthey passionately apprehend; and passionate judgments are frequently\nmistaken, and ever to be suspected; it being exceeding difficult to\nentertain any passion which shall not in some measure pervert our\nreason; which is one great reason why the most confident are\nordinarily the most erroneous and blind. Be sure therefore whenever\nyou are injured, or passion any way engaged, to set a double guard\nupon your judgments.[8]\n\n8. He that will walk uprightly, must not only difference between\nsimple good and evil, but between a greater good and a less; for most\nsin in the world consisteth in preferring a lesser good before a\ngreater. He must still keep the balance in his hand, and compare good\nwith good; otherwise he will make himself a religion of sin, and\nprefer sacrifice before mercy; and will hinder the gospel and men's\nsalvation for a ceremony, and violate the bonds of love and\nfaithfulness for every opinion which he calleth truth; and will tithe\nmint and cummin, while he neglecteth the great things of the law. When\na lesser good is preferred before a greater, it is a sin, and the\ncommon way of sinning. It is not then a duty when it is inconsistent\nwith a greater good.[9]\n\n9. He must ever have a conjunct respect to the command and the end:\nthe good of some actions is but little discernible any where, but in\nthe command; and others are evidently good because of the good they\ntend to. We must neither do evil and break a law, that good may come\nby it; nor yet pretend obedience to do mischief, as if God had made\nhis laws for destruction of the church or men's souls, and not for\nedification.[10]\n\n10. He must keep in union with the universal church, and prefer its\ninterest before the interest of any party whatsoever, and do nothing\nthat tendeth to its hurt.[11]\n\n11. He must love his neighbour as himself, and do as he would be done\nby, and love his enemies and forgive wrongs; and bear their defamations\nas his own.[12]\n\n12. He must be impartial, and not lose his judgment and charity in the\nopinion or interest of a party or sect: nor think all right that is\nheld or done by those that he best liketh; nor all wrong that is held\nor done by those that are his adversaries. But judge of the words and\ndeeds of those that are against him, as if they had been said or done\nby those of his own side: else he will live in slandering, backbiting,\nand gross unrighteousness.[13]\n\n13. He must be deliberate in judging of things and persons; not rash\nor hasty in believing reports or receiving opinions; not judging of\ntruths by the first appearance, but search into the naked evidence:\nnor judging of persons by prejudice, fame, and common talk.[14]\n\n14. He must be willing to receive and obey the truth at the dearest\nrate, especially of laborious study, and a self-denying life; not\ntaking all to be truth that costeth men dear, nor yet thinking that\ntruth indeed can be over-prized.[15]\n\n15. He must be humble and self-suspicious, and come to Christ's school\nas a little child; and not have a proud overvaluing of himself and his\nown understanding. The proud and selfish are blind and cross, and have\nusually some opinions or interests of their own, that lie cross to\nduty, and to other men's good.[16]\n\n16. He must have an eye to posterity, and not only to the present time\nor age; and to other nations, and not only to the country where he\nliveth. Many things seem necessary for some present strait or work\nthat we would do (which in the next age may be of mischievous\neffects); especially in ecclesiastical and political professions,\ncovenants and impositions, we must look further than our present\nneeds. And many things seem necessary for a local, narrow interest,\nwhich those at a distance will otherwise esteem.[17]\n\n17. He that will walk uprightly must be able to bear the displeasure\nof all the world, when the interest of truth requireth it; yea, to be\nrejected of learned and good men themselves; and account man's favour\nno better than it is; not to despise it as it is a means to any good,\nbut to be quite above it as to his own interest. Not that uprightness\ndoth use to make a man despised by the upright; but that it may bring\nhim under their censure in some particulars, which are not commonly\nreceived or understood to be of God.[18]\n\n18. He must make it a great part of the work of his life to kill all\nthose carnal desires, which the sensual make it their work and\nfelicity to please; that appetite, sense and lust, and self-will may\nnot be the constant perverters of his life; as a fool in a dropsy\nstudieth to please his thirst, and a wise man to cure it.[19]\n\n19. He must live a life of constant and skilful watchfulness,\napprehending himself in continual danger; and knowing his particular\ncorruptions, temptations, and remedies. He must have a tender\nconscience, and keep as far as possible from temptation, and take heed\nof unnecessary approaches or delightful thoughts of sin. Oh what\nstrong resolutions, what sound knowledge, have the near-baits of\nsensuality (meat, drink, lust, and pleasures) overcome! Never think\nyourselves safe among near-temptations, and opportunities of\nsinning.[20]\n\n20. Live as those that are going to the grave; die daily, and look on\nthis world as if you did look on it out of the world to which you go.\nLet faith as constantly behold the world unseen, as your eye seeth\nthis. Death and eternity make men wise: we easily confess and repent\nof many things when we come to die, which no counsels or sermons could\nmake us penitently confess before. Death will answer a thousand\nobjections and temptations, and prove many vanities to be sin, which\nyou thought the preacher did not prove: dying men are not drawn to\ndrunkenness, filthiness, or time-wasting sports; nor flattered into\nfolly by sensual baits; nor do they then fear the face or threats of\npersecutors. As it is from another world that we must fetch the\nmotives, so also the defensative of an upright life. And oh happy are\nthey that faithfully practise these rules of uprightness![21]\n\nThough it be my judgment that much more of the doctrine of politics or\ncivil government belongeth to theology,[22] than those men understand,\nwho make kings and laws to be mere human creatures, yet to deliver my\nreader from the fear lest I should meddle with matters that belong not\nto my calling, and my book from that reproach, I shall overpass all\nthese points, which else I should have treated of, as useful to\npractise in governing and obeying. 1. Of man as sociable, and of\ncommunities and societies, and the reason of them, of their original,\nand the obligation on the members. 2. Of a city, and of civility. 3.\nOf a republic in general. (1.) Of its institution, (2.) Of its\nconstitution, and of its parts. (3.) Of its species. (4.) Of the\ndifference between it, 1. And a community in general. 2. A family. 3.\nA village. 4. A city. 5. A church. 6. An accidental meeting. (5.) Of\nits administrations. (6.) Of the relation between God's government and\nman's, and God's law and man's, and of their difference; and between\nman's judging and God's judging. Nay, I will not only gratify you, by\npassing over this and much more in the theory, but also as to the\npractical part, I shall pass over, 1. The directions for supreme\ngovernors. 2. And for inferior magistrates towards God, and their\nsuperiors, and the people. 3. And the determination of the question,\nHow far magistrates have to do in matters of religion? Whether they be\nchristian or heathen? 4. How far they should grant or not grant\nliberty of conscience, (as it is called,) viz. of judging, professing,\nand practising in matters of religion; with other such matters\nbelonging to government: and all the controversies about titles and\nsupremacy, conservations, forfeitures, decays, dangers, remedies, and\nrestorations, which belong either to politicians, lawyers, or divines;\nall these I pretermit, save only that I shall venture to leave a few\nbrief memorandums with civil governors (instead of directions) for\nsecuring the interest of Christ, and the church, and men's salvation;\nyet assuring the reader that I omit none of this out of any contempt\nof the matter, or of magistracy, or as if I thought them not worthy of\nall our prayers and assistance, or thought their office of small\nconcernment to the welfare of the world and of the church; but for\nthose reasons, which all may know that know me and the government\nunder which we live, and which I must not tell to others.\n\n[1] Psal. lxxiii. 25; lxiii. 3; 1 Cor. iv. 3, 4; Phil. iii. 8, 9, 18, 19;\nPsal. iv. 7, 8; Luke xii. 4; Matt. vi. 1-3.\n\n[2] Luke xiv. 26, 27, 33, 34; xviii. 22; Matt. vi. 19, 20;\n1 John ii. 15; Phil. iii. 18, 21.\n\n[3] John xii. 16; xv. 1, &c.; iii. 5, 6; Rom. viii. 8, 9.\n\n[4] 2 Tim. iii. 15; Isa. viii. 20; 1 Thess. v. 12; Isa. xxxiii. 21;\nJam. iv. 12; Heb. viii. 10, 16; Neh. ix. 13, 14; Psal. xix. 7;\ncxix. 1-3.\n\n[5] Prov. i. 5; x. 23; xvii. 27; iii. 4; Psal. cxi. 10; Eph. i. 10;\nActs xxvi. 18; Col. i. 9; ii. 2; 2 Tim. ii. 7; 1 Cor. xiv. 5, 20.\n\n[6] Luke xxiv. 45; Matt. xv. 16; Eph. v. 17; 1 Tim. i. 7;\nProv. viii. 5; John xii. 40; 2 Pet. ii. 12; Rom. iii. 11;\nMatt. xiii. 19, 23; Isa. lii. 13; Hos. xiv. 9; Prov. xiv. 15, 18;\nxviii. 15; xxii. 3; viii. 12; Eph. v. 15; Psal. ci. 2.\n\n[7] Psal. cxix. 98; Prov. i. 6-8; xii. 15, 18; xiii. 1, 14, 20;\nxv. 2, 7, 12, 31; xxii. 17; xxv. 12; Eccl. xii. 11; Dan. xii. 3, 10;\nMatt. xxiv. 45; Psal. xxxvii 30; Eccl. ii. 13; Isa. xxxiii. 6;\nMatt. xii. 42; Luke i. 17; xxi. 15; Acts vi. 3; 2 Pet. iii. 15;\nMal. ii. 6, 7; 1 Thess. v. 12, 13; Heb. xiii. 7, 17; Tit. i. 9, 13;\nii. 1, 8; 2 Tim. iv. 3.\n\n[8] Prov. xiv. 29; Col. iii. 8.\n\n[9] Matt. ix. 13; xii. 7; Psal. xl. 6; li. 16; 1 Sam. xv. 22.\n\n[10] 2 Cor. x. 8; xiii. 10; Rom. xv. 2; xiv. 9; 1 Cor. xiv. 26;\n2 Cor. xii. 19; Rom. iii. 8.\n\n[11] Eph. iv. 12, &c.; 1 Cor. xii.\n\n[12] Matt. xxii. 39; v. 43, 44; vii. 12.\n\n[13] Jam. iii. 15-18; Gal. ii. 13, 14; Deut. xxv. 16; 1 Cor. vi. 9.\n\n[14] Matt. vii. 1, 2; John vii. 24; Rom. xiv. 10, 13; 1 Pet. i. 17.\n\n[15] Luke xiv. 26, 33; xii. 4; Prov. xxiii. 23.\n\n[16] Matt. xviii. 3; Prov. xxvi. 12, 16; xxviii. xx; 1 Cor. iii. 18;\nProv. iii. 7.\n\n[17] Judg. viii. 27; 1 Cor. vii. 35; 1 Kings xiv. 16; xv. 26;\nDeut. xxix. 22; Exod. xii. 26; Josh. iv. 6, 22; xxii. 24, 25.\n\n[18] 1 Cor. iv. 3, 4; John v. 44; Luke xiv. 26; Gal. ii. 13, 14;\nActs xi. 2, 3.\n\n[19] Col. iii. 4, 5; Rom. vi. 1, &c.; xiii. 12, 13; viii. 13.\n\n[20] Matt. xxiv. 42; xxv. 13; Mark xiii. 37; 1 Thess. v. 6;\n1 Pet. iv. 7; 1 Cor. xvi. 15; Matt. vi. 13; xxvi. 41.\n\n[21] Eccl. vii. 2-6; 2 Cor. iv. 16; v. 1, 7, 8; Luke xii. 17-20;\nxvi. 20, &c.; Matt. xxv. 3-8; Acts vii. 56, 60.\n\n[22] Among the Jews it was all one to be a lawyer and a divine;\nbut not to be a lawyer and a priest.\n\n\n\n\nCHAPTER II.\n\nMEMORANDUMS TO CIVIL RULERS FOR THE INTEREST OF CHRIST, THE CHURCH,\nAND MEN'S SALVATION.\n\n\n_Mem._ I. Remember that your power is from God, and therefore for God,\nand not against God, Rom. xiii. 2-4. You are his ministers, and can\nhave no power except it be given you from above, John xix. 11.\nRemember therefore that as constables are your officers and subjects,\nso you are the officers and subjects of God and the Redeemer; and are\ninfinitely more below him than the lowest subject is below you; and\nthat you owe him more obedience than can be due to you; and therefore\nshould study his laws, (in nature and Scripture,) and make them your daily\nmeditation and delight, Josh. i. 3-5; Psal. i. 2, 3; Deut. xvii. 18-20.\nAnd remember how strict a judgment you must undergo when you must give\naccount of your stewardship, and the greater your dignities and\nmercies have been, if they are abused by ungodliness, the greater will\nbe your punishment, Luke xvi. 2; xii. 48.[23]\n\n_Mem._ II. Remember therefore and watch most carefully that you never\nown or espouse any interest which is adverse to the will or interest\nof Christ; and that you never fall out with his interest or his\nordinances; and that no temptation ever persuade you that the interest\nof Christ, and the gospel, and the church, is an enemy to you, or\nagainst your real interest; and that you keep not up suspicions\nagainst them: but see that you devote yourselves and your power wholly\nto his will and service, and make all your interest stand in a pure\nsubservience to him, as it stands in a real dependence on him.[24]\n\n_Mem._ III. Remember that, under God, your end is the public good;\ntherefore desire nothing to yourselves, nor do any thing to others,\nwhich is really against your end.\n\n_Mem._ IV. Remember therefore that all your laws are to be but\nsubservient to the laws of God, to promote the obedience of them with\nyour subjects, and never to be either contrary to them, nor\nco-ordinate, or independent on them; but as the by-laws of\ncorporations are in respect to the laws and will of the sovereign\npower, which have all their life and power therefrom.\n\n_Mem._ V. Let none persuade you that you are such terrestrial animals\nthat have nothing to do with the heavenly concernments of your\nsubjects; for if once men think that the end of your office is only\nthe bodily prosperity of the people, and the end of the ministry is\nthe good of their souls, it will tempt them to prefer a minister\nbefore you, as they prefer their souls before their bodies; and they\nthat are taught to contemn these earthly things, will be ready to\nthink they must contemn your office; seeing no means, as such, can be\nbetter than the end. There is no such thing as a temporal happiness to\nany people, but what tendeth to the happiness of their souls; and must\nbe thereby measured, and thence be estimated. Though ministers are\nmore immediately employed about the soul, yet your office is\nultimately for the happiness of souls, as well as theirs; though\nbodily things (rewards or punishments) are the means, by which you may\npromote it; which ministers, as such, may not meddle with. Therefore\nyou are _custodes utriusque tabul\u00e6_, and must bend the force of all\nyour government to the saving of the people's souls. And as to the\nobjection from heathen governors, distinguish between the office, and\nan aptitude to exercise it: the office consisteth, 1. In an obligation\nto do the duty; 2. And in authority to do it. Both these a heathen\nruler hath (else the omission were a duty, and not a sin). But it is\nthe aptitude to do the duty of his place which a heathen wanteth; and\nhe wanteth it culpably; and therefore the omission is his sin; even as\nit is the sin of an insufficient minister that he doth not preach. For\nthe question is of the like nature, and will have the like solution:\nWhether an ignorant minister be bound to preach, who is unable or\nheretical? It is aptitude that he wanteth, and neither authority nor\nobligation, if he be really a minister; but he is obliged in this\norder, first to get abilities, and then to preach: so is it in the\npresent case.[25]\n\n_Mem._ VI. Encourage and strengthen a learned, holy, self-denying,\nserious, laborious ministry; as knowing, that the same Lord hath\ncommissioned them in the institution of their office, who instituted\nyours; and that it is such men that are suited to the work, for which\ntheir office was appointed; and that souls are precious; and those\nthat are the guides and physicians of souls, can never be too well\nfurnished, nor too diligent. And the church hath no where prospered on\nearth, but in the prosperity of the abilities, holiness, and diligence\nof their pastors: God hath always built by such, and the devil hath\npulled down by pulling down such.\n\n_Mem._ VII. Remember that the people that are seriously religious,\nthat love, and worship, and obey the Lord, with all their heart, are\nthe best of your subjects, and the honour of your dominions: see\ntherefore that serious godliness be every where encouraged, and that\nthe profane and ignorant rabble be never encouraged in their enmity\nand opposition to it: and that true fanaticism, hypocrisy, and schism,\nbe so prudently discountenanced and suppressed, that none may have\nencouragement to set themselves against godliness, under the slander\nor pretension of such names. If christianity be better than\nheathenism, those christians then are they that must be countenanced,\nwho go further in holiness, and charity, and justice, than heathens\ndo, rather than those that go no further (besides opinions and\nformalities) than a Cato, a Plato, or Socrates have done. If all\nreligion were a deceit, it were fit to be banished, and atheism\nprofessed, and men confess themselves to be but brutes. But if there\nbe a God, there must be a religion; and if we must be religious, we\nmust sure be so in seriousness, and not in hypocrisy and jest. It\nbeing no such small, contemptible matter, to be turned into\ndissembling compliment.[26]\n\n_Mem._ VIII. Endeavour the unity and concord of all the churches and\nchristians that are under your government, and that upon the terms\nwhich all Christ's churches have sometime been united in; that is, In\nthe Holy Scriptures implicitly, as the general rule; in the ancient\ncreeds explicitly, as the sum of our _credenda_; and in the\nLord's prayer, as the summary of our _expetenda_; and in the\ndecalogue, as the summary of our _agenda_; supposing, that we\nlive in peaceable obedience to our governors, whose laws must rule us\nnot only in things civil, but in the ordering of those circumstances\nof worship and discipline, which God hath left to their determination.\n\n_Mem._ IX. Let all things in God's worship be done to edification,\ndecently, and in order, and the body honour God, as well as the soul;\nbut yet see that the ornaments or garments of religion be never used\nagainst the substance; but that holiness, unity, charity, and peace,\nhave alway the precedency.\n\n_Mem._ X. Let the fear of sinning against God be cherished in all, and\nlet there be a tenderness for such as are over-scrupulous and fearful\nin some smaller things: and let not things be ordered so, as shall\nmost tend to the advantage of debauched consciences, that dare say or\ndo any thing for their carnal ends. For they are truest to their\ngovernors, that are truest to their God; and when it is the wrath of\nGod and hell that a man is afraid of, it is pity he should be too\neagerly spurred on. The unconscionable sort will be true to their\ngovernors, no longer than it serves their interest; therefore\nconscientiousness should be encouraged.[27]\n\n_Mem._ XI. If the clergy, or most religious people, offend, let their\npunishment be such as falleth only on themselves, and reacheth not\nChrist, nor the gospel, nor the church. Punish not Christ for his\nservants' failings, nor the gospel for them that sin against it; nor\nthe souls of the people, for their pastors' faults; but see that the\ninterest of Christ and men's souls be still secured.[28]\n\n_Mem._ XII. If the dissensions of lawyers or statesmen make factions\nin the commonwealth, let not the fault be laid on religion, though\nsome divines fall into either faction. When the difference is not in\ndivinity, but in law cases, blame not religion for that, which it hath\nno hand in: and watch against Satan, who alway laboureth to make civil\nfactions or differences tend to the dishonour of religion, and the\ndetriment of the church and gospel.\n\n_Mem._ XIII. Take those that are covetous, ambitious, or selfish, and\nseek for preferment, to be the unfittest to be consulted with in the\nmatters of religion, and the unfittest to be trusted with the charge\nof souls. And let the humble, mortified, self-denying men, be taken as\nfitter pastors for the churches.\n\n_Mem._ XIV. Side not with any faction of contentious pastors, to the\noppression of the rest, when the difference is in tolerable things;\nbut rather drive them on to unity, upon condescending and forbearing\nterms: for there will else be no end; but the faction which you side\nwith, will break into more factions, and the church will receive\ndamage by the loss of the oppressed party, and by the division much\nmore. What lamentable work the contentions of the bishops have made in\nthe churches, in all ages, since the primitive times, all history doth\ntoo openly declare. And how much a holy, prudent, peaceable magistrate\ncan do, to keep peace among them, more than will be done if their own\nimpetuosity be left unrestrained, it is easy to observe; especially if\nhe keep the sword in his own hand, and trust it not in the hands of\nchurchmen, especially of one faction to the oppression of the rest.[29]\n\n_Mem._ XV. Believe not the accusations that are brought against the\nfaithful ministers of Christ, till they are proved; and judge not\nthem, or any of his servants, upon the reports of adversaries, till\nthey have spoken for themselves; for the common corruption of depraved\nnature, doth engage all the ungodly in such an enmity against\nholiness, that there is little truth or righteousness to be expected\nfrom wicked and malicious lips, for any holy cause or person. And if\nsuch persons find but entertainment and encouragement, their malice\nwill abound, and their calumnies will be impudent; which is the sense\nof Prov. xxix. 12, \"If a ruler hearken to lies, all his servants are\nwicked.\" The example of Saul and Doeg is but such as would be\nordinary, if rulers would but hearken to such calumniators.[30]\n\n_Mem._ XVI. When the case is doubtful about using punishments and\nseverities against the scrupulous in the matters of religion, remember\nyour general directions, and see what influence they must have into\nsuch particulars; as, That the very work and end of your office is,\nthat under your government the people may live quietly and peaceably\nin godliness and honesty, 1 Tim. ii. 2. And that rulers are not a\nterror to good works, but to evil; and for the praise of them that do\ngood; and ministers of God to us for good; and revengers to execute\nwrath upon them that do evil, Rom. xiii. 3, 4. And remember the danger\nof persecution, as described Matt, xviii. 6, 10, 14; 1 Thess. ii. 15, 16;\n2 Chron. xxxvi. 14-17. And that he that doubteth of things indifferent\nis damned if he do them, because he doth them not of faith, Rom. xiv. 23.\nAnd remember whom and what it is that God himself forgiveth and\nforbeareth. And always difference the infirmities of serious\nconscionable christians, from the wickedness of unconscionable and\nungodly men. Yet not extenuating the wickedness of any, because of his\nhypocritical profession of religion.[31]\n\n_Mem._ XVII. Remember that you must be examples of holiness to the\npeople; and shun all those sins which you would have them shun, and be\neminent in all those virtues which you would commend unto them.[32]\nThis is not only necessary to the happiness of those under you, but\nalso for the saving of yourselves. As Paul saith to Timothy, \"Take\nheed unto thyself, and unto the doctrine, continue in them;[33] for in\ndoing this, thou shalt both save thyself, and them that hear thee,\"\n1 Tim. iv. 16. So may I say to rulers, Take heed to yourselves, and unto\ngovernment, and continue herein; for in doing this, you will save\nyourselves, and those you govern. They that are good are likest to do\ngood; but the wicked will do wickedly, Dan. xii. 10.\n\nThe chief means for rulers to become thus holy and exemplary is, 1. To\nhearken to the doctrine and counsel of the word of the Lord, and to\nmeditate in it day and night, Josh. i. 3, 4; Deut. xvii. 18-20. And to\nhave faithful, holy, and self-denying teachers, 2 Chron. xx. 20. 2. To\nbeware of the company and counsels of the wicked. \"Take away the\nwicked from before the king, and his throne shall be established in\nrighteousness,\" Prov. xxv. 4, 5. 3. To watch most carefully against\nthe special temptations of their great places, especially against\nsensuality and pride, and preferring their own honour, and interest,\nand will, before the honour, and interest, and will, of Jesus Christ.\n\"Woe to thee, O land, when thy king is a child, and thy princes eat in\nthe morning! Blessed art thou, O land, when thy king is the son of\nnobles, and thy princes eat in due season, for strength, and not for\ndrunkenness!\" Eccl. x. 16, 17. \"It is an abomination to kings to\ncommit wickedness; for the throne is established by righteousness,\"\nProv. xvi. 12. 4. To remember always the end of holiness. How sure a\nway it is to glory hereafter, and to leave a sweet and glorious name\nand memorial upon earth; when wickedness is the certain way to shame\non earth, and misery for ever![34]\n\n_Mem._ XVIII. Rulers should not be contented to do good at home, and\nto be the joy and blessing of their own subjects; but also set their\nhearts to the promoting of faith, and holiness, and concord,\nthroughout the churches of the world; and to improve their interests\nin princes and states, by amicable correspondencies and treaties to\nthese ends; that they may be blessings to the utmost extent of their\ncapacities. As Constantine interceded with the Persian king, to\nforbear the persecuting of christians in his dominion,[35] &c. But I\nshall presume to speak no further to my superiors; in the golden age\nthese memorandums will be practised.\n\nI will only annex Erasmus's image of a good prince, and of a bad,\nrecited by Alstedius Encyclop. lib. xxiii. Polit. c. 3. p. 173, 174.\n\n_The Image of a Good Prince, out of Erasmus._\n\n\"If you will draw the picture of a good prince, delineate some\ncelestial wight, liker to God than to a man; absolute in all\nperfections of virtue; given for the good of all; yea, sent from\nheaven for the relief of mortal men's affairs; which being\n(_oculatissimum_) most discerning, looketh to all! To whom\nnothing is more regarded, nothing more sweet, than the commonwealth;\nwho hath more than a fatherly affection unto all. To whom every one's\nlife is dearer than his own; who night and day is doing and\nendeavouring nothing else, but that it may be very well with all; who\nhath rewards in readiness for all that are good; and pardon for the\nbad, if so be they will betake them to a better course; that so freely\ndesireth to deserve well of his subjects, that if it be needful, he\nwill not stick to preserve their safety by his own peril; that taketh\nhis country's commodity to be his own gain; that always watcheth, that\nothers may sleep quietly; that leaveth himself no quiet vacancy, that\nhis country may live in quiet vacancy, or peace; that afflicteth\nhimself with successive cares, that his subjects may enjoy\ntranquillity. To conclude, on whose virtue it is, that the public\nhappiness doth depend.\"\n\n_The Image of a Bad Prince._ Ibid.\n\n\"If you would set forth a bad prince to the eye, you must paint some\nsavage, horrid beast, made up of such monstrosities as a dragon, a\nwolf, a lion, a viper, a bear, &c. every way armed, with six hundred\neyes; every way toothed; every way terrible; with hooked talons; of an\ninsatiable paunch; fed with men's bowels; drunk with man's blood; that\nwatcheth to prey upon the lives and fortunes of all the people;\ntroublesome to all, but specially to the good; a fatal evil to the\nworld; which all curse and hate, who wish well to the commonwealth;\nwhich can neither be endured, because of his cruelty, nor yet taken\naway without the great calamity of the world, because wickedness is\narmed with guards and riches.\"\n\n[23] Finis ad quem rex principaliter intendere debet in seipso et in\nsubditis, est \u00e6terna beatitudo, qu\u00e6 in visione Dei consistit. Et quia\nista visio est perfectissimum bonum maxime movere debet regem et\nquemecunque dominum, ut hunc finem subditi consequantur. Lib. de\nRegim. Principum Thom\u00e6 adscript. Grot. de Imper. Sum. Pot. p. 9. Even\nAristotle could say, Polit. vii. c. 1, 2. et eadem fine, that each\nman's active and contemplative life, is the end of government, and\nnot only the public peace; and that is the best life which conduceth\nmost to our consideration of God, and that is the worst, which\ncalleth us off from considering and worshipping him. Vide Grot. de\nImper. sum. Pot. p. 10. Quam multa injuste fieri possunt, qu\u00e6 nemo\npossit reprehendere. Cicero de fin. Read Plutarch's Precepts of\nPolicy, and that old men should be rulers.\n\n[24] Read often Psal. ii. and ci.\n\n[25] Read Bilson of Subject. p. 129. to the end of the second part,\nspecially p. 140-142. The laws of Charles the Great. And Grotius de\nImperio Sum. Pot. circa Sacra. c. 1. et per totum.\n\n[26] Jul. Capitolin. saith of the Antonines, That they would not be\nsaluted by filthy persons. And Lampridus of Alexander Severus, that,\nNisi honestos et bon\u00e6 fam\u00e6 homines ad salutationem non admisit.\nJussitque ut nemo ingrediatur, nisi qui se innocentem novit: per\npr\u00e6conem edixit, ut nemo salutaret principem qui se furem esse\nnosset, ne aliquando detectus capitali supplicio subderetur. Read\nSebastian. Foxius de Regno Regisque institutione. Even Cr\u0153sus,\nDionysius, and Julian were liberal to philosophers, and ambitious of\ntheir converse. Vera civitatis f\u0153licitas est, ut Dei sit amans et\namata Deo; illum sibi regem, se illius populum agnoscat. August. de\nCivit. Dei, 1. v. c. 14.\n\n[27] Aug. Ep. Bonifac. Omnes reges qui populo Dei non prohibuerunt\nnec everterunt qu\u00e6 contra Dei pr\u00e6cepta fuerunt instituta, culpantur.\nQui prohibuerunt et everterunt, super aliorum merita, laudantur.\n\n[28] When Hunnerichus the Arian Vandal king, was resolved to banish,\nimprison, and otherwise persecute the orthodox bishops and pastors,\nhe first trieth them by threatenings and divers cruelties, and after\nappointeth a public disputation; where his bishops and officers,\nhaving no better pretence, cruelly beat the people and pastors, and\nthen falsely tell the king, That by tumult and clamour they avoided\ndisputing. And at last he calleth together all the pastors that were\nmet for the disputation, and, to insnare them, putteth an oath upon\nthem, That after the king's death, they would take his son for their\nking; and that they would send no letters beyond sea. This oath\ndivided the orthodox among themselves. For one part of the bishops\nand pastors said, If we refuse a lawful oath, our people will say\nthat we forsake them, and the dissolution of the churches will be\nimputed to us. The other part perceiving the snare, were fain to\npretend Christ's command, \"Swear not at all.\" The king having\nseparated them, and the officers took all their names, sendeth them\nall to prison. To those that took the oath, they said, Because that\ncontrary to the command of the gospel, you would swear, you shall see\nyour cities and churches no more, but be sent into the country to\ntill the ground; but so that you presume not to sing psalms, or pray,\nor carry a book, or baptize, or ordain, or absolve. To those that\nrefused the oath, they said, Because you desired not the reign of the\nking's son, and therefore refused the oath; you shall be banished to\nthe isle of Corsica, to cut wood for the ships. Victor. Utic. p.\n(mihi) 456, 457. Generalis Jesuitarum ex nimio absoluti imperii\namore, delaturas in scrinia sua admittit, iisque credit, non audito\neo qui accusatur: quod injustiti\u00e6 genus ab ethnicis ipsis improbatur.\nImperando non bonis regibus se facit similem, qui senatum magni\nfecerunt; sed tyrannos mavult imitari, e. g. Tarquinium superbum, qui\nante omnia conatus est debilitare senatus numerum et authoritatem, ut\nomnia suo libitu facere posset; similiter generalis cum assistentibus\nsuis odit synodos generales, omniaque experitur, ne tales\ninstituantur conventus, quibus rerum gestarum reddere rationem\nnecesse habeat.--Generalis Jesuiticus in eligendis officialibus non\ncurat quod sit cujusque talentum aut dotes eminentiores, sed quam\nbene secum aut cum provinciali suo conformetur. Qu\u00e6 causa est cur\nhomines viles et abjecti animi officiis pr\u00e6ponantur, qui a\nsuperioribus duci se sinant ut nervis alienis mobile lignum. Mariana\nde Reform. Jesuit. cap. 13, 15, 16, 18. In Arcan. Jesuit. p. 131, 132.\nRecit. in Apolog. Giraldi. Nulla est latronum societas in qua\njusticia non plus loci habeat, quam in societate nostra, &c.--ubi non\nmodo scientia et ignorantia in \u00e6quo sunt, sed etiam scientia\nimpedimento est, quo minus quis consequatur pr\u00e6mia humano ac divino\njure debita. Marian. Aphor. 84. c. 12, &c. 14. 89. Aphor. 87, &c. The\nrest is worth the reading, as a warning from a Jesuit to the\ngovernors of state and church. Aphor. 80. c. 11. Superiores\nsocietatis nostr\u00e6 sunt homines indigni, qui officiis pr\u00e6sint, cum\ngeneralis metuat ac sublatos velit, quorum eminentes sunt virtutes.\nBoni quam mali ei suspectiores sunt. This, and abundance more, saith\nMariana, a Jesuit of ninety-six years of age, learned in Hebrew,\nChaldee, Syriac, Greek, and Latin, of his own society.\n\n[29] Lamprid. numbers it with Alexander Mam. Severus's good works.\nJud\u00e6is privilegia reservavit; christianos esse passus est. Nam illo\ntempore crudelius Arianorum episcopi, presbyteri, clerici, quam rex\net Vandali s\u00e6viebant. Id. p. 468.\n\n[30] Justiti\u00e6 munus primum est, ut ne cui quis noceat nisi lacessitus\ninjuria. Cicero. Prov. xxii. 7; xxviii. 16; Psal. cxix. 23;\nProv. xxv. 2. Leg. Epist. M. Ciceronis ad fratrem.\n\n[31] Quis mihi imponat necessitatem vel credendi quod nolim, vel quod\nvelim non credendi. Lactant. lib. 5. c. 13.\n\n[32] Laert. in Solon, reciteth one of his sayings, Populi rector\nprius se quam populum recte instituere debet: si principes et majores\nsecundum leges vixerint, unaqu\u00e6que civitas optime rege peterit, p. 31.\n\n[33] Or spend thy time in them. Dr. Hammond.\n\n[34] Luke xviii. 22, 24; Deut. xvii. 20; Prov. xxix. 14; xxii. 29;\nxvi. 13; xxxi. 3, 4; 2 Chron. xxxii. 25; xx. 16; Ezek. xxviii. 2, 5, 17;\nLuke xii. 19, 20; xvi. 19, 20, 25. It is a sad observation of Acosta,\nlib. v. c. 9. p. 474. Ac reipsa ceutoque usu observatum est, eas\nIndorum nationes plures ac graviores superstitionis diabolic\u00e6 species\nteuuisse, in quibus regum ac reipublic\u00e6 maxime potentia et peritia\nexcelluit. Contra qui tenuiorem fortunam minusque reipublic\u00e6\naccommodata sortiti sunt, in his multo idololatria parcior est: usque\nadeo ut nonnullas Indorum gentes omni idolorum religione vacare,\nquidam pro certo confirment. Ex bon\u00e6 fidei scriptoribus super alias\ninnumeras, h\u00e6c pr\u00e6cipua capitur utilitas; quod non alia res \u00e6que vel\nbonorum regum animos ad res cum laude gerendas accendit, vel\ntyrannorum cupiditates cohibet, ac refr\u00e6nat, dum utrique cernunt\nhorum literis suam vitam omnem, mox in totius orbis, imo s\u00e6culorum\nomnium theatrum producendam. Et quicquid in abdito nunc vel patrant,\nvel adscito fuco pr\u00e6texunt, vel metu dissimulari cogunt, verius quam\nignorari, paulo post clarissimam in lucem sub oculis omnium\ntraducendum: quam jam metu pariter ac spe libera posteritas, nec ullo\ncorrupta studio, magno consensu recte factis applaudet, parique\nlibertate his diversa explodet, exibilabitque. Erasm. Pr\u00e6fat. in\nSueton.\n\n[35] Euseb. in vita Const.\n\n\n\n\nCHAPTER III.\n\nDIRECTIONS FOR SUBJECTS CONCERNING THEIR DUTY TO THEIR RULERS.\n\n\nBeing now to speak of the duties which I must practise, and to those\nof my own rank, I shall do it with some more freedom, confidence, and\nexpectation of regard and practice.\n\n_Direct._ I. Though I shall pass by most of the theory, and especially\nof the controversial points in politics, and not presume to play the\nlawyer's part; yet I must advise you to understand so much of the\ncause, and nature, and end of government, as is necessary to direct\nyou in your obedience, and to preserve you from all temptations to\nrebellion. Especially take heed of those mistakes which confound\nsovereignty and subjection, and which delude the people with a\nconceit, that they are the original of power, and may intrust it as\nthey please; and call their rulers to account, and take the\nforfeiture, and recall their trust, &c. It is not to flatter kings,\nbut to give God his due, that I shall caution you against these\nmistakes of popularity. And first, I shall briefly lay down the truth,\nand then answer some few of the chief objections.\n\n_Prop._ I. That there be government _in genere_, and obedience\nthereto, is determined even in nature, by the God of nature, in making\nman a sociable creature, and each man insufficient for himself, and in\nmaking republics necessary to the welfare and safety of individuals,\nand government necessary to these republics.[36] This therefore is not\nleft to the people's wills; though some odd cases may be imagined, in\nwhich some individual persons may live out of a commonwealth, and not\nbe obliged to live under civil government; yet that exception doth but\nconfirm the general rule: even as all men ordinarily are bound to live\nin communion with some particular church, and know their own pastor,\nthough yet some few may be excepted, as some ambassadors, travellers,\nseamen, soldiers, banished men, &c. So here, the obligation to live\nunder government, lieth upon the generality of the world, though some\nfew may be excepted.\n\n_Prop._ II. Rulers therefore are God's officers, placed under him in\nhis kingdom, as he is the universal, absolute Sovereign of the world;\nand they receive their power from God, who is the only original of\npower. Not only their strength from his strength, but their authority\nor governing power, (which is _jus regendi_,) from his supreme\nauthority; as mayors and bailiffs in corporations receive their power\nfrom the king. Rom. xiii. 1-3, \"There is no power, but of God; the\npowers that be, are ordained of God.\"\n\n_Prop._ III. This governing power in genere, is not an empty name, but\nin the very institution containeth in it those things materially which\nare absolutely necessary to the end of government.\n\n_Prop._ IV. Yet God hath left that which is commonly called, the\nspecification of government; and some lower parts of the matter, and\nmanner of exercise, undetermined; as also the individual persons or\nfamilies that shall rule. In these three therefore it is that\ncommunities interpose. 1. Whether the sovereignty shall be in one, or\ntwo, or ten, or how many, and how divided for their exercise, God hath\nnot determined. 2. Nor hath he determined of every particular, whether\nthe power shall extend to this, or that, or the other thing, or not?\nNor whether it shall be exercised thus or thus, by standing courts, or\ntemporary judges, &c. 3. Nor hath he named the person or family that\nshall rule.[37]\n\n_Prop._ V. Though these in the constitution are determined of by\nexplicit or implicit contract or consent, between the ruler and the\ncommunity, yet by none of these three can the people be truly and\nproperly said to give the ruler his power of government. Not by the\nfirst or last; for both those do but determine who shall be the\nrecipient of that power; whether one or more, and who individually.\nNot the second, for that is but a limiting, or bounding, or regulating\nthe governing power, that it be not exercised to their hurt; the\nbounding and regulating of their power, is not the giving them power.\nThe people having the strength, cannot be ruled against their\nconcordant wills: and therefore, if they contract with their\ngovernors, that they will be ruled thus and thus, or not at all, this\nis not to give them power. Yet propriety they have, and there they may\nbe givers. So that this bounding, or regulating, and choosing the\nform, and persons, and giving of their propriety, is all that they\nhave to do. And the choosing of the family or person, is not at all a\ngiving the power. They are but sine quibus non to that; they do but\nopen the door to let in the governor; they do but name the family or\nman, to whom God, and not they, shall give the power.\n\nAs, when God hath already determined what authority the husband shall\nhave over the wife, the wife by choosing him to be her husband, giveth\nhim not his power, but only chooseth the man, to whom God giveth it by\nhis standing law: though about the disposing of her estate, she may\nlimit him by precontracts; but if she contract against his government,\nit is a contradiction and null. Nor if he abuse his power, doth it at\nall fall into her hands.\n\nIf the king by charter give power to a corporation to choose their\nmayor, or other officer, they do but nominate the persons that shall\nreceive it, but it is the king's charter, and not they, that give him\nthe power.\n\nIf a soldier voluntarily list himself under the king's general, or\nother commanders, he doth but choose the man that shall command him,\nbut it is the king's commission that giveth him the power to command\nthose that voluntarily so list themselves. And if the authority be\nabused or forfeited, it is not into the soldiers' hands, but into the\nking's.\n\n_Prop._ VI. The constituting consent or contract of ancestors obligeth\nall their posterity, if they will have any of the protection or other\nbenefit of government, to stand to the constitution; else governments\nshould be so unsettled and mutable, as to be uncapable of their proper\nend.\n\n_Prop._ VII. God hath neither in nature or Scripture, estated this\npower of government, in whole or in part, upon the people of a mere\ncommunity, (much less on subjects,) whether noble or ignoble, learned\nor unlearned, the part of the community, or the whole body, real or\nrepresentative.[38] The people as such, have not this power, either to\nuse or to give; but the absolute Sovereign of all the world, doth\ncommunicate the sovereign power in every kingdom, or other sort of\ncommonwealth, from himself immediately; I say, immediately: not\nwithout the mediation of an instrument signifying his will; for the\nlaw of nature and Scripture are his instrument, and the charter of\nauthority; nor yet so immediately, as without any kind of medium; for\nthe consent and nomination of the community before expressed, may be\n_conditio sine qua non_, so far as aforesaid; but it is so\nimmediately from God, as that there is no immediate recipient, to\nreceive the power first from God, and convey it to the sovereign.\n\n_Prop._ VIII. The natural power of individual persons over themselves,\nis _tota specie_ different from this political or civil power. And\nit is not the individual's resignation of this natural power of\nself-disposal, unto one or more, which is the efficient cause of\nsovereignty or civil power.[39]\n\n_Prop._ IX. If you take the word law properly, for the expression of\na ruler's will obliging the governed, or making their duty; and not\nimproperly, for mere contracts between the sovereign and the people;\nthen it is clear in the definition itself, that neither subjects, nor\nthe community, as such, have any legislative power. Neither nature nor\nScripture hath given the people a power of making laws, either by\nthemselves, or with the sovereign; either the sole power, or a part of\nit. But the very nature of government requireth, that the whole\nlegislative power, that is, the power of making governing laws, belong\nto the _summa majestas_, or sovereign alone. (Unless when the\n_summa potestas_ is in many hands, you compare the partakers\namong themselves, and call one party the sovereign, as having more of\nthe sovereignty than the rest.) For those that are no governors at\nall, cannot perform the chief act of government, which is the making\nof governing laws; but the people are no governors at all, either as a\ncommunity, or as subjects; so that you may easily perceive, that all\nthe arguments for a natural democracy, are built upon false\nsuppositions; and wherever the people have any part in the\nsovereignty, it is by the after constitution, and not by nature; and\nthat kings receive not their power from the people's gift, (who never\nhad it themselves to use or give,) but from God alone.\n\n_Prop._ X. Though God have not made a universal determination for any\none sort of government, against the rest, (whether monarchy,\naristocracy, or democracy,) because that is best for one people, which\nmay be worse for others, yet ordinarily monarchy is accounted better\nthan aristocracy, and aristocracy better than democracy. So much\nbriefly of the original of power.\n\n_Object._ I. But, saith worthy Mr. Richard Hooker, Eccl. Polit. lib.\ni. sect. 10. p. 21,[40] \"That which we spake of the power of\ngovernment, must here be applied to the power of making laws, whereby\nto govern; which power, God hath over all, and by the natural law,\nwhereto he hath made all subject, the lawful power of making laws to\ncommand whole politic societies of men, belongeth so properly to the\nsame entire societies, that for any prince or potentate of what kind\nsoever upon earth, to exercise the same of himself, and not either by\nexpress commission immediately and personally received from God, or\nelse by authority derived at first from their consent, upon whose\npersons they impose laws, it is no better than mere tyranny. Laws they\nare not therefore, which public approbation hath not made so.\"\n\n_Answ._ Because the authority of this famous divine is with his party\nso great, I shall adventure to say something, lest his words do the\nmore harm; but not by confident opposition, but humble proposal and\nsubmission of my judgment to superiors and wiser men, as being\nconscious of my own inferiority and infirmity. I take all this to be\nan assertion no where by him proved (and by me elsewhere disproved\nfully). Laws are the effects and signs of the ruler's will; and\ninstruments of government. Legislation is the first part of\ngovernment; and if the whole body are naturally governors, the _pars\nimperans_ and _pars subdita_ are confounded. If the most absolute\nmonarch can make no laws, then disobeying them were no fault. It is\nenough that their power be derived from God immediately, though the\npersons be chosen by men. Their authority is not derived from the\npeople's consent, but from God, by their consent, as a bare condition\n_sine qua non_. What if a community say all to their elected king,\n\"We take not ourselves to have any governing power to give or use, but\nwe only choose you or your family to that office which God hath\ninstituted, who in that institution giveth you the power upon our\nchoice;\" can any man prove, that such a king hath no power, but is a\ntyrant; because the people disclaim the giving of the power; when\nindeed they do their duty? Remember that in all this we speak not of\nthe government of this or that particular kingdom, but of kingdoms and\nother commonwealths indefinitely.[41]\n\n_Object._ II. But, saith he, lib. viii. p. 192, \"Unto me it seemeth\nalmost out of doubt and controversy, that every independent multitude\nbefore any certain form of regimen established, hath under God supreme\nauthority, full dominion over itself,\"--\n\n_Answ._ If by dominion were meant propriety, every individual hath\nit; but for governing power, it seemeth as clear to me, that your\nindependent multitude hath no civil power of government at all; but\nonly a power to choose them governors; while they have no governors,\nthey have no governing power, for that maketh a governor.\n\n_Object._ III. Ibid. \"A man who is lord of himself, may be made\nanother's servant,\" &c.\n\n_Answ._ 1. He may hire out himself to labour for another; because he\nhath so far the power of himself, and his labour is his own, which he\nmay sell for wages; but in a family, that the master be the governor\nto see God's laws obeyed by his servants, is of divine appointment,\nand this governing power the servant giveth not to his master, but\nonly maketh himself the object of it. 2. The power that nature giveth\na man over himself, is _tota specie_ distinct from civil government;\n(as Dr. Hammond hath well showed against I. G.) An individual person\nhath not that power of his own life as the king hath. He may not put\nhimself to death, for that which the king may put him to death for. 3.\nIf this were true, that every individual, by self-resignation, might\ngive a king his power over him; yet _a posse ad esse non valet\nconsequentia_; and that it is not so is proved, in that God the\nuniversal Sovereign hath prevented them, by determining himself, of\nhis own officers, and giving them their power in the same charter by\nwhich he enableth the people to choose them. Therefore it is no better\nreasoning than to say, If all the persons in London subjected\nthemselves to the lord mayor, he would thereby receive his power from\nthem, when the king hath prevented that already, by giving him the\npower himself in his charter; and leaving only the choice of the\nperson to them; and that under the direction of the rules which he\nhath given them.[42]\n\n_Object._ IV. But saith he, lib. viii. p. 193, \"In kingdoms of this\nquality, (as this we live in,) the highest governor hath indeed\nuniversal dominion, but with dependency upon that whole entire body\nover the several parts whereof he hath dominion; so that it standeth\nfor an axiom in this case, The king is _major singulis, universis\nminor_.\"\n\n_Answ._ If you had included himself, it is certain that he cannot be\ngreater than the whole, because he cannot be greater than himself.\nBut seeing you speak of the whole in contradistinction from him, I\nanswer, that indeed _in genere caus\u00e6 finalis_, the sovereign is\n_universis minor_, that is, the whole kingdom is naturally more worth\nthan one, and their felicity a greater good; or else the _bonum\npublicum_, or _salus populi_, could not be the end of government;\nbut this is nothing to our case; for we are speaking of governing power\nas a means to this end; and so _in genere caus\u00e6 efficientis_, the\nsovereign (yea, and his lowest officer) hath more authority or _jus\nregendi_ than all the people as such (for they all as such have\nnone at all); even as the church is of more worth than the pastor, and\nyet the pastor alone hath more authority to administer the sacraments,\nand to govern the people, than all the flock hath; for they have none\neither to use or give, (whatever some say to the contrary,) but only\nchoose him to whom God will give it.[43]\n\n_Object._ V. Saith the reverend author, lib. viii. p. 194, \"Neither\ncan any man with reason think, but that the first institution of\nkings, (a sufficient consideration wherefore their power should always\ndepend on that from which it did always flow,) by original influence\nof power from the body into the king, is the cause of kings'\ndependency in power upon the body: by dependency we mean subordination\nand subjection.\"\n\n_Answ._ 1. But if their institution _in genere_ was of God, and that\ngive them their power, and it never flowed from the body at all, then\nall your superstructure falleth with your ground-work. 2. And here you\nseem plainly to confound all kingdoms by turning the _pars imperans_\ninto the _pars subdita_, and _vice versa_; if the king be subject,\nhow are they his subjects? I will not infer what this will lead them\nto do, when they are taught that kings are in subordination and\nsubjection to them. Sad experience hath showed us what this very\nprinciple would effect.\n\n_Object._ VI. Ibid.[44] \"A manifest token of which dependency may be\nthis; as there is no more certain argument, that lands are held under\nany as lords, than if we see that such lands in defect of heirs fall\nunto them by escheat; in like manner it doth follow rightly that\nseeing dominion when there is none to inherit it, returneth unto the\nbody, therefore they which before were inheritors of it, did hold it\nin dependence on the body; so that by comparing the body with the head\nas touching power, it seemeth always to reside in both; fundamentally\nand radically in one, in the other derivatively; in one the habit, in\nthe other the act of power.\"\n\n_Answ._ Power no more falleth to the multitude by escheat, than the\npower of the pastor falls to the church, or the power of the physician\nto the hospital, or the power of the schoolmaster to the scholars;\nthat is, not at all. When all the heirs are dead, they are an\nungoverned community, that have power to choose a governor, but no\npower to govern, neither (as you distinguish it) in habit nor in act,\noriginally nor derivatively. As it is with a corporation when the\nmayor is dead, the power falleth not to the people.\n\nTherefore there is no good ground given for your following question,\n\"May a body politic then at all times withdraw in whole or in part the\ninfluence of dominion which passeth from it, if inconveniences do grow\nthereby?\" Though you answer this question soberly yourself, it is easy\nto see how the multitude may be tempted to answer it on your grounds,\nespecially if they think your inconvenience turn into a necessity; and\nwhat use they will make of your next words, \"It must be presumed that\nsupreme governors will not in such cases oppose themselves, and be\nstiff in detaining that, the use whereof is with public detriment.\" A\nstrange presumption.\n\n_Object._ VII. \"The axioms of our regal government are these, _Lex\nfacit regem_; the king's grant of any favour made contrary to law is\nvoid; _Rex nihil potest nisi quod jure potest_.\"\n\n_Answ._ If _lex_ be taken improperly for the constituting\ncontract between prince and people, and if your _facit_ have\nrespect only to the species and person, and not the substance of the\npower itself, then I contradict you not. But if _lex_ be taken\nproperly for _authoritativa constitutio debiti_, or the\nsignification of the sovereign's will to oblige the subject, then\n_lex non facit regem, sed rex legem_.[45]\n\n_Object._ VIII. Lib. viii. p. 210, \"When all which the wisdom of all\nsorts can do is done for the devising of laws in the church, it is the\ngeneral consent of all that giveth them the form and vigour of laws;\nwithout which they could be no more to us than the counsels of\nphysicians to the sick. Well might they seem as wholesome admonitions\nand instructions, but laws could they never be, without consent of the\nwhole church to be guided by them, whereunto both nature and the\npractice of the church of God set down in Scripture, is found every\nway so fully consonant, that God himself would not impose, no not his\nown laws upon his people, by the hand of Moses, without their free and\nopen consent.\"\n\n_Answ._ 1. Wisdom doth but prepare laws, and governing power enacteth\nthem, and giveth them their form; but the whole body hath no such\ngoverning power, therefore they give them not their form.[46] 2. The\npeople's consent to God's laws gave them not their form or authority;\nthis opinion I have elsewhere confuted, against a more erroneous\nauthor. Their consent to God's laws was required indeed, as naturally\nnecessary to their obedience, but not as necessary to the being or\nobligation of the law. Can you think that it had been no sin in them\nto have disobeyed God's laws, unless they had first consented to them?\nThen all the world might escape sin and damnation, by denying consent\nto the laws of God. 3. This doctrine will teach men that we have no\nchurch laws;[47] for the whole church never signified their consent.\nMillions of the poorer sort have no voices in choosing parliament men\nor convocations; and this will teach the minor dissenting part, to\nthink themselves disobliged for want of consenting; and will give\nevery dissenting part or person a negative voice to all church laws.\n4. A single bishop hath a governing power over his particular church,\nand they are bound to obey him, Heb. xiii. 7, 17. And if the governing\npower of one pastor be not suspended for want of the consent of any or\nall the people, then much less the governing power of king and\nparliament.\n\n_Object._ IX. Lib. viii. p. 220. \"It is a thing even undoubtedly\nnatural, that all free and independent societies should themselves\nmake their own laws; and that this power should belong to the whole,\nnot to any certain part of a politic body----.\"\n\n_Answ._ This is oft affirmed, but no proof at all of it; in many\nnations the representatives of the whole body have the legislative\npower, or part of it. But that is from the special constitution of\nthat particular commonwealth, and not from nature, nor common to all\nnations. All that naturally belongeth to the people as such, was but\nto choose their law-makers, and secure their liberties, and not to\nmake laws themselves, by themselves, or mere representers.\n\n_Object._ X. Lib. viii. p. 221. \"For of this thing no man doubteth,\nnamely, that in all societies, companies, and corporations, what\nseverally each shall be bound unto, it must be with all their assents\nratified. Against all equity it were, that a man should suffer\ndetriment at the hands of men, for not observing that which he never\ndid, either by himself or by others, mediately agree to----.\"\n\n_Answ._ I am one that more than doubt of that which you say no man\ndoubteth of. Do you not so much as except God's laws, and all those\nthat only do enforce them, or drive men to obey them? As men are\nobliged to obey God, whether they consent or not; so are they to obey\nthe laws of their sovereigns, though they never consented to them, no\nnor to their sovereignty, as long as they are members of that\ncommonwealth, to the government whereof the sovereign is lawfully\ncalled, millions of dissenters may be bound to obey, till they quit\nthe society.\n\n_Object._ XI. Lib. viii. p. 221. \"If magistrates be heads of the\nchurch, they are of necessity christians.\"\n\n_Answ._ That can never be proved. A constitutive head indeed must be\na christian, and more, even a pastor to a particular church, and\nChrist to the universal. This headship our kings disclaim; but a head\nof the church, that is, over the church, or a coercive governor of it,\nthe king would be if he were no christian. As one that is no physician\nmay be head over all the physicians in his kingdom; or though he be no\nphilosopher, or artist, he may be head over all the philosophers and\nartists; and in all their causes have the supreme coercive power; so\nwould the king over all protestants if he were no protestant, and over\nall christians if he were no christian. But you think, that he that is\nno member of the church cannot be the head of it. I answer, not a\nconstitutive, essential head as the pastor is; but he may be the head\nover it, and have all the coercive power over it. What if the king be\nnot a member of many corporations in his kingdom? Yet as he is head of\nthe kingdom, he is head of, or over them, as they are parts of it.\n\n_Object._ XII. Lib. viii. p. 218, 223, 224. \"What power the king hath,\nhe hath it by law: the bounds and limits of it are known; the entire\ncommunity giveth order,\" &c. p. 223. \"As for them that exercise power\naltogether against order, although the kind of power which they have\nmay be of God, yet is their exercise thereof against God, and\ntherefore not of God, otherwise than by permission, as all injustice\nis.\" p. 224. \"Usurpers of power, whereby we do not mean them that by\nviolence have aspired unto places of highest authority, but them that\nuse more authority than they did ever receive in form and manner\nbefore mentioned. Such usurpers thereof as in the exercise of their\npower, do more than they have been authorized to do, cannot in\nconscience bind any man to obedience.\"\n\n_Answ._ It is true that no man can exercise more power than he hath:\nthe power that we speak of being \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1, _jus regendi_, it is\nimpossible to use more authority than they have; though they may\ncommand beyond and without authority. And it is true, that where a man\nhath no authority or right to command, he cannot directly bind\nobedience. But yet a ruler may exercise more power than man ever gave\nhim, and oblige men to obedience thereby. God giveth them power to\ngovern for his glory, according to his laws, and to promote obedience\nto those laws of God (in nature and Scripture) by subordinate laws of\ntheir own. And all this the sovereign may do, if the people, at the\nchoice of him or his family, should only say, We take you for our\nsovereign ruler: for then he may do all that true reason or Scripture\nmake the work of a sovereign ruler, even govern the people by all such\njust means as tend to the public good and their everlasting happiness:\nand yet that people that should do no more but choose persons or\nfamilies to govern them, and set them no bounds, do give no power to\nthose they choose, but determine of the persons that shall have power\nfrom God. Yet it is granted you, that if the person or family chosen,\ncontract with them to govern only with such and such limitations, they\nhave bound themselves by their own contract; and thus both\nspecifications of government and degrees of power come in by men. But\nalways distinguish, 1. Between the people's giving away their\npropriety, (in their goods, labours, &c. which they may do,) and\ngiving authority, or governing power (which they have not to give). 2.\nBetween their naming the persons that shall receive it from the\nuniversal King, and giving it themselves. 3. Between bounding and\nlimiting power, and giving power. 4. And between a sovereign's binding\nhimself by contract, and being bound by the authority of others.[48]\nIf they be limited by contracts, which are commonly called the\nconstitutive or fundamental laws, it is their own consent and contract\nthat effectively obligeth and limiteth them; of which indeed the\npeople's will may be the occasion, when they resolve that they will be\ngoverned on no other terms: but if the contract limit them not, but\nthey be chosen simply to be the _summ\u00e6 potestates_, without naming any\nparticular powers either by concession or restraint, then as to ruling\nthey are absolute as to men, and limited only by God, from whose\nhighest power they can never be exempt, who in nature and Scripture\nrestraineth them from all that is impious and unjust, against his laws\nand honour, or against the public happiness and safety. And here also\nremember, that if any shall imagine that God restraineth a magistrate\nwhen it is not so, and that the commands of their governors are\ncontrary to the word of God, when it is no such matter, their error\nwill not justify their disobedience.\n\nThough I have answered these passages of this reverend author, it is\nnot to draw any to undervalue his learned writings, but to set right\nthe reader in the principles of his obedience, on which the practice\ndoth so much depend.\n\nAnd I confess, that other authors of politics say as much as Mr.\nHooker saith, both papists and protestants; but not all, nor I think\nthe soundest: I will instance now in Alstedius only, (an excellent\nperson, but in this mistaken,) who saith, Encyclop. lib. xxiii. Polit.\ncap. 3. p. 178. _Populus universus dignior et potior est tum\nmagistratu tum ephoris.--Hinc recte docent Doct. Politici, populum\nobtinere regnum et jura majestatis proprietate et dominio: principem\net ephoros usu et administratione_ (whereas the people have not the\n_regnum vel jura majestatis_ any way at all).--_Si administratores\nofficium suum facere nolint, si impia, et iniqua mandent, si contra\ndilectionem Dei et proximi agant, populus propri\u00e6 salutis curam\narripiet, imperium male utentibus abrogabit, et in locum eorum alios\nsubstituet.--Porro ephori validiora ipso rege imperia obtinent:\nprincipem enim constituunt et deponunt; id quod amplissimum est\npr\u00e6eminenti\u00e6 argumentum. Atque h\u00e6c pr\u00e6rogative mutuis pactis\nstabilitur.--Interim princeps summam potestatem obtinere dicitur,\nquatenus ephori administrationem imperii, et cumulum potestatis ipsi\ncommittunt. Denique optimatum universorum potestas non est infinita et\nabsoluta, sed certis veluti rhetris et clathris definita, utpote non\nad propriam libidinem, sed ad utilitatem et salutem populi alligata.\nHinc illorum munia sunt regem designare, constituere, inaugurare,\nconstitutum consiliis et auxiliis juvare; sine consensu et\napprobatione principis, quamdiu ille suum officium facit, nihil in\nreipublic\u00e6 negotiis suscipere: nonnunquam conventum inscio principe\nagere, necessitate reipublic\u00e6 exigente.--Populum contra omnis generis\nturbatores et violatores defendere._--I suppose Mr. Hooker's\nprinciples and Alstedius's were much the same. I will not venture to\nrecite the conclusion, cap. 12. p. 199. R. 5. de resistendo Tyranno.\n\nMany other authors go the same way, and say that people have the\n_majestas realis_ (both papists, and protestants, and heathens). But\nI suppose that what I have said against Hooker will serve to show the\nweakness of their grounds: though it is none of my purpose to\ncontradict either Hooker or any other, so far as they open the\nodiousness of the sin of tyranny, (which at this day keepeth out the\ngospel from the far greatest part of the world, and is the greatest\nenemy to the kingdom of Christ,) nor yet as they plead for the just\nliberties of the people; but I am not for their authority.\n\n_Direct._ II. Begin with an absolute, universal, resolved obedience\nto God, your Creator and Redeemer, who is your sovereign King, and\nwill be your final, righteous Judge. As he that is no loyal subject to\nthe king, can never well obey his officers; so he that subjecteth not\nhis soul to the original power of his Creator, can never well obey the\nderivative power of earthly governors.\n\n_Object._ But, you may say, experience teacheth us, that many ungodly\npeople are obedient to their superiors as well as others. I answer,\nmaterially they are, but not formally, and from a right principle, and\nto right ends: as a rebel against the king, may obey a justice of\npeace for his own ends, as long as he will let him alone, or take his\npart; but not formally, as he is the king's officer; so ungodly men\nmay flatter princes and magistrates for their own ends, or on some low\nand by-account, but not sincerely as the officers of God. He is not\nlike to be truly obedient to man, that is so foolish, dishonest, and\nimpious, as to rebel against his Maker; nor to obey that authority\nwhich he first denieth, in its original and first efficient cause.\nWhatever Satan and his servants may say, and however some hypocrites\nmay contradict in their practices the religion which they profess, yet\nnothing is more certain, than that the most serious, godly christians,\nare the best subjects upon earth; as their principles themselves will\neasily demonstrate.\n\n_Direct._ III. Having begun with God, obey your governors as the\nofficers of God, with an obedience ultimately divine.[49] All things\nmust be done in holiness by the holy. That is, God must be discerned,\nobeyed, and intended in all; and therefore in magistrates in a special\nmanner. In two respects magistrates are obeyed, or rather flattered,\nby the ungodly; first, as they are men that are able to do them\ncorporal good or hurt: as a horse, or dog, or other brute will follow\nyou for his belly, and loveth to be where he fareth best. Secondly, as\nthe head of his party, and encourager of him in his evil way, when he\nmeets with rulers that will be so bad. Wicked men love wicked\nmagistrates for being the servants of Satan; but faithful men must\nhonour and obey a magistrate, as an officer of God; even a magistrate\nas a magistrate, and not only as holy, is an officer of the Lord of\nall. Therefore the fifth commandment is as the hinge of the two\ntables; many of the ancients thought that it was the last commandment\nof the first table, and the moderns think it is the first commandment\nof the last table; for it commandeth our duty to the noblest sort of\nmen; but not merely as men, but as the officers of God. They debase\nmagistrates that look at them merely as those that master other men,\nas the strongest beast doth by the weaker: nothing will make you\nsincere and constant in your honouring and obeying them, but taking\nthem as the officers of God, and remembering by whose commission they\nrule, and whose work they do; that \"they are the ministers of God to\nus for good,\" Rom. xiii. 1-5. If you do not this, 1. You wrong God,\nwhose servants they are; for he that despiseth, despiseth not man but\nGod. 2. You wrong the magistrate, as much as you should do an\nambassador, if you took him to be the messenger of some Jack Straw, or\nsome fellow that signifieth no more than his personal worth importeth.\n3. And you wrong yourselves; for while you neglect the interest and\nauthority of God in your rulers, you forfeit the acceptance,\nprotection, and reward of God. Subjects as well as servants must learn\nthat great lesson, Col. iii. 23-25, \"Whatsoever ye do, do it heartily\nas to the Lord, and not unto men: knowing that of the Lord ye shall\nreceive the reward of the inheritance, for ye serve the Lord Christ:\nbut he that doth wrong shall receive for the wrong, which he hath\ndone; and there is no respect of persons.\" So Eph. vi. 5-8.\nMagistrates are as truly God's officers as preachers: and therefore as\nhe that heareth preachers heareth him, so he that obeyeth rulers\nobeyeth him: the exceptions are but the like in both cases: it is not\nevery thing that we must receive from preachers; nor every thing that\nwe must do at the command of rulers; but both in their proper place\nand work, must be regarded as the officers of God; and not as men that\nhave no higher authority than their own to bear them out.\n\n_Direct._ IV. Let no vices of the person cause you to forget the\ndignity of his office, The authority of a sinful ruler is of God, and\nmust accordingly be obeyed: of this read Bishop Bilson at large in his\nexcellent treatise of Christian Subjection; against the papists that\nexcommunicate and depose princes whom they account heretics, or\nfavourers of them. Those sins which will damn a man's soul, and\ndeprive him of heaven, will not deprive him of his kingdom, nor\ndisoblige the subjects from their obedience. An infidel, or an ungodly\nchristian, (that is, a hypocrite,) is capable of being a prince, as\nwell as being a parent, husband, master; and the apostle hath taught\nall, as well as servants, their duty to such. 1 Pet. ii. 18-21,\n\"Servants, be subject to your masters with all fear; and not only to\nthe good and gentle, but also to the froward; for this is thankworthy,\nif a man for conscience toward God, endure grief, suffering\nwrongfully. For what glory is it if when you are buffeted for your\nfaults, you take it patiently? but if when ye do well and suffer for\nit ye take it patiently, this is acceptable with God; for even\nhereunto were ye called.\" Though it be a rare mercy to have godly\nrulers, and a great judgment to have ungodly ones, it is such as must\nbe borne.[50]\n\n_Direct._ V. Do not either divulge or aggravate the vices of your\ngovernors to their dishonour; for their honour is necessary to the\npublic good. If they have not care of their own honour, yet their\nsubjects must have a care of it. If once they be dishonoured, they\nwill the more easily be contemned, hated, and disobeyed. Therefore the\ndishonouring of the rulers tendeth to the dissolution of the\ngovernment, and ruin of the commonwealth. Only in two cases did the\nancient christians aggravate the wickedness of their governors. 1. In\ncase they were such cruel monsters as Nero, who lived to the misery of\nmankind. 2. In case they were not only open enemies of the church of\nChrist, but their honour stood in competition with the honour of\nchristianity, piety, and honesty, as in Julian's case; I confess\nagainst Nero and Julian both living and dead, (and many like them,)\nthe tongues and pens of wise and sober persons have been very free;\nbut the fifth commandment is not to be forgotten, \"Honour thy father\nand mother;\" and 1 Pet. ii. 17, \"Fear God, honour the king;\"[51]\nthough you must not call evil good, yet you may conceal and hide evil:\nHam was cursed for opening his father's nakedness. Though you must\nflatter none in their sins, nor hinder their repentance, but further\nit by all righteous means, yet must you speak honourably of your\nrulers, and endeavour to breed an honourable esteem of them in the\npeople's minds; and not as some, that think they do well, if they can\nsecretly make their rulers seem odious, by opening and aggravating\ntheir faults.\n\n_Direct._ VI. Subdue your passions, that no injuries which you may\nsuffer by them, may disturb your reason, and make you dishonour them\nby way of revenge. If you may not revenge yourselves on private men,\nmuch less on magistrates; and the tongue may be an unjust revenger, as\nwell as the hand. Passion will provoke you to be telling all men, Thus\nand thus I was used, and to persuade you that it is no sin to tell the\ntruth of what you suffered: but remember, that the public good, and\nthe honour of God's officers, are of greater value, than the righting\nof a particular person that is injured. Many a discontented person\nhath set kingdoms on fire, by divulging the faults of governors for\nthe righting of themselves.\n\n_Object._ But shall cruel and unrighteous or persecuting men do\nmischief, and not hear of it, nor be humbled for it?\n\n_Answ._ 1. Preachers of the gospel, and others that have opportunity,\nmay privately tell them of it, to bring them to repentance, (if they\nwill endure it,) without dishonouring them by making it public. 2.\nHistorians will tell posterity of it, to their perpetual infamy (if\nrepentance and well-doing recover not their honour).[52] Flatterers\nabuse the living, but truth will dishonour their wickedness when they\nare dead: for it is God's own decree, \"That the memory of the just is\nblessed, but the name of the wicked shall rot,\" Prov. x. 7. 3. And God\nhimself will fully be avenged upon the impenitent for ever, having\ntold you, \"That it were better for him that offendeth one of his\nlittle ones, that a millstone were hanged about his neck, and he were\ndrowned in the depth of the sea.\"[53] And is not all this enough,\nwithout the revenge of your passionate tongues? To speak evil of\ndignities, and despise dominion, and bring railing accusations, are\nthe sins of the old licentious heretics. Christ left us his example,\nnot to revile the meanest, when we are reviled, 1 Pet. ii. 23. If you\nbelieve, that God will justify the innocent, and avenge them speedily,\nLuke xviii. 7, 8, what need you be so forward to justify and avenge\nyourselves?\n\n_Object._ If God will have their names to rot, and spoken evil of\nwhen they are dead, why may I not do it while they are alive?\n\n_Answ._ There is a great deal of difference between a true historian\nand a self-avenger in the reason of the thing, and in the effects: to\ndishonour bad rulers while they live, doth tend to excite the people\nto rebellion, and to disable them to govern; but for truth to be\nspoken of them when they are dead, doth only lay an odium upon the\nsin, and is a warning to others, that they follow them not in evil:\nand this no wicked prince was ever so great and powerful as to\nprevent; for it is a part of God's resolved judgment. Yet must\nhistorians so open the faults of the person, as not to bring the\noffice into contempt, but preserve the reverence due to the authority\nand place of governors.[54]\n\n_Direct._ VII. By all means overcome a selfish mind, and get such a\nholy and a public spirit, as more regardeth God's honour, and the\npublic interest, than your own. It is selfishness that is the great\nrebel and enemy of God, and of the king, and of our neighbour. A\nselfish, private spirit careth not what the commonwealth suffereth, if\nhe himself may be a gainer by it. To revenge himself, or to rise up to\nsome higher place, or increase his riches, he will betray and ruin his\nking, his country, and his nearest friends. A selfish, ambitious,\ncovetous man, is faithful to no man, longer than he serveth his ends;\nnor is he any further to be trusted, than his own interest will allow.\nSelf-denial, and a public spirit, are necessary to every faithful\nsubject.\n\n_Direct._ VIII. Wish not evil to your governors in your secret\nthoughts; but if any such thought would enter into your hearts, reject\nit with abhorrence. Eccles. x. 20, \"Curse not the king, no, not in thy\nthoughts; and curse not the rich in thy bedchamber; for a bird of the\nair shall carry the voice, and that which hath wings shall tell the\nmatter.\" A feverish, misguided zeal for religion, and a passionate\ndiscontent for personal injuries, do make many greatly guilty in this\npoint; they would be much pleased, if God would show some grievous\njudgment upon persecutors; and take no warning by Christ's rebukes of\nJames and John, but secretly are wishing for fire from heaven, not\nknowing what manner of spirit they are of. They cherish such thoughts\nas are pleasing to them, though they dare not utter them in words. And\nhe that dare wish hurt, is in danger of being drawn by temptation to\ndo hurt.\n\n_Object._ But may we not pray for the cutting off of persecutors?\nAnd may we not give God thanks for it, if he do it himself, without\nany sinful means of ours?\n\n_Answ._ 1. Every ruler that casteth down one sect or party of\nchristians, and setteth up another, (perhaps as true to the interest\nof christianity as they,) is not to be prayed against, and his\ndestruction wished by the suffering party. 2. If he be a persecutor of\nchristianity and piety itself, as heathens and infidels are, yet if\nhis government do more good than his persecution doth harm, you may\nnot so much as wish his downfall. 3. If he were a Nero, or a Julian,\nyou must pray first for his conversion; and if that may not be, then\nnext for his restraint, and never for his destruction, but on\nsupposition that neither of the former may be attained (which you\ncannot say). 4. You must pray for the deliverance of the persecuted\nchurch, and leave the way and means to God, and not prescribe to him.\nHurtful desires and prayers are seldom of God. 5. You may freelier\nrejoice afterwards, than desire it before: because when a Julian is\ncut off, you know that God's righteous will is accomplished; when\nbefore you knew not that it was his will: yet after, it is the\ndeliverance of the church, and not the hurt of a persecutor as such,\nthat you must give thanks for: be very suspicious here, lest\npartiality and passion blind you.[55]\n\n_Direct._ IX. Learn how to suffer; and know what use God can make of\nyour sufferings, and think not better of prosperity, and worse of\nsuffering, than you have cause.[56] It is a carnal, unbelieving heart,\nthat maketh so great a matter of poverty, imprisonment, banishment, or\ndeath, as if they were undone, if they suffer for Christ, or be sent\nto heaven before the time; as if kingdoms must be disturbed to save\nyou from suffering: this better beseems an infidel or a worldling,\nthat takes his earthly prosperity for his portion, and thinks he hath\nno other to win or lose. Do you not know what the church hath gained\nby suffering? how pure it hath been when the fire of persecution hath\nrefined it? and how prosperity hath been the very thing that hath\npolluted it, and shattered it all to pieces; by letting in all the\nungodly world into the visible communion of the saints, and by setting\nthe bishops on contending for superiority, and overtopping emperors\nand kings? Many thousands that would be excellent persons in\nadversity, cannot bear a high or prosperous state, but their brains\nare turned, and pride and contention maketh them the scorn of the\nadversaries that observe them.\n\n_Direct._ X. Trust God, and live by faith; and then you will find no\nneed of rebellious or any sinful means. Do you believe, that both the\nhearts and lives of kings, and all their affairs, are in the hands of\nGod? If not, you are atheists. If you do, then do you not think that\nGod is fitter than you to dispose of them? He that believeth, will not\nmake haste. Deliverance from persecutions must be prayed and waited\nfor, and not snatched by violence, as a hungry dog will snatch the\nmeat out of his master's hands, and bite his fingers. Do you believe,\n\"That all shall work together for good to them that love God?\" Rom.\nviii. 28. And do you believe, that the godly are more than conquerors;\nwhen they are killed all day, and counted as sheep unto the slaughter?\nver. 32-35. And do you believe, that it is cause of exceeding joy,\nwhen for the sake of righteousness you are hated and persecuted, and\nall manner of evil is falsely spoken of you? Matt. v. 10-12. If you do\nnot, you believe not Christ; if you do, will you strive by sinful\nmeans against your own good, and happiness, and joy? Will you desire\nto conquer, when you may be more than conquerors? Certainly, the use\nof sinful means doth come from secret unbelief and diffidence. Learn\nto trust God, and you will easily be subject to your governors.\n\n_Direct_ XI. Look not for too great matters in the world: take it but\nfor that wilderness which is the way to the promised land of rest. And\nthen you will not count it strange to meet with hard usage and\nsufferings from almost all. \"Beloved, think it not strange concerning\nthe fiery trial, which is to try you, as if some strange thing\nhappened to you; but rejoice in that ye are partakers of the\nsufferings of Christ,\" 1 Pet. iv. 12, 13. Are you content with God and\nheaven for your portion? If not, how are you christians? if you are,\nyou have small temptation to rebel or use unlawful means for earthly\nprivileges.[57] Paul saith, he \"took pleasure in persecutions,\" 2 Cor.\nxii. 10. Learn you to do so, and you will easily bear them.\n\n_Direct._ XII. Abhor the popular spirit of envy, which maketh the\npoor, for the most part, think odiously of the rich and their\nsuperiors; because they have that which they had rather have\nthemselves. I have long observed it, that the poor labouring people\nare very apt to speak of the rich, as sober men speak of drunkards; as\nif their very estates, and dignity, and greatness, were a vice.[58]\nAnd it is very much to flatter their own conscience, and delude\nthemselves with ungrounded hopes of heaven. When they have not the\nspirit of regeneration and holiness, to witness their title to eternal\nlife, they think their poverty will serve the turn; and they will\nordinarily say, that they hope God will not punish them in another\nworld, because they have had their part in this: but they will easily\nbelieve, that almost all rich and great men go to hell; and when they\nread Luke xvi. of the rich man and Lazarus, they think they are the\nLazaruses, and read it as if God would save men merely for being poor,\nand damn men for being great and rich; when yet they would themselves\nbe as rich and great, if they knew how to attain it. They think that\nthey are the maintainers of the commonwealth, and the rich are the\ncaterpillars of it, that live upon their labours, like drones in the\nhive, or mice and vermin that eat the honey, which the poor labouring\nbees have long been gathering. For they are unacquainted with the\nlabours and cares of their governors, and sensible only of their own.\nThis envious spirit exceedingly disposeth the poor to discontents, and\ntumults, and rebellions; but it is not of God, James iii. 15-17.\n\n_Direct._ XIII. Keep not company with envious murmurers at government;\nfor their words fret like a canker, and their sin is of an infecting\nkind. What a multitude were drawn into the rebellion of Korah, who, no\ndoubt, were provoked by the leader's discontented words.[59] It\nseemeth they were for popularity. \"Ye take too much upon you, seeing\nall the congregation are holy, every one of them, and the Lord is\namong them: wherefore then lift you up yourselves above the\ncongregation of the Lord?--Is it a small thing that thou hast brought\nus up out of a land that floweth with milk and honey, to kill us in\nthe wilderness; except thou make thyself altogether a prince over\nus?--Wilt thou put out the eyes of these men?\" Numb. xvi. 3, 13, 14.\nWhat confidence, and what fair pretences are here! so probable and\nplausible to the people, that it is no wonder that multitudes were\ncarried to rebellion by it! Though God disowned them by a dreadful\njudgment, and showed whom he had chosen to be the governors of his\npeople.\n\n_Direct._ XIV. Keep humble, and take heed of pride. The humble are\nready to obey and yield, and not only to be subject to magistrates,\nbut to all men, even voluntarily to be subject to them that cannot\nconstrain them. \"Be all of you subject one to another,\" 1 Pet. v. 5.\nIt is no hard matter for a twig to bow, and for a humble soul to yield\nand obey another, in any thing that is lawful. But the proud take\nsubjection for vassalage, and obedience for slavery, and say, Who is\nlord over us? our tongues are our own: what lord shall control us?\nWill we be made slaves to such and such?[60] \"Only from pride cometh\ncontention,\" Prov. xiii. 10. By causing impatience, it causeth\ndisobedience and sedition.\n\n_Direct._ XV. Meddle not uncalled with the matters of superiors,\nand take not upon you to censure their actions, whom you have neither\nability, fitness, or authority to censure. How commonly will every\ntradesman and labourer at his work, be censuring the counsels and\ngovernment of the king; and speaking of things, which they never had\nmeans sufficiently to understand! Unless you had been upon the place,\nand heard all the debates and consultations, and understood all the\ncircumstances and reasons of the business, how can you imagine that at\nso great a distance you are competent judges? Fear God, and judge not\nthat you be not judged.[61] If busy-bodies and meddlers with other\nmen's matters, among equals, are condemned, 2 Thess. iii. 11; 1 Tim.\nv. 13; 1 Pet. iv. 15; much more when they meddle, and that\ncensoriously, with the matters of their governors. If you would please\nGod, know and keep your places, as soldiers in an army, which is their\ncomely order and their strength.\n\n_Direct._ XVI. Consider the great temptations of the rich and great;\nand pity them that stand in so dangerous a station, instead of\nmurmuring at them, or envying their greatness. You little know what\nyou should be yourselves, if you were in their places, and the world,\nand the flesh, had so great a stroke at you, as they have at them. He\nthat can swim in calmer water, may be carried down a violent stream.\nIt is harder for that bird to fly, that hath many pound weights tied\nto keep her down, than that which hath but a straw to carry to her\nnest. It is harder mounting heaven-wards with lordships and kingdoms,\nthan with your less impediments. Why do you not pity them that stand\non the top of barren mountains, in the stroke of every storm and wind,\nwhen you dwell in the quiet, fruitful vales? Do you envy them that\nmust go to heaven, as a camel through a needle's eye, if ever they\ncome there? And are you discontented, that you are not in their\ncondition? Will you rebel and fight to make your salvation as\ndifficult as theirs? Are you so unthankful to God for your safer\nstation, that you murmur at it, and long to be in the more dangerous\nplace?\n\n_Direct._ XVII. Pray constantly and heartily for the spiritual and\ncorporal welfare of your governors. And you have reason to believe,\nthat God who hath commanded you to put up such prayers, will not\nsuffer them to be wholly lost, but will answer them some way to the\nbenefit of them that perform the duty, 1 Tim. ii. 1-3. And the very\nperformance of it will do us much good of itself; for it will keep the\nheart well disposed to our governors, and keep out all sinful desires\nof their hurt; or control them and cast them out, if they come in:\nprayer is the exercise of love and good desires; and exercise\nincreaseth and confirmeth habits. If any ill wishes against your\ngovernors should steal into your minds, the next time you pray for\nthem, conscience will accuse you of hypocrisy, and either the sinful\ndesires will corrupt or end your prayers, or else your prayers will\ncast out those ill desires. Certainly the faithful, fervent prayers of\nthe righteous, do prevail much with God: and things would go better\nthan they do in the world, if we prayed for rulers as heartily as we\nought.\n\n_Object._ For all the prayers of the church, five parts of six of the\nworld are yet idolaters, heathens, infidels, and Mahometans; and for\nall the prayers of the reformed churches, most of the christian part\nof the world are drowned in popery, or gross ignorance and\nsuperstition, and the poor Greek churches have Mahometan or tyrannical\ngovernors, and carnal, proud, usurping prelates domineer over the\nRoman church; and there are but three protestant kings on the whole\nearth! And among the Israelites themselves, who have priests and\nprophets to pray for their princes, a good king was so rare, that when\nyou have named five or six over Judah, (and never a one after the\ndivision over Israel,) you scarce know where to find the rest. What\ngood then do your prayers for kings and magistrates?\n\n_Answ._ 1. As I said before, they keep the hearts of subjects in an\nobedient, holy frame. 2. Were it not for prayers, those few good ones\nwould be fewer, or worse than they are; and the bad ones might be\nworse, or at least do more hurt to the church than they now do. 3. It\nis not to be expected, that all should be granted in kind that\nbelievers pray for; for then not only kings, but all the world should\nbe converted and saved; for we should pray for every one. But God who\nknoweth best how to distribute his mercies, and to honour himself, and\nrefine his church by the malice and persecution of his enemies, will\nmake his people's prayers a means of that measure of good which he\nwill do for rulers, and by them in the world; and that is enough to\nencourage us to pray. 4. And indeed, if when proud, ungodly worldlings\nhave sold their souls by wicked means, to climb up into places of\npower, and command, and domineer over others, the prayers of the\nfaithful should presently convert and save them all, because they are\ngovernors; this would seem to charge God with respect of persons, and\ndefect of justice, and would drown the world in wickedness, treasons,\nbloodshed, and confusion, by encouraging men by flatteries, or\ntreacheries, or murders, to usurp such places, in which they may both\ngratify their lusts, and after save their souls, while the godly are\nobliged to pray them into heaven. It is no such hearing of prayers for\ngovernors which God hath promised. 5. And yet, I must observe, that\nmost christians are so cold and formal in their prayers for the rulers\nof the world, and of the church, that we have great reason to impute\nthe unhappiness of governors very much to their neglect; almost all\nmen are taken up so much with their own concernments, that they put\noff the public concernments of the world, and of the church and state,\nwith a few customary, heartless words; and understand not the meaning\nof the three first petitions of the Lord's prayer, and the reason of\ntheir precedency, or put them not up with that feeling as they do the\nother three. If we could once observe, that the generality of\nchristians were more earnest and importunate with God, for the\nhallowing of his name through all the world, and the coming of his\nkingdom, and the obeying of his will in earth, as it is in heaven, and\nthe conversion of the kings and kingdoms of the world, than for any of\ntheir personal concernments, I should take it for a better prognostic\nof the happiness of kings and kingdoms, than any that hath yet\nappeared in our days. And those that are taken up with the\nexpectations of Christ's visible reign on earth, would find it a more\nlawful and comfortable way, to promote his government thus by his own\nappointed officers, than to rebel against kings, and seek to pull them\ndown, on pretence of setting up him that hath appointed them, whose\nkingdom (personally) is not of this world.[62]\n\n_Direct._ XVIII. When you are tempted to dishonourable thoughts\nof your governors, look over the face of all the earth, and compare\nyour case with the nations of the world; and then your murmurings may\nbe turned into thankfulness for so great a mercy. What cause hath God\nto difference us from other nations, and give us any more than an\nequal proportion of mercy with the rest of the world? Have we deserved\nto have a christian king, when five parts of the world have rulers\nthat are heathens and Mahometans? Have we deserved to have a\nprotestant king, when all the world hath but two more? How happy were\nthe world, if it were so with all nations, as it is with us! Remember\nhow unthankfulness forfeiteth our happiness.\n\n_Direct._ XIX. Consider as well the benefits which you receive by\ngovernors, as the sufferings which you undergo; and especially\nconsider of the common benefits, and value them above your own. He\nthat knoweth what man is, and what the world is, and what the\ntemptations of great men are, and what he himself deserveth, and what\nneed the best have of affliction, and what good they may get by the\nright improvement of it, will never wonder nor grudge to have his\nearthly mercies mixed with crosses, and to find some salt or sourness\nin the sauce of his pleasant dishes. For the most luscious is not of\nbest concoction. And he that will more observe his few afflictions,\nthan his many benefits, hath much more selfish tenderness of the\nflesh, than ingenuous thankfulness to his Benefactor. It is for your\ngood that rulers are the ministers of God, Rom. xiii. 3-5. Perhaps you\nwill think it strange, that I say to you (what I have oft said) that I\nthink there are not very many rulers, no, not tyrants and persecutors,\nso bad, but that the godly that live under them, do receive from their\ngovernment more good than hurt; and (though it must be confessed, that\nbetter governors would do better, yet) almost the worst are better\nthan none. And none are more beholden to God for magistrates, than the\ngodly are, however none suffer so much by them in most places of the\nworld.[63] My reason is, 1. Because the multitude of the needy, and\nthe dissolute prodigals, if they were all ungoverned, would tear out\nthe throats of the more wealthy and industrious; and as robbers use\nmen in their houses, and on the highway, so would such persons use all\nabout them, and turn all into a constant war. And hereby all honest\nindustry would be overthrown, while the fruit of men's labours were\nall at the mercy of every one that is stronger than the owner; and a\nrobber can take away all in a night, which you have been labouring for\nmany years, or may set all on fire over your heads; and more persons\nwould be killed in these wars by those that sought their goods, than\ntyrants and persecutors use to kill (unless they be of the most cruel\nsort of all). 2. And it is plain, that in most countries, the\nuniversal enmity of corrupted nature to serious godliness would\ninflame the rabble, if they were but ungoverned, to commit more\nmurders and cruelties upon the godly, than most of the persecutors in\nthe world have committed. Yet I deny not, in most places there are a\nsober sort of men of the middle rank that will hear reason, and are\nmore equal to religion than the highest or the lowest usually are. But\nsuppose these sober men were the more numerous, yet is the vulgar\nrabble the more violent, and if rulers restrained them not, would\nleave few of the faithful alive on earth. As many volumes as are\nwritten of the martyrs, who have suffered by persecutors, I think they\nsaved the lives of many more than they murdered. Though this is no\nthanks to them, it is a mercy to others. As many as Queen Mary\nmartyred, they had been far more if she had but turned the rabble\nloose upon them and never meddled with them by authority. I do not\nthink Nero or Dioclesian martyred near so many, as the people turned\nloose upon them would have done. Much more was Julian a protector of\nthe church from the popular rage, though, in comparison of a\nConstantine or a Theodosius, he was a plague. If you will but consider\nthus the benefits of your common protection, your thankfulness for\nrulers would overcome your murmurings. In some places, and at some\ntimes, perhaps the people would favour the gospel, and flock after\nChrist, if rulers hindered them not; but that would not be the\nordinary case, and their unconstancy is so great, that what they built\nup one day in their zeal, the next day they would pull down in fury.\n\n_Direct._ XX. Think not that any change of the form of government,\nwould cure that which is caused by the people's sin, or the common\npravity of human nature. Some think they can contrive such forms of\ngovernment, as that rulers shall be able to do no hurt: but either\nthey will disable them to do good, or else their engine is but glass,\nand will fail or break when it comes to execution. Men that are\nthemselves so bad and unhumbled, as not to know how bad they are, and\nhow bad mankind is, are still laying the blame upon the form of\ngovernment when any thing is amiss, and think by a change to find a\ncure. As if when an army is infected with the plague, or composed of\ncowards, the change of the general, or form of government, would prove\na cure. But if a monarch be faulty, in an aristocracy you will but\nhave many faulty governors for one; and in a democracy a multitude of\ntyrants.[64]\n\n_Direct._ XXI. Set yourselves much more to study your duty to\nyour governors, than the duty of your governors to you; as knowing,\nthat both your temporal and eternal happiness depend much more upon\nyourselves, than upon them.[65] God doth not call you to study other\nmen's duties so much as your own. If your rulers sin, you shall not\nanswer for it; but if you sin yourselves, you shall. If you should live\nunder the Turk, that would oppress and persecute you, your souls shall\nspeed never the worse for this; it is not you, but he that should be\ndamned for it. If you say, But it is we that should be oppressed by\nit; I answer, 1. How small are temporal things to a true believer, in\ncomparison of eternal things! Have not you a greater hurt to fear,\nthan the killing of your bodies by men? Luke xii. 4. 2. And even for\nthis life, do you not believe that your lives and liberties are in the\npower of God, and that he can relieve you from the oppression of all\nthe world, by less than a word, even by his will? If you believe not\nthis, you are atheists; if you do, you must needs perceive that it\nconcerneth you more to care for your duty to your governors, than for\ntheirs to you; and not so much to regard what you receive, as what you\ndo; nor how you are used by others, as how you behave yourselves to\nthem. Be much more afraid lest you should be guilty of murmuring,\ndishonouring, disobeying, flattering, not praying for your governors,\nthan lest you suffer any thing unjustly from them. 1 Pet. iv. 13-17,\n\"Let none of you suffer as a murderer, or as a thief, or as an\nevil-doer, or as a busybody in other men's matters; yet if any man\nsuffer as a christian, let him not be ashamed, but let him glorify God\non this behalf.--If ye be reproached for the name of Christ, ye are\nhappy.\" Live so, that all your adversaries may be forced to say, as it\nwas said of Daniel, \"We shall not find any occasion against this\nDaniel, except we find it against him concerning the law of his God,\"\nDan. vi. 5. Let none be able justly to punish you as drunkards, or\nthieves, or slanderers, or fornicators, or perjured, or deceivers, or\nrebellious, or seditious; and then never fear any suffering for the\nsake of Christ or righteousness. Yea, though you suffer as Christ\nhimself did, under a false accusation of disloyalty, fear not the\nsuffering nor the infamy, as long as you are free from the guilt. See\nthat all be well at home, and that you be not faulty against God or\nyour governors, and then you may boldly commit yourselves to God,\n1 Pet. ii. 23, 24.\n\n_Direct._ XXII. The more religious any are, the more obedient\nshould they be in all things lawful. Excel others in loyalty, as well\nas in piety. Religion is so far from being a just pretence of\nrebellion, that it is the only effectual bond of sincere subjection\nand obedience.\n\n_Direct._ XXIII. Therefore believe not them that would exempt the\nclergy from subjection to the civil powers. As none should know the\nlaw of God so well as they, so none should be more obedient to kings\nand states, when the law of God so evidently commandeth it. Of this\nread \"Bilson of Christian Subjection\" (who besides many others, saith\nenough of this). The arguments of the papists from the supposed\nincapacity of princes, would exempt physicians, and others arts and\nsciences, from under their government, as well as the clergy.\n\n_Direct._ XXIV. Abase not magistrates so far, as to think their\noffice and power extend not to matters of religion and the worship of\nGod. Were they only for the low and contemptible matters of this\nworld, their office would be contemptible and low. To help you out in\nthis, I shall answer some of the commonest doubts.\n\n_Quest._ I. Is the civil magistrate judge in controversies of\nfaith or worship?\n\n[Sidenote: Who shall be judge in points of faith and worship?]\n\n_Answ._ It hath many a time grieved me to hear so easy a question\nfrequently propounded, and pitifully answered, by such as the public\ngood required to have had more understanding in such things. In a\nword, judgment is public or private. The private judgment, which is\nnothing but a rational discerning of truth and duty, in order to our\nown choice and practice, belongeth to every rational person. The\npublic judgment is ever in order to execution. Now the execution is of\ntwo sorts, 1. By the sword. 2. By God's word applied to the case and\nperson. One is upon the body or estate; the other is upon the\nconscience of the person, or of the church, to bring him to\nrepentance, or to bind him to avoid communion with the church, and the\nchurch to avoid communion with him.[66] And thus public judgment is\ncivil or ecclesiastical; coercive and violent in the execution; or\nonly upon consenters and volunteers. In the first, the magistrate is\nthe only judge, and the pastors in the second. About faith or worship,\nif the question be, Who shall be protected as orthodox, and who shall\nbe punished by the sword as heretical, idolatrous, or irreligious?\nhere the magistrate is the only judge. If the question be, Who shall\nbe admitted to church communion as orthodox, or ejected and\nexcommunicated as heretical or profane? here the pastors are the\nproper judges. This is the truth, and this is enough to end all the\nvoluminous wranglings upon the question, Who shall be judge? and to\nanswer the cavils of the papists against the power of princes in\nmatters of religion. It is pity that such gross and silly sophisms, in\na case that a child may answer, should debase christian princes, and\ntake away their chief power, and give it to a proud and wrangling\nclergy, to persecute and divide the church with.[67]\n\n[Sidenote: Of the oath of supremacy.]\n\n_Quest._ II. May our oath of supremacy be lawfully taken, wherein\nthe king is pronounced supreme governor in all causes ecclesiastical\nas well as civil?\n\n_Answ._ There is no reason of scruple to him that understandeth,\n1. That the title causes ecclesiastical is taken from the ancient\nusurpation of the pope and his prelates, who brought much of the\nmagistrate's work into their courts, under the name of causes\necclesiastical. 2. That our canons, and many declarations of our\nprinces, have expounded it fully, by disclaiming all proper pastoral\npower. 3. That by governor is meant only one that governeth\ncoercively, or by sword; so that it is no more than to swear That in\nall causes ecclesiastical, so far as coercive government is required,\nit belongeth not to pope or prelates under him; but to the king and\nhis officers or courts alone: or, That the king is chief in governing\nby the sword in causes ecclesiastical as well as civil. So that if you\nput spiritual instead of ecclesiastical, the word is taken materially,\nand not formally; not that the king is chief in the spiritual\ngovernment, by the keys of excommunication and absolution, but that he\nis chief in the coercive government about spiritual matters, as before\nexplained.[68]\n\n_Quest._ III. Is not this to confound the church and state, and\nto give the pastor's power to the magistrate?\n\n_Answ._ Not at all; it is but to say that there may be need of\nthe use both of the word and sword against the same persons, for the\nsame offence; and the magistrate only must use one, and the pastors\nthe other. An heretical preacher may be silenced by the king upon pain of\nbanishment, and silenced by the church upon pain of excommunication.\nAnd what confusion is there in this?\n\n_Quest._ IV. But hath not the king power in cases of church\ndiscipline, and excommunication itself?\n\n_Answ._ There is a magistrate's discipline, and a pastoral\ndiscipline. Discipline by the sword, is the magistrate's work;\ndiscipline by the word is the pastor's work. And there is a coercive\nexcommunication, and a pastoral excommunication. To command upon pain\nof corporal punishment, that a heretic or impenitent, wicked man shall\nforbear the sacred ordinances and privileges, a magistrate may do; but\nto command it only upon divine and spiritual penalties, belongeth to\nthe pastors of the church. The magistrate hath power over their very\npastoral work, though he have not power in it, so as to do it himself.\nSuppose but all the physicians of the nation to be of divine\ninstitution, with their colleges and hospitals, and in the similitude\nyou will see all the difficulties resolved, and the next question\nfully answered.[69]\n\n_Quest._ V. Seeing the king, and the pastors of the church, may\ncommand and judge to several ends in the same cause, suppose they\nshould differ, which of them should the church obey?\n\n_Answ._ Distinguish here, 1. Between a right judgment and a\nwrong. 2. Between the matter in question; which is either, 1. Proper\nin its primary state to the magistrate. 2. Or proper primarily to the\npastor. 3. Or common to both (though in several sorts of judgment).\nAnd so I answer the question thus.\n\n1. If it be a matter wherein God himself hath first determined, and\nhis officers do but judge in subordination to his law, and declare his\nwill, then we must obey him that speaketh according to the word of\nGod, if we can truly discern it; and not him that we know goeth\ncontrary to God.[70] As if the magistrate should forbid communion with\nArians or heretics, and the pastors command us to hold communion with\nthem as no heretics; here the magistrate is to be obeyed (because God\nis to be obeyed) before the pastors, though it be in a matter of faith\nand worship. If you say, Thus you make all the people judges; I answer\nyou, And so you must make them such private judges, to discern their\nown duty, and so must every man; or else you must rule them as beasts\nor madmen, and prove that there is no heaven or hell for any in the\nworld but kings and pastors; or, at least, that the people shall be\nsaved or damned for nothing, but obeying or not obeying their\ngovernors; and if you could prove that, you are never the nearer\nreconciling the contradictory commands of those governors.\n\n2. But if the matter be not fore-determined by God, but left to man;\nthen, 1. If it be the magistrate's proper work, we must obey the\nmagistrate only. 2. If it be about the pastor's proper work, the\npastor is to be obeyed; though the magistrate gainsay it, so be it he\nproceed according to the general rules of his instructions, and the\nmatter be of weight. As if the magistrate and the pastors of the\nchurch do command different translations or expositions of the Bible\nto be used, or one forbiddeth and another commandeth the same\nindividual person to be baptized, or receive the sacrament of the\nLord's supper, or to be esteemed a member of the church; if the people\nknow not which of them judgeth right, it seemeth to me they should\nfirst obey their pastors, because it is only in matters intimately\npertaining to their office. I speak only of formal obedience, and that\nof the people only, for, materially, prudence may require us rather to\ndo as the magistrate commandeth, _quod_, _non quia_, to avoid a\ngreater evil. And it is always supposed that we patiently bear the\nmagistrate's penalties, when we obey not his commands. 3. But in\npoints common to them both, the case is more difficult. But here you\nmust further distinguish, first, between points equally common, and\npoints unequally common; secondly, between determinations of good, or\nbad, or indifferent consequence as to the main end and interest of God\nand souls. 1. In points equally common to both, the magistrate is to\nbe obeyed against the pastors; because he is more properly a\ncommanding governor, and they are but the guides or governors of\nvolunteers; and because, in such cases, the pastors themselves should\nobey the magistrate; and therefore the people should first obey\nhim.[71] 2. Much more in points unequally common, which the magistrate\nis more concerned in than the pastors, the magistrate is undoubtedly\nto be first obeyed. Of both, there might instances be given about the\ncircumstantials or adjuncts of God's worship. As the place of public\nworship, the situation, form, bells, fonts, pulpits, seats, precedency\nin seats, tables, cups, and other utensils; church bounds by parishes,\nchurch ornaments, gestures, habits, some councils, and their order,\nwith other such like; in all which, _c\u00e6teris paribus_, for my part I\nwould rather obey the laws of the king, than the canons of the\nbishops, if they should disagree. 3. But in cases common to both, in\nwhich the pastor's office is more nearly and fully concerned than the\nmagistrate's, the case is more difficult: as at what hour the church\nshall assemble; what part of Scripture shall be read; what text the\nminister shall preach on; how long prayer, or sermon, or other church\nexercises shall be; what prayers the minister shall use; in what\nmethod he shall preach; and what doctrine he shall deliver, and the\npeople hear; with many such like. These do most nearly belong to the\npastoral office, to judge of as well as to execute; but yet in some\ncases the magistrate may interpose his authority. And herein, 1. If\nthe one party do determine clearly to the necessary preservation of\nreligion, and the other to the ruin of it, the disparity of\nconsequents maketh a great disparity in the case; for here God himself\nhath predetermined, who commandeth that \"all be done to edification.\"\nAs for instance, if a christian magistrate ordain, that no assembly\nshall consist of above forty or a hundred persons, when there are so\nmany preachers and places of meeting, that it is no detriment to\nmen's souls; and especially, when the danger of infection, or other\nevil, warranteth it, then I would obey that command of the magistrate,\nthough the pastors of the church were against it, and commanded fuller\nmeetings. But if a Julian should command the same thing, on purpose to\nwear out the christian religion, and when it tendeth to the ruin of\nmen's souls, (as when preachers are so few, that either more must meet\ntogether, or most must be untaught, and excluded from God's worship,)\nhere I would rather obey the pastors that command the contrary,\nbecause they do but deliver the command of God, who determineth\nconsequently of the necessary means, when he determineth of the end.\nBut if the consequents of the magistrate's and the pastor's commands\nshould be equally indifferent, and neither of them discernibly good or\nbad, the difficulty then would be at the highest, and such as I shall\nnot here presume to determine.[72]\n\nNo doubt but the king is the supreme governor over all the schools,\nand physicians, and hospitals in the land, that is, he is the supreme\nin the civil coercive government: he is supreme magistrate over\ndivines, physicians, and schoolmasters; but not the supreme divine,\nphysician, or schoolmaster. When there is any work for the office of\nthe magistrate, that is, for the sword, among any of them, it\nbelongeth only to him, and not at all to them: but when there is any\nwork for the divine, the physician, the schoolmaster, or if you will,\nfor the shoemaker, the tailor, the watchmaker, this belongeth not to\nthe king to do, or give particular commands for: but yet it is all to\nbe done under his government; and on special causes he may make laws\nto force them all to do their several works aright, and to restrain\nthem from abuses. As (to clear the case in hand) the king is informed\nthat physicians take too great fees of their patients, that some\nthrough ignorance, and some through covetousness, give ill compounded\nmedicines and pernicious drugs: no doubt but the king, by the advice\nof understanding men, may forbid the use of such drugs as are found\npernicious to his subjects, and may regulate not only the fees, but\nthe compositions and attendances of physicians. But if he should\ncommand, that a man in a fever, or dropsy, or consumption, shall have\nno medicine, but this or that, and so oft, and in such or such a dose,\nand with such or such a diet; and the physicians, whom my reason\nbindeth me to trust, (and perhaps my own experience also,) do tell me\nthat all these things are bad for me, and different tempers and\naccidents require different remedies, and that I am like to die, or\nhazard my health, if I obey not them contrary to the king's commands,\nhere I should rather obey my physicians: partly, because else I should\nsin against God, who commandeth me the preservation of my life; and\npartly, because this matter more belongeth to the physician, than to the\nmagistrate. Mr. Richard Hooker, Eccles. Polit. lib. viii. p. 223, 224,\ngiveth you the reason more fully.[73]\n\n_Direct._ XXV. Give not the magistrate's power to any other;\nwhether to the people, on pretence of their _majestatis realis_, (as\nthey call it,) or the pope, or prelates, or pastors of the church,\nupon pretence of authority from Christ, or of the distinction of\necclesiastical government and civil. The people's pretensions to\nnatural authority, or real majesty, or collation of power, I have\nconfuted before, and more elsewhere. The pope's, prelate's, and\npastor's power of the sword in causes ecclesiastical, is disproved so\nfully by Bishop Bilson _ubi supra_, and many more, that it is needless\nto say much more of it.[74] All protestants, so far as I know, are\nagreed that no bishop or pastor hath any power of the sword, that is,\nof coercion, or force upon men's bodies, liberties, or estates, except\nas magistrates derived from their sovereign. Their spiritual power is\nonly upon consenters, in the use of God's word upon the conscience,\neither generally in preaching, or with personal application in\ndiscipline. No courts or commands can compel any to appear or submit,\nnor lay the mulct of a penny upon any, but by their own consent, or\nthe magistrate's authority. But this the papists will few of them\nconfess: for if once the sword were taken from them, the world would\nquickly see that their church had the hearts of few of those\nmultitudes, whom by fire and sword they forced to seem their members;\nor at least, that, when the windows were opened, the light would\nquickly deliver poor souls from the servitude of those men of\ndarkness. For then few would fear the unrighteous excommunication of\nmere usurpers.[75] It is a manifold usurpation by which their kingdom\nis upheld. (For a kingdom it is rather to be called than a church.) 1.\nThey usurp the power of the keys or ecclesiastical government over all\nthe world, and make themselves pastors of those churches, which they\nhave nothing to do to govern. Their excommunications of princes or\npeople, in other lands or churches that never took them for their\npastors, is a usurpation the more odious, by how much the power\nusurped is more holy, and the performance in so large a parish as the\nwhole world, is naturally impossible to the Roman usurper. 2. Under\nthe name of ecclesiastical jurisdiction, they usurp the magistrate's\ncoercive power in such causes as they call ecclesiastical. 3. Yea, and\nthey claim an immunity to their clergy from the civil government, as\nif they were no subjects of the king, or the king had not power to\npunish his offending subjects. 4. _In ordine ad spiritualia_, they\nclaim yet more of the magistrate's power. 5. And one part of them give\nthe pope directly in temporals a power over kings and kingdoms. 6.\nTheir most eminent divines do ordinarily maintain, that the pope may\nexcommunicate kings and interdict kingdoms, and that an excommunicated\nking is no king, and may be killed. It is an article of their\nreligion, determined of in one of their approved general councils,\n(Later. sub. Innoc. III. can. 3,) That if temporal lords will not\nexterminate heretics from their lands, (such as the Albigenses, that\ndenied transubstantiation, mentioned can. 2,) the pope may give their\ndominions to others, and absolve their vassals from their fealty. And\nwhen some of late would have so far salved their honour, as to\ninvalidate the authority of that council, they will not endure it, but\nhave strenuously vindicated it; and indeed whatever it be to us, with\nthem it is already enrolled among the approved general councils.\nBetween the Erastians, who would have no government but by\nmagistrates, and papists, who give the magistrate's power to the pope\nand his prelates, the truth is in the middle; that the pastors have a\nnunciative and directive power from Christ, and a discipline to\nexercise by the word alone, or volunteers; much like the power of a\nphilosopher in his school, or a physician in his hospital, supposing\nthem to be by divine right.\n\n_Direct._ XXVI. Refuse not to swear allegiance to your lawful\nsovereign. Though oaths are fearful, and not to be taken without\nweighty cause, yet are they not to be refused when the cause is\nweighty, as here it is. Must the sovereign be sworn to do his office\nfor you, and must he undertake so hard and perilous a charge for you,\nwhich he is no way able to go through, if his subjects be not faithful\nto him? And shall those subjects refuse to promise and swear fidelity?\nThis is against all reason and equity.\n\n_Direct._ XXVII. Think not that either the pope, or any power in\nthe world, can dispense with this your oath, or absolve you from the\nbond of it, or save you from the punishment due from God, to the\nperjured and perfidious. Of this see what I have written before\nagainst perjury.\n\n_Direct._ XXVIII. Do nothing that tendeth to bring the sacred\nbonds of oaths into an irreligious contempt, or to make men take the\nhorrid crime of perjury to be a little sin. Sovereigns have no\nsufficient security of the fidelity of their subjects, or of their\nlives, or kingdoms; if once oaths and covenants be made light of, and\nmen can play fast and loose with the bonds of God, which lie upon\nthem. He is virtually a traitor to princes and states, who would bring\nperjury and perfidiousness into credit, and teacheth men to violate\noaths and vows. For there is no keeping up human societies and\ngovernments, where there is no trust to be put in one another. And\nthere is no trust to be put in that man, that maketh no conscience of\nan oath or vow.[76]\n\n_Direct._ XXIX. Be ready to your power to defend your governors,\nagainst all treasons, conspiracies, and rebellions.[77] For this is a\ngreat part of the duty of your relation. The wisdom and goodness\nnecessary to government, is much personal in the governors themselves;\nbut the strength (without which laws cannot be executed, nor the\npeople preserved) is in the people, and the prince's interest in them;\ntherefore if you withdraw your help in time of need, you desert and\nbetray your rulers, whom you should defend. If you say, it is they\nthat are your protectors. I answer, true; but by yourselves. They\nprotect you by wisdom, council, and authority, and you must protect\nthem by obedience and strength. Would you have them protect you rather\nby mercenaries or foreigners? If not, you must be willing to do your\nparts, and not think it enough in treasons, invasions, or rebellions,\nto sit still and save yourselves, and let him that can lay hold on the\ncrown, possess it. What prince would be the governor of a people, that\nhe knew would forsake him in his need?\n\n_Direct._ XXX. Murmur not at the payment of those necessary\ntributes, by which the common safety must be preserved, and the due\nhonour of your governors kept up. Sordid covetousness hath been the\nruin of many a commonwealth. When every one is shifting for himself,\nand saving his own, and murmuring at the charge by which their safety\nmust be defended, as if kings could fight for them, without men and\nmoney; this selfishness is the most pernicious enemy to government,\nand to the common good. Tribute and honour must be paid to whom it\ndoth belong. Rom. xiii. 6, 7, \"For they are God's ministers, attending\ncontinually on this very thing.\" And none of your goods or cabins will\nbe saved, if by your covetousness the ship should perish.\n\n_Direct._ XXXI. Resist not, where you cannot actually obey: and\nlet no appearance of probable good that might come to yourselves, or\nthe church, by any unlawful means, (as treason, sedition, or\nrebellion,) ever tempt you to it. For evil must not be done that good\nmay come by it: and all evil means are but palliate and deceitful\ncures, that seem to help a little while, but will leave the malady\nmore perilous at last, than it was before. As it is possible, that\nlying or perjury might be used to the seeming service of a governor at\nthe time, which yet would prepare for his after danger, by teaching\nmen perfidiousness; even so rebellions and treasons may seem at\npresent to be very conducible to the ends of a people or party that\nthink themselves oppressed; but in the end it will leave them much\nworse than it found them.[78]\n\n_Object._ But if we must let rulers destroy us at their pleasure,\nthe gospel will be rooted out of the earth: when they know that we\nhold it unlawful to resist them, they will be imboldened to destroy\nus, and sport themselves in our blood; as the papists did by the poor\nAlbigenses, &c.\n\n_Answ._ All this did signify something if there were no God, that\ncan easilier restrain and destroy them at his pleasure, than they can\ndestroy or injure you. But if there be a God, and all the world is in\nhis hand, and with a word he can speak them all into dust; and if this\nGod be engaged to protect you, and hath told you, that the very hairs\nof your head are numbered, and more regardeth his honour, and gospel,\nand church, than you do, and accounteth his servants as the apple of\nhis eye, and hath promised to hear them and avenge them speedily, and\nforbid them to avenge themselves; then it is but atheistical distrust\nof God, to save yourselves by sinful means, as if God either could not\nor would not do it: thus he that saveth his life shall lose it. Do you\nbelieve that you are in the hands of Christ, and that men cannot touch\nyou but by his permission; and that he will turn all your sufferings\nto your exceeding benefit? And yet will you venture on sin and hell to\nescape such sufferings from men? Wolves, and bears, and lions, that\nfight most for themselves, are hated and destroyed by all; so that\nthere are but few of them in the land. But though a hundred sheep will\nrun before a little dog, the master of them taketh care for their\npreservation. And little children that cannot go out of the way from a\nhorse or cart, every one is afraid of hurting. If christians behaved\nthemselves with that eminent love, and lowliness, and meekness, and\npatience, and harmlessness, as their Lord hath taught them and\nrequired, perhaps the very cruelty and malice of their enemies would\nabate and relent; and \"when a man's ways please God, he would make his\nenemies to be at peace with him;\"[79] but if not, their fury would but\nhasten us to our joy and glory. Yet note, that I speak all this only\nagainst rebellion, and unlawful arms and acts.\n\n_Direct._ XXXII. Obey inferior magistrates according to the\nauthority derived to them from the supreme, but never against the\nsupreme, from whom it is derived. The same reasons which oblige you to\nobey the personal commands of the king, do bind you also to obey the\nlowest constable, or other officer: for they are necessary instruments\nof the sovereign power, and if you obey not them, the obedience of the\nsovereign signifieth almost nothing. But no man is bound to obey them\nbeyond the measure of their authority; much less against those that\ngive them their authority.\n\n_Direct._ XXXIII. No human power is at all to be obeyed against\nGod: for they have no power, but what they receive from God; and all\nthat is from him, is for him. He giveth no power against himself; he\nis the first efficient, the chief dirigent, and ultimate final cause\nof all.[80] It is no act of authority, but resistance of his\nauthority, which contradicteth his law, and is against him. All human\nlaws are subservient to his laws, and not co-ordinate, much less\nsuperior. Therefore they are _ipso facto_ null, or have no\nobligation, which are against him: yet is not the office itself null,\nwhen it is in some things thus abused; nor the magistrate's power\nnull, as to other things. No man must commit the least sin against\nGod, to please the greatest prince on earth, or to avoid the greatest\ncorporal suffering.[81] \"Fear not them that can kill the body, and\nafter that have no more that they can do; but fear him, who is able to\ndestroy both body and soul in hell: yea, I say unto you, fear him,\"\nLuke xii. 4. \"Whether we ought to obey God rather than men, judge ye,\"\nActs v. 29. \"Not fearing the wrath of the king: for he endured, as\nseeing him that is invisible.--Others were tortured, not accepting\ndeliverance,\" &c. Heb. xi. 27, 35. \"Be it known unto thee, O king,\nthat we will not serve thy gods, nor worship the golden image,\" &c.\nDan. iii. 18.\n\n_Object._ If we are not obliged to obey, we are not obliged to\nsuffer; for the law obligeth primarily to obedience, and only\nsecondarily _ad p\u0153nam_, for want of obedience. Therefore where\nthere is no primary obligation to obedience, there is no secondary\nobligation to punishment.\n\n_Answ._ The word obligation, being metaphorical, must in\ncontroversy be explained by its proper terms. The law doth first\n_constituere debitum obedienti\u00e6, et propter inobedientiam debitum\np\u0153n\u00e6_. Here then you must distinguish, 1. Between obligation\n_in foro conscienti\u00e6_, and _in foro humano_. 2. Between an\nobligation _ad p\u0153nam_ by that law of man, and an obligation\n_ad patiendum_ by another divine law. And so the answer is this:\nfirst, If the higher powers, e. g. forbid the apostles to preach upon\npain of death or scourging, the dueness both of the obedience and the\npenalty, is really null, in point of conscience; however _in foro\nhumano_ they are both due; that is, so falsely reputed in that court:\ntherefore the apostles are bound to preach notwithstanding the\nprohibition, and so far as God alloweth they may resist the penalty,\nthat is, by flying: for properly there is neither _debitum obedienti\u00e6\nnec p\u0153n\u00e6_. Secondly, But then God himself obligeth them not to\n\"resist the higher powers,\" Rom. xiii. 1-3, and \"in their patience to\npossess their souls.\" So that from this command of God, there is a\ntrue obligation _ad patiendum_, to patient suffering and\nnon-resistance, though from the law of man against their preaching,\nthere was no true obligation _aut ad obedientiam, aut ad p\u0153nam_.\nThis is the true resolution of this sophism.\n\n_Direct._ XXXIV. It is one of the most needful duties to\ngovernors, for those that have a call and opportunity, (as their\npastors,) to tell them wisely and submissively of those sins which are\nthe greatest enemies to their souls; and not the smallest enemies to\ntheir government, and the public peace.[82] All christians will\nconfess, that sin is the only forfeiture of God's protection, and the\ncause of his displeasure, and consequently the only danger to the\nsoul, and the greatest enemy to the land. And that the sins of rulers,\nwhether personal, or in their government, have a far more dangerous\ninfluence upon the public state, than the sins of other men. Yea, the\nvery sins which upon true repentance may be pardoned as to the\neverlasting punishment, may yet be unpardoned as to the public ruin of\na state: as the sad instance of Manasseh showeth. 2 Kings xxiii. 26,\n\"Notwithstanding the Lord turned not from the fierceness of his great\nwrath, wherewith his anger was kindled against Judah, because of all\nthe provocations that Manasseh had provoked him withal.\" Chap. xxiv. 3, 4,\n\"Surely at the commandment of the Lord came this upon Judah, to remove\nthem out of his sight for the sins of Manasseh according to all that\nhe did; and also for the innocent blood that he shed, (for he filled\nJerusalem with innocent blood,) which the Lord would not pardon.\" And\nyet this was after Josiah had reformed. So Solomon's sin did cause the\nrending of the ten tribes from his son's kingdom: yea, the bearing\nwith the high places, was a provoking sin in kings, that otherwise\nwere upright. Therefore sin being the fire in the thatch, the\nquenching of it must needs be an act of duty and fidelity to\ngovernors; and those that tempt them to it, or soothe and flatter them\nin it, are the greatest enemies they have. But yet it is not every man\nthat must reprove a governor, but those that have a call and opportunity;\nnor must it be done by them imperiously, or reproachfully, or publicly\nto their dishonour, but privately, humbly, and with love, honour,\nreverence, and submissiveness.\n\n_Object._ But great men have great spirits, and are impatient of\nreproof, and I am not bound to that which will do no good, but ruin\nme.\n\n_Answ._ 1. It is an abuse of your superiors, to censure them to be so\nproud and brutish, as not to consider that they are the subjects of\nGod, and have souls to save or lose, as well as others: will you judge\nso hardly of them before trial, as if they were far worse and\nfoolisher than the poor, and take this abuse of them to be an excuse\nfor your other sin? No doubt there are good rulers in the world, that\nwill say to Christ's ministers, as the Prince Elector Palatine did to\nPitiscus, charging him to tell him plainly of his faults, when he\nchose him to be the Pastor Aulicus.[83]\n\n2. How know you beforehand what success your words will have? Hath the\nword of God well managed no power? yea, to make even bad men good? Can\nyou love your rulers, and yet give up their souls in despair, and all\nfor fear of suffering by them?\n\n3. What if you do suffer in the doing of your duty? Have you not\nlearned to serve God upon such terms as those? Or do you think it will\nprove it to be no duty, because it will bring suffering on you? These\nreasons savour not of faith.\n\n_Direct._ XXXV. Think not that it is unlawful to obey in every\nthing which is unlawfully commanded. It may in many cases be the\nsubject's duty, to obey the magistrate who sinfully commandeth him.\nFor all the magistrate's sins in commanding, do not enter into the\nmatter or substance of the thing commanded: if a prince command me to\ndo the greatest duty, in an ill design, to some selfish end, it is his\nsin so to command; but yet that command must be obeyed (to better\nends). Nay, the matter of the command may be sinful in the commander,\nand not in the obeyer. If I be commanded without any just reason to\nhunt a feather, it is his sin that causelessly commandeth me so to\nlose my time; and yet it may be my sin to disobey it, while the thing\nis lawful; else servants and children must prove all to be needful, as\nwell as lawful, which is commanded them before they must obey. Or the\ncommand may at the same time be evil by accident, and the obedience\ngood by accident, and _per se_. Very good accidents, consequence,\nor effects, may belong to our obedience, when the accidents of the\ncommand itself are evil. I could give you abundance of instances of\nthese things.\n\n_Direct._ XXXVI. Yet is not all to be obeyed that is evil but by\naccident, nor all to be disobeyed that is so: but the accidents must\nbe compared; and if the obedience will do more good than harm, we must\nobey; if it will evidently do more harm than good, we must not do it.\nMost of the sins in the world are evil by accident only, and not in\nthe simple act denuded of its accidents, circumstances, or\nconsequents. You may not sell poison to him that you know would poison\nhimself with it, though to sell poison of itself be lawful. Though it\nbe lawful simply to lend a sword, yet not to a traitor that you know\nwould kill the king with it, no nor to one that would kill his father,\nhis neighbour, or himself. A command would not excuse such an act from\nsin.[84] He was slain by David, that killed Saul at his own command,\nand if he had but lent him his sword to do it, it had been his sin.\nYet some evil accidents may be weighed down by greater evils, which\nwould evidently follow upon the not doing of the thing commanded.\n\n_Direct._ XXXVII. In the question, whether human laws bind\nconscience, the doubt is not of that nature, as to have necessary\ninfluence upon your practice. For all agree, that they bind the\nsubject to obedience, and that God's law bindeth us to obey them. And\nif God's law bind us to obey man's law, and so to disobey them be\nmaterially a sin against God's law, this is as much as is needful to\nresolve you in respect of practice: no doubt, man's law hath no\nprimitive obliging power at all, but a derivative from God, and under\nhim; and what is it to bind the conscience (an improper speech) but to\nbind the person to judge it his duty, (_conscire_,) and so to do\nit. And no doubt but he is bound to judge it his duty, that that is\nimmediately by human law, and remotely by divine law, and so the\ncontrary to be a sin proximately against man, and ultimately against\nGod. This is plain, and the rest is but logomachy.\n\n_Direct._ XXXVIII. The question is much harder, whether the\nviolation of every human penal law be a sin against God, though a man\nsubmit to the penalty. (And the desert of every sin is death.) Master\nRichard Hooker's last book unhappily ended, before he gave us the full\nreason of his judgment in this case, these being the last words:\n\"Howbeit, too rigorous it were, that the breach of every human law\nshould be a deadly sin: a mean there is between those extremities, if\nso be we can find it out--.\"[85] Amesius hath diligently discussed it,\nand many others. The reason for the affirmative is, because God\nbindeth us to obey all the lawful commands of our governors; and\nsuffering the penalty, is not obeying; the penalty being not the\nprimary intention of the lawgiver, but the duty; and the penalty only\nto enforce the duty: and though the suffering of it satisfy man, it\nsatisfieth not God, whose law we break by disobeying. Those that are\nfor the negative, say, That God binding us but to obey the magistrate,\nand his law binding but _aut ad obedientiam, aut ad p\u0153nam_, I\nfulfil his will, if I either do or suffer: if I obey not, I please him\nby satisfying for my disobedience. And it is none of his will, that my\nchoosing the penalty should be my sin or damnation. To this it is\nreplied, That the law bindeth _ad p\u0153nam_, but on supposition\nof disobedience; and that disobedience is forbidden of God: and the\npenalty satisfieth not God, though it satisfy man. The other rejoins,\nThat it satisfieth God, in that it satisfieth man; because God's law\nis but to give force to man's, according to the nature of it. If this\nhold, then no disobedience at all is a sin in him that suffereth the\npenalty. In so hard a case, because more distinction is necessary to\nthe explication, than most readers are willing to be troubled with, I\nshall now give you but this brief decision.[86] There are some\npenalties which fulfil the magistrate's own will as much as obedience,\nwhich indeed have more of the nature of a commutation, than of\npenalty: (as he that watcheth not or mendeth not the highways, shall\npay so much to hire another to do it: he that shooteth not so oft in a\nyear, shall pay so much: he that eateth flesh in Lent, shall pay so\nmuch to the poor: he that repaireth not his hedges, shall pay so\nmuch:) and so in most amercements, and divers penal laws; in which we\nhave reason to judge, that the penalty satisfieth the lawgiver fully,\nand that he leaveth it to our choice. In these cases I think we need\nnot afflict ourselves with the conscience or fear of sinning against\nGod. But there are other penal laws, in which the penalty is not\ndesired for itself, and is supposed to be but an imperfect\nsatisfaction to the lawgiver's will, and that he doth not freely leave\nus to our choice, but had rather we obeyed than suffered; only he\nimposeth no greater a penalty, either because there is no greater in\nhis power, or some inconvenience prohibiteth; in this case I should\nfear my disobedience were a sin, though I suffered the penalty. (Still\nsupposing it an act that he had power to command me.)\n\n_Direct._ XXXIX. Take heed of the pernicious design of those\natheistical politicians, that would make the world believe, that all\nthat is excellent among men, is at enmity with monarchy, yea, and\ngovernment itself; and take heed on the other side, that the most\nexcellent things be not turned against it by abuse.\n\nHere I have two dangers to advertise you to beware: the first is of\nsome Machiavelian, pernicious principles, and the second of some\nerroneous, unchristian practices.\n\nFor the first, there are two sorts of atheistical politicians guilty\nof them. The first sort are some atheistical flatterers, that to\nengage monarchs against all that is good, would make them believe that\nall that is good is against them and their interest. By which means,\nwhile their design is to steal the help of princes, to cast out all\nthat is good from the world, they are most pernicious underminers of\nmonarchy itself. For what readier way to set all the world against it,\nthan to make them believe that it standeth at enmity to all that is\ngood. These secret enemies would set up a leviathan to be the butt of\ncommon enmity and opposition.\n\nThe other sort are the professed enemies of monarchy, who in their\nzeal for popular government, do bring in all that is excellent, as if\nit were adverse to monarchy. 1. They would (both) set it at enmity\nwith politicians. 2. With lawyers. 3. With history. 4. With learning.\n5. With divines. 6. With all christian religion. 7. And with humanity\nitself.\n\n_Object._ I. The painters of the leviathan scorn all politics, as\nignorant of the power of monarchs, except the atheistical inventions\nof their own brains. And the adversaries of monarchy say, The reading\nof politics will satisfy men against monarchy; for in them you\nordinarily find that the _majestas realis_ is in the people, and\nthe _majestas personalis_ in the prince; that the prince\nreceiveth all his power from the people, to whom it is first given,\nand to whom it may be forfeited and escheat: with much more of the\nlike, as is to be seen in politicians of all religions.\n\n_Answ._ 1. It is not all politics that go upon those principles:\nand one mistake in writers is no disgrace to the true doctrine of\npolitics, which may be vindicated from such mistakes. 2. As almost all\nauthors of politics take monarchy for a lawful species of government,\nso most or very many (especially of the moderns) do take it to be the\nmost excellent sort of unmixed government. Therefore they are no\nenemies to it.\n\n_Object._ II. For lawyers, they say, That, 1. Civilians set up\nreason so high, that they dangerously measure the power of monarchs by\nit; insomuch, that the most famous pair of zealous and learned\ndefenders of monarchy, Barclay and Grotius, do assign many cases, in\nwhich it is lawful to resist princes by arms, and more than so.[87] 2.\nAnd the common lawyers, they say, are all for the law, and ready to\nsay as Hooker, _Lex facit regem_; and what power the king hath,\nhe hath it by law, The bounds are known, p. 218. He is _singulis\nmajor, et universis minor, &c._\n\n_Answ._ 1. Sure the Roman civil laws were not against monarchy,\nwhen monarchs made so many of them. And what power reason truly hath,\nit hath from God, whom none can over-top; and that which reason is\nabused unjustly to defend, may be well contradicted by reason indeed.\n2. And what power the laws of the land have, they have by the king's\nconsent and act: and it is strange impudence to pretend, that his own\nlaws are against him. If any misinterpret them, he may be confuted.\n\n_Object._ III. For historians, say they, Be but well-versed in\nancient history, Greek and Roman, and you shall find them speak so ill\nof monarchy, and so much for popularity, and liberty, and magnifying\nso much the defenders of the people's liberty against monarchs, that\nit will secretly steal the dislike of monarchy, and the love of\npopular liberty into your minds.[88]\n\n_Answ._ It must be considered in what times and places the\nancient Greek and Roman historians did live.[89] They that lived where\npopular government was in force and credit, wrote according to the\ntime and government which they lived under; yet do they extol the\nvirtues and heroic acts of monarchs, and often speak of the vulgar\ngiddiness and unconstancy. And for my part, I think he that readeth in\nthem those popular tumults, irrationalities, furies, unconstancies,\ncruelties, which even in Rome and Athens they committed, and all\nhistorians record, will rather find his heart much alienated from such\ndemocratical confusions. And the historians of other times and places\ndo write as much for monarchy, as they did for democracy.\n\n_Object._ IV. Some of them revile at Aristotle and all universities,\nand say, That while multitudes must be tasters and pretenders to the\nlearning which they never can thoroughly attain, they read many\ndangerous books, and receive false notions; and these half-witted men\nare the disturbers of all societies. Do you not see, say they, that\nthe two strongest kingdoms in the world, are kept up by keeping the\nsubjects ignorant. The Greek and Latin empires were ruined by the\ncontention of men that did pretend to learning. The Turk keepeth all\nin quiet by suppressing it: and the pope confineth it almost all to\nhis instruments in government, and keepeth the common people in\nignorance; which keepeth them from matter of quarrel and\ndisobedience.[90]\n\n_Answ._ I hope you will not say, that Rome or Athens of old did\ntake this course. And we will not deny, but men of knowledge are more\nsubject to debates, and questionings, and quarrels about right and\nwrong, than men of utter ignorance are. Beasts fall not out about\ncrowns or kingdoms, as men do. Dogs and swine will not scramble for\ngold, as men will do, if you cast it among them: and it is easier to\nkeep swine or sheep, than men; and yet it is not better to be swine or\nsheep, than men; nor to be governors of beasts, than men. Dead men are\nquieter than the living, and blind men will submit to be led more\neasily than those that see; and yet it is not better to be a king of\nbrutes, or blind men, or dead men, than of the living that have their\nsight. A king of men that have many disagreements, is better than a\nking of beasts that all agree. And yet true knowledge tendeth to\nconcord, and to the surest and constantest obedience.\n\n_Object._ V. But their chief calumniations are against divines.\nThey say, That divines make a trade of religion; and under pretence of\ndivine laws, and conscience, and ecclesiastical discipline, they\nsubjugate both prince and people to their will, and set up courts\nwhich they call ecclesiastical, and keep the people in dependence on\ntheir dictates, and teach them to disobey upon pretence that God is\nagainst the matter of their obedience; and also by contending for\ntheir opinions, or for superiority and domination over one another,\nthey fill kingdoms with quarrels, and break them into sects and\nfactions, and are the chief disturbers of the public peace.[91]\n\n_Answ._ We cannot deny that carnal, ignorant, worldly, proud,\nunholy pastors, have been and are the great calamity of the churches:\nbut that is no more disgrace to their office, or to divinity, than it\nis to philosophy or reason, that philosophers have been ignorant,\nerroneous, divided, and contentious; nor than it is to government,\nthat kings and other rulers have been imperfect, bad, contentious, and\nfilled the world with wars and bloodshed. Nay, I rather think that\nthis is a proof of the excellency of divinity: as the reason of the\naforesaid imperfections and faultiness of philosophers and rulers, is\nbecause that philosophy and government are things so excellent, that\nthe corrupt, imperfect nature of man, will not reach so high, as to\nqualify any man to manage them, otherwise than with great\ndefectiveness; so also divinity, and the pastoral office, are things\nso excellent and sublime, that the nature of lapsed man will not reach\nto a capacity of being perfect in them. So that the faultiness of the\nnature of man, compared with the excellency of the things to be known\nand practised by divines, is the cause of all these faults that they\ncomplain of; and nature's vitiosity, if any thing, must be blamed.\nCertainly, the pastoral office hath men as free from ignorance,\nworldliness, pride, and unquietness, as any calling in the world. To\ncharge the faults of nature upon that profession, which only\ndiscovereth, but never caused them, yea, which would heal them, if\nthey are to be healed on earth, judge whether this dealing be not\nfoolish and injurious, and what will be the consequents if such\nunreasonable persons may be heard. And therefore, though leviathan and\nhis spawn, among all that is good, bring down divines, and the zealots\nfor democracy have gloried of their new forms of commonwealths, as\ninconsistent with a clergy, their glory is their shame to all but\ninfidels. Let them help us to take down and cure the ignorance, pride,\ncarnality, worldliness, and contentiousness of the clergy, and we will\nbe thankful to them; but to quarrel with the best of men for the\ncommon pravity of nature, and to reproach the most excellent science\nand function, because depraved nature cannot attain or manage them in\nperfection, this is but to play the professed enemies of mankind.\n\n_Object._ VI. These atheists or infidels also do spit their venom\nagainst christianity and godliness itself, and would make princes\nbelieve, that the principles of it are contrary to their interest, and\nto government and peace: and they fetch their cavils, 1. From the\nScripture's contemptuous expressions of worldly wealth and greatness.\n2. From its prohibition of revenge and maintaining our own right. 3.\nFrom the setting it above all human laws; and by its authority and\nobscurity, filling the minds of men with scrupulosity. 4. From the\ndivisions which religion occasioneth in the world: and, 5. From the\ntestimonies of the several sects against each other. I shall answer\nthem particularly, though but briefly.\n\n_Object._ I. Say the infidel politicians, How can subjects have\nhonourable thoughts of their superiors, when they believe that to be\nthe word of God, which speaketh so contemptuously of them?[92] As Luke\nvi. 24, \"Woe to you that are rich! for ye have received your\nconsolation.\" Jam. v. 1-3, \"Go to now, ye rich men, weep and howl for\nyour miseries that shall come upon you.\" Ver. 5, 6, \"Ye have lived in\npleasure on earth, and been wanton--Ye have condemned and killed the\njust.\"--Luke xii. 21. Chap. xvi. the parable of the rich man and\nLazarus, is spoken to make men think of the rich as miserable, damned\ncreatures. Ezek. xxi. 25, \"Thou profane, wicked prince of Israel.\"\nProv. xxv. 5, \"Take away the wicked from before the king.\" Prov. xxix. 12,\n\"If a ruler hearken to lies, all his servants are wicked:\" the\ncontempt of greatness is made a part of the christian religion.\n\n_Answ._ 1. As if there were no difference between the contempt of\nriches and worldly prosperity, and the contempt of government. He is\nblind that cannot see that riches and authority are not the same: yea,\nthat the overvaluing of riches is the cause of seditions, and the\ndisturbance of governments, when the contempt of them removeth the\nchief impediments of obedience and peace. 2. And may not governors be\nsufficiently honoured, unless they be exempted from the government of\nGod? and unless their sin must go for virtue? and unless their duty,\nand their account, and the danger of their souls, be treacherously\nconcealed from them? God will not flatter dust and ashes; great and\nsmall are alike to him. He is no respecter of persons: when you can\nsave the greatest from death and judgment, then they may be excepted\nfrom all those duties which are needful to their preparation. 3. And\nis it not strange, that God should teach men to contemn the power\nwhich he himself ordaineth? and which is his own? Hath he set officers\nover us, for the work of government, and doth he teach us to despise\nthem? There is no show of any such thing in Scripture: there are no\nprinciples in the world that highlier advance and honour magistracy,\nthan the christian principles, unless you will make gods of them, as\nthe Roman senate did of the Antonines, and other emperors.\n\n_Object._ II. How can there be any government, when men must\nbelieve that they must not resist evil, but give place to wrath, and\nturn the other cheek to him that smiteth them, and give their coat to\nhim that taketh away their cloak, and lend, asking for nothing again?\nIs not this to let thieves and violent, rapacious men rule all, and\nhave their will, and go unpunished? What use is there then for courts\nor judges? And when Christ commandeth his disciples, that though the\nkings of the nations rule over them, and exercise authority, and are\ncalled benefactors, yet with them it shall not be so.[93]\n\n_Answ._ These were the old cavils of Celsus, Porphyry, and\nJulian; but very impudent. As though love and patience were against\npeace and government. Christ commandeth nothing in all these words,\nbut that we love our neighbour as ourselves, and love his soul above\nour wealth, and that we do as we would be done by, and use not private\nrevenge, and take not up the magistrate's work: and is this doctrine\nagainst government? It is not magistrates, but ministers and private\nchristians, whom he commandeth not to resist evil, and not to exercise\nlordship, as the civil rulers do. When it will do more hurt to the\nsoul of another, than the benefit amounteth to, we must not seek our\nown right by law, nor must private men revenge themselves. All\nlaw-suits, and contentions, and hurting of others, which are\ninconsistent with loving them as ourselves, are forbidden in the\ngospel. And when was government ever disturbed by such principles and\npractices as these? Nay, when was it disturbed but for want of these?\nWhen was there any sedition, rebellion, or unlawful wars, but through\nself-love, and love of earthly things, and want of love to one\nanother? How easily might princes rule men, that are thus ruled by\nlove and patience!\n\n_Object._ III. Christianity teacheth men to obey the Scriptures\nbefore their governors, and to obey no law that is contrary to the\nBible; and when the Bible is so large, and hath so many passages hard\nto be understood, and easily perverted, some of these will be always\ninterpreted against the laws of men; and then they are taught to fear\nno man against God, and to endure any pains or death, and to be\nunmoved by all the penalties which should enforce obedience; and to\nrejoice in this as a blessed martyrdom, to the face of kings; and\nthose that punish them, are reproached as persecutors, and threatened\nwith damnation, and made the vilest men on earth, and represented\nodious to all.[94]\n\n_Answ._ The sum of all this objection is, That there is a God.\nFor if that be not denied, no man can deny that he is the Universal\nGovernor of the world; and that he hath his proper laws and judgment,\nand rewards and punishments, or that magistrates are his ministers,\nand have no power but from him; and consequently, that the commands,\nand threats, and promises of God, are a thousand-fold more to be\nregarded, than those of men.[95] He is a beast, and not a man, that\nfeareth not God more than man, and that feareth not hell more than\nbodily sufferings: and for the Scriptures, 1. Are they any harder to\nbe understood than the law of nature itself? Surely the characters of\nthe will of God _in natura rerum_, are much more obscure than in\nthe Scriptures. Hath God sent so great a messenger from heaven, to\nopen to mankind the mysteries of his kingdom, and tell them what is in\nthe other world, and bring life and immortality to light, and yet\nshall his revelation be accused as more obscure than nature itself is?\nIf an angel had been sent from heaven to any of these infidels\nby name, to tell them but the same that Scripture telleth us, sure\nthey would not have reproached his message with such accusations. 2.\nAnd are not the laws of the land about smaller matters, more\nvoluminous and difficult? And shall that be made a reproach to\ngovernment? And for misinterpretation, it is the fault of human\nnature, that is ignorant and rash, and not of the Scriptures. Will you\ntell God, that you will not obey him, unless he will make his laws so,\nas no man can misinterpret them? When or where were there ever such\nlaws? God will be God, and Judge of the world, whether you will or\nnot; and he will not be an underling to men, nor set their laws above\nhis own, to avoid your accusations. If there be another life of joy or\nmisery, it is necessary that there be laws according to which those\nrewards and punishments are to be adjudged. And if rulers oppose those\nwho are appointed to promote obedience to them, they must do it at\ntheir perils; for God will render to all according to their works.\n\n_Object._ IV. Doth not experience tell the world, that christianity\nevery where causeth divisions, and sets the world together by the\nears? What a multitude of sects are there among us at this day; and\nevery one thinketh that his salvation lieth upon his opinion! And how\ncan princes govern men of so contrary minds, when the pleasing of one\nparty is the losing of the rest? We have long seen that church\ndivisions shake the safety of the state. If it were not that few that\nare called christians are such indeed, and serious in the religion\nwhich themselves profess, there were no quietness to be expected; for\nthose that are most serious, are so full of scruples, and have\nconsciences still objecting something or other against their\nobedience, and are so obstinate in their way, as thinking it is for\ntheir salvation, that all ages and nations have been fain to govern\nthem by force as beasts, which they have called persecution.[96]\n\n_Answ._ 1. There is no doctrine in the world so much for love, and\npeace, and concord as the doctrine of Christ is. What doth it so much\nurge and frequently inculcate? What doth it contain but love and peace\nfrom end to end? Love is the sum and end of the gospel, and the\nfulfilling of the law. To love God above all, and our neighbours as\nourselves, and to do as we would be done by, is the epitome of the\ndoctrine of Christ and his apostles. 2. And therefore christianity is\nonly the occasion, and not the cause of the divisions of the earth. It\nis men's blindness and passions and carnal interests rebelling against\nthe laws of God, which is the make-bate of the world, and filleth it\nwith strife. The wisdom from above is first pure, then peaceable,\ngentle, easy to be entreated, full of mercy and good fruits; it\nblesseth the peace-makers and the meek. But it is the rebellious\nwisdom from beneath, that is earthly, sensual, and devilish, which\ncauseth envy and strife, and thereby confusion and every evil work,\nJames iii. 15-17; Matt. v. 6-8. So that the true, genuine christian is\nthe best subject and peaceablest man on earth. But seriousness is not\nenough to make a christian; a man may be passionately serious in an\nerror; understanding must lead and seriousness follow. To be zealous\nin error is not to be zealous in christianity; for the error is\ncontrary to christian verity. 3. As I said before, it is a testimony\nof the excellency of religion that it thus occasioneth contention.\nDogs and swine do not contend for crowns and kingdoms, nor for\nsumptuous houses or apparel; nor do infants trouble the world or\nthemselves with metaphysical, or logical, or mathematical disputes;\nidiots do not molest the world with controversies, nor fall thereby\ninto sects and parties. Nor yet do wise and learned persons contend\nabout chaff, or dust, or trifles. But as excellent things are matter\nof search, so are they matter of controversy, to the most excellent\nwits. The hypocritical christians that you speak of, who make God and\ntheir salvation give place to the unjust commands of men, are indeed\nno christians, as not taking Christ for their sovereign Lord; and it\nis not in any true honour of magistracy that they are so ductile, and\nwill do any thing, but it is for themselves, and their carnal\ninterest; and when that interest requireth it, they will betray their\ngovernors, as infidels will do. If you can reduce all the world to be\ninfants, or idiots, or brutes, yea, or infidels, they will then\ntrouble the state with no contentions for religion or matters of\nsalvation. But if the governed must be brutified, what will the\ngovernors be? 4. All true christians are agreed in the substance of\ntheir religion; there is no division among them about the necessary\npoints of faith or duty. Their agreement is far greater than their\ndisagreement; which is but about some smaller matters, where\ndifferences are tolerable; therefore they may all be governed without\nany such violence as you mention. If the common articles of faith, and\nprecepts of christian duty, be maintained, then that is upheld which\nall agree in; and rulers will not find it needful to oppress every\nparty or opinion save one, among them that hold the common truths.\nWise and sober christians lay not men's salvation upon every such\ncontroversy; nor do they hold or manage them unpeaceably to the wrong\nof church or state, nor with the violation of charity, peace, or\njustice. 5. Is there any of the sciences which afford not matter of\ncontroversy? If the laws of the land did yield no matter of\ncontroversy, lawyers and judges would have less of that work than now\nthey have. And was there not greater diversity of opinions and worship\namong the heathens than ever was among christians? What a multitude of\nsects of philosophers and religions had they! And what a multitude of\ngods had they to worship! And the number of them still increased as\noft as the senate pleased to make a god of the better sort of their\nemperors when they were dead. Indeed one emperor, (of the religion of\nsome of these objectors,) Heliogabalus, bestirred himself with all his\npower to have reduced all religion to unity, that is, he would have\nall the worship brought to his god to whom he had been priest: saith\nLampridius in his life, _Dicebat Jud\u00e6orum et Samaritanorum religiones\net christianam devotionem, illuc transferendam, &c._ And therefore he\nrobbed, and maimed, and destroyed the other gods, _id agens ne quis\nRom\u00e6 Deus nisi Heliogabalus coleretur_. But as the effect of his\nmonstrous, abominable filthiness of life was to be thrust into a\nprivy, killed, and dragged about the streets, and drowned in the\nTiber; so the effect of his desired unity, was to bring that one god\nor temple into contempt, whereto he would confine all worship. The\ndifferences among christians are nothing in comparison of the\ndifferences among heathens.[97] The truth is, religion is such an\nillustrious, noble thing, that dissensions about it, like spots in the\nmoon, are much more noted by the world, than about any lower, common\nmatters. Men may raise controversies in philosophy, physic, astronomy,\nchronology, and yet it maketh no such noise, nor causeth much offence\nor hatred in the world; but the devil and corrupted nature have such\nan enmity against religion, that they are glad to pick any quarrel\nagainst it, and blame it for the imperfections of all that learn it,\nand should practise it. As if grammar should be accused for every\nerror or fault that the boys are guilty of in learning it; or the law\nwere to be accused for all the differences of lawyers, or contentions\nof the people; or physic were to be accused for all the differences or\nerrors of physicians; or meat and drink were culpable because of men's\nexcesses and diseases. There is no doctrine or practice in the world,\nby which true unity and concord can be maintained, but by seriousness\nin the true religion. And when all contention cometh for want of\nreligion, it is impudence to blame religion for it, which is the only\ncure. If rulers will protect all that agree in that which is justly to\nbe called the christian religion, both for doctrine and practice; and\nabout their small and tolerable differences, will use no other\nviolence but only to compel them to live in peace, and to suppress the\nseditious, and those that abuse and injure government or one another;\nthey will find that christianity tendeth not to divisions, nor to the\nhinderance or disturbance of government or peace. It is passion, and\npride, and selfishness that doth this, and not religion; therefore let\nthese and not religion be restrained. But if they will resolve to\nsuffer none to live in peace, but those that in every punctilio are\nall of one opinion, they must have but one subject that is sincere in\nhis religion, (for no two will be in every thing of the same\napprehension, no more than of the same complexion,) and all the rest\nmust be worldly hypocrites, that while they are heartily true to no\nreligion, will profess themselves of any religion which will serve\ntheir present turns; and these nominal christians will be ready to\nbetray their rulers, or do any mischief which their carnal interest\nrequireth.[98]\n\n_Object._ V. What witness need we more than their own accusations\nof one another?[99] For the papists, how many volumes have the\nprotestants written against them as enemies to all civil government;\nalleging even the decrees of their general councils, as Later. sub\nInnoc. III. Can. 3. And for the protestants, they are as deeply\ncharged by the papists, as you may see in the \"Image of both\nChurches,\" and \"Philanax Anglicus,\" and abundance more. For Calvin and\nthe presbyterians and puritans, let the prelates tell you how\npeaceable they are. And the papists and puritans say that the\nprelatists are of the same mind, and only for their own ends pretend\nto greater loyalty than others. There are no two among them more\nfamous for defending government, than Hooker and Bilson. And what\nHooker saith for popular power, his first and eighth books abundantly\ntestify: and even Bishop Bilson himself defendeth the French and\nGerman protestant wars; and you may judge of his loyal doctrine by\nthese words, p. 520, \"Of Christian Subjection:\" \"If a prince should go\nabout to subject his kingdom to a foreign realm, or change the form of\nthe commonwealth from impery to tyranny, or neglect the laws\nestablished by common consent of prince and people, to execute his own\npleasure; in these and other cases which might be named, if the nobles\nand commons join together to defend their ancient and accustomed\nliberty, regimen, and laws, they may not well be counted rebels.\"[100]\n\n_Answ._ 1. If it be clear that christianity as to its principles,\nis more for love, and concord, and subjection, than any other rational\ndoctrine in the world, then if any sect of christians shall indeed be\nfound to contradict these principles, so far they contradict\nchristianity: and will you blame religion because men contradict it?\nor blame Christ's doctrine because men disobey it? Indeed every sect\nthat hath something of its own to make a sect, besides christian\nreligion, which maketh men mere christians, may easily be guilty of\nsuch error as will corrupt the christian religion. And as a sect, they\nhave a divided interest which may tempt them to dividing principles;\nbut none more condemn such divisions than Christ. 2. And indeed,\nthough a christian as such is a credible witness; yet a sect or\nfaction as such, doth use to possess men with such an envious,\ncalumniating disposition, that they are little to be believed when\nthey accuse each other! This factious zeal is not from above, but is\nearthly, sensual, and devilish; and therefore where this is, no wonder\nif there be strife, and false accusing, and confusion, and every evil\nwork. But as these are no competent witnesses, so whether or no they\nare favoured by Christ, you may judge if you will read but those three\nchapters, Matt. v. Rom. xii. James iii. I may say here as Bishop\nBilson in the place which is accused, p. 521. \"IT IS EASY FOR A\nRUNNING AND RANGING HEAD TO SIT AT HOME IN HIS CHAMBER AND CALL MEN\nREBELS, HIMSELF BEING THE RANKEST.\" 3. For the papists I can justify\nthem from your accusation, so far as they are christians; but as they\nare papists let him justify them that can. Indeed usurpation of\ngovernment is the very essence of popery; for which all other\nchristians blame them; and therefore there is small reason that\nchristianity should be accused for them. 4. And for the protestants,\nboth episcopal and disciplinarians, the sober and moderate of them\nspeak of one another in no such language as you pretend. For the\nepiscopal, I know of none but railing papists, that accuse them\nuniversally of any doctrines of rebellion: and for the practices of\nsome particular men, it is not to be alleged against their doctrine.\nDo you think that Queen Elizabeth, to whom Bishop Bilson's book was\ndedicated, or King Charles, to whom Mr. Hooker's book was dedicated,\ntook either of them to be teachers of rebellion? It is not every\ndifferent opinion in politics that proveth men to be against\nsubjection. He that can read such a book as Bilson's for \"Christian\nSubjection against Antichristian Rebellion,\" and yet deny him to be a\nteacher of subjection, hath a very hard forehead. For the\ncontroversies, I shall say no more of them here, but what I have said\nbefore to Mr. Hooker. And as for Calvin and the disciplinarians, or\npuritans, as they are called, they subscribe all the confessions for\nmagistracy, and take the same oaths of allegiance and supremacy, as\nothers do; and they plead and write for them: so that for my part I\nknow not of any difference in their doctrine. Hear what Bishop Andrews\nsaith, (who was no rebel,) in his \"Tortura Torti,\" p. 379, 380.\n_Calvinus autem ut papam regem; ita regem papam non probavit; neque\nnos quod in papa detestamur, in rege approbamus; at et ille nobiscum,\net nos cum illo sentimus, easdem esse in ecclesia christiana regis\nJacobi partes, qu\u00e6 Josi\u00e6 fuerunt in Judaica; nec nos ultra quicquam\nfieri ambimus_--: that is, \"But Calvin neither liked a pope-king, nor\na king-pope; nor do we approve of that in the king, which we detest in\nthe pope. But he with us, and we with him, do judge, that King James\nhath as much to do in the christian church, as Josias had in the\nJewish church; and we go not about to get any more.\" And after, _Sub\nprimatus nomine, papatum novum rex non invehit in ecclesiam; sic enim\nstatuit, ut non Aaroni pontifici, ita nec Jeroboamo regi, jus ullum\nesse conflatum a se vitulum populo proponendi, ut adoret, (id est,)\nnon vel fidei novos articulos, vel cultus divini novas formulas\nprocudendi_: that is, \"The king doth not bring into the church a new\npapacy, under the name of primacy; for thus he judgeth, (or\ndetermineth,) that neither Aaron the priest, nor Jeroboam the king,\nhad any right to propose the calf which they had made, to the people\nto be adored; that is, neither to hammer (or make) new articles of\nfaith, or new forms of divine worship.\" And p. 379, 380. _Quos vero\npuritanos appellat, si regium primatum detestantur, detestandi ipsi.\nProfitentur enim, subscribunt, jurant indies; sed et illi quod faciunt\ningenue faciunt, et societatem in hoc Torti, ipsumque adeo Tortum,\ntanquam mendacem hominem, (et alibi de aliis, et hic de se,) ac\nsycophantem egregium detestantur_: that is, \"And for those he calleth\npuritans, if they detest the king's supremacy, they are to be\ndetested; for they daily profess, subscribe, and swear to it; and what\nthey do, they do ingenuously; and they detest the society of Tortus in\nthis, and Tortus himself, as a lying man, (elsewhere of others, and\nhere of themselves,) and an egregious sycophant.\" By these testimonies\njudge what protestants think of one another in point of loyalty.\n\n5. And why are not all the other christians taken into your\nenumeration? the Armenians, Abassins, and all the Greek churches? whom\nthe papists so frequently reproach as flatterers or servile, because\nthey still gave so much to their emperors. Have you any pretence for\nyour accusation as against them? Unless perhaps from the tumults which\nAlexandria in its greatness was much addicted to, which is nothing to\nthe doctrine of christianity, nor to the practice of all the rest.\n\n[Sidenote: Christianity is most for loyalty and subjection.]\n\nHaving answered these cavils of the late atheistical or infidel\npoliticians, I shall next show, though briefly, yet by plentiful\nevidence, that christianity and true godliness is the greatest\nstrength of government, and bond of subjection, and means of peace,\nthat ever was revealed to the world: which will appear in all these\nevidences following.\n\n1. Christianity teacheth men to take the higher powers as ordained of\nGod, and to obey them as God's ministers or officers, having an\nauthority derived immediately from God; so that it advanceth the\nmagistrate as God's officer, as much higher than infidels advance him,\n(who fetch his power no higher than force or choice,) as a servant of\nGod is above a servant of men; which is more than a man is above a\ndog.[101]\n\n2. Christianity telleth us that our obedience to magistrates is God's\nown command, and so that we must obey him by obeying them. And as\nobedience to a constable is more procured by the king's laws than by\nhis own commands, so obedience to a king is far more effectually\nprocured by God's laws than by his own. If God be more above a king,\nthan a king is above a worm, the command of God must be a more\npowerful obligation upon every understanding person, than the king's.\nAnd what greater advantage can a king have in governing, than to have\nsubjects whose consciences do feel themselves bound by God himself, to\nobey the king and all his officers.\n\n_Object._ But this is still with exception, if it be not in\nthings forbidden of God; and the subjects are made judges whether it\nbe so or no.\n\n_Answ._ And woe to that man that grudgeth that God must be obeyed\nbefore him; and would be himself a god to be obeyed in things which\nGod is against! The subjects are made no public judges, but private\ndiscerners of their duties; and so you make them yourselves: or else\nthey must not judge whether the king or a usurper were to be obeyed;\nor whether the word of a king or of a constable, if they be\ncontradictory, is to be preferred. To judge what we must choose or\nrefuse is proper to a rational creature: even brutes themselves will\ndo something like it by instinct of nature, and will not do all things\naccording to your will. You would have us obey a justice of peace no\nfurther than our loyalty to the king will give leave: and therefore\nthere is greater reason that we should obey the higher powers no\nfurther than our loyalty to God will give leave.[102] But if men\npretend God's commands for any thing which he commandeth not,\nmagistrates bear not the sword in vain, and subjects are commanded by\nGod not to resist. If they punish them rightfully, God will bear the\nrulers out in it; if they punish them wrongfully or persecute them for\nwell doing, God will severely punish them, who so wronged his subjects,\nand abused the authority which he committed to their trust.\n\n3. The christian religion bindeth subjects to obedience upon sorer\npenalties than magistrates can inflict; even upon pain of God's\ndispleasure, and everlasting damnation, Rom. xiii. 2, 3. And how great\na help this is to government it is so easy to discern, that the\nsimpler sort of atheists do persuade themselves, that kings devised\nreligion to keep people in obedience with the fears of hell. Take away\nthe fears of the life to come, and the punishment of God in hell upon\nthe wicked, and the world will be turned into worse than a den of\nserpents and wild beasts; adulteries, and murders, and poisoning\nkings, and all abomination, will be freely committed, which wit or\npower can think to cover or bear out! Who will trust that man that\nbelieveth not that God doth judge and punish?\n\n4. The christian religion doth encourage obedience and peace with the\npromise of the reward of endless happiness (_c\u00e6teris paribus_);\nheaven is more than any prince can give. If that will not move men,\nthere is no greater thing to move them. Atheism and infidelity have no\nsuch motives.\n\n5. Christianity teacheth subjects to obey not only good rulers but bad\nones, even heathens themselves, and not to resist when we cannot obey.\nWhereas among heathens, princes ruled no longer than they pleased the\nsoldiers or the people; so that Lampridius marvelled that Heliogabalus\nwas no sooner butchered, but suffered to reign three years: _Mirum\nfortasse cuipiam videatur Constantine venerabilis, quod h\u00e6c clades\nquam retuli loco principum fuerit; et quidem prope triennio, ita ut\nnemo inventus fuerit qui istum a gubernaculis Roman\u00e6 majestatis\nabduceret, cum Neroni, Vitellio, Caligul\u00e6 c\u00e6terisque hujusmodi nunquam\ntyrannicida defuerit_.[103]\n\n6. Christianity and godliness do not only restrain the outward acts,\nbut rule the very hearts, and lay a charge upon the thoughts, which\nthe power of princes cannot reach. It forbiddeth to curse the king in\nour bedchamber, or to have a thought or desire of evil against him; it\nquencheth the first sparks of disloyalty and disorder; and the rule of\nthe outward man followeth the ordering of the heart; and therefore\natheism, which leaveth the heart free and open to all desires and\ndesigns of rebellion, doth kindle that fire in the minds of men, which\ngovernment cannot quench; it corrupteth the fountain; it breaketh the\nspring that should set all a going; it poisoneth the heart of\ncommonwealths.[104]\n\n7. Christianity and godliness teach men patience, that it may not seem\nstrange to them to bear the cross, and suffer injuries from high and\nlow; and therefore that impatience which is the beginning of all\nrebellion being repressed, it stayeth the distemper from going any\nfurther.\n\n8. Christianity teacheth men self-denial as a great part of their\nreligion;[105] and when selfishness is mortified, there is nothing\nleft to be a principle of rebellion against God or our superiors.\nSelfishness is the very predominant principle of the ungodly; it is\nonly for themselves that they obey when they do obey; no wonder\ntherefore if the author of Leviathan allow men to do any thing when\nthe saving of themselves requireth it. And so many selfish persons as\nthere be in a kingdom, so many several interests are first sought,\nwhich for the most part stand cross to the interests of others: the\ngodly have all one common centre; they unite in God, and therefore\nmay be kept in concord; for God's will is a thing that may be\nfulfilled by all as well as one; but the selfish and ungodly are every\none his own centre, and have no common centre to unite in, their\ninterests being ordinarily cross and inconsistent.\n\n9. Christianity teacheth men by most effectual arguments, to set light\nby the riches and honours of the world, and not to strive for\nsuperiority; but to mind higher things, and lay up our treasure in a\nbetter world, and to condescend to men of low degree. It forbiddeth\nmen to exalt themselves lest they be brought low; and commandeth them\nto humble themselves that God may exalt them; and he that knoweth not\nthat pride and covetousness are the great disquieters of the world,\nand the cause of contentions, and the ruin of states, knoweth nothing\nof these matters. Therefore if it were but by the great urging of\nhumility and heavenly-mindedness, and the strict condemning of\nambition and earthly-mindedness, christianity and godliness must needs\nbe the greatest preservers of government, and of order, peace, and\nquietness in the world.[106]\n\n10. Christianity teacheth men to live in the love of God and man. It\nmaketh love the very heart, and life, and sum, and end of all other\nduties of religion. Faith itself is but the bellows to kindle in us\nthe sacred flames of love. Love is the end of the gospel, and the\nfulfilling of the law. To love all saints with a special love, even\nwith a pure heart and fervently, and to love all men heartily with a\ncommon love; to love our neighbour as ourselves; and to love our very\nenemies; this is the life which Christ requireth, upon the penalty of\ndamnation; and if love thus prevail, what should disturb the\ngovernment, peace, or order of the world?\n\n11. Christianity teacheth men to be exact in justice, distributive and\ncommutative; and to do to others as we would they should do to us: and\nwhere this is followed kings and states will have little to molest\nthem, when _gens sine justitia est sine remige navis in unda_.\n\n12. Christianity teacheth men to do good to all men as far as we are\nable, and to abound in good works, as that for which we are redeemed\nand new made; and if men will set themselves wholly to do good, and be\nhurtful and injurious to none, how easy will it be to govern such!\n\n13. Christianity teacheth men to forbear and to forgive, as ever they\nwill be forgiven of God, and the strong to bear the infirmities of the\nweak, and not to please themselves, but one another to their\nedification; not to be censorious, harsh, or cruel, nor to place the\nkingdom of God in meats, and drinks, and days, but in righteousness,\npeace, and joy in the Holy Ghost; to bear one another's burdens, and\nto restore them with the spirit of meekness that are overtaken in a\nfault, and to be peaceable, gentle, easy to be entreated, full of\nmercy and good fruits, without partiality and hypocrisy, and to speak\nevil of no man; and where this is obeyed, how quietly and easily may\nprinces govern![107]\n\n14. Christianity setteth before us the perfectest pattern of all this\nhumility, meekness, contempt of worldly wealth and greatness,\nself-denial and obedience, that ever was given in the world. The\neternal Son of God incarnate, would condescend to earth and flesh, and\nwould obey his superiors after the flesh, in the repute of the world;\nand would pay tribute, and never be drawn to any contempt of the\ngovernors of the world, though he suffered death under the false\naccusation of it. He that is a christian, endeavoureth to imitate his\nLord: and can the imitation of Christ, or of his peaceable apostles,\nbe injurious to governors? Could the world but lay by their serpentine\nenmity against the holy doctrine and practice of christianity, and not\ntake themselves engaged to persecute it, nor dash themselves in pieces\non the stone which they should build upon, nor by striving against it\nprovoke it to fall on them and grind them to powder, they never need\nto complain of disturbances by christianity or godliness.[108]\n\n15. Christianity and true godliness containeth, not only all those\nprecepts that tend to peace and order in the world, but also strength,\nand willingness, and holy dispositions for the practising of such\nprecepts. Other teachers can speak but to the ears, but Christ doth\nwrite his laws upon the heart; so that he maketh them such as he\ncommandeth them to be: only this is the remnant of our unhappiness,\nthat while he is performing the cure on us, we retain a remnant of our\nold diseases, and so his work is yet imperfect: and as sin in strength\nis it that setteth on fire the course of nature, so the relics of it\nwill make some disturbance in the world, according to its degree; but\nnothing is more sure than that the godliest christian is the most\norderly and loyal subject, and the best member (according to his parts\nand power) in the commonwealth; and that sin is the cause, and\nholiness the cure of all the disorders and calamities of the world.\n\n16. Lastly, Consult with experience itself, and you will find, that\nall this which I have spoken, hath been ordinarily verified.[109] What\nheathenism tendeth to, you may see even in the Roman government (for\nthere you will confess it was at the best). To read of the tumults,\nthe cruelties, the popular unconstancy, faction, and injustice; how\nrudely the soldiers made their emperors, and how easily and\nbarbarously they murdered them, and how few of them from the days of\nChrist till Constantine did die the common death of all men, and\nescape the hands of those that were their subjects; I think this will\nsatisfy you, whither men's enmity to christianity tendeth: and then to\nobserve how suddenly the case was altered, as soon as the emperors and\nsubjects became christian (till in the declining of the Greek empire,\nsome officers and courtiers who aspired to the crown did murder the\nemperors): and further to observe, that the rebellious doctrines and\npractices against governors, have been all introduced by factions and\nheresies, which forsook christianity so far before they incurred such\nguilt; and that it is either papal usurpation (which is in its nature\nan enemy to princes) that hath deposed and trampled upon emperors and\nkings, or else some mad enthusiastics that overrun religion and their\nwits, that at Munster, (and in England some lately,) by the advantage\nof their prosperity, have dared to do violence against sovereignty;\nbut the more any men were christians and truly godly, the more they\ndetested all such things; all this will tell you that the most serious\nand religious christians, are the best members of the civil societies\nupon earth.\n\nII. Having done with the first part of my last direction, I shall say\nbut this little of the second; let christians see that they be\nchristians indeed, and abuse not that which is most excellent to be a\ncloak to that which is most vile. 1. In reading politics, swallow not\nall that every author writeth in conformity to the polity that he\nliveth under. What perverse things shall you read in the popish\npolitics (Contzen, and abundance such)! What usurpation on\nprincipalities, and cruelties to christians, under the pretence of\ndefending the church, and suppressing heresies!\n\n2. Take heed in reading history that you suffer not the spirit of your\nauthor to infect you with any of that partiality which he expresseth\nto the cause which he espouseth. Consider in what times and places all\nyour authors lived, and read them accordingly with the just allowance.\nThe name of liberty was so precious, and the name of a king so odious\nto the Romans, Athenians, &c., that it is no wonder if their\nhistorians be unfriendly unto kings.\n\n3. Abuse not learning itself to lift you up with self-conceitedness\nagainst governors! Learned men may be ignorant of polity; or at least\nunexperienced, and almost as unfit to judge, as of matters of war or\nnavigation.\n\n4. Take heed of giving the magistrate's power to the clergy, and\nsetting up secular, coercive power under the name of the power of the\nkeys: and it had been happy for the church if God had persuaded\nmagistrates in all ages to have kept the sword in their own hands, and\nnot have put it into the clergy's hands, to fulfil their wills\nby:[110] for, 1. By this means the clergy had escaped the odium of\nusurpation and domineering, by which atheistical politicians would\nmake religion odious to magistrates for their sakes. 2. And by this\nmeans greater unity had been preserved in the church, while one\nfaction is not armed with the sword to tread down the rest: for if\ndivines contend only by dint of argument, when they have talked\nthemselves and others aweary they will have done; but when they go to\nit with dint of sword, it so ill becometh them, that it seldom doth\ngood, but the party often that trusteth least to their reason, must\ndestroy the other, and make their cause good by iron arguments. 3. And\nthen the Romish clergy had not been armed against princes to the\nterrible concussions of the christian world, which histories at large\nrelate, if princes had not first lent them the sword which they turned\nagainst them. 4. And then church discipline would have been better\nunderstood, and have been more effectual; which is corrupted and\nturned to another thing, and so cast out, when the sword is used\ninstead of the keys, under pretence of making it effectual: none but\nconsenters are capable of church communion: no man can be a christian,\nor godly, or saved against his will; and therefore consenters and\nvolunteers only are capable of church discipline: as a sword will not\nmake a sermon effectual, no more will it make discipline effectual:\nwhich is but the management of God's word to work upon the conscience.\nSo far as men are to be driven by the sword to the use of means, or\nrestrained from offering injury to religion, the magistrate himself is\nfittest to do it. It is noted by historians as the dishonour of Cyril\nof Alexandria, (though a famous bishop,) that he was the first bishop\nthat like a magistrate used the sword there, and used violence against\nheretics and dissenters.\n\n5. Above all, abuse not the name of religion for the resistance of\nyour lawful governors: religion must be defended and propagated by no\nirreligious means. It is easy before you are aware, to catch the fever\nof such a passionate zeal as James and John had, when they would have\nhad fire from heaven to consume the refusers and resisters of the\ngospel: and then you will think that any thing almost is lawful, which\ndoth but seem necessary to the prosperity of religion. But no means\nbut those of God's allowance do use to prosper, or bring home that\nwhich men expect: they may seem to do wonders for awhile, but they\ncome to nothing in the latter end, and spoil the work, and leave all\nworse than it was before.\n\n_Direct._ XL. Take heed of mistaking the nature of that liberty\nof the people, which is truly valuable and desirable, and of\ncontending for an undesirable liberty in its stead.[111] It is\ndesirable to have liberty to do good, and to possess our own, and\nenjoy God's mercies, and live in peace: but it is not desirable to\nhave liberty to sin, and abuse one another, and hinder the gospel, and\ncontemn our governors. Some mistake liberty for government itself; and\nthink it is the people's liberty to be governors: and some mistake\nliberty for an exemption from government, and think they are most\nfree, when they are most ungoverned, and may do what they list: but\nthis is a misery, and not a mercy, and therefore was never purchased\nfor us by Christ. Many desire servitude and calamity under the name of\nliberty: _optima est reipublic\u00e6 forma_, saith Seneca, _ubi\nnulla libertas deest, nisi licentia pereundi_. As Mr. R. Hooker\nsaith, lib. viii. p. 195, \"I am not of opinion, that simply in kings\nthe most, but the best limited, power is best, both for them and the\npeople: the most limited is that which may deal in fewest things: the\nbest, that which in dealing is tied to the soundest, perfectest, and\nmost indifferent rule, which rule is the law: I mean not only the law\nof nature and of God, but the national law consonant thereunto:\nhappier that people whose law is their king in the greatest things,\nthan that whose king is himself their law.\"\n\nYet no doubt but the lawgivers are as such, above the law as an\nauthoritative instrument of government, but under it as a man is under\nthe obligation of his own consent and word: it ruleth subjects in the\nformer sense; it bindeth the _summam potestatem_ in the latter.\n\n_Direct._ XLI. When you have done all that you can in just\nobedience, look for your reward from God alone. Let it satisfy you\nthat he knoweth and approveth your sincerity. You make it a holy work\nif you do it to please God; and you will be fixed and constant, if you\ntake heaven for your reward (which is enough, and will not fail you);\nbut you make it but a selfish, carnal work, if you do it only to\nplease your governors, or get preferment, or escape some hurt which\nthey may do you, and are subject only in flattery, or for fear of\nwrath, and not for conscience sake. And such obedience is uncertain\nand unconstant; for when you fail of your hopes, or think rulers deal\nunjustly or unthankfully with you, your subjection will be turned into\npassionate desires of revenge. Remember still the example of your\nSaviour, who suffered death as an enemy to C\u00e6sar, when he had never\nfailed of his duty so much as in one thought or word. And are you\nbetter than your Lord and Master? If God be all to you, and you have\nlaid up all your hopes in heaven, it is then but little of your\nconcernment (further than God is concerned in it) whether rulers do\nuse you well or ill, and whether they interpret your actions rightly,\nor what they take you for, or how they call you; but it is your\nconcernment that God account you loyal, and will judge you so, and\njustify you from men's accusations of disloyalty, and reward you with\nmore than man can give you. Nothing is well done, especially of so\nhigh a nature as this, which is not done for God and heaven, and which\nthe crown of glory is not the motive to.\n\nI have purposely been the larger on this subject, because the times in\nwhich we live require it, both for the settling of some, and for the\nconfuting the false accusations of others, who would persuade the\nworld that our doctrine is not what it is; when through the sinful\npractices of some, the way of truth is evil spoken of, 2 Pet. ii. 2.\n\n\n_Tit. 2. A fuller resolution of the cases, 1. Whether the laws of\nmen do bind the conscience? 2. Especially smaller and penal laws?_\n\nThe word conscience signifieth either, 1. In general according to the\nnotation of the word, The knowledge of our own matters;\n_conscire_; the knowledge of ourselves, our duties, our faults,\nour fears, our hopes, our diseases, &c. 2. Or more limitedly and\nnarrowly, The knowledge of ourselves and our own matters in relation\nto God's law and judgment; _Judicium hominis de seipso prout\nsubjicitur judicio Dei_, as Amesius defineth it.\n\n2. Conscience is taken, 1. Sometimes for the act of self-knowing. 2.\nSometimes for the habit. 3. Sometimes for the faculty, that is, for\nthe intellect itself, as it is a faculty of self-knowing. In all these\nsenses it is taken properly. 4. And sometimes it is used (by custom)\nimproperly, for the person himself, that doth _conscire_; or for\nhis will (another faculty).\n\n3. The conscience may be said to be bound, 1. Subjectively, as the\n_subjectum quod_, or the faculty obliged. 2. Or objectively, as\n_conscire_, the act of conscience, is the thing _ad quod_,\nto which we are obliged.\n\nAnd upon those necessary distinctions I thus answer to the first\nquestion.\n\n_Prop._ 1. The act or the habit of conscience is not capable of\nbeing the subject obliged; no more than any other act or duty: the act\nor duty is not bound, but the man to the act or duty.\n\n2. The faculty or judgment is not capable of being the object, or\n_materia ad quam_, the thing to which we are bound. A man is not\nbound to be a man, or to have an intellect, but is made such.\n\n3. The faculty of conscience (that is, the intellect) is not capable\nof being the immediate or nearest _subjectum quod_, or subject\nobliged. The reason is, Because the intellect of itself is not a\nfree-working faculty, but acteth necessarily per _modum natur\u00e6_\nfurther than it is under the empire of the will; and therefore\nintellectual and moral habits are by all men distinguished.\n\n4. All legal or moral obligation falleth directly upon the will only:\nand so upon the person as a voluntary agent; so that it is proper to\nsay, The will is bound, and The person is bound.\n\n5. Improperly and remotely it may be said, The intellect (or faculty\nof conscience) is bound, or the tongue, or hand, or foot is bound; as\nthe man is bound to use them.\n\n6. Though it be not proper to say, That the conscience is bound, it is\nproper to say, That the man is bound to the act and habit of\nconscience, or to the exercise of the faculty.\n\n7. The common meaning of the phrase, that we are bound in conscience,\nor that conscience is bound, is that we are bound to a thing by God,\nor by a divine obligation, and that it is a sin against God to violate\nit; so that divines use here to take the word conscience in the\nnarrower theological sense, as respect to God's law and judgment doth\nenter the definition of it.\n\n8. Taking conscience in this narrower sense, to ask, Whether man's law\nas man's do bind us in conscience, is all one as to ask, Whether man\nbe God.[112]\n\n9. And taking conscience in the large or general sense, to ask,\nWhether man's laws bind us in conscience subjectively, is to ask,\nWhether they bind the understanding to know our duty to man? And the\ntenor of them will show that, while they bind us to an outward act, or\nfrom an outward act, it is the man that they bind to or from that act,\nand that is, as he is a rational, voluntary agent; so that a human\nobligation is laid upon the man, on the will, and on the intellect, by\nhuman laws.\n\n10. And human laws, while they bind us to or from an outward act, do\nthereby bind us as rational free agents, knowingly to choose or refuse\nthose acts; nor can a law which is a moral instrument any otherwise\nbind the hand, foot, or tongue, but by first binding us to choose or\nrefuse it knowingly, that is, conscientiously, so that a human bond is\ncertainly laid on the mind, soul, or conscience, taken in the larger\nsense.\n\n11. Taking conscience in the stricter sense, as including essentially\na relation to God's obligation, the full sense of the question plainly\nis but this, Whether it be a sin against God to break the laws of man?\nAnd thus plain men might easily understand it. And to this it must be\nanswered, That it is in two respects a sin against God to break such\nlaws or commands as rulers are authorized by God to make; 1. Because\nGod commandeth us to obey our rulers: therefore he that (so) obeyeth\nthem not, sinneth against a law of God. God obligeth us in general to\nobey them in all things which they are authorized by him to command;\nbut their law determineth of the particular matter; therefore God\nobligeth us (in conscience of his law) to obey them in that\nparticular. 2. Because by making them his officers, by his commission\nhe hath given them a certain beam of authority, which is divine as\nderived from God; therefore they can command us by a power derived\nfrom God: therefore to disobey is to sin against a power derived from\nGod. And thus the general case is very plain and easy, How man sinneth\nagainst God in disobeying the laws of man, and consequently how (in a\ntolerable sense of that phrase) it may be said, that man's laws do or\ndo not bind the conscience, (or rather, bind us in point of\nconscience,) or by a divine obligation. Man is not God; and therefore,\nas man, of himself can lay no divine obligation on us. But man being\nGod's officer, 1. His own law layeth on us an obligation derivatively\ndivine (for it is no law which hath no obligation, and it is no\nauthoritative obligation which is not derived from God). 2. And God's\nown law bindeth us to obey man's laws.\n\n_Quest._ II. But is it a sin to break every penal law of man?\n\n_Answ._ 1. You must remember that man's law is essentially the\nsignification of man's will; and therefore obligeth no further than it\ntruly signifieth the ruler's will.\n\n2. That it is the act of a power derived from God; and therefore no\nfurther bindeth, than it is the exercise of such a power.\n\n3. That it is given, 1. Finally for God's glory and pleasure, and for\nthe common good (comprehending the honour of the ruler and the welfare\nof the society ruled). And therefore obligeth not when it is, (1.)\nAgainst God. (2.) Or against the common good. 2. And it is subordinate\nto God's own laws, (in nature and Scripture,) and therefore obligeth\nnot to sin, or to the violation of God's law.[113]\n\n4. You must note that laws are made for the government of societies as\nsuch universally; and so are fitted to the common case, for the common\ngood. And it is not possible but that a law which prescribeth a duty\nwhich by accident is so to the most, should meet with some particular\nsubject to whom the case is so circumstantiated as that the same act\nwould be to him a sin: and to the same man it may be ordinarily a\nduty, and in an extraordinary case a sin. Thence it is that in some\ncases (as Lent fasts, marriages, &c.) rulers oft authorize some\npersons to grant dispensations in some certain cases: and hence it is\nsaid, that necessity hath no law.\n\nHereupon I conclude as followeth:\n\n1. It is no sin to break a law which is no law, as being against God,\nor not authorized by him, (as of a usurper, &c.) See R. Hooker,\nConclus. lib. viii.\n\n2. It is no law so far as it is no signification of the true will of\nthe ruler, whatever the words be: therefore so far it is no sin to\nbreak it.\n\n3. The will of the ruler is to be judged of, not only by the words,\nbut by the ends of government, and by the rules of humanity.\n\n4. It being not possible that the ruler in his laws can foresee and\nname all exceptions, which may occur, it is to be supposed that it is\nhis will that the nature of the thing shall be the notifier of his\nwill, when it cometh to pass; and that if he were present, and this\ncase fell out before him, which the sense and end of the law extendeth\nnot to, he would say, This is an excepted case.\n\n5. There is therefore a wide difference between a general law, and a\npersonal, particular mandate; as of a parent to a child, or a master\nto a servant; for this latter fully notifieth the will of the ruler\nin that very case, and to that very person. And therefore it cannot be\nsaid that here is any exception, or that it is not his will; but in a\nuniversal or general law, it is to be supposed that some particular\nexcepted cases will fall out extraordinarily, though they cannot be\nnamed; and that in those cases, the ruler's will dispenseth with it.\n\n6. Sometimes also the ruler doth by the mere neglect of pressing or\nexecuting his own laws, permit them to grow obsolete, and out of use;\nand sometimes he forbeareth the execution of them for some time, or to\nsome sort of persons; and by so doing, doth notify that it was not his\nwill that at such a time, and in such cases, they should oblige. I say\nnot that all remissness of execution is such a sign; but sometimes it\nis: and the very word of the lawgiver may notify his dispensation or\nsuspending will. As for instance, upon the burning of London, there\nwere many laws (about coming to parish churches, and relief of the\npoor of the parish, and the like) that the people became uncapable of\nobeying; and it was to be supposed, that the ruler's will would have\nbeen to have excepted such cases if foreseen; and that they did\ndispense with them when they fell out.\n\n7. Sometimes also the penalty of violating a law, is some such mulct\nor service, which the ruler intendeth as a commutation for the duty,\nso that he freely leaveth it to the choice of the subject which he\nwill choose. And then it is no sin to pay the mulct, and omit the\naction; because it crosseth not the lawgiver's will.\n\n8. Sometimes also the law may command this principally for some men's\nsake, which so little concerns others, that it should not extend to\nthem at all, were it not lest the liberty of them should be an\nimpediment to the obedience of others, and consequently of the common\ngood. In which case, if those persons so little concerned, do but omit\nthe action secretly, so as to be no scandal or public hurt, it seemeth\nthat they have the implicit consent of the rulers.\n\n9. Sometimes particular duties are commanded with this express\nexception, \"Unless they have just and reasonable impediment.\" As for\ncoming every Lord's day to church, &c.; which seemeth to imply, that\n(though in cases where the public good is concerned, the person\nhimself shall not be judge, nor at all as to the penalty, yet that) in\nactions of an indifferent nature in themselves, this exception is\nstill supposed to be implied, \"unless we have just and reasonable\nimpediments,\" of which in private cases, as to the crime, we may\njudge.\n\n10. I need not mention the common, natural exceptions: as that laws\nbind not to a thing when it becometh naturally impossible; or\n_cessante materia, rel capacitate subjecti obligati_, &c.\n\n11. Laws may change their sense in part by the change of the lawgiver;\nfor the law is not formally to us his law that is dead and was once\nour ruler, but his that is alive and is now our ruler. If Henry the\nEighth make a law about the outward acts of religion, (as for coming\nto church, &c.) and this remain unrepealed in King Edward's, Queen\nMary's, Queen Elizabeth's, King James's days, &c., even till now; as\nwe are not to think that the lawgivers had the same sense and will, so\nneither that the law hath the same sense and obligation; for if the\ngeneral words be capable of several senses, we must not take it as\nbinding to us in the sense it was made in, but in the sense of our\npresent lawgivers or rulers, because it is their law.\n\n12. Therefore if a law had a special reason for it at the first\nmaking, (as the law for using bows and arrows,) that reason ceasing,\nwe are to suppose the will of the lawgiver to remit the obligation, if\nhe urge not the execution, and renew not the law.\n\n13. By these plain principles many particular difficulties may be\neasily resolved, which cannot be foreseen and named, e. g. the law\nagainst relieving a beggar bindeth not, when he is like to die if he\nbe not relieved; or in such a case as after the burning of London,\nwhen there was no parish to bring him to. A law that is but for the\nordering of men's charity, (to soul or body, by preaching or alms,)\nwill not disoblige me from the duties of charity themselves, in cases\nwhere Scripture or nature proveth them to be imposed by God. A law for\nfasting will not bind me, when it would be destructive to my body;\neven on God's sabbaths duties of mercy were to be preferred to rest\nand sacrifices.\n\n14. If God's own laws must be thus expounded, that When two duties\ncome together, and both cannot be done, the lesser ceaseth at that\ntime to be a duty, and the greater is to be preferred, man's laws must\nalso be necessarily so expounded: and the rather, because man's laws\nmay be contradictory, when God's never are so, rightly understood.\n\n15. Where the subject is to obey, so far he must discern which of the\nlaws inconsistent is to be preferred; but in the magistratical\nexecution, the magistrate or judge must determine.\n\nE. g. One law commandeth that all the needy poor be kept on the parish\nwhere they were born or last lived. Another law saith, that\nnonconformable ministers of the gospel, who take not the Oxford oath,\nshall not come within five miles of city or corporation, (though they\nwere born there,) or any place where they have been preachers. In case\nof necessity what shall they do? _Answ._ Whither they shall go\nfor relief, they must discern as well as they can; but whither they\nshall be carried or sent, the magistrate or constable must discern and\njudge.\n\nAlso whether he shall go with a constable that by one law bringeth him\nto a place, which by the other law he is forbid on pain of six months'\nimprisonment in the common gaol to come to? _Answ._ If he be not\nvoluntary in it, it is not his fault: and if one bring him thither by\nforce, and another imprison him for being there, he must patiently\nsuffer it.\n\n16. But out of such excepted cases, the laws of our rulers (as the\ncommands of parents) do bind us as is afore explained; and it is a sin\nagainst God to violate them.\n\n17. Yea, when the reason of the law reacheth not our particular case\nand person, yet when we have reason to judge, that it is the ruler's\nwill that all be bound for the sake of some, and the common order and\ngood will be hindered by our exemption, we must obey to our corporal\ndetriment, to avoid the public detriment, and to promote the public\ngood.\n\n[36] Nihil Deo qui omnem mundum hunc regit, acceptius, quam concilia\nc\u0153cusque nominum qu\u00e6 civitates appellantur. Cicero.\n\n[37] Grotius de Imper. Sum. Potest. c. i. p. 7, 8. Sunt qui objiciant\nreges qu\u00e6dam imperare non posse, nisi consensus ordinum accesserit:\nsed hi non vident quibus in locis id juris est, ibi summum imperium\nnon esse penes reges, sed aut penes ordines, aut certe penes id\ncorpus, quod rex et juncti constituunt, ut Bodinus, Suarezius,\nVictoria, aliique, aliunde demonstrarunt: certum summum imperium\ntotum, et aliquid imperare non posse, ideo tantum quod alter vetet\naut intercedat, plane sunt \u1f00\u03c3\u03cd\u03c3\u03c4\u03b1\u03c4\u03b1.\n\n[38] So foolish and bad is the multitude too often, that it made\nAristippus hold it as probable, that a wise man should not endanger\nhimself for his country, because wisdom is not to be cast away for\nthe commodity of fools. Laert. in Aristip. But a wise man must be\nwise for others, and not only for himself.\n\n[39] It was one of the Roman laws of the twelve tables, Vendendi\nfilium patri potestas esto. But this law rather giveth the father\nthat power, than declareth it to be naturally in him. Nature alloweth\nhim no other selling of him, than what is for his child's own good.\n\n[40] So p. 23. The same error of the original of power hath Acosta,\n1. ii. c. 2. p. 208. with many other Jesuits and papists.\n\n[41] Bishop Andrews in Tortur. Tort. p. 385. Actuus homo non\ndistinguit inter formam, atque authoritatem regiminis; forma de\nhominibus esse potest: de c\u0153lo semper est authoritas. An rex sit\nsupra leges, Vid. Seb. Fox. lib. ii. de Instit. Reg.\n\n[42] Dion Cass. saith, that when Euphates the philosopher would kill\nhimself, Veniam dederat ei Adrianus citra ignominiam et infamiam, ut\ncicutam tum propter senectutem, tum etiam propter gravem morbum,\nbibere possit. In vita Adrian.\n\n[43] Against the people's being the givers of power, by conjoining\nall their own in one, in church or state, see Mr. D. Cawdry's Review\nof Mr. Hooker's Survey, p. 154, &c.\n\n[44] So lib. viii. p. 211, 218, 220.\n\n[45] Lib. viii. p. 195. Trita in scholis, neminem sibi imperare\nposse; neminem sibi legem posse dicere, a qua mutata voluntate\nnequeat recedere: summum ejus esse imperium qui ordinario jure\nderogare valeat. Et quibus evincitur jus summ\u00e6 potestatis non\nlimitari per legem positivum. Hinc et Augustinus dixit imperatorem\nnon esse subjectum legibus suis.--Grotius de Imp. p. 149, 150.\n\n[46] Hanc video sapientissimorum fuisse sententiam. Legem nec hominum\ningeniis excogitatam, nec scitum aliquod esse populorum; sed \u00e6ternum\nquiddam, quod universum mundum regeret, imperandi prohibendique\nsapientia. Cicero de Leg.\n\n[47] How considerable a part of England is London! Yet in this\nconvocation, which hath made the new changes in the liturgy and book\nof ordination, London had not one clerk of their choosing: for being\nto choose but two, they chose only Mr. Calamy and myself; who were\nneither of us accepted, or ever there. Now if your opinion be true;\nQu\u00e6r. 1. Whether you make not this convocation's decrees to be but\ncounsels to us? 2. Or at least whether the city of London, or the\nLondon ministers, be not made free from detriment, as not consenters?\nYou will free them and me, especially from detriment for our not\nconforming to this convocation's acts as such; upon reasons which I\ndo not own myself, as generally by you laid down.\n\n[48] Potestas maritalis est a Deo: applicatio ejus potestatis ad\ncertam personam ex consensu venit quo tamen ipsum jus non datur. Nam\nsi ex consensu daretur, posset consensu etiam dissolvi matrimonium,\naut conveniri ne maritus f\u0153min\u00e6 imperaret. Quod minime verum est.\nImperatoria potestas non est penes electores: ergo nec ab ipsis\ndatur; sed ab ipsis tamen cert\u00e6 person\u00e6 applicatur. Jus vit\u00e6 et necis\nnon est penes cives antequam in rempublicam coeant. Privatus enim jus\nvindict\u00e6 non habet: ab iisdem tamen applicatur ad c\u0153tum aut\npersonam aliquam. Grotius de Imperio, p. 270.\n\n[49] Greg. Nazianzen cited by Bilson of Subjection, p. 361. Thou\nreignest together with Christ; rulest with him; thy sword is from\nhim; thou art the image of God.\n\n[50] Victor. Utic. saith of Victorianus proconsul of Carthage, that\neven to an Arian persecuting, usurping tyrant, Pro rebus sibi\ncommissis semper fidelissimus habebatur; and the like of Sebastian\nand others, p. 460.\n\n[51] Mark vii. 10; x. 19.\n\n[52] Lamprid. saith of Alex. Severus that, Amavis literatos homines,\nvehementer eos etiam reformidans, nequid de se asperum scriberent.\nUniversal. Histor. p. 132. Tiberius bellua luto et sanguine macerata;\nsui tegendi peritissimus artifex; totus tamen posteritatis oculis\npatuit, Deo hypocrisim detractione larv\u00e6; plectente.\n\n[53] Matt. xviii. 6; Mark ix. 42; Luke xvii. 2; Jude 7-9.\n\n[54] Sext. Aurel. Victor, de Calig. De quo nescio an decuerit memori\u00e6\nprodi, nisi forte quia juvat de principibus nosse omnia, ut improbi\nsaltem fam\u00e6 metu talia declinent.\n\n[55] They are dangerous passages which Petrarch hath, though a good,\nlearned, and moderate man. Dial. 49. Non tot passim essent domini nec\ntam late furerent, nisi populi insanirent et cuique civium pro se\ncharior foret res privata quam publica; voluptas quam gloria, pecunia\nquam libertas, vita quam virtus--Et statim--Et sane si vel unum\npatria civem bonum habeat, malum dominum diutius non habebit. The\nmeaning is too plain; abundance of the most learned writers have such\npassages which must be read with caution; though I would draw none to\nthe other extreme. Petrarch's 68 Dial. and 85 Dial. de bono domino,\nis as smart as the former; but yet speaketh not all that contra\nreges, which he doth contra dominos. However he says that, Inter\nregem et tyrannum non discernunt Graii, &c.----So Sir Thomas More in\nhis Poems: Regibus e multis regnum bene qui reget unum: vix tamen\nunus erit, si tamen unus erit. And that of Senec. Trag. ult. Tantum\nut noceat, cupit esse potens.--\n\n[56] Bias interrogatus, quidnam esset difficile? Ferre, inquit,\nfortiter mutationem rerum in deterius. Laert. p. 55.\n\n[57] Phil. iii. 7, 8, 11, 12.\n\n[58] Univers. Hist. p. 140. Dicas imperatorem orbis Epictetum,\nNeronem mancipium: irrisum esse summo fastigio, cum servaret dignus,\nimperaret indignus; nullumque esse malum, quin aliqua boni gutta\ncordiatus.\n\n[59] Numb. xvi.\n\n[60] Psal. xii. 6, 7; Prov. xvi. 18; xix. 13.\n\n[61] Matt. vii. 1-3.\n\n[62] Object. Si id juris orbis obtineat status religionis erit\ninstabilis; mutato regis animo religio mutabitur. Resp. Unicum hic\nsolatium in Divina est providentia; omnium animos Deus in potestate\nsua habet; sed speciali quodam modo cor regis in manu Domini. Deus et\nper bonos et per malos reges opus suum operatur. Interdum\ntranquillitas, interdum tempestas ecclesi\u00e6 utilior. Nempe si pius est\nqui impepat, si diligens lector sacr\u00e6 Scriptur\u00e6, si assiduus in\nprecibus, si Ecclesi\u00e6 Catholic\u00e6 reverens, si peritos attente audiens,\nmultum per ilium proficit veritas. Sin distorto est et corrupto\njudicio, pejus id ipsi cedit quam ecclesi\u00e6. Nam ipsum grave manet\njudicium regis ecclesi\u00e6, qui ecclesiam inultam non sinet. Grotius de\nImper. p. 210. John xviii. 36.\n\n[63] Dicunt Stoici, sapientes non modo liberos esse verum et reges:\ncum sit regnum imperium nemini obnoxium, quod de sapientibus solis\nasseritur. Statuere enim oportere principem de bonis et malis; h\u00e6c\nautem malorum scire neminem. Similiter ad magistratus, et judicia et\noratoriam solos illos idoneos, neminemque malorum. Laert. in Zenone.\n\n[64] Eam rempublicam optimam dicunt Stoici, qu\u00e6 sit mixta ex regno et\npopulari dominatu, optimorumque potentia. Laert. in Zenone.\n\n[65] Bad people make bad governors: in most places the people are so\nwilful and tenacious of their sinful customs, that the best rulers\nare not able to reform them. Yea many a ruler hath cast off his\ngovernment, being wearied with mutinous and obstinate people. Plato\nwould not meddle with government in Athens. Quia plebs altis\ninstitutis et moribus assueverat. Laert. in Platone. And many other\nphilosophers that were fittest for government, refused it on the same\naccount, through the disobedience of the people.\n\n[66] Of these things see my propositions of the difference of the\nmagistrate's and pastor's power to Dr. Lud. Moul.\n\n[67] The Rex sacrorum among the Romans, was debarred from exercising\nany magistracy. Plut. Rom. Quest. 63.\n\n[68] See Bilson of Subject. p. 238, 256. Princes only be governors in\nthings and causes ecclesiastical; that is, with the sword. But if you\ninfer, ergo, Bishops be no governors in those things, meaning, no\ndispensers, guiders, nor directors of those things, your conclusion\nis larger, &c. So p. 256.\n\n[69] It was somewhat far that Carolus Magnus went to be actual guide\nof all in his chapel in reading even in all their stops, as it is at\nlarge declared by Abbas Usperg. Chron. pag. 181.\n\n[70] Bishop Bilson, pag. 313. We grant they must rather hazard their\nlives, than baptize princes which believe not, or distribute the\nLord's mysteries to them that repent not, but give wilful and open\nsignification of impiety, &c. Beda Hist. Eccles. lib. ii. c. 5,\ntelleth us, that Melitus bishop of London, (with Justus,) was\nbanished by the heirs of king Sabereth, because he would not give\nthem the sacrament of the Lord's supper, which they would needs have\nbefore they were baptized.\n\n[71] Bishop Andrews in Tort. Tort. p. 383. Cohibeat Regem Diaconus,\nsi cum indignus sit, idque palam constet, accedat tamen ad\nsacramentum: cohibeat et medicus si ad noxium quid vel insalubre\nmanum admoveat: cohibeat et equiso inter equitandum adigat equum per\nlocum pr\u00e6ruptum, vel solebrosum, cui subsit periculum: etiamne\nmedico? etiamne equisoni suo subjectus rex? Sed de majori potestate\nloquitur; sed ea, ad rem noxiam procul arcendam. Qua in re charitatis\nsemper potestas est maxima. Here you see what church government is,\nand how kings are under it, and how not, in Bishop Andrews' sense.\n\n[72] Bilson, p. 399, saith, The election of bishops in those days\nbelonged to the people, and not the prince, and though Valens by\nplain force placed Lucius there, yet might the people lawfully reject\nhim as no bishop, and cleave to Peter their pastor.\n\n[73] Too many particular laws about little matters breed contention.\nAlex. Severus would have distinguished all orders of men by their\napparel: sed hoc Ulpiano, et Paulo displicuit; dicentibus plurimum\nrixarum fore, si faciles essent homines ad injurias. And the emperor\nyielded to them. Lamprid. in Alex. Severus. Lipsius, ubi leges mult\u00e6,\nibi lites mult\u00e6 et vita moresque pravi. Non mult\u00e6 leges bonos mores\nfaciunt, sed pauc\u00e6 fideliter servat\u00e6.\n\n[74] N. B. Qu\u00e6 habet Andrews Tort. Tort. p. 310. Quando et apud vos\ndictio juris exterior, clavis proprie non sit: eamque vos multis s\u00e6pe\nmandatis, qui liacorum in sorte sunt, exortes sane sacri ordinis\nuniversi.\n\n[75] Lege Epist. Caroli Calvi ad Papam inter Hinc mari Rhemensis\nEpistolas Cont. Pap\u00e6 Usurpationes. Isidor. Hispal. sent. iii. cap.\n51. Cognoscant principes seculi, Deo debere se rationem reddere\npropter ecclesiam quam a Christo tuendam suspiciunt. Nam sive\naugeatur pax et disciplina ecclesi\u00e6 per fideles principes, sive\nsolvatur, ille ab eis rationem exigit, qui eorum potestati suam\necclesiam credidit. Leo Epist. ad Leonem Imp. Debes incunctantur\nadvertere, regiam potestatem, tibi non solum ad mundi regimen, sed\nmaxime ad ecclesi\u00e6 pr\u00e6sidium esse collatam. See the judgment of Jo.\nParisiensis, Franciscus Victoria, and Widdrington in Grot. de Imper.\npag. 23. Lege Lud. Molin\u00e6i Discourse of the Powers of the Cardinal\nChigi.\n\n[76] Perjurii p\u0153na divina exitium, humana dedecus. Cicero.\nAgesilaus sent thanks to his enemies for their perjury, as making\nthen no question of their overthrow. Perjuri numinis contemptores.\nPlutarch. Theodosius execrabatur cum legisset superbiam dominantium,\npr\u00e6cipue perfidos et ingratos. Paul. Diaconus, 1. 2.\n\n[77] See the instance of loyalty in Mascelzer against his own brother\nGildo (a rebel). Paul. Diacon. lib. iii. initio.\n\n[78] Bilson of Subject, p. 236. Princes have no right to call or\nconfirm preachers, but to receive such as be sent of God, and give\nthem liberty for their preaching, and security for their persons: and\nif princes refuse so to do, God's labourers must go forward with that\nwhich is commanded them from heaven; not by disturbing princes from\ntheir thrones, nor invading their realms, as your holy father doth,\nand defendeth he may do; but by mildly submitting themselves to the\npowers on earth, and meekly suffering for the defence of the truth,\nwhat they shall inflict. So he.\n\n[79] Prov. xvi. 7.\n\n[80] Rom. xiii. 1-4; xi. 36.\n\n[81] Si aliquid; jusserit proconsul, aliud jubeat imperator, nunquid\ndubitatur, illo contempto, illi esse serviendum? Ergo si aliud\nimperator, aliud jubeat Deus, quid judicatur? Major potestas Deus: da\nveniam O imperator. August, de Verb. Domin. Matth. Serm. 6.\n\n[82] Vetus est verumque dictum, Miser est imperator cui vera\nreticentur. Grotius de Imp. p. 245. Principi consule non dulciora,\nsed optima; is one of Solon's sentences in Laert. de Solon. Therefore\nit is a horrid villany of the Jesuits, which is expressed in Secret.\nInstruct. in Arcanis Jesuit. p. 5-8, 11. To indulge great men and\nprinces in those opinions and sins which please them, and to be on\nthat side that their liberty requireth to keep their favour to the\nsociety. So Maff\u00e6inus, 1. iii. c. 11. in vita ipsius Loyol\u00e6.\nAlexander Severus so greatly hated flatterers, that Lampridius saith,\nSiquis caput flexisset aut blandius aliquid dixisset, uti adulator,\nvel abjiciebatur, si loci ejus qualitas pateretur; vel ridebatur\ningeuti cachinno, si ejus dignitas graviori subjacere non posset\ninjuri\u00e6 Venit ad Attilam post victoriam Marullus poeta ejus temporis\negregius, compositumque in adulationem carmen recitavit: in quo ubi\nAttila per interpretem cognovit se Deum et Divina stirpe ortum\nvanissime pr\u00e6dicari, aspernatus sacrileg\u00e6 adulationis impudentiam,\ncum autore carmen exuri jusserat. A qua severitate subinde\ntemperavit, ne scriptores c\u00e6teri a laudibus ipsius celebrandis\nterrerentur. Callimach. Exp. in Attila, p. 353.\n\n[83] Melch. Adam. in vit. Barth. Pitisci.\n\n[84] It was one of the Roman laws of the twelve tables, Justa imperia\nsunto, iisque cives modeste ac sine recusatione parento.\n\n[85] Eccl. Polit. lib. viii. p. 224.\n\n[86] On second thoughts this case is fullier opened afterward.\n\n[87] Leg. qu\u00e6 de Grotio post, p. 731.\n\n[88] So Hollingshed maketh parliaments so mighty as to take down the\ngreatest kings, &c.\n\n[89] As Aug. Traj. the Antonines, &c. It is confessed that most\nhistorians write much for liberty against tyranny. But the heathens\ndo it much more than the christians.\n\n[90] Langius saith, that in his own hearing, Jodocus Pr\u00e6ses Senat.\nMechlin. Magna contentione tuebatur, neminem posse vel unius legis\nintelligentiam consequi, qui quicquam sciret in bonis literis, et\naddebat, vix esse tres in orbe qui leges C\u00e6sareas intelligerent.\n\n[91] Read Bishop Andrews Tort. Tort., Bishop Bilson of Christian\nSubjection, Robert Abbot, Jewel, Field, &c., who will fully show that\ntrue church power is no way injurious to kings. De regum authoritate,\nquod ex jure divino non sit Tortus probat: asseri enim scriptorum\nsententia communi: at nec omnium, nec optimorum. Andr. Tort. Tort.\np. 384.\n\n[92] Just such occasions as papists bring against the reformers, did\nthe heathens bring against the christians, as you may see in Eunapius\nin \u00c6desio. At egregii illi viri et bellicosi confusis perturbatisque\nrebus omnibus debellasse Deos incruentis quidem, sed ab avariti\u00e6\ncrimine non puris manibus gloriabantur, sacrilegium et impietatis\ncrimen laudi sibi assumentes, idem postea in sacra loca invexerunt\nMonachos, sic dictos homines quidem specie, sed vitam turpem porcorum\nmore exigentes, qui in popatulo infinita et infanda scelere\ncommittebant, quibus tamen pietatis pars videbatur, sacri loci\nreverentiam proculcari. O partiality!\n\n[93] Rom. xii. 17, 19, 20; Luke vi. 28-30; Matt. v. 39-41;\nLuke xx. 25, 26.\n\n[94] Le Blanc in his Travels, p. 88, saith of some heathen kings,\nThey are all jealous of our religion, holding, that the christians\nadore one God, great above the rest, that will not suffer any others;\nand that he sets a greater esteem and value upon innocent, poor, and\nsimple people, than upon the rich, kings and princes; and that\nprinces had need to preserve to themselves the affections and esteem\nof their subjects, to reign with greater ease.\n\n[95] So Bishop Bilson of Subject, p. 243. Princes be supreme; not in\nrespect that all things be subject to their wills, which were plain\ntyranny, not christian authority: but that all persons within their\nrealms are bound to obey their laws, or abide their pains. So p. 242.\n\n[96] The differences are oft among the lawyers which set the\ncommonwealth on fire, and then they are charged on divines, e. g.\nGrotius de Imper. p. 55. Si arma in eos reges sumpta sunt in quos\ntotum populi jus translatum erat, ac qui proinde non precario sed\nproprio jure imperabant, laudari salva pietate non possunt,\nquemcunque tandem pr\u00e6textum aut eventum habuerint. Sin alicubi reges\ntales fuere qui pactis, sive positivis legibus, et senatus alicujus\naut ordinum decretis astringerentur, in hos ut summum imperium non\nobtinent, arma ex optimatum tanquam superiorum sententia, sumi,\njustis de causis potuerint. Multi enim reges, etiam qui sanguinis\njure succedunt, reges sunt nomine magis quam imperio--Sed fallit\nimperitos quod illam quotidianam et maxime in oculos incurrentem\nrerum administrationem, qu\u00e6 s\u00e6pe in optimatum statu penes unum est,\nab interiore reipublic\u00e6 constitutione non satis discernunt. Quod de\nregibus dixi, idem multo magis de iis acceptum volo, qui et re et\nnomine non reges sed principes fuere, h. e. non summi, sed primi. p.\n54.\n\n[97] Jactavit caput inter pr\u00e6cisos phanaticos et genitalia sibi\ndevinxit, &c. Lamprid.\n\n[98] Eunapius saith of his master Chrysanthius, that when Julian had\nmade him, Primarium pontificem totius illius ditionis, in munere\ntamen suo non morose ac superbe se gessit; junioribus urgendo haud\ngravis (sicut plerique omnes in unum consentientes, callide\nferventerque faciundum censebant); neque christianis molestus\nadmodum: quippe tanta erat morum in eo lenitas atque simplicitas, ut\nper Lydiam propemodum ignorata fuerit sacrorum in pristinum\nrestitutio. Eo factum est, ut cum priora aliter cecidissent, nihil\ninnovatum neque mutatio insignis accepta videretur, sed pr\u00e6ter\nexpectationem cuncta placide sapirentur. Moderation in a heathen was\nhis benefit.\n\n[99] Vestra doctrina est, nisi princeps vobis ex animo sit,\nquantumvis legitimus h\u00e6res sit, regno excludi, alium eligi posse.\nPosse dixi? immo oportere. H\u00e6c Clementina vestra fuit. Bishop Andrews\nof the Papists, Tort. Tort. p. 327.\n\n[100] So p. 381, 382. \"If others do but stand on their guard to keep\ntheir lives and families from the bloody rage of their enemies,\nseeking to put whole towns and provinces of them to the sword,\nagainst all law and reason, and to disturb the kingdoms in the\nminority of the right governors: or if they defend their ancient and\nchristian liberties, covenanted and agreed on by those princes, to\nwhom they first submitted themselves, and ever since confirmed and\nallowed by the kings that have succeeded: if in either of these two\ncases the godly require their right, and offer no wrong, impugn not\ntheir princes, but only save their own lives, you cry, Rebellious\nheretics, rebellious Calvinists, fury, frenzy, mutiny; and I know not\nwhat. You may pursue, depose, and murder princes, when the bishop of\nRome biddeth you, and that without breach of duty, law, or\nconscience, to God or man, as you vaunt, though neither life nor\nlimbs of yours be touched. We may not so much as beseech princes that\nwe may be used like subjects, not like slaves; like men, not like\nbeasts, that we may be convented by laws before judges, not murdered\nin corners by inquisitors. We may not so much as hide our heads, nor\npull our necks out of the greedy jaws of that Romish wolf, but the\nfoam of your unclean mouth is ready to call us by all the names you\ncan devise.\" So far Bilson.\n\n[101] Rom. xv. 1-4.\n\n[102] Bishop Bilson ubi sup. p. 259. As bishops ought to discern\nwhich is truth before they teach; so must the people discern who\nteacheth right before they believe. Pag. 261, 262. Princes as well as\nothers must yield obedience to bishops speaking the word of God; but\nif bishops pass their commission, and speak beside the word of God,\nwhat they list, both prince and people may despise them. See him\nfurther, p. 259-262, proving that all have a _judicium discretionis_.\n\n[103] Cicero saith, that every good man was in his heart, or as much\nas in him lay, one that killed C\u00e6sar.\n\n[104] 1 Pet. iv. 12.\n\n[105] Luke xiv. 9, 33.\n\n[106] Ungebantur reges non per dominum, sed qui c\u00e6teris crudeliores\nexisterent, et paulo post ab unctoribus non pro veri examinatione,\ntrucidabantar, aliis electis trucioribus. Gildas de exc. Brit.\n\n[107] Rom. xiv.; xv. 1; Gal. vi. 1-4; James iii. 15-17; Tit. iii. 2.\n\n[108] Luke xx. 18; Matt. xxi. 42, 44; Acts iv. 11; 1 Pet. ii. 7, 8;\nZech. xii. 3.\n\n[109] Read the lives of all the philosophers, orators, and famous men\nof Greece or Rome, and try whether the christians or they were more\nfor monarchy. Arcesilaus regum neminem magnopere coluit: quamobrem\nlegatione ad Antigonum fungens pro patria, nihil obtinuit. Hesich. in\nArces. It is one of Thales's sayings in Laert. Quid difficile? Regem\nvidisse tyrannum senem. Chrysippus videtur aspernator regum modice\nfuisse. Quod cum tam multa scripserit (libros 705.) nulli unquam regi\nquicquam adscripserit. Seneca saith (Traged. de Here. fur.)\nperilously, Victima haud ulla amplior potest, magisque opima mactari\nJovi, Quam rex iniquus. Cicero pro Milon. Non se obstrinxit scelere\nsiquis tyrannum occidat, quamvis familiarem. Et 5. Tusc. Nulla nobis\ncum tyrannis societas est, neque est contra naturam spoliare eum quem\nhonestum est necare. Plura habet similia.\n\n[110] See Bilson of Subject, p. 525, 526. Proving from Chrysostom,\nHilary, Origen, that pastors may use no force or terror, but only\npersuasion, to recover their wandering sheep. Bilson, ibid. p. 541.\nParliaments have been kept by the king and his barons, the clergy\nwholly excluded, and yet their acts and statutes good: and when the\nbishops were present, their voices from the Conquest to this day were\nnever negative. By God's law you have nothing to do with making laws\nfor kingdoms and commonwealths: you may teach, you may not command:\npersuasion is your part, compulsion is the prince's, &c. Thus Bishop\nBilson. So p. 358.\n\n[111] 1 Pet. ii. 16; Gal. v. 13; 2 Pet. ii. 19; Gal. iv. 26;\n2 Cor. iii. 17.\n\n[112] Having spoken of this controversy, in my \"Life of Faith,\" as an\neasy thing, in which I thought we were really agreed, while we seemed\nto differ, which I called a pitiful case, some brethren (who say\nnothing against the truth of what I said) are offended at me as\nspeaking too confidently, and calling that so easy which Bishop\nSanderson and so many others did make a greater matter of; I retract\nthe words, if they be unsuitable either to the matter or the readers:\nbut as to the matter and the truth of the words, I desire the reader\nbut to consider how easy a case Mr. P. maketh of it, Eccl. Pol. and\nhow heinous a matter he maketh of our supposed dissent: and if after\nall this it shall appear, that the nonconformists do not at all\ndiffer from Hooker, Bilson, and the generality of the conformists in\nthis point, let him that is willing to be represented as odious and\nintolerable to rulers and to mankind, for that in which we do not\ndiffer, proceed to backbite me for saying that it is a pitiful case;\nand pretending that we are agreed.\n\n[113] It is not Mr. Humphrey alone that hath written that laws bind\nnot in conscience to obedience which are against the public good. The\ngreatest casuists say the same, excepting the case of scandal: he\nthat would see this in them may choose but these two special authors,\nBapt. Fragos. de Regimine Reipublic\u00e6, and Greg. Sayrus in his Clavis\nRegia, and in them he shall find enough more cited. Though I think\nsome further cautions would make it more satisfactory.\n\n\n\n\nCHAPTER IV.\n\nDIRECTIONS TO LAWYERS ABOUT THEIR DUTY TO GOD.\n\n\nGentlemen, you need not meet these directions with the usual censures\nor suspicions, that divines are busying themselves with the matters of\nyour calling, which belong not to them, and which they do not\nunderstand; you shall see that I will as much forbear such matters as\nyou can well desire. If your calling be not to be sanctified by\nserving God in it, and regulating it by his law, it is then neither\nhonourable nor desirable. But if it be, permit me very briefly so far\nto direct you.[114]\n\n_Direct._ I. Take the whole frame of polity together, and study\neach part in its proper place, and know it in its due relation to the\nrest; that is, understand first the doctrine of polity and laws _in\ngenere_, and next the universal polity and laws of God _in\nspecie_; and then study human polity and laws, as they stand in\ntheir due subordination to the polity and laws of God, as the by-laws\nof corporations do to the general laws of the land.\n\nHe that understandeth not what polity and law is _in genere_, is\nunlike to understand what divine or human polity or law is _in\nspecie_; he that knoweth not what government is, and what a\ncommunity, and what a politic society is, will hardly know what a\ncommonwealth or church is: and he that knoweth not what a commonwealth\nis _in genere_, what is its end, and what its constitutive parts,\nand what the efficient causes, and what a law, and judgment, and\nexecution is, will study but unhappily the constitution or laws of the\nkingdom which he liveth in.\n\nAnd he that understandeth not the divine _dominium et imperium_,\nas founded in creation, (and refounded in redemption,) and man's\nsubjection to his absolute Lord, and the universal laws which he hath\ngiven in nature and Scripture to the world, can never have any true\nunderstanding of the polity or laws of any kingdom in particular; no\nmore than he can well understand the true state of a corporation, or\nthe power of a mayor, or justice, or constable, who knoweth nothing of\nthe state of the kingdom, or of the king, or of his laws. What\nridiculous discourses would such a man make of his local polity or\nlaws! He knoweth nothing worth the knowing, who knoweth not that all\nkings and states have no power but what is derived from God, and\nsubservient to him; and are all his officers, much more below him,\nthan their justices and officers are to them; and that their laws are\nof no force against the laws of God, whether of natural or\nsupernatural revelation. And therefore it is most easy to see, that he\nthat will be a good lawyer must first be a divine; and that the\natheists that deride or slight divinity, do but play the fools in all\ntheir independent broken studies. A man may be a good divine that is\nno lawyer, but he can be no good lawyer that understandeth not\ntheology. Therefore let the government and laws of God have the first\nand chiefest place in your studies, and in all your observation and\nregard.\n\n1. Because it is the ground of human government, and the fountain of\nman's power and laws.\n\n2. Because the divine polity is also the end of human policy; man's\nlaws being ultimately to promote our obedience to the laws of God, and\nthe honour of his government.\n\n3. Because God's laws are the measure and bound of human laws; against\nwhich no man can have power.\n\n4. Because God's rewards and punishments are incomparably more\nregardable than man's; eternal joy or misery being so much more\nconsiderable than temporal peace or suffering; therefore though it be\na dishonour to lawyers to be ignorant of languages, history, and other\nneedful parts of learning, yet it is much more their dishonour to be\nignorant of the universal government and laws of God.[115]\n\n_Direct._ II. Be sure that you make not the getting of money to\nbe your principal end in the exercise of your function; but the\npromoting of justice, for the righting of the just, and the public\ngood; and therein the pleasing of the most righteous God.[116] For\nyour work can be to you no better than your end. A base end doth\ndebase your work. I deny not, but your competent gain and maintenance\nmay be your lower end, but the promoting of justice must be your\nhigher end, and sought before it. The question is not, Whether you\nseek to live by your calling; for so may the best; nor yet, Whether\nyou intend the promoting of justice; for so may the worst (in some\ndegree). But the question is, Which of these you prefer? and which you\nfirst and principally intend? He that looketh chiefly at his worldly\ngain, must take that gain instead of God's reward, and look for no\nmore than he chiefly intended; for that is formally no good work,\nwhich is not intended chiefly to please God, and God doth not reward\nthe servants of the world; nor can any man rationally imagine, that he\nshould reward a man with happiness hereafter, for seeking after riches\nhere. And if you say that you look for no reward but riches, you must\nlook for a punishment worse than poverty; for the neglecting of God\nand your ultimate end, is a sin that deserveth the privation of all\nwhich you neglect; and leaveth not your actions in a state of innocent\nindifferency.\n\n_Direct._ III. Be not counsellors or advocates against God, that\nis, against justice, truth, or innocency. A bad cause would have no\npatrons, if there were no bad or ignorant lawyers. It is a dear-bought\nfee, which is got by sinning; especially by such a wilful, aggravated\nsin, as the deliberate pleading for iniquity, or opposing of the\ntruth.[117] Judas's gain and Ahithophel's counsel will be too hot at\nlast for conscience, and sooner drive them to hang themselves in the\nreview, than afford them any true content: as St. James saith to them\nthat he calleth to weep and howl for their approaching misery, \"Your\nriches are corrupted, and your garments moth-eaten, your gold and\nsilver is cankered, and the rust of them shall be a witness against\nyou, and shall eat your flesh as it were fire: ye have heaped treasure\ntogether for the last days.\" Whatever you say or do against truth, and\ninnocency, and justice, you do it against God himself. And is it not a\nsad case that among professed christians, there is no cause so bad but\ncan find an advocate for a fee? I speak not against just counsel to a\nman that hath a bad cause (to tell him it is bad, and persuade him to\ndisown it); nor do I speak against you for pleading against excessive\npenalties or damages; for so far your cause is good, though the main\ncause of your client was bad; but he that speaketh or counselleth\nanother for the defence of sin, or the wronging of the innocent, or\nthe defrauding another of his right, and will open his mouth to the\ninjury of the just, for a little money, or for a friend, must try\nwhether that money or friend will save him from the vengeance of the\nuniversal Judge (unless faith and true repentance, which will cause\nconfession and restitution, do prevent it).\n\nThe Romans called them thieves, that by fraud, or plea, or judgment\ngot unlawful gain, and deprived others of their right.\n\nLampridius saith of Alexander Severus, _Tanti eum stomachi fuisse in\neos judices qui furtorum fama laborassent, etiamsi damnati non essent,\nut si eos casu aliquo videret, commotione animi stomachi choleram\nevomeret, toto vultu inardescente, ita ut nihil posset loqui_. And\nafterwards, _Severissimus judex contra fures, appellans eosdem\nquotidianorum scelerum reos, et solos hostes inimicosque reipublic\u00e6_.\nAdding this instance, _Eum notarium, qui falsum caus\u00e6 brevem in\nconsilio imperatorio retulisset, incisis digitorum nervis, ita ut\nnunquam posset scribere, deportavit_. And that he caused Turinus\none of his courtiers to be tied in the market-place to a stake, and\nchoked to death with smoke, for taking men's money on pretence of\nfurthering their suits with the emperor; _Pr\u00e6cone dicente, Fumo\npunitur, qui vendidit fumum_. He strictly prohibited buying of\noffices, saying, _Necesse est ut qui emit, vendat: Ego vere nin\npatiar mercatores potestatum: quos si patiar, damnare non possum_.\nThe frowns or favour of man, or the love of money, will prove at last\na poor defence against his justice whom by injustice you offend.[118]\n\nThe poet could say,\n\n  Justum et tenacem propositi virum,\n  Non civium ardor prava jubentium\n  Non vultus instantis tyranni,\n  Mente quatit solida:----Horat.\n\nBut if men would first be just, it would not be so hard to bring them\nto do justly; saith Plautus,\n\n  Justa autem ab injustis petere insipientia est:\n  Quippe illi iniqui jus ignorant neque tenent.\n\n_Direct._ IV. Make the cause of the innocent as it were your own;\nand suffer it not to miscarry through your slothfulness and\nneglect.[119] He is a lover of money more than justice, that will\nsweat in the cause of the rich that pay him well, and will slubber\nover and starve the cause of the poor, because he getteth little by\nthem. Whatever your place obligeth you to do, let it be done\ndiligently and with your might; both in your getting abilities, and in\nusing them. Sc\u00e6vola was wont to say, (ut lib. Pandect. 42. tit.\nrefer.) _Jus civile vigilantibus scriptum est, non dormientibus_.\nSaith Austin, _Ignorantia judicis plerumque est calamitas\ninnocentis_. And as you look every labourer that you hire should be\nlaborious in your work, and your physician should be diligent in his\nemployment for your health; so is it as just that you be diligent for\nthem whose cause you undertake, and where God who is the lover of\njustice doth require it.\n\n_Direct._ V. Be acquainted with the temptations which most endanger\nyou in your place, and go continually armed against them with the true\nremedies, and with christian faith, and watchfulness, and resolution.\nYou will keep your innocency, and consequently your God, if you see to\nit that you love nothing better than that which you should keep. No\nman will chaffer away his commodity for any thing which he judgeth to\nbe worse and less useful to him. Know well how little friends or\nwealth will do you in comparison of God, and you will not hear them\nwhen they speak against God, Luke xiv. 26; xvii. 33. When one of his\nfriends was importunate with P. Rutilius to do him an unjust courtesy,\nand angrily said, \"What use have I of thy friendship, if thou wilt not\ngrant my request?\" He answered him, \"And what use have I of thy\nfriendship, if for thy sake I must be urged to do unjustly?\" It is a\ngrave saying of Plutarch, _Pulchrum quidem est justitia regnum\nadipisci: pulchrum etiam regno justitiam anteponere: nam virtus\nalterum ita illustrem reddidit, ut regno dignus judicaretur; alterum\nita magnum ut id contemneret_. Plut. in Lycurg. et Numa. But\nespecially remember who hath said, \"What shall it profit a man to win\nall the world, and lose his soul?\" And that temptations surprise you\nnot, be deliberate and take time, and be not too hasty in owning or\nopposing a cause or person, till you are well informed; as Seneca\nsaith of anger, so say I here, _Dandum semper est tempus: veritatem\nenim dies aperit. Potest p\u0153na dilata exigi; cum non potest exacta\nrevocari_. It is more than a shame to say, I was mistaken, when you\nhave done another man wrong by your temerity.[120]\n\n[114] Legum mihi placet autoritas; sed earum usus hominum nequitia\ndepravatur: itaque piguit perdiscere, quo inhoneste uti nollem, et\nhoneste vix possem, etsi vellem. Petrarch. in vita sua.\n\n[115] Male se rectum putat, qui regulam summ\u00e6 rectitudinis ignorat.\nAmbros. de Offic.\n\n[116] It was an ill time when Petr. Bless. said, \"Officium\nofficialium est hodie jura confundere, lites suscitare, transactiones\nrescindere, dilationes innectere, supprimere veritatem, fovere\nmendacium, qu\u00e6stum sequi, \u00e6quitatem vendere, inhiare actionibus,\nversutias concinnare.\"\n\n[117] Bias fertur in causis orandis summus atque vehementissimus\nfuisse, bonam tamen in partem dicendi vim exercere solitum. Laert. p.\n53. Justum est homines justitiam diligere; non autem justitiam\npropter homines postponere. Gregor. Reg. Justitia non novit patrem, vel\nmatrem; veritatem novit; personam non novit; Deum imitatur.--Cassian.\nPlutarch saith, that Callicratidas being offered a great sum of money\n(of which he had great need to pay his seamen) if he would do an\nunjust act, refused: to whom saith Cleander his counsellor, \"Ego\nprofecto h\u00e6c accepissem, si fuissem Callicratidas.\" He answered, \"Ego\naccepissem, si fuissem Cleander.\"\n\n[118] Facile est justitiam homini justissimo.\n\n[119] Vix potest negligere, qui novit \u00e6quitatem: nec facile erroris\nvitio fordescit, quem doctrina purgaverit. Cassiodor.\n\n[120] Chilon in Laert. p. 43. (mihi) saith, Sibi non esse conscium in\ntota vita ingratitudinis: una tamen re se modice moveri, quod cum\nsemel inter amicos illi judicandum esset, neque contra jus agere\naliquid vellet, persuaserit amico judicium a se provocaret, ut si\nnimirum utrumque et legem et amicum servaret. This was his injustice\nof which he repented.\n\n\n\n\nCHAPTER V.\n\nTHE DUTY OF PHYSICIANS.\n\n\nNeither is it my purpose to give any occasion to the learned men of\nthis honourable profession, to say that I intermeddle in the mysteries\nof their art. I shall only tell them, and that very briefly, what God\nand conscience will expect from them.\n\n_Direct._ I. Be sure that the saving of men's lives and health,\nbe first and chiefly in your intention, before any gain or honour of\nyour own. I know you may lawfully have respect both to your\nmaintenance and honour; but in a second place only, as a far less good\nthan the lives of men. If money be your ultimate end, you debase your\nprofession, which, as exercised by you, can be no more to your honour\nor comfort than your own intention carrieth it. It is more the end\nthan the means that ennobleth or debaseth men; if gain be the thing\nwhich you chiefly seek, the matter is not very great (to you) whether\nyou seek it by medicining men or beasts, or by lower means than either\nof them. To others indeed it may be a very great benefit, whose lives\nyou have been a means to save; but to yourselves it will be no greater\nthan your intention maketh it. If the honouring and pleasing God, and\nthe public good, and the saving of men's lives, be really first and\nhighest in your desires, then it is God that you serve in your\nprofession; otherwise you do but serve yourselves. And take heed lest\nyou here deceive yourselves, by thinking that the good of others is\nyour end, and dearer to you than your gain, because your reason\ntelleth you it is better and ought to be preferred: for God and the\npublic good are not every man's end, that can speak highly of them,\nand say they should be so. If most of the world do practically prefer\ntheir carnal prosperity even before their souls, while they speak of\nthe world as disgracefully as others, and call it vanity; how much\nmore easily may you deceive yourselves, in preferring your gain before\nmen's lives, while your tongue can speak contemptuously of gain!\n\n_Direct._ II. Be ready to help the poor as well as the rich;\ndifferencing them no further than the public good requireth you to do.\nLet not the health or lives of men be neglected, because they have no\nmoney to give you: many poor people perish for want of means, because\nthey are discouraged from going to physicians, through the emptiness\nof their purses; in such a case you must not only help them gratis,\nbut also appoint the cheapest medicines for them.\n\n_Direct._ III. Adventure not unnecessarily on things beyond your\nskill, but in difficult cases persuade your patients to use the help\nof abler physicians, if there be any to be had, though it be against\nyour own commodity. So far should you be from envying the greater\nesteem and practice of abler men, and from all unworthy aspersions or\ndetraction, that you should do your best to persuade all your patients\nto seek their counsels, whenever the danger of their lives or health\nrequireth it. For their lives are of greater value than your gain. So\nabstruse and conjectural is the business of your profession, that it\nrequireth very high accomplishments to be a physician indeed. If there\nconcur not, 1. A natural strength of reason and sagacity; 2. And a\ngreat deal of study, reading, and acquaintance with the way of\nexcellent men; 3. And considerable experience of your own, to ripen\nall this; you have cause to be very fearful and cautelous in your\npractice, lest you sacrifice men's lives to your ignorance and\ntemerity. And one man that hath all these accomplishments in a high\ndegree, may do more good than a hundred smatterers: and when you are\nconscious of a defect in any of these, should not reason and\nconscience command you to persuade the sick to seek out to those that\nare abler than yourselves? Should men's lives be hazarded, that you\nmay get by it a little sordid gain? It is so great a doubt whether the\nignorant, unexperienced sort of physicians, do cure or hurt more, that\nit hath brought the vulgar in many countries into a contempt of\nphysicians.[121]\n\n_Direct._ IV. Depend on God for your direction and success.\nEarnestly crave his help and blessing in all your undertakings.\nWithout this all your labour is in vain. How easy is it for you to\noverlook some one thing among a multitude that must be seen, about the\ncauses and cure of diseases; unless God shall open it to you, and give\nyou a clear discerning, and a universal observation! And when twenty\nconsiderable things are noted, a man's life may be lost, for want of\nyour discerning one point more. What need have you of the help of God,\nto bring the fittest remedies to your memory! and much more to bless\nthem when they are administered! as the experience of your daily\npractice may inform you (where atheism hath not made men fools).\n\n_Direct._ V. Let your continual observation of the fragility of\nthe flesh, and of man's mortality, make you more spiritual than other\nmen, and more industrious in preparing for the life to come, and\ngreater contemners of the vanities of this world. He that is so\nfrequently among the sick, and a spectator of the dead and dying, is\nutterly unexcusable if he be himself unprepared for his sickness or\nfor death. If the heart be not made better, when you almost dwell in\nthe house of mourning, it is a bad and deplorate heart indeed. It is\nstrange that physicians should be so much suspected of atheism as\ncommonly they are; and _religio medici_ should be a word that\nsignifieth irreligiousness: sure this conceit was taken up in some\nmore irreligious age or country; for I have oft been very thankful to\nGod, in observing the contrary, even how many excellent, pious\nphysicians there have been in most countries where the purity of\nreligion hath appeared, and how much they promoted the work of\nreformation; (such as Crato, Platerus, Erastus, and abundance more\nthat I might name;) and in this land and age, I must needs bear\nwitness, that I have known as many physicians religious proportionably\nas of any one profession, except the preachers of the gospel. But as\nno men are more desperately wicked, than those that are wicked after\npious education, and under the most powerful means of their\nreformation; so it is very like that those physicians that are not\ntruly good are very bad; because they are bad against so much light,\nand so many warnings; and from some of these it is like this\ncensorious proverb came. And indeed man's nature is so apt to be\naffected with things that are unusual, and to lose all sense of things\nthat are grown common, that no men have more need to watch their\nhearts, and be afraid of being hardened, than those that are\ncontinually under the most quickening helps and warnings. For it is\nvery easy to grow customary and senseless under them; and then the\ndanger is, that there are no better means remaining, to quicken such a\nstupid, hardened heart. Whereas those that enjoy such helps but\nseldom, are not so apt to lose the sense and benefit of them. The\nsight of a sick or dying man, doth usually much awaken those that have\nsuch sights but seldom; but who are more hardened than soldiers and\nseamen, that live continually as among the dead? When they have twice\nor thrice seen the field covered with men's carcasses, they usually\ngrow more obdurate than any others. And this is it that physicians are\nin danger of, and should most carefully avoid. But certainly an\natheistical or ungodly physician, is unexcusably blind. To say, as\nsome do, that they study nature so much, that they are carried away\nfrom God; is as if you should say, they study the work so much, that\nthey forget the workman; or, they look so much on the book, that they\noverlook the sense; or, that they study medicine so much, that they\nforget both the patient and his health. To look into nature and not\nsee God, is as to see the creatures, and not the light by which we see\nthem; or to see the trees and houses, and not to see the earth that\nbeareth them. For God is the creating, conserving, dirigent, final\nCause of all. Of Him, and through Him, and to Him, are all things; He\nis all in all. And if they know not that they are the subjects of this\nGod, and have immortal souls, they are ill proficients in the study of\nnature, that know no better the nature of man. To boast of their\nacquisitions in other sciences, while they know not what a man is, or\nwhat they are themselves, is little to the honour of their\nunderstandings. You that live still as in the sight of death, should\nlive as in the sight of another world, and excel others in spiritual\nwisdom, and holiness, and sobriety, as your advantages by these\nquickening helps excel.\n\n_Direct._ VI. Exercise your compassion and charity to men's\nsouls, as well as to their bodies; and speak to your patients such\nwords as tend to prepare them for their change. You have excellent\nopportunities, if you have hearts to take them. If ever men will hear,\nit is when they are sick; and if ever they will be humbled and\nserious, it is when the approach of death constraineth them. They will\nhear that counsel now with patience, which they would have despised in\ntheir health. A few serious words about the danger of an unregenerate\nstate, and the necessity of holiness, and the use of a Saviour, and\nthe everlasting state of souls, for aught you know, may be blest to\ntheir conversion and salvation. And it is much more comfortable for\nyou to save a soul, than cure the body. Think not to excuse yourselves\nby saying, It is the pastor's duty; for though it be theirs _ex\nofficio_, it is yours also _ex charitate_. Charity bindeth every man,\nas he hath opportunity, to do good to all; and especially the greatest\ngood. And God giveth you opportunity, by casting them in your way; the\npriest and Levite that passed by the wounded man, were more to be\nblamed for not relieving him, than those that never went that way, and\ntherefore saw him not, Luke x. 32. And many a man will send for the\nphysician, that will not send for the pastor: and many a one will hear\na physician that will despise the pastor. As they reverence their\nlandlords, because they hold their estates from them, so do they the\nphysician, because they think they can do much to save their lives.\nAnd alas, in too many places the pastors either mind not such work, or\nare insufficient for it; or else stand at odds and distance from the\npeople; so that there is but too much need of your charitable help.\nRemember therefore, that he that \"converteth a sinner from the error\nof his way, shall save a soul from death, and shall hide a multitude\nof sins,\" James v. 20. Remember that you are to speak to one that is\ngoing into another world, and must be saved now or never! And that all\nthat ever must be done for his salvation must be presently done, or it\nwill be too late. Pity human nature, and harden not your hearts\nagainst a man in his extreme necessity. O speak a few serious words\nfor his conversion (if he be one that needs them) before his soul be\npast your help, in the world from which there is no return.\n\n[121] As overvaluing men's own understandings in religion, is the ruin\nof souls and churches; so overvaluing men's raw, unexperienced\napprehensions in physic costeth multitudes their lives. I know not\nwhether a few able, judicious, experienced physicians cure more or the\nrest kill more.\n\n\n\n\nCHAPTER VI.\n\nDIRECTIONS TO SCHOOLMASTERS ABOUT THEIR DUTY FOR THEIR CHILDREN'S\nSOULS.\n\n\nPassing by all your grammatical employment, I shall only leave you\nthese brief directions, for the higher and more noble exercises of\nyour profession.\n\n_Direct._ I. Determine first rightly of your end; and then let it\nbe continually in your eye, and let all your endeavours be directed in\norder to the attainment of it. If your end be chiefly your own\ncommodity or reputation, the means will be distorted accordingly, and\nyour labours perverted, and your calling corrupted, and embased, (to\nyourselves,) by your perverse intentions. See therefore, 1. That your\nultimate end be the pleasing and glorifying of God. 2. And this by\npromoting the public good, by fitting youth for public service. And,\n3. Forming their minds to the love and service of their Maker. 4. And\nfurthering their salvation, and their welfare in the world. These\nnoble designs will lift up your minds, to an industrious and cheerful\nperformance of your duties! He that seeketh great and heavenly\nthings, will do it with great resolution and alacrity; when any\ndrowsy, creeping pace, and deceitful, superficial labours, will\nsatisfy him that hath poor and selfish ends. As God will not accept\nyour labours as any service of his, if your ends be wrong, so he useth\nnot to give so large a blessing to such men's labours as to others.\n\n_Direct._ II. Understand the excellency of your calling, and what\nfair opportunities you have to promote those noble ends; and also how\ngreat a charge you undertake; that so you may be kept from sloth and\nsuperficialness, and may be quickened to a diligent discharge of your\nundertaken trust. 1. You have not a charge of sheep or oxen, but of\nrational creatures. 2. You have not the care of their bodies, but of\ntheir minds; you are not to teach them a trade to live by only in the\nworld, but to inform their minds with the knowledge of their Maker,\nand to cultivate their wits, and advance their reason, and fit them\nfor the most man-like conversations. 3. You have them not (as pastors)\nwhen they are hardened in sin by prejudice and long custom; but you\nhave the tenderest twigs to bow, and the most tractable age to tame;\nyou have paper to write on (not wholly white, but that) which hath the\nfewest blots and lines to be expunged. 4. You have them not as\nvolunteers, but as obliged to obey you, and under the correction of\nthe rod; which with tender age is a great advantage. 5. You have them\nnot only for your auditors in a general lecture, (as preachers have\nthem at a sermon,) but in your nearest converse, where you may teach\nthem as particularly as you please, and examine their profiting, and\ncall them daily to account. 6. You have them not once a week, (as\npreachers have them,) but all the week long, from day to day, and from\nmorning until night. 7. You have them at that age, which doth believe\ntheir teachers, and take all upon trust, before they are grown up to\nself-conceitedness, and to contradict and quarrel with their teachers\n(as with their pastors they very ordinarily do). All these are great\nadvantages to your ends.\n\n_Direct._ III. Labour to take pleasure in your work, and make it\nas a recreation, and take heed of a weary or diverted mind. 1. To this\nend consider often what is said above; think on the excellency of your\nends, and of the worth of souls, and of the greatness of your\nadvantages. 2. Take all your scholars as committed to your charge by\nJesus Christ; as if he had said to you, Take these whom I have so\ndearly bought, and train them up for my church and service.[122] 3.\nRemember what good one scholar may do, when he cometh to be ripe for\nthe service of the church or commonwealth! How many souls some of them\nmay be a means to save! Or if they be but fitted for a private life,\nwhat blessings may they be to their families and neighbours! And\nremember what a joyful thing it will be, to see them in heaven with\nChrist for ever! How cheerfully should such excellent things be\nsought! If you take pleasure in your work, it will not only be an ease\nand happiness to yourselves, but greatly further your diligence and\nsuccess. But when men have a base esteem of their employment, and look\nat children as so many swine or sheep, or have some higher matters in\ntheir eye, and make their schools but the way to some preferment, or\nmore desired life, then usually they do their work deceitfully, and\nany thing will serve the turn, because they are weary of it, and\nbecause their hearts are somewhere else.\n\n_Direct._ IV. Seeing it is divinity that teacheth them the beginning\nand the end of all their other studies, let it never be omitted or\nslightly slubbered over, and thrust into a corner; but give it the\nprecedency, and teach it them with greater care and diligence, than\nany other part of learning; especially teach them the catechism and\nthe holy Scriptures. If you think that this is no part of your work,\nfew wise men will choose such teachers for their children. If you say\nas some sectaries, that children should not be taught to speak holy\nwords, till they are more capable to understand the sense, because it\nis hypocrisy, or taking the name of God in vain; I have answered this\nbefore, and showed that words being the signs, must be learned in\norder to the understanding of the sense, or thing that is signified;\nand that this is not to use such words in vain, how holy soever, but\nto the proper end for which they are appointed. Both in divine and\nhuman learning, the memories of children must first be furnished in\norder to the furnishing of their understandings afterwards. And this\nis a chief point of the master's skill, that time be not lost, nor\nlabour frustrated. For the memories of children are as capacious as\nmen's of riper age; and therefore they should be stored early, with\nthat which will be useful to them afterwards: but till they come to\nsome maturity of age, their judgments are not ripe for information\nabout any high or difficult points. Therefore teach them betimes the\nwords of catechisms and some chapters of the Bible; and teach them the\nmeaning by degrees as they are capable. And make them perceive that\nyou take this for the best of all their learning.\n\n_Direct._ V. Besides the forms of catechism, which you teach\nthem, speak often to them some serious words, about their souls, and\nthe life to come, in such a plain, familiar manner, as tendeth most to\nthe awakening of their consciences, and making them perceive how\ngreatly what you say concerneth them. A little such familiar serious\ndiscourse, in an interlocutory way, may go to their hearts, and never\nbe forgotten; when mere forms alone are lifeless and unprofitable.\nAbundance of good might be done on children, if parents and\nschoolmasters did well perform their parts in this.\n\n_Direct._ VI. Take strict account of their spending the Lord's\nday! how they hear, and what they remember; and how they spend the\nrest of the day. For the right spending of that day, is of great\nimportance to their souls! And a custom of play and idleness on that\nday, doth usually debauch them, and prepare them for much worse.\nThough they are from under your eye on the Lord's day, yet if on\nMonday they be called to account, it will leave an awe upon them in\nyour absence.\n\n_Direct._ VII. Pray with them, and for them. If God give not the\nincrease by the dews of heaven, and shine not on your labours, your\nplanting and watering will be all in vain. Therefore prayer is as\nsuitable a means as teaching, to do them good; and they must go\ntogether. He that hath a heart to pray earnestly for his scholars,\nshall certainly have himself most comfort in his labours; and it is\nlikely that he shall do most good to them.\n\n_Direct._ VIII. Watch over them, by one another, when they are\nbehind your backs, at their sports or converse with each other. For it\nis abundance of wickedness that children use to learn and practise,\nwhich never cometh to their masters' ears; especially in some great\nand public schools. They that came thither to learn sobriety and piety\nof their masters, do oftentimes learn profaneness, and ribaldry, and\ncursing, and swearing, and scorning, deriding, and reviling one\nanother, of their ungracious school-fellows. And those lessons are so\neasily learnt, that there are few children but are infected with some\nsuch debauchery, though their parents and masters watch against it;\nand perhaps it never cometh to their knowledge. So also for gaming and\nrobbing orchards, and fighting with one another, and reading\nplay-books and romances, and lying, and abundance other vices which\nmust be carefully watched against.\n\n_Direct._ IX. Correct them more sharply for sins against God,\nthan for their dulness and failing at their books. Though negligence\nin their learning is not to be indulged, yet smart should teach them\nespecially to take heed of sinning; that they may understand that sin\nis the greatest evil.\n\n_Direct._ X. Especially curb or cashier the leaders of impiety\nand rebellion, who corrupt the rest. There are few great schools but\nhave some that are notoriously debauched; that glory in their\nwickedness; that in filthy talking, and fighting, and cursing, and\nreviling words, are the infecters of the rest. And usually they are\nsome of the bigger sort, that are the greatest fighters, and master\nthe rest, and by domineering over them, and abusing them, force them\nboth to follow them in their sin and to conceal it. The correcting of\nsuch, or expelling them if incorrigible, is of great necessity to\npreserve the rest; for if they are suffered the rest will be secretly\ninfected and undone, before the master is aware. This causeth many\nthat have a care of their children's souls, to be very fearful of\nsending them to great and public schools, and rather choose private\nschools that are freer from that danger; it being almost of as great\nconcernment to children, what their companions be, as what their\nmaster is.\n\n[122] Many of the greatest divines have given God great thanks for\ntheir schoolmasters, and left their names on record with honour, as\nCalvin did by Corderius, Beza by Melchior Volmarius, &c.\n\n\n\n\nCHAPTER VII.\n\nDIRECTIONS FOR SOLDIERS, ABOUT THEIR DUTY IN POINT OF CONSCIENCE.\n\n\nThough it is likely that few soldiers will read what I shall write for\nthem, yet for the sake of those few that will, I will do as John\nBaptist did, and give them some few necessary directions, and not omit\nthem as some do, as if they were a hopeless sort of men.\n\n_Direct._ I. Be careful to make your peace with God, and live in\na continual readiness to die. This being the great duty of every\nrational man, you cannot deny it to be especially yours, whose calling\nsetteth you so frequently in the face of death. Though some garrison\nsoldiers are so seldom, if ever, put to fight, that they live more\nsecurely than most other men, yet a soldier, as such, being by his\nplace engaged to fight, I must fit my directions to the ordinary\ncondition and expectation of men in that employment. It is a most\nirrational and worse than beastly negligence, for any man to live\ncarelessly in an unpreparedness for death, considering how certain it\nis, and how uncertain the time, and how unconceivably great is the\nchange which it inferreth: but for a soldier to be unready to die, who\nhath such special reason to expect it, and who listeth himself into a\nstate which is so near it, this is to live and fight like beasts, and\nto be soldiers before you understand what it is to be a christian or a\nman. First, therefore, make sure that your souls are regenerate and\nreconciled unto God by Christ; and that when you die, you have a part\nin heaven; and that you are not yet in the state of sin and nature: an\nunrenewed unsanctified soul is sure to go to hell, by what death or\nin what cause soever he dieth. If such a man be a soldier, he must be\na coward or a madman; if he will run upon death, when he knoweth not\nwhither it will send him, yea, when hell is certainly the next step,\nhe is worse than mad: but if he know and consider the terribleness of\nsuch a change, it must needs make him tremble when he thinks of dying.\nHe can be no good soldier that dare not die; and who can expect that\nhe should dare to die, who must be damned when he dieth? Reason may\ncommand a man to venture upon death; but no reason will allow him to\nventure upon hell. I never knew but two sorts of valiant soldiers: the\none was boys, and brutish, ignorant sots, who had no sense of the\nconcernments of their souls; and the other (who only were truly\nvaliant) were those that had made such preparations for eternity, as,\nat least, persuaded them that it should go well with them when they\ndied. And many a debauched soldier I have known, whose conscience hath\nmade them cowards, and shift or run away when they should venture upon\ndeath, because they knew they were unready to die, and were more\nafraid of hell than of the enemy. He that is fit to be a martyr, is\nthe fittest man to be a soldier: he that is regenerate, and hath laid\nup his treasure and his hopes in heaven, and so hath overcome the\nfears of death, may be bold as a lion, and ready for any thing, and\nfearless in the greatest perils. For what should he fear, who hath\nescaped hell, and God's displeasure, and hath conquered the king of\nterrors? But fear is the duty and most rational temper of a guilty\nsoul; and the more fearless such are, the more foolish and more\nmiserable.\n\n_Direct._ II. Be sure you have a warrantable cause and call. In a\nbad cause it is a dreadful thing to conquer, or to be conquered. If\nyou conquer, you are a murderer of all that you kill; if you are\nconquered and die in the prosecution of your sin, I need not tell you\nwhat you may expect. I know we are here upon a difficulty which must\nbe tenderly handled: if we make the sovereign power to be the absolute\nand only judge, whether the soldier's cause and call be good; then it\nwould follow, that it is the duty of all the christian subjects of the\nTurk, to fight against Christianity as such, and to destroy all\nchristians when the Turk commandeth it; and that all the subjects of\nother lands are bound to invade this or other such christian kingdoms,\nand destroy their kings, whenever their popish or malicious princes or\nstates shall command them; which being intolerable consequences, prove\nthe antecedent to be intolerable. And yet on the other side, if\nsubjects must be the judges of their cause and call, the prince shall\nnot be served, nor the common good secured, till the interest of the\nsubjects will allow them to discern the goodness of the cause. Between\nthese two intolerable consequents, it is hard to meet with a just\ndiscovery of the mean. Most run into one of the extremes, which they\ntake to be the less, and think that there is no other avoiding of the\nother. The grand errors in this, and a hundred like cases, come from\nnot distinguishing aright the case _de esse_, from the case _de\napparere_, or _cognoscere_, and not first determining the\nformer, as it ought, before the latter be determined. Either the cause\nwhich subjects are commanded to fight in, is really lawful to them, or\nit is not. (Say not here importunely, Who shall judge? For we are now\nbut upon the question _de esse_.) If it be not lawful in itself,\nbut be mere robbery or murder, then come to the case of evidence;\neither this evil is to the subject discernible by just means, or not:\nif it be, I am not able for my part to justify him from the sin, if he\ndo it, no more than to have justified the three witnesses, Dan. iii.\nif they had bowed down to the golden calf, or Dan. vi. if he had\nforborne prayer, or the apostles, if they had forborne preaching, or\nthe soldiers for apprehending and crucifying Christ, when their\nsuperiors commanded them. For God is first to be obeyed and feared.\nBut if the evil of the cause be such, as the subject cannot by just\nand ordinary means discern, then must he come next to examine his\ncall; and a volunteer unnecessarily he may not be in a doubtful cause:\nit is so heinous a sin to murder men, that no man should unnecessarily\nventure upon that which may prove to be murder for aught he knoweth.\nBut if you ask what call may make such a doubtful action necessary, I\nanswer, It must be such as warranteth it, either from the end of the\naction, or from the authority of the commander, or both. And from the\nend of the action, the case may be made clear, That if a king should\ndo wrong to a foreign enemy, and should have the worse cause, yet if\nthe revenge which that enemy seeketh would be the destruction of the\nking and country, or religion, it is lawful and a duty to fight in the\ndefence of them. And if the king should be the assailant, or beginner,\nthat which is an offensive war in him (for which he himself must\nanswer) may be but a defensive war in the commanded subjects, and they\nbe innocent: even on the highway, if I see a stranger provoke another\nby giving him the first blow, yet I may be bound to save his life from\nthe fury of the avenging party. But whether, or how far, the bare\ncommand of a sovereign may warrant the subjects to venture in a\ndoubtful cause, (supposing the thing lawful in itself, though they are\ndoubtful,) requireth so much to be said to it, which civil governors\nmay possibly think me too bold to meddle with, that I think it safest\nto pass it by; only saying, that there are some cases in which the\nruler is the only competent judge, and the doubts of the subject are\nso unreasonable, that they will not excuse the sin of his\ndisobedience; and also, that the degree of the doubt is oft very\nconsiderable in the case. But suppose the cause of the war be really\nlawful in itself, and yet the subject is in doubt of it, yea, or\nthinketh otherwise; then is he in the case, as other erroneous\nconsciences are, that is, entangled in a necessity of sinning, till he\nbe undeceived, in case his rulers command his service. But which would\nbe the greater sin, to do it or not, the ends and circumstances may do\nmuch to determine; but doubtless in true necessity to save the king\nand state, subjects may be compelled to fight in a just cause,\nnotwithstanding that they mistake it for unjust; and if the subject\nhave a private discerning judgment, so far as he is a voluntary agent,\nyet the sovereign hath a public determining judgment, when a neglecter\nis to be forced to his duty. Even as a man that thinketh it unlawful\nto maintain his wife and children, may be compelled lawfully to do it.\n\nSo that it is apparent, that sometimes the sovereign's cause may be\ngood, and yet an erroneous conscience may make the soldiers' cause\nbad, if they are volunteers, who run unnecessarily upon that which\nthey take for robbery and murder; and yet that the higher powers may\nforce even such mistakers to defend their country, and their\ngovernors, in a case of true necessity. And it is manifest that\nsometimes the cause of the ruler may be bad, and yet the cause of the\nsoldier good; and that sometimes the cause may be bad and sinful to\nthem both, and sometimes good and lawful unto both.\n\n_Direct._ III. When you are doubtful whether your cause and call\nbe good, it is (ordinarily) safest to sit still, and not to venture in\nso dangerous a case, without great deliberation and sufficient\nevidence to satisfy your consciences. Neander might well say of\nSolon's law, which punished them that took not one part or other in a\ncivil war or sedition, _Admirabilis autem illa atque plane\nincredibilis, qu\u00e6 honoribus abdicat eum, qui orta seditione nullam\nfactionem secutus sit_.[123] No doubt, he is a culpable neuter that\nwill not defend his governors and his country, when he hath a call;\nbut it is so dreadful a thing to be guilty of the blood and calamities\nof an unjust war, that a wise man will rather be abused as a neuter,\nthan run himself into the danger of such a case.\n\n_Direct._ IV. When necessity forceth you to go forth in a just\nwar, do it with such humiliation and unwillingness as beseemeth one\nthat is a patient, a spectator, and an actor, in one of the sorest of\nGod's temporal judgments. Go not to kill men, as if you went to a\ncock-fight, or a bear-baiting. Make not a sport of a common calamity;\nbe not insensible of the displeasure of God, expressed in so great a\njudgment. What a sad condition is it to yourselves, to be employed in\ndestroying others! If they be good, how sad a thought is it, that you\nmust kill them! If they are wicked, how sad is it that by killing them\nyou cut off all their hopes of mercy, and send them suddenly to hell!\nHow sad an employment is it, to spoil and undo the poor inhabitants\nwhere you come! to cast them into terrors, to deprive them of that\nwhich they have long been labouring for! to prepare for famine, and be\nlike a consuming pestilence where you come! Were it but to see such\ndesolations, it should melt you into compassion; much more to be the\nexecutioners yourselves. How unsuitable a work is it to the grace of\nlove! Though I doubt not but it is a service which the love of God,\nour country, and our rulers, may sometimes justify and command, yet\n(as to the rulers and masters of the business) it must be a very clear\nand great necessity that can warrant a war. And, as to the soldiers,\nthey must needs go with great regret, to kill men by thousands, whom\nthey love as themselves. He that loveth his neighbour as himself, and\nblesseth, and doth good to his persecuting enemy, will take it heavily\nto be employed in killing him, even when necessity maketh it his duty.\nBut the greatest calamity of war is the perniciousness of it to men's\nsouls. Armies are commonly that to the soul, as a city infected with\nthe plague is to the body; the very nurseries and academies of pride,\nand cruelty, and drunkenness, and whoredom, and robbery, and\nlicentiousness; and the bane of piety, and common civility, and\nhumanity. Not that every soldier cometh to this pass; the hottest\npestilence killeth not all; but oh how hard is it to keep up a life of\nfaith and godliness in an army! The greatness of their business, and\nof their fears and cares, doth so wholly take up their minds and talk,\nthat there is scarce any room found for the matters of their souls,\nthough unspeakably greater. They have seldom leisure to hear a sermon,\nand less to pray. The Lord's day is usually taken up in matters that\nconcern their lives, and therefore can pretend necessity; so that it\nmust be a very resolute, confirmed, vigilant person, that is not\nalienated from God. And then it is a course of life, which giveth\ngreat opportunity to the tempter, and advantage to temptations, both\nto errors in judgment, and viciousness of heart and life; he that\nnever tried it can hardly conceive how difficult it is to keep up\npiety and innocency in an army. If you will suppose that there is no\ndifference in the cause, or the ends and accidents, I take it to be\nmuch more desirable to serve God in a prison, than in an army; and\nthat the condition of a prisoner hath far less in it to tempt the\nfoolish, or to afflict the wise, than a military. (Excepting those\nwhose life in garrisons and lingering wars, doth little differ from a\nstate of peace.) I am not simply against the lawfulness of war; (nor\nas I conceive, Erasmus himself, though he saw the sinfulness of that\nsort of men; and use to speak truly of the horrid wickedness and\nmisery of them that thirst for blood, or rush on wars without\nnecessity;) but it must be a very extraordinary army, that is not\nconstituted of wolves and tigers, and is not unto common honesty and\npiety the same that a stews or whorehouse is to chastity. And oh how\nmuch sweeter is the work of an honest physician that saveth men's\nlives, than of a soldier, whose virtue is shown in destroying them! or\na carpenter's, or mason's, that adorneth cities with comely buildings,\nthan a soldier's that consumeth them by fire![124]\n\n_Direct._ V. Be sure first that your cause be better than your\nlives, and then resolve to venture your lives for them. It is the\nhazarding of your lives, which in your calling you undertake; and\ntherefore be not unprepared for it; but reckon upon the worst, and be\nready to undergo whatever you undertake. A soldier's life is unfit for\none that dare not die. A coward is one of the most pernicious\nmurderers; he verifieth Christ's saying in another sense, \"he that\nsaveth his life shall lose it.\" While men stand to it, it is usually\nbut few that die; because they quickly daunt the enemy, and keep him\non the defensive part; but when once they rout, and run away, they are\nslain on heaps, and fall like leaves in a windy autumn. Every coward\nthat pursueth them is imboldened by their fear, and dare run them\nthrough, or shoot them behind, that durst not so near have looked them\nin the face; and maketh it his sport to kill a fugitive, or one that\nlayeth down his weapons, that would fly himself from a daring\npresence. Your cowardly fear betrayeth the cause of your king and\ncountry; it betrayeth the lives of your fellow-soldiers, while the\nrunning of a few affrighted dastards, lets in ruin upon all the rest;\nand it casteth away your own lives, which you think to save. If you\nwill be soldiers, resolve to conquer or to die. It is not so much\nskill or strength that conquereth, as boldness. It is fear that loseth\nthe day, and fearlessness that winneth it. The army that standeth to\nit, getteth the victory, though they fight never so weakly; for if you\nwill not run the enemy will. And if the lives of a few be lost by\ncourage, it usually saveth the lives of many (though wisdom still is\nneedful in the conduct). And if the cause be not worth your lives, you\nshould not meddle with it.\n\n_Direct._ VI. Resolve upon an absolute obedience to your\ncommanders, in all things consistent with your obedience to God, and\nthe sovereign power. Disobedience is no where more intolerable than in\nan army; where it is often unfit for a soldier to know the reason of\nhis commands; and where self-conceitedness and wilfulness are\ninconsistent with their common safety, and the lives of many may pay\nfor the disobedience of a few. If you cannot obey, undertake not to be\nsoldiers.\n\n_Direct._ VII. Especially detest all murmurings, mutinies,\nsidings, and rebellions. For these are to an army like violent fevers\nto the body, or like a fire in a city, and would make an army the\ngreatest plague to their king and country. How many emperors, kings,\nand commanders have lost their dignities and lives, by the fury of\nmutinous, enraged soldiers! And how many kingdoms and other\ncommonwealths have been thus overthrown, and betrayed into the enemy's\nhands! And how many thousands and millions of soldiers have thereby\nlost their lives! In your discontents and murmuring passions, you may\nquickly set the house on fire over your heads, and when you feel your\nmisery repent too late. Passion may begin that which fruitless\npenitence must end. The leaders of mutinies may easily have many fair\npretences to inflame an army into discontents: they may aggravate many\nseeming injuries; they may represent their commanders as odious and\nunworthy, by putting an ill appearance on their actions: but in the\nend it will appear, that it was their own advancement which they\nsecretly aimed at, and the destruction of the present government, or\nthe soldiers' ruin, which is like to be the effect. A mutinous army is\nlikest hell of any thing I know among God's creatures, and next hell,\nthere is scarce a worse place for their commanders to be in.\n\n_Direct._ VIII. Use not your power or liberty to the robbing, or\noppressing, or injury of any. Though military thieves and oppressors\nmay escape the gallows more than others, they shall come as soon to\nhell as any. If you plunder, and spoil, and tyrannize over the poor\npeople, under pretence of supplying your own wants, there is a God in\nheaven that will hear their cries, and will avenge them speedily,\nthough you seem to go scot-free for a time. You may take a pride in\ndomineering over others, and making yourselves lords by violence of\nother men's estates, and when you see none that will question you for\nit, you may take that which you have most mind to. But the poor and\noppressed have a just Defender, who hath a severer punishment for you\nthan the sword or gallows! And though he take you not in the very\nfact, and his sentence is not presently executed, yet be certain of\nit, that your day is coming.\n\n_Direct._ IX. Take heed lest custom, and the frequency of God's\njudgments, do harden your hearts into a reprobate stupidity. Many a\nman that formerly by the sight of a corpse, or the groanings of the\nsick, was awakened to serious thoughts of his latter end, when he\ncometh into an army, and hath often seen the dead lie scattered on the\nearth, and hath often escaped death himself, groweth utterly\nsenseless, and taketh blockishness to be valour, and custom maketh\nsuch warnings to be of no effect. You can scarce name a more strange\nand lamentable proof of the maddening and hardening nature of sin!\nthat men should be most senseless, when they are in the greatest\ndanger! and least fear God, when they are among his dreadful\njudgments! and least hear his voice, when his calls are loudest! and\nlive as if they should not die, when they look death so often in the\nface, and see so many dead before them! That they should be most\nregardless of their endless life, when they are nearest it; and sense\nitself hath such notable advantage to tell them of all this! What a\nmonstrous kind of sottish stupidity is this! Think whither the soul\nis gone, when you see the carcass on the earth; and think where your\nown must be for ever.\n\n_Direct._ X. Take heed of falling into drunkenness and sensuality,\nthough temptations and liberty be never so great. It is too common\nwith soldiers, because they are oft put to thirst and wants, to think\nthey may lawfully pour it in, when they come at it, without moderation\nor restraint: even as many poor men take a gluttonous meal for no sin,\nbecause they have so many days of hunger; so is it with such soldiers\nin their drink: till drunkenness first have wounded their consciences,\nand afterwards grow common, till it have debauched and seared them;\nand then they have drowned religion and reason, and are turned\nsottish, miserable brutes.\n\n_Direct._ XI. If necessity deprive you of the benefits of God's\npublic or stated worship, see that you labour to repair that loss, by\ndouble diligence in those spiritual duties, which yet you have\nopportunity for. If you must march or watch on the Lord's days, redeem\nyour other time the more. If you cannot hear sermons, be not without\nsome profitable book, and often read it; and let your meditations be\nholy, and your discourses edifying. For these you have opportunities,\nif you have hearts.\n\n_Direct._ XII. Take heed that command or successes do not puff\nyou up and make you overvalue yourselves, and incline you to rebel\nagainst your governors. What lamentable effects hath England lately\nseen of this! A silly, half-witted soldier, if he be but made a\ncaptain, doth carry it as if he were wiser than the preachers, or the\njudge! as if his dignity had added to his wit! When victories have\nlaid the power at men's feet, and they think now that none is able to\ncontrol them, how few are they that abuse not such success to their\nundoing, and are not conquered by the pride of their own hearts, when\nthey have conquered others! How ordinarily do they mis-expound the\nprovidence of God, and think he hath put the government into their\nhands, because they have the strength; and from the histories of\nformer successful rebels, and the fairness of their opportunity,\nencourage themselves to rebel, and think they do but what is their\nduty! How easily do they justify themselves in those unlawful deeds,\nwhich impartial by-standers see the evil of! And how easily do they\nquiet their consciences, when they have but power enough to raise up\nflatterers, and to stop the mouth of wholesome reprehension! How\nlamentably doth prosperity make them drunk, and sudden advancement\noverturn their brains! And their greatness, together with their pride\nand fury, preserveth them from the accesses of wisdom, and of sober\nmen, that so their malady may have no remedy: and there, like a\ndrunken man, they rave awhile, and speak big words, and lay about\nthem, and glory in the honour of a pestilence, that they can kill men;\nand we must not speak to them, till their heads are settled, and they\ncome to themselves, and that is not usually till the hand of God have\nlaid them lower than it found them, and then perhaps they will again\nhear reason; unless pride hath left their souls as desperate as at\nlast it doth their bodies or estates. The experience of this age may\nstand on record, as a teacher to future generations, what power there\nis in great successes, to conquer both reason, religion, righteousness,\nprofessions, vows, and all obligations to God and man, by puffing up\nthe heart with pride, and thereby making the understanding drunken.\n\n[123] Neander in Chron. p. 104.\n\n[124] And though I ignore not that it is a much more fashionable and\ncelebrated practice in young gentlemen to kill men, than to cure\nthem; and that mistaken mortals think it to be the noblest exercise\nof virtue, to destroy the noblest workmanship of nature, (and indeed\nin some few cases, the requisiteness and danger of destructive\nvalour, may make its actions become a virtuous patriot,) yet when I\nconsider the character given of our great Master and Exemplar, that\nhe went about doing good, and healing all manner of sicknesses--I\ncannot but think such an employment worthy of the very noblest of his\ndisciples. Mr. Boyle's Experiment. Philos. p. 303, 304.\n\n\n\n\nCHAPTER VIII.\n\nDIRECTIONS AGAINST MURDER.\n\n\n_Tit. 1. Advice against Murder._\n\nThough murder be a sin which human nature and interest do so\npowerfully rise up against, that one would think besides the laws of\nnature, and the fear of temporal punishment, there should need no\nother argument against it; and though it be a sin which is not\nfrequently committed, except by soldiers; yet because man's corrupted\nheart is liable to it, and because one sin of such a heinous nature\nmay be more mischievous than many small infirmities, I shall not\nwholly pass by this sin, which falls in order here before me. I shall\ngive men no other advice against it, than only to open to them, 1. The\ncauses; 2. The greatness; and 3. The consequents of the sin.\n\nI. The causes of murder, are either the nearest, or the more radical\nand remote. The opening of the nearest sort of causes, will be but to\ntell you, how many ways of murdering the world is used to! And when\nyou know the cause the contrary to it is the prevention. Avoid these\ncauses, and you avoid the sin.\n\n1. The greatest cause of the cruellest murders is unlawful wars. All\nthat a man killeth in an unlawful war, he murdereth; and all that the\narmy killeth, he that setteth them at work by command or counsel, is\nguilty of himself. And therefore, how dreadful a thing is an\nunrighteous war! And how much have men need to look about them, and\ntry every other lawful way, and suffer long, before they venture upon\nwar! It is the skill and glory of a soldier, when he can kill more\nthan other men. He studieth it; he maketh it the matter of his\ngreatest care, and valour, and endeavour; he goeth through very great\ndifficulties to accomplish it; this is not like a sudden or\ninvoluntary act. Thieves and robbers kill single persons; but soldiers\nmurder thousands at a time: and because there is none at present to\njudge them for it, they wash their hands as if they were innocent, and\nsleep as quietly as if the avenger of blood would never come. Oh what\ndevils are those counsellors and incendiaries to princes and states,\nwho stir them up to unlawful wars!\n\n2. Another cause and way of murder, is by the pride and tyranny of men\nin power; when they do it easily, because they can do it; when their\nwill and interest is their rule, and their passion seemeth a\nsufficient warrant for their injustice. It is not only Neros,\nTiberiuses, Domitians, &c. that are guilty of this crying crime; but\noh! what man that careth for his soul, had not rather be tormented a\nthousand years, than have the blood-guiltiness of a famous, applauded\nAlexander, or C\u00e6sar, or Tamerlane, to answer for! So dangerous a thing\nis it to have power to do mischief, that Uriah may fall by a David's\nguilt, and Crispus may be killed by his father Constantine. Oh what\nabundance of horrid murders do the histories of almost all empires and\nkingdoms of the world afford us! The maps of the affairs of Greeks and\nRomans, of Tartarians, Turks, Russians, Germans, of heathens and\ninfidels, of papists and too many protestants, are drawn out with too\nmany purple lines, and their histories written in letters of blood.\nWhat write the christians of the infidels, the orthodox of the Arians,\n(Romans, or Goths, or Vandals,) or the most impartial historians of\nthe mock-catholics of Rome, but \"blood, blood, blood.\" How proudly and\nloftily doth a tyrant look, when he telleth the oppressed innocent\nthat displeaseth him, \"Sirrah, I will make you know my power! Take\nhim, imprison him, rack him, hang him!\" Or as Pilate to Christ, John\nxix. 10, \"Knowest thou not that I have power to crucify thee, and have\npower to release thee?\" \"I will make you know that your life is in my\nhand: heat the furnace seven times hotter,\" Dan. iii. Alas, poor worm!\nhast thou power to kill? So hath a toad, or adder, or mad dog, or\npestilence, when God permitteth it. Hast thou power to kill? But hast\nthou power also to keep thyself alive? and to keep thy corpse from\nrottenness and dust? and to keep thy soul from paying for it in hell?\nor to keep thy conscience from worrying thee for it to all eternity?\nWith how trembling a heart and ghastly look wilt thou at last hear of\nthis, which now thou gloriest in! The bones and dust of the oppressed\ninnocents, will be as great and honourable as thine; and their souls\nperhaps in rest and joy, when thine is tormented by infernal furies.\nWhen thou art in Nebuchadnezzar's glory, what a mercy were it to thee,\nif thou mightest be turned out among the beasts, to prevent thy being\nturned out among the devils! If killing and destroying be the glory of\nthy greatness, the devils are more honourable than thou; and as thou\nagreest with them in thy work and glory, so shalt thou in the reward.\n\n3. Another most heinous cause of murder is, a malignant enmity against\nthe godly, and a persecuting, destructive zeal. What a multitude of\ninnocents hath this consumed! And what innumerable companies of holy\nsouls are still crying for vengeance on these persecutors! The enmity\nbegan immediately upon the fall, between the woman's and the serpent's\nseed. It showed itself presently in the two first men that were born\ninto the world. A malignant envy against the accepted sacrifice of\nAbel, was able to make his brother to be his murderer. And it is usual\nwith the devil, to cast some bone of carnal interest also between\nthem, to heighten the malignant enmity. Wicked men are all covetous,\nvoluptuous, and proud; and the doctrine and practice of the godly,\ndoth contradict them and condemn them: and they usually espouse some\nwicked interest, or engage themselves in some service of the devil,\nwhich the servants of Christ are bound in their several places and\ncallings to resist. And then not only this resistance, though it be\nbut by the humblest words or actions, yea, the very conceit that they\nare not for their interest and way, doth instigate the befooled world\nto persecution. And thus an Ishmael and an Isaac, an Esau and a Jacob,\na Saul and a David, cannot live together in peace; Gal. iv. 29, \"But\nas then he that was born after the flesh, persecuted him that was born\nafter the Spirit, even so it is now.\" Saul's interest maketh him think\nit just to persecute David; and religiously he blesseth those that\nfurthered him; 1 Sam. xxiii. 21, \"Blessed be ye of the Lord, for ye\nhave compassion on me.\" He justifieth himself in murdering the\npriests, because he thought that they helped David against him; and\nDoeg seemeth but a dutiful subject, in executing his bloody command,\n1 Sam. xxii. And Shimei thought he might boldly curse him, 2 Sam. xvi.\n7, 8. And he could scarce have charged him with more odious sin, than\nto be \"A bloody man, and a man of Belial.\" If the prophet speak against\nJeroboam's political religion, he will say, \"Lay hold on him,\" 1 Kings\nxiii. 4. Even Asa will be raging wrathful, and imprison the prophet\nthat reprehendeth his sin, 2 Chron. xvi. 10. Ahab will feed Micaiah in\na prison with the bread and water of affliction, if he contradict him,\n1 Kings xxii. 27. And even Jerusalem killed the prophets, and stoned\nthem which were sent to gather them under the gracious wing of Christ,\nMatt. xxiii. 37. \"Which of the prophets did they not persecute?\" Acts\nvii. 52. And if you consider but what streams of blood since the death\nof Christ and his apostles, have been shed for the sake of Christ and\nrighteousness, it will make you wonder, that so much cruelty can\nconsist with humanity, and men and devils should be so like. The same\nman, as Paul, as soon as he ceaseth to shed the blood of others, must\nlook in the same way to lose his own. How many thousands were murdered\nby heathen Rome in the ten persecutions! and how many by the Arian\nemperors and kings! and how many by more orthodox princes in their\nparticular distastes! And yet how far hath the pretended vicar of\nChrist outdone them all! How many hundred thousands of the Albigenses,\nWaldenses, and Bohemians, hath the papal rage consumed! Two hundred\nthousand the Irish murdered in a little space, to outgo the thirty or\nforty thousand which the French massacre made an end of! The\nsacrifices offered by their fury in the flames, in the Marian\npersecution here in England, were nothing to what one day hath done in\nother parts. What volumes can contain the particular histories of\nthem? What a shambles was their inquisition in the Low Countries! And\nwhat is the employment of it still? So that a doubting man would be\ninclined to think, that papal Rome is the murderous Babylon, that doth\nbut consider, \"How drunken she is with the blood of the saints, and\nthe martyrs of Jesus; and that the blood of saints will be found in\nher, in her day of trial,\" Rev. xvii. 6; xviii. 24. If we should look\nover all the rest of the world, and reckon up the torments and murders\nof the innocent, (in Japan, and most parts of the world, wherever\nChristianity came,) it may increase your wonder, that devils and men\nare still so like. Yea, though there be as loud a testimony in human\nnature against this bloodiness, as almost any sin whatsoever; and\nthough the names of persecutors always stink to following generations,\nhow proudly soever they carried it for a time; and though one would\nthink a persecutor should need no cure but his own pride, that his\nname may not be left as Pilate's in the creed, to be odious in the\nmouths of the ages that come after him; yet for all this, so deep is\nthe enmity, so potent is the devil, so blinding a thing is sin, and\ninterest, and passion, that still one generation of persecutors doth\nsucceed the others; and they kill the present saints, while they\nhonour the dead ones, and build them monuments, and say, \"If we had\nlived in the days of our fathers, we would not have been partakers\nwith them in the prophets' blood.\" Read well Matt. xxiii. 29, to the\nend. What a sea of righteous blood hath malignity and persecuting zeal\ndrawn out!\n\n4. Another cause of murder is, rash and unrighteous judgment; when\njudges are ignorant, or partial, or perverted by passion, or\nprejudice, or respect of persons: but though many an innocent hath\nsuffered this way, I hope among christians, this is one of the rarest\ncauses.\n\n5. Another way of murder is by oppression and uncharitableness; when\nthe poor are kept destitute of necessaries to preserve their lives:\nthough few of them die directly of famine, yet thousands of them die\nof those sicknesses which they contract by unwholesome food. And all\nthose are guilty of their death, either that cause it by oppression,\nor that relieve them not when they are able and obliged to it, James\nv. 1-5.\n\n6. Another way and cause of murder is, by thieves and robbers, that do\nit to possess themselves of that which is another man's: when\nriotousness or idleness hath consumed what they had themselves, and\nsloth and pride will not suffer them to labour, nor sensuality suffer\nthem to endure want, then they will have it by right or wrong,\nwhatever it cost them. God's laws or man's, the gallows or hell, shall\nnot deter them; but have it they will, though they rob and murder, and\nare hanged and damned for it. Alas! how dear a purchase do they make!\nHow much easier are their greatest wants, than the wrath of God, and\nthe pains of hell!\n\n7. Another cause of murder is, guilt and shame. When wicked people\nhave done some great disgraceful sin, which will utterly shame them or\nundo them if it be known, they are tempted to murder them that know\nit, to conceal the crime and save themselves. Thus many a whoremonger\nhath murdered her that he hath committed fornication with; and many a\nwhore hath murdered her child (before the birth or after) to prevent\nthe shame. But how madly do they forget the day, when both the one and\nthe other will be brought to light! And the righteous Judge will make\nthem know, that all their wicked shifts will be their confusion,\nbecause there is no hiding them from him.\n\n8. Another cause is, furious anger, which mastereth reason, and for\nthe present makes them mad; and drunkenness, which doth the same. Many\na one hath killed another in his fury or his drink; so dangerous is it\nto suffer reason to lose its power, and to use ourselves to a Bedlam\ncourse! And so necessary is it, to get a sober, meek, and quiet\nspirit, and mortify and master these turbulent and beastly vices.\n\n9. Another cause of murder is, malice and revenge. When men's own\nwrongs or sufferings are so great a matter to them, and they have so\nlittle learned to bear them, that they hate that man that is the cause\nof them, and boil with a revengeful desire of his ruin. And this sin\nhath in it so much of the devil, that those that are once addicted to\nit, are almost wholly at his command. He maketh witches of some, and\nmurderers of others, and wretches of all! who set themselves in the\nplace of God, and will do justice as they call it for themselves, as\nif God were not just enough to do it. And so sweet is revenge to their\nfurious nature, (as the damning of men is to the devil,) that revenged\nthey will be, though they lose their souls by it; and the impotency\nand baseness of their spirits is such, that they say, Flesh and blood\nis unable to bear it.\n\n10. Another cause of murder is, a wicked impatience with near\nrelations, and a hatred of those that should be most dearly loved.\nThus many men and women have murdered their wives and husbands, when\neither adulterous lust hath given up their hearts to another, or a\ncross, impatient, discontented mind, hath made them seem intolerable\nburdens to each other; and then the devil that destroyed their love\nand brought them thus far, will be their teacher in the rest, and show\nthem how to ease themselves, till he hath led them to the gallows, and\nto hell. How necessary is it to keep in the way of duty, and abhor and\nsuppress the beginnings of sin!\n\n11. And sometimes covetousness hath caused murder, when one man\ndesireth another man's estate. Thus Ahab came by Naboth's vineyards to\nhis cost. And many a one desireth the death of another, whose estate\nmust fall to him at the other's death. Thus many a child in heart is\nguilty of the murder of his parents, though he actually commit it not;\nyea, a secret gladness when they are dead, doth show the guilt of some\nsuch desires while they were living; and the very abatement of such\nmoderate mourning, as natural affection should procure, (because the\nestate is thereby come to them as the heirs,) doth show that such are\nfar from innocent. Many a Judas for covetousness hath betrayed\nanother; many a false witness for covetousness hath sold another's\nlife; many a thief for covetousness hath taken away another's life, to\nget his money; and many a covetous landlord hath longed for his\ntenant's death, and been glad to hear of it; and many a covetous\nsoldier hath made a trade of killing men for money. So true is it,\n\"That the love of money is the root of all evil;\" and therefore is one\ncause of this.\n\n12. And ambition is too common a cause of murder, among the great ones\nof the world. How many have despatched others out of the world,\nbecause they stood in the way of their advancement! For a long time\ntogether it was the ordinary way of rising, and dying, to the Roman\nand Greek emperors; for one to procure the murder of the emperor, that\nhe might usurp his seat, and then to be so murdered by another\nhimself; and every soldier that looked for preferment by the change,\nwas ready to be an instrument in the fact. And thus hath even the\nRoman seat of his mock-holiness, for a long time and oft received its\nsuccessors, by the poison or other murdering of the possessors of the\ndesired place. And alas, how many thousands hath that see devoured to\ndefend its universal empire, under the name of the spiritual headship\nof the church! How many unlawful wars have they raised or cherished,\neven against christian emperors and kings! How many thousands have\nbeen massacred! how many assassinated, as Henry the Third, and Henry\nthe Fourth, of France! besides those that fires and inquisitions have\nconsumed: and all these have been the flames of pride. Yea, when their\nfellow-sectaries in Munster, and in England, (the anabaptists and\nseekers,) have catched some of their proud disease, it hath worked in\nthe same way of blood and cruelty.\n\nBut besides these twelve great sins, which are the nearest cause of\nmurder, there are many more which are yet greater, and deeper in\nnature, which are the roots of all; especially these:\n\n1. The first cause is, the want of true belief of the word of God, and\nthe judgment and punishment to come, and the want of the knowledge of\nGod himself: atheism and infidelity.\n\n2. Hence cometh the want of the true fear of God, and subjection to\nhis holy laws.\n\n3. The predominance of selfishness in all the unsanctified, is the\nradical inclination to murder, and all the injustice that is\ncommitted.\n\n4. And the want of charity, or loving our neighbour as ourselves, doth\nbring men near to the execution, and leaveth little inward restraint.\n\nBy all this you may see how this sin must be prevented. (And let not\nany man think it a needless work. Thousands have been guilty of murder\nthat once thought themselves as far from it as you.) 1. The soul must\nbe possessed with the knowledge of God, and the true belief of his\nword and judgment. 2. Hereby it must be possessed of the fear of God,\nand subjection to him. 3. And the love of God must mortify the power\nof selfishness. 4. And also must possess us with a true love to our\nneighbours, yea, and enemies for his sake. 5. And the twelve\nforementioned causes of murder will be thus destroyed at the root.\n\nII. And some further help it will be to understand the greatness of\nthis sin. Consider therefore, 1. It is an unlawful destroying, not\nonly a creature of God, but one of his noblest creatures upon earth!\neven one that beareth (at least, the natural) image of God. Gen.\nix. 5, 6, \"And surely, your blood of your lives will I require; at the\nhand of every beast will I require it; and at the hand of man; at the\nhand of every man's brother will I require the life of man. Whoso\nsheddeth man's blood, by man shall his blood be shed; for in the\nimage of God made he man.\" Yea, God will not only have the beast slain\nthat killeth a man, but also forbiddeth there the eating of blood,\nverse 4, that man might not be accustomed to cruelty.\n\n2. It is the opening a door to confusion, and all calamity in the\nworld; for if one man may kill another without the sentence of the\nmagistrate, another may kill him; and the world will be like mastiffs\nor mad dogs, turned all loose on one another, kill that kill can.\n\n3. If it be a wicked man that is killed, it is the sending of a soul\nto hell, and cutting off his time of repentance, and his hopes. If it\nbe a godly man, it is a depriving of the world of the blessing of a\nprofitable member, and all that are about him of the benefits of his\ngoodness, and God of the service, which he was here to have performed.\nThese are enough to infer the dreadful consequents to the murderer,\nwhich are such as these.\n\nIII. 1. It is a sin which bringeth so great a guilt, that if it be\nrepented of, and pardoned, yet conscience very hardly doth ever attain\nto peace and quietness in this world; and if it be unpardoned, it is\nenough to make a man his own executioner and tormentor.\n\n2. It is a sin that seldom escapeth vengeance in this life: if the law\nof the land take not away their lives, as God appointeth, Gen. ix. 6,\nGod useth to follow them with his extraordinary plagues, and causeth\ntheir sin to find them out; so that the bloodthirsty man doth seldom\nlive out half his days. The treatises purposely written on this\nsubject, and the experience of all ages, do give us very wonderful\nnarratives of God's judgments, in the detecting of murderers and\nbringing them to punishment. They go about awhile like Cain, with a\nterrified conscience, afraid of every one they see, till seasonable\nvengeance give them their reward, or rather send them to the place\nwhere they must receive it.\n\n3. For it is eternal torment, under the wrath of God, which is the\nfinal punishment which they must expect (if very great repentance, and\nthe blood of Christ, do not prevent it). There are few I think that by\nshame and terror of conscience, are not brought to such a repentance\nfor it, as Cain and Judas had, or as a man that hath brought calamity\non himself; and therefore wish they had never done it, because of\ntheir own unhappiness thereby (except those persecutors or murderers\nthat are hardened by error, pride, or power); but this will not\nprevent the vengeance of God in their damnation: it must be a deep\nrepentance proceeding from the love of God and man, and the hatred of\nsin, and sense of God's displeasure for it, which is only found in\nsanctified souls! And alas, how few murderers ever have the grace to\nmanifest any such renovation and repentance!\n\n\n_Tit. 2. Advice against Self-murder._\n\nThough self-murder be a sin which nature hath as strongly inclined man\nagainst, as any sin in the world that I remember, and therefore I\nshall say but little of it; yet experience telleth us, that it is a\nsin that some persons are in danger of, and therefore I shall not pass\nit by.\n\nThe prevention of it lieth in the avoiding of these following causes\nof it.\n\n_Direct._ I. The commonest cause is prevailing melancholy, which\nis near to madness; therefore to prevent this sad disease, or to cure\nit if contracted, and to watch them in the mean time, is the chief\nprevention of this sin. Though there be much more hope of the\nsalvation of such, as want the use of their understandings, because so\nfar it may be called involuntary, yet it is a very dreadful case,\nespecially so far as reason remaineth in any power. But it is not more\nnatural for a man in a fever to thirst and rave, than for melancholy,\nat the height, to incline men to make away themselves. For the disease\nwill let them feel nothing but misery and despair, and say nothing,\nbut, I am forsaken, miserable, and undone! And not only maketh them\nweary of their lives, (even while they are afraid to die,) but the\ndevil hath some great advantage by it, to urge them to do it; so that\nif they pass over a bridge, he urgeth them to leap into the water; if\nthey see a knife, they are presently urged to kill themselves with it;\nand feel, as if it were, something within them importunately provoking\nthem, and saying, Do it, do it now; and giving them no rest. Insomuch,\nthat many of them contrive it, and cast about secretly how they may\naccomplish it.\n\nThough the cure of these poor people belong as much to others' care as\nto their own, yet so far as they yet can use their reason, they must\nbe warned, 1. To abhor all these suggestions, and give them not room a\nmoment in their minds.\n\nAnd, 2. To avoid all occasions of the sin, and not to be near a knife,\na river, or any instrument which the devil would have them use in the\nexecution.\n\nAnd, 3. To open their case to others, and tell them all, that they may\nhelp to their preservation.\n\n4. And especially to be willing to use the means, both physic, and\nsatisfying counsel, which tend to cure their disease. And if there be\nany rooted cause in the mind that was antecedent to the melancholy, it\nmust be carefully looked to in the cure.\n\n_Direct._ II. Take heed of worldly trouble and discontent; for\nthis also is a common cause. Either it suddenly casteth men into\nmelancholy, or without it of itself overturneth their reason, so far\nas to make them violently despatch themselves; especially, if it fall\nout in a mind where there is a mixture of these two causes: 1.\nUnmortified love to any creature. 2. And an impotent and passionate\nmind; their discontent doth cause such unquietness, that they will\nfuriously go to hell for ease. Mortify therefore first your worldly\nlusts, and set not too much by any earthly thing: if you did not\nfoolishly overvalue yourselves, or your credit, or your wealth or\nfriends, there would be nothing to feed your discontent: make no\ngreater a matter of the world than it deserveth, and you will make no\nsuch great matter of your sufferings.\n\nAnd, 2. Mortify your turbulent passions, and give not way to Bedlam\nfury to overcome your reason. Go to Christ, to beg and learn to be\nmeek and lowly in spirit, and then your troubled minds will have rest,\nMatt. xi. 28, 29. Passionate women, and such other feeble-spirited\npersons, that are easily troubled and hardly quieted and pleased, have\ngreat cause to bend their greatest endeavours to the curing of this\nimpotent temper of mind, and procuring from God such strengthening\ngrace, as may restore their reason to its power.\n\n_Direct._ III. And sometimes sudden passion itself, without any\nlonger discontent, hath caused men to make away themselves. Mortify\ntherefore and watch over such distracting passions.\n\n_Direct._ IV. Take heed of running into the guilt of any heinous\nsin. For though you may feel no hurt from it at the present, when\nconscience is awakened, it is so disquieting a thing, that it maketh\nmany a one hang himself. Some grievous sins are so tormenting to the\nconscience, that they give many no rest, till they have brought them\nto Judas's or Ahithophel's end. Especially take heed of sinning\nagainst conscience, and of yielding to that for fear of men, which God\nand conscience charge you to forbear. For the case of many a hundred\nas well as Spira, may tell you into what calamity this may cast you.\nIf man be the master of your religion, you have no religion; for what\nis religion, but the subjection of the soul to God, especially in the\nmatters of his worship; and if God be subjected to man, he is taken\nfor no-god. When you worship a god that is inferior to a man, then you\nmust subject your religion to the will of that man. Keep God and\nconscience at peace with you, if you love yourselves, though thereby\nyou lose your peace with the world.\n\n_Direct._ V. Keep up a believing foresight of the state which\ndeath will send you to. And then if you have the use of reason, hell\nat least will hold your hands, and make you afraid of venturing upon\ndeath. What repentance are you like to have, when you die in the very\nact of sin? and when an unmortified lust or love of the world, doth\nhurry you to the halter by sinful discontent? and what hope of pardon\nwithout repentance? How exceeding likely therefore is it, that\nwhenever you put yourselves out of your present pain and trouble you\nsend your souls to endless torments! And will it ease you to pass from\npoverty or crosses into hell? Or will you damn your souls, because\nanother wrongeth you? Oh the madness of a sinner! Who will you think\nhath wronged you most, when you feel hell-fire? Are you weary of your\nlives, and will you go to hell for ease? Alas, how quickly would you\nbe glad to be here again, in a painfuller condition than that which\nyou were so weary of! yea, and to endure it a thousand years! Suppose\nyou saw hell before your eyes, would you leap into it? Is not time of\nrepentance a mercy to be valued? Yea, a little reprieve from endless\nmisery is better than nothing. What need you make haste to come to\nhell? Will it not be soon enough, if you stay thence as long as you\ncan? And why will you throw away your hopes, and put yourselves past\nall possibility of recovery, before God put you so himself?\n\n_Direct._ VI. Understand the wonders of mercy revealed, and\nbestowed on mankind in Jesus Christ; and understand the tenor of the\ncovenant of grace. The ignorance of this is it that keepeth a bitter\ntaste upon your spirits; and maketh you cry out, Forsaken and undone;\nwhen such miracles of mercy are wrought for your salvation. And the\nignorance of this is it that maketh you foolishly cry out, There is no\nhope; the day of grace is past; it is too late; God will never show me\nmercy! When his word assureth all that will believe it, that \"whoever\nconfesseth and forsaketh his sins, shall have mercy,\" Prov. xxviii. 13.\n\"And if we confess our sins, he is faithful and just to forgive,\"\n1 John i. 9. \"And that whoever will, may freely drink of the waters of\nlife,\" Rev. xxii. 17. \"And that whoever believeth in him, shall not\nperish, but have everlasting life,\" John iii. 16. I have no other hope\nof my salvation, but that gospel which promiseth pardon and salvation\nunto all, that at any time repent and turn to God by faith in Christ:\nand I dare lay my salvation on the truth of this, that Christ never\nrejected any sinner, how great soever, that at any time in this life\nwas truly willing to come to him, and to God by him. \"He that cometh\nunto me I will in no wise cast out,\" John vi. 37. But the malicious\ndevil would fain make God seem odious to the soul, and representeth\nlove itself as our enemy, that we might not love him! Despair is such\na part of hell, that if he could bring us to it, he would think he had\nus half in hell already: and then he would urge us to despatch\nourselves, that we might be there indeed, and our despair might be\nuncurable. How blind is he that seeth not the devil in all this!\n\n\n\n\nCHAPTER IX.\n\nDIRECTIONS FOR THE FORGIVING OF ENEMIES, AND THOSE THAT INJURE US;\nAGAINST WRATH, AND MALICE, AND REVENGE, AND PERSECUTION.\n\n\nIt is not only actual murder which is forbidden in the sixth\ncommandment, but also all inordinate wrath, and malice, and desires of\nrevenge, and injuring the person of our neighbour or our enemy: for so\nthe Prophet and Judge of the church hath himself expounded it, Matt.\nv. 21, 22. Anger hath a hurting inclination, and malice is a fixed\nanger, and revenge is the fruit of both or either of them. He that\nwill be free from injurious actions, must subdue the wrath and malice\nwhich is their cause. Heart murders and injuries must be carefully\nrooted up; \"For out of the heart proceed all evil thoughts and\nmurders,\" &c. Matt. xv. 19. This is the fire of hell on which an evil\ntongue is set, Jam. iii. 6. And this must be quenched if you would be\ninnocent.\n\n_Direct._ I. See God in your neighbour, and love him for that of\nGod which is upon him. If he be holy, he hath the moral image of God.\nIf he be unholy, he hath his natural image as he is a man. He is not\nonly God's creature, but his reasonable creature, and the lord of his\ninferior works: and art thou a child of God, and yet canst not see\nhim, and love him in his works? Without God he is nothing, whom thou\nart so much offended with: and though there be somewhat in him which\nis not of God, which may deserve thy hatred, yet that is not his\nsubstance or person: hate not, or wrong not that which is of God. It\nwould raise in you such a reverence, as would assuage your wrath, if\nyou could but see God in him that you are displeased with.\n\n_Direct._ II. To this end observe more the good which is in your\nneighbour, than the evil. Malice overlooketh all that is good and\namiable, and can see nothing but that which is bad and detestable: it\nhearkeneth more to them that dispraise and open the faults of others,\nthan to those that praise them and declare their virtues: nor that\ngood and evil must be confounded; but the good as well as the evil\nmust be acknowledged. We have more use ourselves for the observation\nof their virtues than of their faults; and it is more our duty: and\nwere it never so little good that is in them, the right observing of\nit, at least would much diminish your dislike.\n\n_Direct._ III. Learn but to love your neighbour as yourself, and\nthis will make it easy to you both to forbear him and forgive him.\nWith yourself you are not apt to be so angry. Against yourself you\nbear no malice, nor desire no revenge that shall do you hurt. As you\nare angry with yourself penitently for the faults you have committed,\nbut not so as to desire your own destruction, or final hurt; but with\nsuch a displeasure as tendeth to your recovery; so also must you do by\nothers.\n\n_Direct._ IV. To this end be sure to mortify your selfishness.\nFor it is the inordinate respect that men have to themselves, which\nmaketh them aggravate the faults of all that are against them, or\noffend them. Be humble and self-denying, and you will think yourselves\nso mean and inconsiderable, that no fault can be very great, nor\ndeserve much displeasure, merely as it is against you. A proud,\nself-esteeming man is easily provoked, and hardly reconciled without\ngreat submission; because he thinketh so highly of himself, that he\nthinketh heinously of all that is said or done against him; and he is\nso over-dear to himself, that he is impatient with his adversary.\n\n_Direct._ V. Be not your own judge in cases of settled malice or\nrevenge; but let some impartial, sober by-stander be the judge. For a\nselfish, passionate, distempered mind, is very unlike to judge aright.\nAnd most men have so much of these diseases, that they are very unfit\nto be judges in their own case. Ask first some wise, impartial man,\nwhether it be best for thee to be malicious and revengeful against\nsuch a one that thou thinkest hath greatly wronged thee, or rather to\nlove him and forgive him.\n\n_Direct._ VI. Take time to deliberate upon the matter, and do\nnothing rashly in the heat of passion against another. Wrath and\nmalice will vanish, if you bring the matter into the light, and use\nbut those effectual considerations which will show their sinfulness\nand shame; I shall therefore next here set down some such\nconsiderations, as are most powerful to suppress them.\n\n_Consid._ I. Remember first, That whoever hath offended you, hath\noffended God by greater injuries, and if God forgive him the greater,\nwhy should not you forgive the less? The same fault which he did\nagainst you, is a greater crime as against God than as against you.\nAnd many a hundred more hath he committed. It is a small matter to\ndisplease such a worm as man, in comparison of the displeasing of\nAlmighty God; and should not his children imitate their heavenly\nFather? Doth he remit the pains of hell, and cannot you forbear your\npassionate revenge? Let me ask you, whether you desire that God should\nforgive him his sins or not? (both that and all the rest which he hath\ncommitted:) if you say, no, you are devilish and inhuman, who would\nnot have God forgive a sinner; if you say, yea, you condemn, yea, and\ncontradict yourselves, while you say you would have God forgive him,\nand yet yourselves will not forgive him. (I speak not of necessary\ncorrection, but revenge.)\n\n_Consid._ II. Consider also that you have much more yourselves to\nbe forgiven by God, or you are undone for ever. There is no comparison\nbetween other men's offences against you, and your offences against\nGod, either for the number of them, or the greatness, or the desert.\nDost thou owe to God ten thousand talents, and wilt thou lay hold on\nthy brother for a hundred pence? See then thy doom, Matt. xviii. 34;\nthe tormentors shall exact thy debt to God. Doth it beseem that man to\naggravate or revenge his little injuries, who deserveth damnation, and\nforfeiteth his soul every day and hour? and hath no hope of his own\nsalvation, but by the free forgiveness of all his sins?\n\n_Consid._ III. Either thou art thyself a member of Christ or not.\nIf not, thou art yet under the guilt of all the sins that ever thou\ndidst commit. And doth it beseem that man to be severe and revengeful\nagainst others, that must forever be damned for his own transgressions,\nif a speedy conversion do not prevent it? Sure you have somewhat else\nto think on, than of your petty injuries from men! But if thou be\nindeed a member of Christ, thy sins are all pardoned by the price of\nthy Redeemer's blood! And canst thou feel the sweetness of so great a\nmercy, and not feel a strong obligation on thee to forgive thy\nbrother? Must Christ be a sacrifice for thy offences? and must thy\nbrother, who offended thee, be sacrificed to thy wrath?\n\n_Consid._ IV. Thou art not forgiven of God, if thou dost not\nforgive. For, 1. If ever the love of God and the blood of Christ had\ncome in power upon thy heart, they would undoubtedly have caused thee\nto forgive thy brother. 2. Yea, God hath made thy forgiving others to\nbe a condition, without which he will not finally or plenarily forgive\nthee. Thou hast no warrant to pray or hope for pardon upon any lower\nterms; but \"Forgive us our trespasses, as we forgive them that\ntrespass against us; for if ye forgive not men their trespasses,\nneither will your Father forgive your trespasses,\" Matt. vi. 14, 15.\nLikewise, saith Christ, \"shall my heavenly Father do also unto you,\n(even deliver you to the tormentors,) if from your hearts ye forgive\nnot every one his brother their trespasses,\" Matt. xviii. 35. \"For he\nshall have judgment without mercy that hath showed no mercy, and mercy\nrejoiceth against judgment,\" James ii. 13.\n\n_Consid._ V. Remember also that you have need of forgiveness from\nothers, as well as they have need of it from you. Have you wronged\nnone? Have you provoked none? Have you not passions which must be\npardoned? and a nature which must be borne with? Can so corrupt a\ncreature as man is, be no annoyance to those he liveth with? Sure all\nthe sins which burden yourself, and displease the Lord, must needs be\nsome trouble to all about you: and he that needeth pardon, is obliged\nthe more to pardon others.\n\n_Consid._ VI. Nay, it is the unhappiness of all mankind, that\ntheir corruptions will in some measure be injurious to all that they\nhave to do with; and it is impossible for such distempered sinners to\nlive together, and not by their mistakes, or selfishness, or passions,\nto exercise the patience and forbearance of each other. Therefore you\nmust either be malicious and revengeful against all mankind, or else\nagainst none on such accounts as are common to all.\n\n_Consid._ VII. Observe also how easily you can forgive yourselves,\nthough you do a thousand-fold more against yourselves, than ever any\nenemy did. It is not their wrongs or offences against you that you are\nin any danger of being damned for; you shall not suffer for their\nsins, but for your own. In the day of judgment, it is not your\nsufferings from others, but your own offences against God, that will\nbe charged upon you: and if ever you be undone, it will be by these.\nMen or devils can never do that against you, which by every sin you do\nagainst yourselves. No robber, no oppressor, no persecutor, no\ndeceiver, can ever hurt you so much as you hurt yourselves. And yet\nhow gently do you take it at your own hands! How easily do you pardon\nit to yourselves! How lovingly do you think of yourselves! So far are\nyou from malice or revenge against yourselves, that you can scarce\nendure to hear plainly of your sins! but are more inclined to bear\nmalice against those that do reprove you. Judge whether this be equal\ndealing, and loving your neighbours as yourselves?\n\n_Consid._ VIII. Consider how great a crime it is, for a worm to\nusurp the authority of God, and censure him for not doing justice, and\nto presume to anticipate his judgment, and take the sword as it were\nout of his hands, as all do that will be their own avengers. It is the\nmagistrate, and not you, that beareth the sword of public justice; and\nwhat he doth not, God will do in his time and way. \"Dearly beloved,\navenge not yourselves, but rather give place unto wrath; for it is\nwritten, Vengeance is mine, I will repay, saith the Lord. Therefore if\nthine enemy hunger, feed him; if he thirst, give him drink; for in so\ndoing thou shalt heap coals of fire on his head. Be not overcome of\nevil, (that is, the evil that is done against you,) but overcome evil\nwith good,\" Rom. xii. 19-21. He that becometh a revenger for himself,\ndoth by his actions as it were say to God, Thou art unjust, and dost\nnot do me justice, and therefore I will do it for myself. And shall\nsuch an impatient, blaspheming atheist go unpunished?\n\n_Consid._ IX. Consider how much fitter God is than you, to\nexecute revenge and justice on your enemies. He hath the highest\nauthority, and you have none: he is impartial and most just, and you\nare unrighteous and perverted by selfishness and partiality. He is\neternal and omniscient, and seeth to the end, and what will be the\nconsequent; and therefore knoweth the fittest season and degree; but\nyou are short-sighted creatures, that see no further than the present\nday, and know not what will be to-morrow, and therefore may be\nignorant of a hundred things, which would stop you and change your\ncounsel if you had foreseen them. He is most wise and good, and\nknoweth what is fit for every person, and how to do good with as\nlittle hurt as may be in the doing of it; but you are ignorant of\nyourselves, and blinded by interest and passion, and are so bad\nyourselves, that you are inclined to do hurt to others. At least, for\naught you know, you may miscarry in your passion, and come off with\nguilt and a wounded conscience; but you may be sure that God will not\nmiscarry, but will do all in perfect wisdom, and righteousness, and\ntruth.\n\n_Consid._ X. Do you not understand that your passion, malice, and\nrevenge, 1. Do hurt yourselves much more than they can hurt another,\nand, 2. Much more than any other can hurt you? Would you be revenged\non another; and will you therefore hurt yourselves? The stone of\nreproach which you cast at him, doth fly back into your face, and\nwound yourselves. Do you feel that the fire of passion and malice are\nlike a scorching fever, which overthrow your health and quietness, and\nfill you full of restlessness and pain? And will you do this against\nyourselves, because another hath abused you? Did not he that offended\nyou do enough against you? If you would have more, why are you\noffended with him? If you would not have more, why do you inflict it\non yourselves? If you love disquietness, why do you complain of him\nthat doth disquiet you? If you do not, why do you disquiet yourselves?\nand that much more than he can do? He that wrongeth you toucheth but\nyour estates, or bodies, or names; it may be it is but by a blast of\nwind, the words of his mouth; and will you therefore wound yourselves\nat the very heart? God hath locked up your heart from others; none can\ntouch that but yourselves. Their words, their wrongs cannot reach your\nhearts, unless you open them the door, yea, unless it be your own\ndoing. Will you take the dagger which pierced but your skin, and\npierce your own hearts with it, because another so much wronged you?\nIf you do, blame no one for it so much as yourselves; blame them for\ntouching your estates or names, but blame yourselves for all that is\nat your hearts. And if you might desire another's hurt, it is folly to\nhurt yourselves much more, and to do a greater mischief to yourselves,\nthat so you may do a less to him. If you rail at him, or slander or\ndefame him, you touch but his reputation; if you trouble him at law,\nyou touch but his estate; if you beat him, it reacheth but to his\nflesh; but the passion and guilt is a fire in your own hearts; and the\nwrath of God which you procure, doth fall upon your souls for ever! I\nhave heard but of a few that have said openly, I am contented to be\ndamned, so I may but be avenged; but many thousands speak it by their\ndeeds. And oh how just is their damnation, who will run into hell that\nthey may hurt another! Even as I have heard of some passionate wives\nand children, who have hanged themselves, or cut their throats, to be\nrevenged on their husbands or parents by grieving them.\n\n_Consid._ XI. Remember that malice and hurtfulness are the\nspecial sins and image of the devil. All sin is from him as the\ntempter; but some sins are so eminently his own, that they may be\ncalled the nature and image of the devil; and those are principally,\nrebellion against God, malignity or enmity to good, pride or\nself-exaltation, lying and calumny, and malice, hurtfulness, and\nmurder; these are above the sins of mere sensuality or carnality, and\nmost properly denominate men (in whom they prevail) the serpent's\nseed. I speak but as Christ himself hath spoken, John viii. 44, to\nthose that were esteemed the wisest and most (ceremoniously) religious\nof those times: \"Ye are of your father the devil, and the lusts of\nyour father ye will do. He was a murderer from the beginning, and\nabode not in the truth, because there is no truth in him. When he\nspeaketh a lie, he speaketh of his own: for he is a liar, and the\nfather of it.\" And what pity is it that a man that should bear the\nimage of God, should be transformed as it were into an incarnate\ndevil, by being like to Satan, and bearing his image!\n\n_Consid._ XII. The person that you are angry with, is either a\nchild of God, or of the devil, and one that must live either in heaven\nor hell. If he be a child of God, will not his Father's interest and\nimage reconcile you to him? Will you hate and hurt a member of Christ?\nIf you have any hope of being saved yourselves, are you not ashamed to\nthink of meeting him in heaven, whom you hated and persecuted here on\nearth? If there were any shame and grief in heaven, it would overwhelm\nyou there with shame and grief, to meet those in the union of those\nblessed joys, whom you hated and abused. Believe unfeignedly that you\nmust dwell with them for ever in the dearest intimacy of eternal love,\nand you cannot possibly rage against them, nor play the devils against\nthose, with whom you must live in unity before God. But if they be\nwicked men, and such as must be damned, (as malice will make you\neasily believe,) are they not miserable enough already, in being the\nslaves of sin and Satan? And will they not be miserable time enough\nand long enough in hell? Do you thirst to have them tormented before\nthe time? O cruel men! O devilish malice! Would you wish them more\npunishment than hell-fire? Can you not patiently endure to see a poor\nsinner have a little prosperity and ease, who must lie in everlasting\nflames? But the truth is, malicious men are ordinarily atheists, and\nnever think of another world; and therefore desire to be the avengers\nof themselves, because they believe not that there is any God to do\nit, or any future judgment and execution to be expected.\n\n_Consid._ XIII. And remember how near both he and you are to\ndeath and judgment, when God will judge righteously betwixt you both.\nThere are few so cruelly malicious, but if they both lay dying they\nwould abate their malice and be easily reconciled, as remembering that\ntheir dust and bones will lie in quietness together, and malice is a\nmiserable case to appear in before the Lord. Why then do you cherish\nyour vice, by putting away the day of death from your remembrance? Do\nyou not know that you are dying? Are a few more days so great a matter\nwith you, that you will therefore do that because you have a few more\ndays to live, which else you durst not do or think of? O hearken to\nthe dreadful trumpet of God, which is summoning you all to come away;\nand methinks this should sound a retreat to the malicious, from\npersecuting those with whom they are going to be judged. God will\nshortly make the third, if you will needs be quarrelling! Unless it be\nmastiff dogs or fighting cocks, there are scarce any creatures but\nwill give over fighting, if man or beast do come upon them that would\ndestroy or hurt them both.\n\n_Consid._ XIV. Wrathful and hurtful creatures are commonly hated\nand pursued by all; and loving, gentle, harmless, profitable\ncreatures, are commonly beloved. And will you make yourselves like\nwild beasts or vermin, that all men naturally hate and seek to\ndestroy? If a wolf, or a fox, or an adder do but appear, every man is\nready to seek the death of him, as a hurtful creature, and an enemy to\nmankind; but harmless creatures no one meddleth with (unless for their\nown benefit and use): so if you will be malicious, hurtful serpents,\nthat hiss, and sting, and trouble others, you will be the common\nhatred of the world, and it will be thought a meritorious work to\nmischief you; whereas if you will be loving, kind, and profitable, it\nwill be taken to be men's interest to love you, and desire your good.\n\n_Consid._ XV. Observe how you unfit yourselves for all holy\nduties, and communion with God, while you cherish wrath and malice in\nyour hearts. Do you find yourselves fit for meditation, conference, or\nprayer while you are in wrath? I know you cannot: it both undisposeth\nyou to the duty, and the guilt affrighteth you, and telleth you that\nyou are unfit to come near to God. As a fever taketh away a man's\nappetite to his meat, and his disposition to labour, so doth wrath and\nmalice destroy both your disposition to holy duties, and your pleasure\nin them. And conscience will tell you that it is so terrible to draw\nnear God in such a case, that you will be readier (were it possible)\nto hide yourselves as Adam and Eve, or fly as Cain, as not enduring\nthe presence of God. And therefore the Common-prayer book, above all\nother sins, enableth the pastor to keep away the malicious from the\nsacrament of communion; and conscience maketh many that have little\nconscience in any thing else, that they dare not come to that\nsacrament, while wrath and malice are in their breasts: and Christ\nhimself saith, \"If thou bring thy gift unto the altar, and there\nrememberest that thy brother hath aught against thee; leave there thy\ngift before the altar, and go thy way, first be reconciled to thy\nbrother, and then come and offer thy gift. Agree with thine adversary\nquickly while thou art in the way with him, lest at any time the\nadversary deliver thee to the judge, and the judge deliver thee to the\nofficer, and thou be cast into prison,\" &c. Matt. v. 23-25.\n\n_Consid._ XVI. And your sin is aggravated, in that you hinder the\ngood of those that you are offended with, and also provoke them to add\nsin to sin, and to be as furious and uncharitable as yourselves. If\nyour neighbour be not faulty, why are you so displeased with him? If\nhe be, why will you make him worse? Will you bring him to amendment by\nhatred or cruelty? Do you think one vice will cure another? Or is any\nman like to hearken to the counsel of an enemy? or to love the words\nof one that hateth him? Is malice and fierceness an attractive thing?\nOr rather is it not the way to drive men further from their duty, and\ninto sin, by driving them from you who pretend to reform them by such\nunlikely, contrary means as these? And as you do your worst to harden\nthem in their faults, and to make them hate whatever you would\npersuade them to; so at present you seek to kindle in their breasts\nthe same fire of malice or passion which is kindled in yourselves. As\nlove is the most effectual way to cause love; so passion is the most\neffectual cause of passion, and malice is the most effectual cause of\nmalice, and hurting another is the powerfullest means to provoke him\nto hurt you again if he be able; and weak things are ofttimes able to\ndo hurt, when injuries boil up their passions to the height, or make\nthem desperate. If your sinful provocations fill him also with rage,\nand make him curse, or swear, or rail, or plot revenge, or do you a\nmischief, you are guilty of this sin, and have a hand in the damnation\nof his soul, as much as in you lieth.\n\n_Consid._ XVII. Consider how much fitter means there are at hand\nto right yourself, and attain any ends that are good, than by passion,\nmalice, or revenge. If your end be nothing but to do mischief, and\nmake another miserable, you are to the world as mad dogs, and wolves,\nand serpents to the country; and they that know you, will be as glad\nwhen the world is rid of you, as when an adder or a toad is killed.\nBut if your end be only to right yourselves, and to reclaim your\nenemy, or reform your brother, fury and revenge is not the way. God\nhath appointed governors to do justice in commonwealths and families,\nand to those you may repair, and not take upon you to revenge\nyourselves. And God himself is the most righteous Governor of all the\nworld, and to him you may confidently refer the case, when magistrates\nand rulers fail you; and his judgment will be soon enough and severe\nenough. And if you would rather have your neighbour reclaimed than\ndestroyed, it is love and gentleness that is the way, with peaceable\nconvictions, and such reasonings as show that you desire his good.\nOvercome him with kindness, if you would melt him into repentance, and\nheap coals of fire on his head. If thy enemy hunger, feed him; if he\nthirst, give him drink: this is overcoming evil with good (and not by\nbeastly fury to overcome him); but when you are drawn to sinful\npassion and revenge, you are overcome of evil, Rom. xii. 19-21. If you\nwould do good, it must be by good, and not by evil.\n\n_Consid._ XVIII. Remember also how little you are concerned in\nthe words or actions of other men towards you, in comparison of your\ncarriage to yourselves and them. You have greater matters to mind,\nthan your little sufferings by them; even the preserving of your\ninnocency and your peace with God. It is your own actions, and not\ntheirs, that you must answer for. You shall not be condemned for\nsuffering wrong, but for doing wrong you may. All their injuries\nagainst you make you not the less esteemed of God, and therefore\ndiminish not your felicity: it is themselves that they mortally wound,\neven to damnation, if they impenitently oppress another: keep\nyourselves and you keep your salvation, whatever others do against\nyou.\n\n_Consid._ XIX. Remember that injuries are your trials and\ntemptations; God trieth you by them, and Satan tempteth you by them.\nGod trieth your love, and patience, and obedience; that you may be\nperfect as your heavenly Father is perfect, and may be indeed his\nchildren, while you \"love your enemies, and bless them that curse you,\nand do good to them that hate you, and pray for them that despitefully\nuse you and persecute you,\" Matt. v. 44, 45; and being tried you may\nreceive the crown of life, James i. 3, 4, 12. And Satan on the other\nside is at work, to try whether he can draw you by injuries to\nimpatiency, and to hatred, malice, revenge, or cruelty, and so damn\nyour souls by the hurting of your bodies. And when you foreknow his\ndesign, will you let him overcome? Hear every provoking word that is\ngiven you, and every injury that is done unto you, as if a messenger\nfrom Satan were sent to buffet you, or to speak that provoking\nlanguage in his name; and as if he said to you, I come from the devil\nto call thee all that is naught and to abuse thee, and to try whether\nI can thus provoke thee to passion, malice, railing, or revenge, to\nsin against God and damn thy soul. If you knew one came to you from\nthe devil on this errand, tell me how you would entertain him. And do\nyou not know that this is indeed the case? \"Fear none of those things\nwhich thou shalt suffer: behold, the devil shall cast some of you into\nprison that ye may be tried, and ye shall have tribulation ten days;\nbe thou faithful to the death and I will give thee a crown of life,\"\nRev. ii. 10. As trying imprisonments, so all other trying injuries are\nfrom the devil by God's permission, whoever be his instruments; and\nwill you be overcome by him when you foreknow the end of his attempts?\n\n_Consid._ XX. Lastly, set before you the example of our Lord\nJesus Christ: see whether he was addicted to wrath and malice,\nhurtfulness or revenge. If you will not imitate him, you are none of\nhis disciples; nor will he be your Saviour. A serious view of the holy\npattern of love, and meekness, and patience, and forgiveness, which is\nset before us in the life of Christ, is a most powerful remedy against\nmalice and revenge; and will cure it, if any thing will cure it. Phil.\nii. 5-7, \"Let this mind be in you, which was also in Christ Jesus, who\nbeing in the form of God,--yet made himself of no reputation, and took\nupon him the form of a servant.\" 1 Pet. iv. 1, \"Forasmuch then as\nChrist hath suffered in the flesh, arm yourselves likewise with the\nsame mind.\" 1 Pet. ii. 19-25, \"For this is thankworthy, if a man for\nconscience toward God, endure grief, suffering wrongfully; for what\nglory is it if when ye be buffeted for your faults, ye shall take it\npatiently: but if when ye do well and suffer for it, ye take it\npatiently, this is acceptable with God. For even hereunto were ye\ncalled; because Christ also suffered for us, leaving us an ensample\nthat ye should follow in his steps; who did no sin, neither was guile\nfound in his mouth; who when he was reviled, reviled not again; when\nhe suffered, he threatened not, but committed it to him that judgeth\nrighteously.\" Think not to live and reign with Christ, if you will not\nfollow him, and suffer with him. It is impudent presumption, and not\nfaith, to look to be like the saints in glory, while you are like the\ndevil in malice and cruelty.\n\n\n\n\nCHAPTER X.\n\nCASES RESOLVED ABOUT FORGIVING INJURIES AND DEBTS, AND ABOUT\nSELF-DEFENCE, AND SEEKING RIGHT BY LAW OR OTHERWISE.\n\n\nThe cases about forgiving, and revenging, are many, and some of them\ndifficult: I shall resolve those of ordinary use in our practice, and\npass by the rest.\n\n_Quest._ I. Is a man bound to forgive all injuries and damages\nthat are done him? If not, what injuries be they which every man is\nobliged to forgive?\n\n_Answ._ To both these questions I briefly answer, 1. We must\ndistinguish between a crime or sin against God, and the common good;\nand an injury or damage to ourselves. 2. And between public justice\nand private revenge. 3. And between those damages which fall upon\nmyself only, and those that by me redound to others, (as wife or\nchildren, &c.) 4. And between the remitting of a punishment, and the\nremitting of reparations of my loss. 5. And between the various\npunishments to be remitted. He that will confound any of these shall\nsooner deceive himself and others, than resolve the doubts.\n\n_Prop._ I. It frequently falleth out, that it is not in our power\nto remit the penalty of a crime; no, not the temporal penalty. For\nthis is a wrong to God the universal Governor, and God only can\nforgive it, and man no further than God hath commissioned him. Murder,\nwhoredom, drunkenness, swearing, &c. as they are sins against God, the\nmagistrate is bound to punish, and private men to endeavour it by the\nmagistrate. And if it may be said, that the sovereign ruler of a\nnation hath power to forgive such crimes, the meaning is no more than\nthis: 1. That as to the species of these sins, if he do forgive the\ntemporal punishment which in his office he should have inflicted, yet\nno human power can question him for it, because he hath none on earth\nabove him; but yet God will question him, and show him that he had no\npower to dispense with his laws, nor disoblige himself from his duty.\n2. And that in some cases an individual crime may be forgiven by the\nmagistrate as to the temporal punishment, even where the ends of the\nlaw and government require it; but this must not be ordinary.\n\n_Prop._ II. It is not always in the power of the magistrate to\nremit the temporal punishment of heinous crimes, against the common\ngood. Because it is ordinarily necessary to the common good that they\nbe punished; and his power is for the common good, and not against it.\nThe enemies of the public peace must by punishment be restrained.\n\n_Prop._ III. Much less is it in the power of a private man to\nremit a penalty to be inflicted by a magistrate. And what I say of\nmagistrates, holdeth of parents, and other governors, _c\u00e6teris\nparibus_, according to the proportion of their authority.\n\n_Prop._ IV. I may by just means exact satisfaction for damages to\nmyself, in my reputation or estate, when the ends of christianity,\neven the honour of God, and the public good, and the benefit of men's\nsouls, require it; that is, when I only vindicate these by lawful\nmeans, as they are the talents which God hath committed to me for his\nservice, and for which he will call me to account. It may fall out\nthat the vindicating of a minister's or other christian's name from a\nslander, may become very needful for the interest and honour of\nreligion, and for the good of many souls. And if I have an estate\nwhich I resolve to use for God, and a thief or a deceiver take it from\nme, who will do no good with it but hurt, I may be bound to vindicate\nit; that I may be enabled to do good, and may give God a comfortable\naccount of my stewardship; besides the suppressing of thievery and\ndeceit, as they are against the common good.\n\n_Prop._ V. When my estate is not entirely my own, but wife or\nchild or any other is a sharer in it, it is not wholly in my power to\nremit any debt or damage out of it, but I must have the consent of\nthem that are joint-owners; unless I be intrusted for them.\n\n_Prop._ VI. If I be primarily obliged to maintain wife and\nchildren, or any others, with my estate, I am bound on their behalf to\nuse all just means to vindicate it from any that shall injuriously\ninvade it; otherwise I am guilty of their sufferings whom I should\nmaintain; I may no more suffer a thief than a dog to go away with my\nchildren's meat.\n\n_Prop._ VII. And as I must vindicate my estate for others to whom\nI am intrusted to administer it by God, so must I for myself also, so\nfar as God would have me use it myself. For he that hath charged me to\nprovide for my family, requireth also that I famish not myself; and he\nhath required me to love my neighbour but as myself; and therefore as\nI am bound to vindicate and help my neighbour if a thief or oppressor\nwould rob him, (according to my place and power,) so must I do also\nfor myself. In all these seven cases I am not obliged to forgive.\n\nBut on the other side, in all these cases following, I am bound to\nforgive and let go my right.\n\n_Prop._ I. As the church may declare to penitent sinners, the\nremission of the eternal punishment, so may it remit the temporal\npunishment of excommunication, to the penitent; yea, this they are\nobliged by Christ to do, ministerially, as under him.\n\n_Prop._ II. When the repentance and satisfaction of the sinner is\nlike to conduce more to the public good, and the honour of God, and\nother ends of government, than his punishment would do, a private man\nmay not be obliged to prosecute him before the magistrate, and the\nmagistrate hath power to forgive him as to the penalty which it\nbelongeth to him to inflict. (Though this may not extend to the\nremitting of crimes ordinarily and frequently, nor to the remitting of\nsome sort of heinous crimes at all; because this cannot attain the\nends of government as aforesaid.)\n\n_Prop._ III. All personal wrongs, so far as they are merely\nagainst myself, and disable me not from my duty to God and my\nneighbour, I may and must forgive: for my own interest is put more in\nmy own power; and here it is that I am commanded to forgive. If you\nsay that I am bound to preserve my own life and soul as much as\nanother's; I answer, it is true, I am bound to preserve my own and\nanother's ultimately for the service and glory of God; and God's\ninterest in me I cannot remit or give away. As there is no obligation\nto duty but what is originally from God, so there is none but what is\nultimately for God, even to please and glorify him.\n\n_Object._ But if this be all, I shall forgive no wrongs; for\nthere is none which doth not some way hinder me in my duty.\n_Answ._ Yes, there may be many to your body, your estate, and\nname, which yet may be no disablement or hinderance to you, except you\nmake it so yourself: as if you receive a box on the ear, or be\nslandered or reviled where none heareth it but yourself, or such as\nwill make no evil use of it, or if a little be diminished injuriously\nout of a superfluous estate, or so as to be employed as well as you\nwould have done. 2. But I further answer this objection in the next\npropositions.\n\n_Prop._ IV. If my patient suffering a personal injury, which\nsomewhat hindereth me from my duty, be like to be as great a service\nto God, or to do more good, than by that duty I should do, I ought to\npass by and forgive that injury; because then God's interest obligeth\nme not to vindicate my right.\n\n_Prop._ V. If when I am injured, and thereby disabled from doing\nsome good which I should else have done, I am not able by seeking\nreparation or the punishment of the person, to recover my capacity,\nand promote the service of God, I am bound to pass by and remit that\ninjury. (I speak not of the criminal part, but the injury as such; for\na man may be bound to bring a thief to punishment, on the account of\nGod's honour, and the common good, though else he might forgive the\ninjury to himself.)\n\n_Prop._ VI. If it be probable that he that defraudeth me of my\nestate, will do more good with it than I should have done, I am not\nbound to vindicate it from him for my own interest (though as he is\ncriminal, and the crime is hurtful, as an ill example, to the common\ngood, so I may be bound to it). Nay, were it not for the said criminal\nrespect, I am bound rather to let him take it, than to vindicate it by\nany such means as would break charity, and do more hurt than good.\n\n_Prop._ VII. If I am absolutely trusted with the person or estate\nof another, I may so far forgive the wrongs done to that other, upon\nsufficient reasons, as well as against myself.\n\n_Prop._ VIII. A private man may not usurp the magistrate's power,\nor do any act which is proper to his office, nor yet may he break his\nlaws, for the avenging of himself; he may use no other means than the\nlaw of God and his sovereign do allow him. Therefore he may not rail,\nor revile, or slander, or rob, or strike, or hurt any, (unless in case\nof defence, as afterward,) nor take any other prohibited course.\n\n_Prop._ IX. No rigour or severity must be used to right myself,\nwhere gentler means may probably do it; but the most harmless way must\nfirst be tried.\n\n_Prop._ X. In general, all wrongs, and debts, and damages, must\nbe forgiven, when the hurt is like to be greater, which will come by\nour righting ourselves, than that which by forbearance we shall\nsustain; and all must be forgiven where God's law or man's forbiddeth\nus not to forgive. Therefore a man that will here know his duty, must\nconduct his actions by very great prudence (which if he have not\nhimself, he must make use of a guide or counsellor): and he must be\nable to compare the evil which he suffereth with the evil which will\nin probability follow his vindication, and to discern which of them is\nthe greater; or else he can never know how far and when he may and\nmust forgive. And herein he must observe,\n\n1. That hurt that cometh to a man's soul is greater than the hurt that\nbefalleth the body; and therefore if my suing a man at law be like to\nhurt his soul by uncharitableness, or to hurt my own, or the souls of\nothers, by scandal or disturbances, I must rather suffer any mere\nbodily injuries, than use that means; but if yet greater hurt to souls\nwould follow that bodily suffering of mine, the case is then altered\nthe other way. So if by forgiving debts or wrongs, I be liker to do\nmore good to the soul of him whom I forgive, or others, than the\nrecovery of my own, or the righting of myself, is like any way to\nequal, I am obliged to forgive that debt or wrong.\n\n2. The good or hurt which cometh to a community or to many, is\n(_c\u00e6teris paribus_) to be more regarded than that which cometh to\nmyself or any one alone. Because many are of more worth than one; and\nbecause God's honour (_c\u00e6teris paribus_) is more concerned in the\ngood of many than of one. Therefore I must not seek my own right to\nthe hurt of many, either of their souls or bodies, unless some greater\ngood require it.\n\n3. The good or hurt of public persons, magistrates, or pastors, is\n(_c\u00e6terisc paribus_) of more regard than the good or hurt of\nsingle men: therefore (_c\u00e6teris paribus_) I must not right myself\nto the dishonour or hurt of governors; (no, though I were none of\ntheir charge or subjects;) because the public good is more concerned\nin their honour or welfare than in mine. The same may be said of\npersons by their gifts and interests more eminently serviceable to God\nand the common good than I am.\n\n4. The good or hurt of a near relation, of a dear friend, of a worthy\nperson, is more to be regarded by me, _c\u00e6teris paribus_, than the\ngood or hurt of a vile, unworthy person, or a stranger. And therefore\nthe Israelites might not take usury of a poor brother, which yet they\nmight do of an alien of another land! The laws of nature and\nfriendship may more oblige me to one than to another, though they were\nsupposed equal in themselves. Therefore I am not bound to remit a\ndebt or wrong to a thief, or deceiver, or a vile person, when a nearer\nor worthier person would be equally damnified by his benefit. And thus\nfar, (if without any partial self-love a man can justly estimate\nhimself,) he may not only as he is nearest himself, but also for his\nreal worth, prefer his own commodity before the commodity of a more\nunworthy and unserviceable person.\n\n5. Another man's necessities are more regardable than our own\nsuperfluities; as his life is more regardable than our corporal\ndelights. Therefore it is a great sin for any man to reduce another to\nextremity, and deprive him of necessaries for his life, merely to\nvindicate his own right in superfluities, for the satisfaction of his\nconcupiscence and sensual desires. If a poor man steal to save his own\nor his children's lives, and the rich man vindicate his own, merely to\nlive in greater fulness or gallantry in the world, he sinneth both the\nsin of sensuality and uncharitableness (but how far for the common\ngood he is bound to prosecute the thief as criminal, is a case which\ndepends on other circumstances). And this is the most common case, in\nwhich the forgiving of debts and damages is required in Scripture,\nviz. When the other is poor and we are rich, and his necessities\nrequire it as an act of charity (and also the former case, when the\nhurt by our vindication is like to be greater than our benefit will\ncountervail).\n\n_Quest._ II. What is the meaning of those words of Christ, Matt.\nv. 38-42, \"Ye have heard that it hath been said, An eye for an eye,\nand a tooth for a tooth: but I say unto you, that ye resist not evil;\nbut whosoever shall smite thee on thy right cheek, turn to him the\nother also; and if any man will sue thee at the law, and take away thy\ncoat, let him have thy cloak also; and whosoever shall compel thee to\ngo a mile, go with him two: give to him that asketh thee; and from him\nthat would borrow of thee turn thou not away?\"\n\n_Answ._ The meaning of the text is this: as if he had said,\nBecause you have heard that magistrates are required to do justice\nexactly between man and man, and to take an eye for an eye, &c.\ntherefore you may perhaps believe those teachers who would persuade\nyou that for any man to exact this satisfaction, is no fault: but I\ntell you that duties of charity must be performed, as well as justice\nmust be done; and though it must be the magistrate's duty to do you\nthis justice, it is not your duty always to require it, but charity\nmay make the contrary to be your duty. Therefore I say unto you,\novervalue not the concernments of your flesh, nor the trifles of this\nworld; but if a man abuse you, or wrong you in these trifles, make no\ngreat matter of it, and be not presently inflamed to revenge, and to\nright yourselves; but exercise your patience and your charity to him\nthat wrongeth you, and by an habituated stedfastness herein, be ready\nto receive another injury with equal patience, yea many such, rather\nthan to fly to an unnecessary vindication of your right. For what if\nhe give you another stroke? Or what if he also take your cloak? Or\nwhat if he compel you to go another mile for him? Let him do it; let\nhim take it; how small is your hurt! What inconsiderable things are\nthese! Your resistance and vindication of your right may violate\ncharity and peace, and inflame his passion, and kindle your own, and\nhurt both your souls, and draw you into other sins, and cost you\ndearer than your right was worth: whereas your patience, and\nyieldingness, and submission, and readiness to serve another, and to\nlet go your own for peace and charity, may shame him or melt him, and\nprevent contention, and keep your own and the public peace, and may\nshow the excellency of your holy religion, and win men's souls to the\nlove of it, that they may be saved. Therefore instead of exacting or\nvindicating your utmost right, set light by your corporal sufferings\nand wrongs, and study and labour with all your power to excel in\ncharity, and to do good to all, and to stoop to any service to\nanother, and humble yourselves, and exercise patience, and give and\nlend according to your abilities, and pretend not justice against the\ngreat duties of charity and patience. So that here is forbidden both\nviolent and legal revenge for our corporal abuses, when the law of\ncharity or patience is against it: but this disobligeth not\nmagistrates to do justice, or men to seek it, in any of the cases\nmentioned in the seven first propositions.\n\n_Quest._ III. Am I bound to forgive another, if he ask me not\nforgiveness? The reason of the question is, because Christ saith, Luke\nxvii. 3, 4, \"If thy brother trespass against thee, rebuke him: and if\nhe repent, forgive him; and if he trespass against thee seven times in\na day, and seven times in a day turn again to thee, saying, I repent,\nthou shalt forgive him.\"\n\n_Answ._ In the resolving of this, while some have barely\naffirmed, and others denied, for want of distinguishing, they have\nsaid worse than nothing. It is necessary that we distinguish,\n\n1. Between the forgiving of an enemy, and of a stranger, and of a\nneighbour, and of a brother, as such.\n\n2. Between the several penalties to be remitted (as well as revenges\nto be forborne). And so briefly the case must be thus resolved.\n\n_Prop._ I. An enemy, a stranger, and a neighbour, as such, must\nbe forgiven (in the cases before asserted) though they ask not\nforgiveness, nor say, I repent: for,\n\n1. Many other scriptures absolutely require it.\n\n2. And forgiving them as such, is but the continuing them in our\ncommon charity, as men, or neighbours; that is, our not endeavouring\nto ruin them, or do them any hurt, and our hearty desiring and\nendeavouring their good, according to their capacities or ours; and\nthus far we must forgive them.\n\n_Prop._ II. A brother also must be thus far forgiven, though he\nsay not, I repent; that is, we must love him as a man, and wish and\nendeavour his good to our power.\n\n_Prop._ III. A brother as a brother, is not to be so forgiven, as\nto be restored to our estimation and affection, and usage of him as a\nbrother, either in spiritual account, or intimate special love and\nfamiliarity, as long as he is impenitent in his gross offences; and\nthat is, till he turn again and say, I repent. A natural brother is\nstill to be loved as a natural brother. For that kind of love\ndependeth not on his honesty or repentance. But,\n\n1. A brother in a religious sense,\n\n2. Or a bosom, familiar friend, are both unfit for to be received in\nthese capacities, till they are penitent for gross offences; therefore\nthe church is not to pardon the impenitent, in point of communion, nor\nparticular christians to pardon them in their esteem and carriage; nor\nam I bound to take an unfit person to be my bosom friend to know my\nsecrets: therefore if either of these offend, I must not forgive them,\nthat is, by forgiveness continue them in the respect and usage of this\nbrotherhood, till they repent; and this (first especially) is the\nbrother mentioned in the text.\n\n_Quest._ IV. Is it lawful to sue a brother at law? The reason of\nthe question is, from the words of the apostle Paul, 1 Cor. vi. 7,\n\"There is utterly a fault among you, because ye go to law one with\nanother. Why do ye not rather take wrong? why do ye not rather suffer\nyourselves to be defrauded?\"\n\n_Answ._ 1. Distinguish betwixt going to law before heathens, or\nother enemies to the christian religion, and before christian\nmagistrates.\n\n2. Between going to law in malice for revenge, and going merely to\nseek my right, or to seek the suppression and reformation of sin.\n\n3. Between going to law when you are bound to forgive, and when you\nare not.\n\n4. And between going to law in haste and needlessly, and going to law\nas the last remedy, in case of necessity, when other means fail.\n\n5. And between going to law when the hurt is like to be greater than\nthe benefit, and going to law when it is likely to do good. There is a\ngreat deal of difference between these cases.\n\n_Prop._ I. Christians must rather suffer wrong, than go to law\nbefore the enemies of religion, when it is like to harden them, and to\nbring christianity into contempt.\n\n_Prop._ II. It is not lawful to make law and justice the means of\nprivate unlawful revenge; nor to vent our malice, nor to oppress the\ninnocent.\n\n_Prop._ III. Whenever I am bound to forgive the trespass, wrong,\nor debt, then it is unlawful to seek my own at law. For that is not\nforgiving.\n\n_Prop._ IV. There are many other remedies which must first be\ntried (ordinarily) before we go to law. As,\n\n1. To rebuke our neighbour for his wrong, and privately to desire\nnecessary reparations.\n\n2. To take two or three to admonish him; or to refer the matter to\narbitrators (or in some cases to a lot). And if any make law their\nfirst remedy needlessly, while the other means should first be used,\nit is a sin.\n\n_Prop._ V. It is not lawful to go to law-suits, when prudence may\ndiscern that the hurt which may come by it, will be greater than the\nbenefit; (either by hardening the person, or disturbing ourselves, or\nscandalizing others against religion, or drawing any to ways of\nunpeaceableness and revenge, &c.) The foreseen consequences may\noverrule the case.\n\nBut on the other side, _Prop._ I. It is lawful to make use of\nchristian judicatories, so it be done in a lawful manner; yea, and in\nsome cases, of the judicatories of infidels.\n\n_Prop._ II. The suppressing of sin, and the defending of the\ninnocent, and righting of the wronged, being the duty of governors, it\nis lawful to seek these benefits at their hands.\n\n_Prop._ III. In cases where I am not obliged to forgive, (as I\nhave showed before some such there be,) I may justly make use of\ngovernors as the ordinance of God.\n\n_Prop._ IV. The order and season is when I have tried other means\nin vain; when persuasion or arbitration will do no good, or cannot be\nused with hope of success.\n\n_Prop._ V. And the great condition to prove it lawful is, when it\nis not like to do more hurt than good, either directly of itself, or\nby men's abuse; when religion, or the soul of any man, or any one's\nbody, or estate, or name, is not like to lose more than my gain, or\nany other benefits, will compensate; when all these concur, it is\nlawful to go to law.\n\n_Quest._ V. Is it lawful to defend my person, life, or estate\nagainst a thief, or murderer, or unjust invader, by force of arms?\n\n_Answ._ You must distinguish, 1. Between such defence as the law\nof the land alloweth, and such as it forbiddeth.\n\n2. Between necessary and unnecessary actions of defence.\n\n_Prop._ I. There is no doubt but it is both lawful and a duty to\ndefend ourselves by such convenient means as are likely to attain\ntheir end, and are not contrary to any law, of God or man. We must\ndefend our neighbour if he be assaulted or oppressed, and we must love\nour neighbour as ourselves.\n\n_Prop._ II. This self-defence by force, is then lawful, when it\nis necessary, and other more gentle means have been uneffectual, or\nhave no place (supposing still that the means be such as the law of\nGod or man forbiddeth not).\n\n_Prop._ III. And it is necessary to the lawfulness of it, that\nthe means be such as in its nature is like to be successful, or like\nto do more good than harm.\n\nBut on the other side, _Prop._ I. We may not defend ourselves by\nany such force as either the laws of God or our rulers, thereto\nauthorized by him, shall forbid. For,\n\n1. The laws are made by such as have more power over our lives, than\nwe have over them ourselves.\n\n2. And they are made for the good of the commonwealth; which is to be\npreferred before the good or life of any single person. And whatever\nselfish infidels say, both nature and grace do teach us to lay down\nour lives, for the welfare of the church or state, and to prefer a\nmultitude before ourselves. Therefore it is better to be robbed,\noppressed, or killed, than to break the peace of the commonwealth.\n\n_Prop._ II. Therefore a private man may not raise an army to\ndefend his life against his prince, or lawful governor. Perhaps he\nmight hold his hands if personally he went about to murder him,\nwithout the violation of the public peace; but he cannot raise a war\nwithout it.\n\n_Prop._ III. We may not do that by blood or violence, which might\nbe done by persuasion, or by any lawful, gentle means: violence must\nbe used, even in defence, but in case of true necessity.\n\n_Prop._ IV. When self-defence is like to have consequents so ill,\nas the saving of ourselves cannot countervail, it is then unlawful\n_finis gratia_, and not to be attempted.\n\n_Prop._ V. Therefore if self-defence be unlikely to prevail, our\nstrength being inconsiderable, and when the enemy is but like to be\nthe more exasperated by it, and our sufferings like to be the greater;\nnature and reason teach us to submit, and use the more effectual\n(lawful) means.\n\n_Quest._ VI. Is it lawful to take away another's life, in the\ndefending of my purse or estate?\n\n_Answ._ 1. You must again distinguish between such defence as the\nlaw of the land alloweth, and such as it forbiddeth.\n\n2. Between what is necessary, and what is unnecessary.\n\n3. Between a life less worth than the prize which he contendeth for,\nand a life more worth than it, or than mine own.\n\n4. Between the simple defence of my purse, and the defence of it and\nmy life together.\n\n5. Between what I do with purpose and desire, and what I do\nunwillingly through the assailant's temerity or violence.\n\n6. And between what I do in mere defence, and what I do to bring a\nthief or robber unto legal punishment. And so I answer,\n\n_Prop._ I. You may not defend your purse, or your estate, by such\nactions, as the law of the land forbiddeth; (unless it go against the\nlaw of God;) because it is to be supposed, that it is better a man's\nestate or purse be lost, than law and public order violated.\n\n_Prop._ II. You may not (against an ordinary thief or robber) defend\nyour purse with the probable hazard of his life, if a few good words,\nor other safe and gentle means, which you have opportunity to use, be\nlike to serve turn without such violence.\n\n_Prop._ III. If it might be supposed that a prince, or other\nperson of great use and service to the commonwealth, should in a\nfrolic, or otherwise, assault your person for your estate or purse, it\nis not lawful to take away his life by a defensive violence, if you\nknow it to be he; because (though in some countries the law might\nallow it you, yet) _finis gratia_ it is unlawful; because his\nlife is more necessary to the common good than yours.\n\n_Prop._ IV. If a pilfering thief would steal your purse, without\nany violence which hazardeth your life, (ordinarily,) you may not take\naway his life in the defending of it. Because it is the work of the\nmagistrate to punish him by public justice, and your defence requireth\nit not.\n\n_Prop._ V. All this is chiefly meant, of the voluntary, designed\ntaking away of his life; and not of any lawful action, which doth it\naccidentally against your will.\n\nOn the other side, _Prop._ I. If the law of the land allow you to\ntake away a man's life in the defending of your purse, it removeth the\nscruple, if the weight of the matter also do allow it: because it\nsupposeth, that the law taketh the offender to be worthy of death, and\nmaketh you in that case the executioner of it. And if, indeed, the\ncrime be such as deserveth death, you may be the executioner when the\nlaw alloweth it.\n\n_Prop._ II. And this is more clear, when the robber for your\nmoney doth assault your life, or is like for aught you see to do it.\n\n_Prop._ III. And when gentler means will not serve the turn, but\nviolence is the only remedy which is left you, which is like to avail\nfor your defence.\n\n_Prop._ IV. And when the person is a vile offender, who is rather\na plague and burden to the commonwealth than any necessary member of\nit.\n\n_Prop._ V. If you desire not, and design not his death, but he\nrush upon it himself in his fury, while you lawfully defend your own,\nthe case is yet less questionable.\n\n_Prop._ VI. If a thief have taken your purse, though you may not\ntake away his life after to recover it, (because it is of less value,)\nnor yet in revenge (because that belongeth not to private men); yet if\nthe law require or allow you to pursue him to bring him to a judicial\ntrial, if you kill him while he resisteth, it is not your sin; because\nyou are but suppressing sin in your place, according to the allowance\nof the law.\n\n_Quest._ VII. May I kill or wound another in the defence or\nvindication of my honour, or good name?\n\n_Answ._ No: not by private assault or violence; but if the crime\nbe so great, that the law of the land doth punish it with death, if\nthat law be just, you may in some cases seek to bring the offender to\npublic justice; but that is rare, and otherwise you may not do it.\nFor,\n\n1. It belongeth only to the magistrate, and not to you, to be the\navenger.\n\n2. And killing a man can be no meet defence against calumny or\nslander; for if you will kill a man for prevention, you kill the\ninnocent; if you kill him afterwards, it is no defence, but an\nunprofitable revenge, which vindicateth not your honour, but\ndishonoureth you more. Your patience is your honour, and your bloody\nrevenge doth show you to be so like the devil, the destroyer, that it\nis your greatest shame.\n\n3. It is odious pride which maketh men overvalue their reputation\namong men, and think that a man's life is a just compensation to them\nfor their dishonour! Such bloody sacrifices are fit to appease only\nthe bloodthirsty spirit! But what is it that pride will not do and\njustify?\n\n\n\n\nCHAPTER XI.\n\nSPECIAL DIRECTIONS TO ESCAPE THE GUILT OF PERSECUTING. DETERMINING\nALSO THE CASE ABOUT LIBERTY IN MATTERS OF RELIGION.\n\n\nThough this be a subject which the guilty cannot endure to hear of,\nyet the misery of persecutors, the blood, and groans, and ruins of the\nchurch, and the lamentable divisions of professed christians, do all\ncommand me not to pass it by in silence; but to tell them the truth,\n\"whether they will hear, or whether they will forbear;\" though they\nwere such as Ezek. iii. 7-9, 11.\n\n_Direct._ I. If you would escape this dreadful guilt, understand\nwell what persecution is. Else you may either run into it ignorantly,\nor oppose a duty as if it were persecution.\n\nThe verb _persequor_ is often taken in a good sense, for no more\nthan _continuato motu vel ad extremum sequor_; and sometimes for\nthe blameless prosecution of a delinquent; but we take it here as the\nEnglish word persecute is most commonly taken, for _inimico affectu\ninsequor_, a malicious or injurious hurting or persecuting another,\nand that for the sake of religion or righteousness. For it is not\ncommon injuries which we here intend to speak of. Three things then go\nto make up persecution. 1. That it be the hurting of another, in his\nbody, liberty, relations, estate, or reputation. 2. That it be done\ninjuriously, to one who deserveth it not, in the particular which is\nthe cause. 3. That it be for the cause of religion or of righteousness,\nthat is, for the truth of God which we hold or utter; or for the\nworship of God which we perform; or for obedience to the will of God\nrevealed in his laws. This is the cause on the sufferer's part,\nwhatever is intended by the persecutor.\n\nThere are divers sorts of persecutions. As to the principles of the\npersecutors: 1. There is a persecution which is openly professed to be\nfor the cause of religion; as heathens and Mahometans persecute\nchristians as christians. And there is a hypocritical persecution when\nthe pretended cause is some odious crime, but the real cause is men's\nreligion, or obedience to God. This is the common persecution, which\nnominal christians exercise on serious christians, or on one another.\nThey will not say that they persecute them because they are godly or\nserious christians, but that is the true cause; for if they will but\nset them above God, and obey them against God, they will abate their\npersecution. Many of the heathens thus persecuted the christians too,\nunder the name of ungodly, and evil-doers; but the true cause was,\nbecause they obeyed not their commands in the worshipping of their\nidol gods. So do the papists persecute and murder men, not as\nprofessors of the truth, (which is the true cause,) but under the name\nof heretics and schismatics, or rebels against the pope, or whatever\ntheir malice pleaseth to accuse them of. And profane, nominal\nchristians seldom persecute the serious and sincere directly by that\nname, but under some nickname which they set upon them, or under the\nname of hypocrites, or self-conceited, or factious persons, or such\nlike. And if they live in a place, and age, where there are many\ncivil wars or differences, they are sure to fetch some odious name or\naccusation thence: which side soever it be that they are on, or if\nthey meddle not on any side, they are sure by every party whom they\nplease not, to hear religion loaded with such reproaches as the times\nwill allow them to vent against it. Even the papists who take this\ncourse with protestants, it seems by Acosta are so used themselves,\nnot by the heathens, but by one another, yea, by the multitude, yea,\nby their priests. For so saith he, speaking of the parish priests\namong the Indians, having reproved their dicing, carding, hunting,\nidleness. Lib. iv. cap. 15. p. 404, 405. _Itaque is cui pastoralis\nIndorum cura committitur, non solum contra diaboli machinas et natur\u00e6\nincentiva pugnare debet; sed jam etiam confirmat\u00e6 hominum consuetudini\net tempore et turba pr\u00e6potenti sese objicere; et ad excipienda\ninvidorum ac malevolorum tela forte pectus opponere; qui siquid a\nprofano suo instituto abhorrentem viderint; proditorem, hypocritam,\nhostem clamant_: that is, He therefore to whom the pastoral care of\nthe Indians is committed, must not only fight against the engines of\nthe devil, and the incentives of nature; but also now must object or\nset himself against the confirmed custom of men, which is grown very\npowerful both by time, and by the multitude; and must valiantly oppose\nhis breast, to receive the darts of the envious and malevolent, who if\nthey see any thing contrary to their profane fashion (or breeding) cry\nout, A traitor, a hypocrite, an enemy. It seems then that this is a\ncommon course.\n\n2. Persecution is either done in ignorance or knowledge. The commonest\npersecution is that which is done in ignorance and error; when men\nthink a good cause to be bad, or a bad cause to be good, and so\npersecute truth while they take it to be falsehood, or good while they\ntake it to be evil, or _obtrude by violence their errors for truths_,\nand their evils as good and necessary things. Thus Peter testifieth\nof the Jews, who killed the Prince of life; Acts iii. 13, 14, 17,\n\"I know that through ignorance you did it, as did also your rulers.\"\nAnd Paul; 1 Cor. ii. 8, \"Which none of the princes of this world knew;\nfor had they known it, they would not have crucified the Lord of\nglory.\" And Christ himself saith, John xvi. 3, \"These things will they\ndo unto you, because they have not known the Father, nor me.\" And Paul\nsaith of himself, Acts xxvi. 9, \"I thought verily with myself, that I\nought to do many things contrary to the name of Jesus of Nazareth,\nwhich thing I also did,\" &c. And, 1 Tim. i. 13, \"that it was\nignorantly in unbelief, that he was a blasphemer, a persecutor, and\ninjurious.\" And on the other side, some persecute truth and goodness\nwhile they know it to be so. Not because it is truth or goodness, but\nbecause it is against their carnal, worldly interest and inclination.\nAs the conscience of a worldling, a drunkard, a whoremonger, beareth\nwitness against his sin while he goeth on in it; so ofttimes doth the\nconscience of the persecutor; and he hath secret convictions, that\nthose whom he persecuteth are better and happier than himself.\n\n3. As to the cause, sometimes persecution is for Christianity and\ngodliness in the gross, or for some great essential point; and\nsometimes it is only for some particular truth or duty, and that\nperhaps of a lower nature, so small or so dark, that it is become a\ngreat controversy, whether it be truth or error, duty or sin. In some\nrespects it is more comfortable to the persecuted, and more heinous in\nthe persecutor, that the suffering be for the greatest things. For\nthis leaveth no doubt in the mind, whether our cause be good or not;\nand this showeth that the persecutor's mind is most alien from God\nand truth; but in some other respect, it is an aggravation of the sin\nof the persecutor, and of the comfort of the persecuted, when it is\nfor smaller truths and duties. For it is a sign of great uncharitableness\nand cruelty, when men can find in their hearts to persecute others for\nlittle things; and it is a sign of a heart that is true to God, and\nvery sincere, when we will rather suffer any thing from man, than\nrenounce the smallest truth of God, or commit the smallest sin against\nhim, or omit the smallest duty, when it is a duty.\n\n4. Sometimes persecution is directly for religion; that is, for\nmatters of professed faith or worship: and sometimes it is for a civil\nor a common cause; yet still it is for our obedience to God, (or else\nit is not the persecution which we speak of,) though the matter of it\nbe some common or civil thing: as if I were persecuted merely for\ngiving to the poor, or helping the sick, or for being loyal to my\nprince, and to the laws, or for doing my duty to my parents, or\nbecause I will not bear false witness, or tell a lie, or subscribe a\nfalsehood, or any such like; this is truly persecution, whatever the\nmatter of it be, as long as it is truly for obeying God that we\nundergo the suffering.\n\nI omit many other less considerable distributions: and also those\nafflictions which are but improperly called persecutions (as when a\nman is punished for a fault in a greater measure than it deserveth.\nThis is injustice but not persecution, unless it be his religion and\nobedience to God, which is the secret cause of it).\n\n_Direct._ II. Understand well the greatness of the sin of\npersecution, that you may be kept in a due fear of being tempted to\nit. Here therefore I shall show you how great a sin it is.\n\n1. Persecution is a fighting against God: so it is called Acts v. 39.\nAnd to fight against God, is odious malignity, and desperate folly.\n1. It is venomous malignity, for a creature to fight against his Creator,\nand a sinner against his Redeemer who would save him; and for so blind\na worm to rise up against the wisdom of the all-knowing God! and for\nso vile a sinner to oppose the Fountain of love and goodness! 2. And\nwhat folly can be greater, than for a mole to reproach the sun for\ndarkness? or a lump of earth to take up arms against the Almighty,\nterrible God? Art thou able to make good thy cause against him? or to\nstand before him when he is offended, and chargeth thee with sin? Hear\na Pharisee; \"And now I say unto you, refrain from these men, and let\nthem alone; for if this counsel or this work be of men, it will come\nto nought: but if it be of God, ye cannot overthrow it; lest haply ye\nbe found even to fight against God,\" Acts v. 38, 39. Or hear Christ\nhimself; \"I am Jesus, whom thou persecutest; it is hard for thee to\nkick against the pricks,\" Acts ix. 4, 5; with bare feet or hands to\nbeat the thorns! How unmeet a match is man for God! He needeth not so\nmuch as a word to take away thy soul, and crush thee to the lowest\nhell. His will alone can lay thee under thy deserved pains. Canst thou\nconquer the Almighty God? Wilt thou assault the power which was never\novercome, or storm Jehovah's throne or kingdom? First try to take down\nthe sun, and moon, and stars from the firmament, and to stop the\ncourse of the rivers, or of the sea; and to rebuke the winds, and turn\nnight into day, and winter into summer, and decrepid age into vigorous\nyouth. Attempt not greater matters till thou hast performed these; it\nis a greater matter than any of these, to conquer God, whose cause\nthou fightest against. Hear him again; Isa. xlv. 9, \"Woe unto him that\nstriveth with his Maker! let the potsherd strive with the potsherds\nof the earth. Shall the clay say to him that fashioneth it, What\nmakest thou? or thy work, He hath no hands?\" And Isaiah xlv. 2. \"Who\nwould set the briers and thorns against me in battle? I would go\nthrough them, I would burn them together,\" Isa. xxvii. 4. Woe to the\nman that is not content to go to fight with men, but chooseth the most\ndreadful God to be his enemy! It had been better for thee, that all\nthe world had been against thee.\n\n2. Persecution opposeth the gracious design of our Redeemer, and\nhindereth his gospel, and work of mercy to the world, and endeavoureth\nthe ruin of his kingdom upon earth. Christ came to save men, and\npersecutors raise up their power against him, as if they envied\nsalvation to the world. And if God have made the work of man's\nredemption the most wonderful of all his works which ever he revealed\nto the sons of men, you may easily conceive what thanks he will give\nthem that resist him in so high and glorious a design. If you could\npull the stars out of the firmament, or hinder the motions of the\nheavens, or deny the rain to the thirsty earth, you might look for as\ngood a reward for this, as for opposing the merciful Redeemer of the\nworld, in the blessed work of man's salvation.\n\n3. Persecution is a resisting or fighting against the Holy Ghost.\nSaith Stephen to the Jews, \"Ye stiffnecked and uncircumcised in heart\nand ears; ye do always resist the Holy Ghost: as your fathers did, so\ndo ye,\" Acts vii. 51. If you silence the ministers who are the means\nby which the Spirit worketh, in the illuminating and sanctifying of\nsouls, Acts xxvi. 17, 18; or if you afflict men for those holy duties,\nwhich the Spirit of God hath taught them to perform, or would force\nmen from that which the Spirit of Christ is sent to draw them to; this\nis to raise war against that Spirit, into whose name you were\nyourselves baptized.\n\n4. Persecution endeavoureth the damnation of men's souls, either by\ndepriving them of the preaching of the gospel which should save them,\nor by forcing them upon that sin for which God will condemn them. Yea,\nthe banishing or silencing of one faithful preacher, may conduce to\nthe damnation of many hundreds! If it be said, that others who are set\nup in their stead may save men's souls as well as they, I answer, 1.\nGod seldom, if ever, did qualify supernumeraries for the work of the\nministry! Many a nation hath had too few, but I never read of any\nnation that had too many, who were well qualified for that great and\ndifficult work, no, not from the days of Christ till now! So that if\nthey are all fit men, there are none of them to be spared; but all are\ntoo few, if they conjoin their greatest skill and diligence. Christ\nbiddeth us pray the Lord of the harvest, to send forth more labourers\ninto his harvest; but never biddeth us pray to send out fewer, or to\ncall any in that were but tolerably fitted for the work. 2. Many\npersecutors banish all preachers of the gospel, and set up no other to\ndo the service which they were called to. And it is rarely seen, that\nany who can find in their hearts to cast out any faithful ministers of\nChrist, have hearts to set up better, or any that are competent, in\ntheir stead; but it is ordinarily seen, that when the judgment is so\nfar depraved, as to approve of the casting out of worthy men; it is\nalso so far depraved as to think an ignorant, unskilful, heartless, or\nscandalous sort of ministers, to be as fit to save men's souls as\nthey. And how many poor congregations in the eastern and western\nchurches (nay, how many thousands) have ignorant, ungodly, sensual\npastors, who are such unsavoury salt, as to be unfit for the land, or\nfor the dunghill! whilst men are extinguishing the clearest lights,\nor thrusting them into obscurity, Matt. v. 13-15; Luke xiv. 35. 3. And\nthere may be something of suitableness between a pastor and the flock,\nwhich may give him advantage to be more profitable to their souls,\nthan another man of equal parts. 4. And, though God can work by the\nweakest means, yet ordinarily we see that his work upon men's souls is\nso far moral, as that he usually prospereth men according to the\nfitness of their labours to the work! And some men have far more\nsuccess than others. He that should expel a dozen or twenty of the\nablest physicians out of London, and say, There are enough left in\ntheir steads, who may save men's lives as well as they, might,\nnotwithstanding that assertion, be found guilty of the blood of no\nsmall numbers. And as men have sometimes an aversion to one sort of\nfood, (as good as any to another man,) and as this distemper is not\nlaudable; and yet he that would force them to eat nothing else but\nthat which they so abhor, were liker to kill them than to cure them;\nso is it with the souls of many. And there are few who have any\nspiritual discerning and relish, but have some special sense of what\nis helpful or hurtful to their souls, in sermons, books, and\nconference, which a stander-by is not so fit to judge of as\nthemselves. So that it is clear, that persecution driveth men towards\ntheir damnation! And, oh how sad a case it is, to have the damnation\nof one soul to answer for! (Which is worse than the murdering of many\nbodies.) Much more to be guilty of the perdition of a multitude!\n\n5. Persecution is injustice, and oppression of the innocent! And what\na multitude of terrible threatenings against this sin, are found\nthroughout the holy Scriptures! Doth a man deserve to be cruelly used,\nfor being faithful to his God, and for preferring him before man? and\nfor being afraid to sin against him? or for doing that which God\ncommandeth him, and that upon pain of greater sufferings than man can\ninflict upon him? Is it not his Saviour that hath said, \"Fear not them\nthat can kill the body, and after that have no more that they can do;\nbut fear him who after he hath killed, hath power to cast into hell:\nyea, I say unto you, fear him.\" Though christianity was once called,\n\"A sect which every where was spoken against,\" Acts xxviii. 22; and\nPaul was accused as a pestilent fellow, and a mover of sedition among\nthe people, Acts xxiv. 5; and Christ was crucified as a usurper of the\ncrown; yet innocency shall be innocency still, in spite of malice and\nlying accusations; because God will be the final Judge, and will bring\nall secret things to light, and will justify those whom injustice hath\ncondemned, and will not call them as slandering tongues have called\nthem. Yea, the consciences of the persecutors are often forced to say,\nas they did of Daniel, Dan. vi. 5, \"We shall not find any occasion\nagainst this Daniel, except we find it against him concerning the law\nof his God.\" And therefore the net which they were fain to lay for\nhim, was a law against his religion, or prayers to God; for a law\nagainst treason, sedition, swearing, drunkenness, fornication, &c.\nwould have done them no service! And yet they would fain have aspersed\nhim there, ver. 4. Jer. xxii. 13, \"Woe to him that buildeth his house\nby unrighteousness!\" &c. Isa. xxxiii. 1, \"Woe to thee that spoilest,\nand thou wast not spoiled!\" Isa. v. 20, \"Woe to them that call evil\ngood, and good evil!\" Jer. ii. 34, \"In thy skirts is found the blood\nof the souls of the poor innocents.\" Prov. vi. 16, 17, \"Hands that\nshed innocent blood, the Lord doth hate,\" &c.\n\n6. Persecution maketh men likest unto devils, and maketh them his most\nnotable servants in the world.[125] Many wicked men may neglect that\nduty which they are convinced they should do. But to hate it, and\nmalice men that do it, and seek their ruin; this, if any thing, is\nwork more beseeming a devil than a man. These are the commanders in\nthe armies of the devil, against the cause and kingdom of the Lord!\nJohn viii. 42, 44. And accordingly shall they speed.\n\n7. Persecution is an inhuman, disingenuous sin, and showeth an\nextinction of the light of nature. A good-natured man, if he had no\ngrace at all, would abhor to be cruel, and to oppress his brethren;\nand that merely because they are true to their consciences, and obey\ntheir God, while they do no hurt to any others. If they had deserved\nexecution, an ingenuous nature would not be forward to be their\nexecutioner; much more when they deserve encouragement and imitation:\nit is no honour to be numbered with bloodthirsty men.\n\n8. It is a sin that hath so little of commodity, honour, or pleasure\nto invite men to it, that maketh it utterly without excuse, and\nshoweth, that the serpentine nature is the cause, Gen. iii. 15. What\nget men by shedding the blood of innocents, or silencing the faithful\npreachers of the gospel? What sweetness could they find in cruelty, if\na malicious nature made it not sweet?\n\n9. It is a sin which men have as terrible warnings against from God,\nas any sin in the world, that I can remember. 1. In God's\nthreatenings. 2. In sad examples, and judgments in this life, even on\nposterity. 3. And in the infamy that followeth the names of\npersecutors, when they are dead.\n\n1. How terrible are those words of Christ, Matt. xviii. 6, \"But whoso\nshall offend one of these little ones that believe in me, it were\nbetter for him that a millstone were hanged about his neck, and that\nhe were drowned in the depth of the sea.\" How terrible is that\ncharacter which Paul giveth of the Jews; 1 Thess. ii. 15, 16, \"Who\nboth killed the Lord Jesus, and their own prophets, and have\npersecuted us: and they please not God, and are contrary to all men;\nforbidding us to speak to the gentiles that they might be saved, to\nfill up their sins alway; for the wrath is come upon them to the\nuttermost.\" Such terrors against persecutors are so common through the\nScriptures, that it would be tedious to recite them.\n\n2. And for examples, the captivity first, and afterwards the casting\noff of the Jews, may serve instead of many. 2 Chron. xxxvi. 16, \"But\nthey mocked the messengers of God, and despised his words, and misused\nhis prophets, until the wrath of the Lord arose against his people, till\nthere was no remedy.\" And of the casting off, see Matt. xxiii. 37, 38,\n\"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest\nthem that are sent unto thee, how oft would I have gathered thy\nchildren together, as a hen gathereth her chickens under her wings,\nand ye would not! Behold, your house is left unto you desolate----.\"\nAnd ver. 34-36, \"Behold, I send unto you prophets, and wise men, and\nscribes; and some of them ye shall kill and crucify, and some of them\nshall ye scourge in your synagogues, and persecute them from city to\ncity: that upon you may come all the righteous blood shed upon the\nearth, from the blood of righteous Abel unto the blood of Zacharias\nson of Barachias, whom ye slew between the temple and the altar.\nVerily I say unto you, All these things shall come on this\ngeneration.\" To give you the particular examples of God's judgments\nagainst persecutors, and their posterity after them, would be a\nvoluminous work; you may find them in the holy Scriptures, and the\nchurch's Martyrologies.\n\n3. And by a marvellous providence, God doth so overrule the tongue of\nfame, and the pens of historians, and the thoughts of men, that\ncommonly the names of persecutors stink when they are dead; yea,\nthough they were never so much honoured and flattered while they were\nalive! What odious names are the names of Pharaoh, Ahab, Pilate,\nHerod, Nero, Domitian, Dioclesian, &c.! What a name hath the French\nmassacre left on Charles the Ninth! and the English persecution on\nQueen Mary! And so of others throughout the world. Yea, what a blot\nleaveth it on Asa, Amaziah, or any that do but hurt a prophet of the\nLord! The eleventh chapter of the Hebrews, and all the Martyrologies\nthat are written to preserve the name of the witnesses of Christ, are\nall the records of the impiety and the perpetual shame of those by\nwhom they suffered. Even learning, and wisdom, and common virtue, have\ngot that estimation in the nature of man, that he that persecuteth but\na Seneca, a Cicero, a Demosthenes, or a Socrates, hath irrecoverably\nwounded his reputation to posterity, and left his name to the hatred\nof all succeeding ages. Prov. x. 7, \"The memory of the just is\nblessed, but the name of the wicked shall rot.\"\n\n4. The persecution of godliness as such in ministers or private\nchristians, is one of the most visible undoubted marks of one that is\nyet unsanctified, and in a state of sin and condemnation; for it\nshoweth most clearly the predominancy of the serpentine nature in the\npersecutor. Though Asa in a peevish fit may imprison the prophet, and\nthose christians that are engaged in a sect or party, may in a sinful\nzeal be injurious to those of the contrary party; and yet there may\nremain some roots of uprightness within; yet he that shall set himself\nto hinder the gospel, and the serious practice of godliness in the\nworld, and to that end hinder or persecute the preachers, and\nprofessors, and practisers of it, hath the plainest mark of a child of\nthe devil, and the most visible brand of the wrath of God upon his\nsoul, of any sort of men on earth. If there might be any hope of grace\nin him, that at present doth but neglect or disobey the gospel, and\ndoth not himself live a godly life, (as indeed there is not,) yet\nthere can be no possibility that he should have grace at that present,\nwho hateth and opposeth it; and that he should be justified by the\ngospel who persecuteth it; and that he should be a godly man, who\nsetteth himself against the godly, and seeketh to destroy them.\n\n10. And it is a far more heinous sin in a professed christian, than in\nan infidel or heathen. For these do according to the darkness of their\neducation, and the interest of their party, and the principles of\ntheir own profession. But for a professed christian to persecute\nchristianity, and one that professeth to believe the gospel, to\npersecute the preachers and serious practisers of the doctrine of the\ngospel; this is so near that sin which is commonly said to be the\nunpardonable sin against the Holy Ghost, that it is not easy to\nperceive a difference; and if I did consent to that description of the\nunpardonable sin, I should have little hope of the conversion of any\none of these. But, however, they make up such a mixture of hypocrisy,\nand impiety, and cruelty, as showeth them to exceed all ordinary\nsinners, in malignity and misery. They are a self-condemned sort of\nmen; out of their own mouths will God condemn them. They profess\nthemselves to believe in God, and yet they persecute those that serve\nhim: they dare not speak against the preaching and practising of the\ndoctrine of godliness, directly, and in plain expressions; and yet\nthey persecute them, and cannot endure them! They fight against the\ninterest and law of God the Father, Son, and Holy Ghost, when they\nhave in baptism vowed themselves unto his service. Of all men on\nearth, these men will have least to say for their sin, or against\ntheir condemnation.\n\n11. Lastly, Remember that Christ taketh all that is done by\npersecutors against his servants for his cause, to be done as to\nhimself, and will accordingly in judgment charge it on them. So\nspeaketh he to Saul, Acts ix. 5, 6, \"Saul, Saul, why persecutest thou\nme?--I am Jesus, whom thou persecutest.\" And Matt. xxv. 41-46, even to\nthem that did not feed, and clothe, and visit, and relieve them, he\nsaith, \"Verily, I say unto you, inasmuch as ye did it not to one of\nthe least of these, ye did it not to me.\" What then will he say to\nthem that impoverished and imprisoned them? Remember, that it is\nChrist reputatively, whom thou dost hate, deride, and persecute.\n\n_Direct._ III. If you would escape the guilt of persecution, the\ncause and interest of Christ in the world must be truly understood. He\nthat knoweth not that holiness is Christ's end, and Scripture is his\nword and law, and that the preachers of the gospel are his messengers,\nand that preaching is his appointed means, and that sanctified\nbelievers are his members, and the whole number of them are his\nmystical body; and all that profess to be such, are his visible body,\nor kingdom in the world; and that sin is the thing which he came to\ndestroy, and the devil, the world, and the flesh, are the enemies\nwhich he causeth us to conquer; I say, he that knoweth not this, doth\nnot know what christianity or godliness is, and therefore may easily\npersecute it in his ignorance. If you know not, or believe not, that\nserious godliness in heart and life, and serious preaching and\ndiscipline to promote it, are Christ's great cause and interest in the\nworld, you may fight against him in the dark, whilst ignorantly you\ncall yourselves his followers. If the devil can but make you think\nthat ignorance is as good as knowledge, and pharisaical formality, and\nhypocritical shows, are as good as spiritual worship, and rational\nservice of God; and that seeming and lip-service is as good as\nseriousness in religion; and that the strict and serious obeying of\nGod, and living as we profess, according to the principles of our\nreligion, is but hypocrisy, pride, or faction (that is, that all are\nhypocrites who will not be hypocrites, but seriously religious): I\nsay, if Satan can bring you once to such erroneous, malignant thoughts\nas these, no wonder if he make you persecutors. O value the great\nblessing of a sound understanding! for if error blind you, (either\nimpious error, or factious error,) there is no wickedness so great,\nbut you may promote it, and nothing so good and holy, but you may\npersecute it, and think all the while that you are doing well. John\nxvi. 2, \"They shall put you out of the synagogues; yea, the time\ncometh, that whosoever killeth you, will think that he doth God\nservice.\" What prophet so great, or saint so holy, that did not suffer\nby such hands? Yea, Christ himself was persecuted as a sinner, that\nnever sinned.\n\n_Direct._ IV. And (if you would escape the guilt of persecution)\nthe cause and interest of Christ must be highest in your esteem, and\npreferred before all worldly, carnal interests of our own. Otherwise\nthe devil will be still persuading you, that your own interest\nrequireth you to suppress the interest of Christ; for the truth is,\nthe gospel of Christ is quite against the interest of carnality and\nconcupiscence; it doth condemn ambition, covetousness, and lust; it\nforbiddeth those sins on pain of damnation, which the proud, and\ncovetous, and sensual love, and will not part with; and therefore it\nis no more wonder to have a proud man, or a covetous man, or a\nlustful, voluptuous man to be a persecutor, than for a dog to fly in\nhis face who takes his bone from him. If you love your pride, and\nlust, and pleasures, better than the gospel, and a holy life, no\nmarvel if you be persecutors; for these will not well agree together:\nand though sometimes the providence of God may so contrive things,\nthat an ambitious hypocrite may think that his worldly interest\nrequireth him to seem religious, and promote the preaching and\npractice of godliness; this is but seldom, and usually not long. For\nhe cannot choose but quickly find that Christ is no patron of his sin,\nand that holiness is contrary to his worldly lusts. Therefore if you\ncannot value the cause of godliness above your lusts and carnal\ninterests, I cannot tell you how to avoid the guilt of persecution,\nnor the wrath and vengeance of Almighty God.\n\n_Direct._ V. Yea, though you do prefer Christ's interest in the\nmain, you must carefully take heed of stepping into any forbidden way,\nand espousing any interest of your own or others, which is contrary to\nthe laws or interest of Christ. Otherwise in the defence or\nprosecution of your cause, you will be carried into a seeming\nnecessity of persecuting before you are aware. This hath been the ruin\nof multitudes of great ones in the world. When Ahab had set himself in\na way of sin, the prophet must reprove him; and then he hateth and\npersecuteth the prophet, because he prophesied not good of him, but\nevil.[126] When Jeroboam thought that his interest required him to set\nup calves at Dan and Bethel, and to make priests for them of the\nbasest of the people, the prophet must speak against his sin; and then\nhe stretcheth out his hand against him, and saith, \"Lay hold on him.\"\nIf Asa sin, and the prophet tell him of it, his rage may proceed to\nimprison his reprover.[127] If Amaziah sin with the idolaters, the\nprophet must reprove him, and he will silence him, or smite him. And\nsilenced he is, and what must follow? 2 Chron. xv. 16, \"The king said\nto him, Art thou made of the king's counsel? Forbear: why shouldst\nthou be smitten? (This seemeth to be gentle dealing.) Then the prophet\nforbore and said, I know that God hath determined to destroy thee,\nbecause thou hast done this, and hast not hearkened to my counsel.\" If\nPilate do but hear, \"If thou let this man go, thou art not C\u00e6sar's\nfriend,\"[128] he thinketh it is his interest to crucify Christ: as\nHerod thought it his interest to kill him, and therefore to kill so\nmany other infants, when he heard of the birth of a king of the Jews.\nBecause of an Herodias and the honour of his word, Herod will not\nstick to behead John the Baptist; and another Herod will kill James\nwith the sword, and imprison Peter, because he seeth that it pleaseth\nthe Jews.[129] Instances of this desperate sin are innumerable. There\nis no way so common, by which Satan hath engaged the rulers of the\nworld against the kingdom of Jesus Christ, and against the preachers\nof his gospel, and the people that obey him, than by persuading them\nas Haman did Ahasuerus, Esther iii. 8, 9, \"There is a certain people\nscattered abroad, and dispersed among the people in all the provinces\nof thy kingdom, and their laws are diverse from all people, neither\nkeep they the king's laws: therefore it is not for the king's profit\nto suffer them; if it please the king, let it be written that they may\nbe destroyed.\" When once the devil hath got men, by error or\nsensuality, to espouse an interest that Christ is against, he hath\nhalf done his work: for then he knoweth, that Christ or his servants\nwill never bend to the wills of sinners, nor be reconciled to their\nwicked ways, nor take part with them in a sinful cause. And then it is\neasy for Satan to persuade such men, that these precise preachers and\npeople are their enemies, and are against their interest and honour,\nand that they are a turbulent, seditious sort of people, unfit to be\ngoverned (because they will not be false to God, nor take part with\nthe devil, nor be friends to sin). When once Nebuchadnezzar hath set\nup his golden image, he thinks he is obliged in honour to persecute\nthem that will not bow down, as refractory persons that obey not the\nking. When Jeroboam is once engaged to set up his calves, he is\npresently engaged against those that are against them; and that is\nagainst God, and all his servants. Therefore as rulers love their\nsouls, let them take heed what cause and interest they espouse.\n\n_Direct._ VI. To love your neighbours as yourselves, and do as\nyou would be done by, is the infallible means to avoid the guilt of\npersecution. \"For charity suffereth long, and is kind, it envieth not,\nit is not easily provoked, it thinketh no evil, rejoiceth not in\niniquity, but rejoiceth in the truth; it beareth all things, believeth\nall things, hopeth all things, endureth all things,\" 1 Cor. xiii. 4-7.\n\"Love worketh no ill to his neighbour; therefore love is the\nfulfilling of the law,\" Rom. xiii. 10. And if it fulfil the law, it\nwrongeth no man. When did you see a man persecute himself? imprison,\nbanish, defame, slander, revile, or put to death himself (if he were\nwell in his wits)? Never fear persecution from a man that \"loveth his\nneighbour as himself, and doth as he would be done by,\" and is not\nselfish and uncharitable.\n\n_Direct._ VII. Pride also must be subdued, if you would not be\npersecutors. For a proud man cannot endure to have his word disobeyed,\nthough it contradict the word of God: nor can he endure to be reproved\nby the preachers of the gospel; but will do as Herod with John the\nBaptist, or as Asa, or Amaziah, by the prophets! Till the soul be\nhumble, it will not bear the sharp remedies which our Saviour hath\nprescribed, but will persecute him that would administer them.\n\n_Direct._ VIII. Passion must be subdued, and the mind kept calm,\nif you would avoid the guilt of persecution. Asa was in a rage when he\nimprisoned the prophet (a fit work for a raging man). And Nebuchadnezzar\nwas in a rage and fury when he commanded the punishment of the three\nwitnesses, Dan. iii. 13. \"The wrath of man worketh not the will of\nGod,\" Jam. i. 20. The nature of wrathfulness tendeth to hurting those\nyou are angry with. And wrath is impatient, and unjust, and will not\nhear what men can say, but rashly passeth unrighteous sentence. And it\nblindeth reason, so that it cannot see the truth.\n\n_Direct._ IX. And hearkening to malicious backbiters and\nslanderers, and favouring the enemies of godliness in their calumnies,\nwill engage men in persecution ere they are aware. For when the wicked\nare in the favour and at the ear of rulers, they have opportunity to\nvent those false reports, which they never want a will to vent! And\nany thing may be said of men behind their backs, with an appearance of\ntruth, when there is none to contradict it. If Haman may be heard, the\nJews shall be destroyed, as not being for the king's profit, nor\nobedient to his laws. If Sanballat and Tobiah may be heard, the\nbuilding of the walls of Jerusalem shall signify no better than an\nintended rebellion. They are true words, though to some ungrateful,\nwhich are spoken by the Holy Ghost, Prov. xxix. 12, \"If a ruler\nhearken to lies, all his servants are wicked\" (for they will soon\naccommodate themselves to so vicious a humour). Prov. xxv. 4, 5, \"Take\naway the dross from the silver, and there shall come forth a vessel\nfor the finer. Take away the wicked from before the king, and his\nthrone shall be established in righteousness.\" If the devil might be\nbelieved, Job was one that served God for gain, and might have been\nmade to curse him to his face. And if his servants may be believed,\nthere is nothing so vile which the best men are not guilty of.\n\n_Direct._ X. Take heed of engaging yourselves in a sect or\nfaction. For when once you depart from catholic charity, there groweth\nup instead of it, a partial respect to the interest of that sect to\nwhich you join; and you will think that whatsoever doth promote that\nsect, doth promote christianity; and whatever is against that sect, is\nagainst the church or cause of God. A narrow, sectarian, separating\nmind, will make all the truths of God give place to the opinions of\nhis party; and will measure the prosperity of the gospel in the world,\nby the prosperity of his party, as if he had forgot that there are any\nmore men on the face of the earth, or thought God regarded none but\nthem. He will not stick to persecute all the rest of the church of\nChrist, if the interest of his sect require it. When once men\nincorporate themselves into a party, it possesseth them with another\nspirit, even with a strange uncharitableness, injustice, cruelty, and\npartiality! What hath the christian world suffered by one sect's\npersecuting another, and faction rising up in fury to maintain its own\ninterest, as if it had been to maintain the being of all religion! The\nbloodthirsty papists, whose inquisition, massacres, and manifold\nmurders, have filled the earth with the blood of innocents, is a\nsufficient testimony of this. And still here among us they seem as\nthirsty of blood as ever, and tell us to our faces, that they would\nsoon make an end of us, if we were in their power: as if the two\nhundred thousand lately murdered in so short a time in Ireland, had\nrather irritated than quenched their thirst. And all faction naturally\ntendeth to persecution. Own not therefore any dividing opinions or\nnames; maintain the unity of the body of Christ (not of the body of\nthe pope). Let christian and catholic, be all your titles, as to your\nreligion. \"Mark those that cause divisions and offences, and avoid\nthem,\" Rom. xvi. 17.\n\n_Direct._ XI. To this end, overvalue not any private or singular\nopinions of your own or others. For if once spiritual pride and\nignorance of your own weakness, hath made you espouse some particular\nopinion as peculiarly your own; you will dote on the brats of your own\nbrains, and will think your conceits to be far more illuminating and\nnecessary than indeed they are; as if men's sincerity lay in the\nembracing of them, and their salvation on the receiving of them! And\nthen you will make a party for your opinion, and will think all that\nare against it deserve to be cast out, as enemies to reformation, or\nto the truth of God, or to the church. And perhaps twenty years after,\nexperience may bring you to your wits, and make you see either the\nfalsehood or the smallness of all those points which you made so great\na matter of; and then what comfort will you have in your persecutions?\n\n_Direct._ XII. Obey not the solicitations of selfish, passionate\ndisputers. Bishops and divines falling out among themselves, and then\ndrawing princes to own their quarrels, when they find their arguments\nwill not serve, hath been the distraction, division, and ruin of the\nchristian world. And he that falleth in with one of the parties, to\nbear out that by the ruin of the other, is lost himself in their\ncontentions. Would rulers let wrangling bishops and disputers alone,\nand never lend them their swords to end their differences, unless the\nsubstance of religion be endangered, they would be weary of quarrelling,\nand would chide themselves friends, and no such tragical consequents\nwould follow, as do when the sword interposeth to suppress the\ndiscountenanced party, and to end their syllogisms and wranglings in\nblood.\n\n_Direct._ XIII. Take heed lest an uncharitable, hurting spirit do\nprevail, under the name of holy zeal. As it did with James and John,\nwhen they would have fire from heaven to have revenged the contempt of\ntheir ministry: to whom Christ saith, \"Ye know not what manner of\nspirit ye are of,\" Luke ix. 55. The difference between a christian\nzeal, and an envious, contentious, censorious, hurtful zeal, is\nexcellently described by the apostle James, chap. iii. throughout.\n\"Where envying and strife is, there is confusion, and every evil work.\nThe wisdom from above is first pure, then peaceable, gentle, easy to\nbe entreated, full of mercy and good works, without partiality and\nhypocrisy.\"\n\n_Direct._ XIV. The catholic church, and particular churches, and\nour communion with each, must be distinguished; and a man must not be\ncast out of our catholic communion, because by some tolerable\ndifference he is uncapable of communion with some particular church.\nIf a man be impenitent in any heresy or sin, which is contrary to the\ncommon nature of christianity or godliness, and so unfit for catholic\ncommunion, he is to be cast out of christian communion: but if some\nparticular church do impose any unnecessary doctrine or practice, and\nhe dare not approve it, or join in it (be it right or wrong); yea, or\nif he withdraw himself from one church, through the badness of the\nminister, or through any falling out between them, and join to another\nthat hath a minister more suitable to his case; these are not crimes\nto be punished with ejection from catholic communion. He that is not\nfit for communion with some one particular church, may be fit for\ncommunion with many others, that give him no such occasion of\ndifference or distaste. Without catholic principles persecution will\nnot be avoided.\n\n_Direct._ XV. Let church union and communion be laid upon none\nbut catholic terms, which are possible and fit for all to be agreed\nin.[130] Common reason will tell any impartial man, that there can be\nno more effectual engine to divide the churches, and raise contentions\nand persecutions, than to make laws for church communion, requiring\nsuch conditions as it is certain the members cannot consent to. If any\nman knew that my opinion is against the doctrine of transubstantiation,\nor of the Dominican's predetermination, and he would make a law, that\nno man shall have communion with that church who subscribeth not to\nthese, he unavoidably excludeth me (unless I be such a beast, as to\nbelieve nothing soundly, and therefore to say any thing). If ever the\nchurches agree, and christians be reconciled, it must be by leaving\nout all dividing impositions, and requiring nothing as necessary to\ncommunion, which all may not rationally be expected to consent in. Now\nthese catholic principles of communion must be such as these.\n\n1. Such points of faith only as constitute christianity, and which\nevery upright christian holdeth; and therefore only such as are\ncontained in our baptismal covenant or profession, which maketh us\nchristians; and not those other which only some stronger christians\nbelieve or understand; because the weak are not to be cast out of the\nfamily of Christ.\n\n2. Such points as the primitive churches did agree in, and not\ninnovations, which they never practised or agreed in; for they are our\npattern, and were better than we; and no more can be necessary to our\nconcord and communion, than was to theirs.[131]\n\n3. Such points as all the church hath some time or other at least\nagreed in; for what reason can we have to think that the churches\nshould now agree in that, which they never hitherto agreed in.\n\n4. Such points as all the true christians in the world are now agreed\nin; for otherwise we shall exclude some true christians from our\nchristian communion.\n\n5. No points of worship, much less of modes and circumstances, which\nare not necessary, and more necessary to the church's good, than is\nthe communion of all those persons, who by dissenting are like to be\nseparated or cast out, and whose omission would not do more hurt, than\nthis separation and division is like to do.\n\n6. Especially no such things must be made necessary to communion, as\nthe most conscientious are ordinarily fearful of and averse to, and\nmay be forborne without any great detriment to godliness.\n\n_Object._ But, it will be said, that catholic communion indeed\nrequireth no more than you say; but particular churches may require\nmore of their members, for that may be necessary or fit for a member\nof this particular church, which is not so to all.\n\n_Answ._ Catholic communion is that which all christians and\nchurches have with one another, and the terms of it are such as all\nchristians may agree in. Catholic communion is principally existent\nand exercised in particular churches (as there is no existent\nchristianity or faith, which existeth not in individual christians).\nTherefore if one particular church may so narrow the door of its\ncommunion, then another and another, and every one may do so; if not\nby the same particular impositions, yet by some other of the like\nnature; for what power one church hath herein, others have; and then\ncatholic communion will be scarce found existent externally in the\nworld: but a mere catholic christian would be denied communion in\nevery particular church he cometh to. And how do you hold catholic\ncommunion, when you will admit no mere catholic christian as such to\nyour communion, but only such as supererogate according to your\nprivate church terms?\n\n2. But grant that every church may impose more upon its members, it\nmust be only that which is necessary to those common things which all\nagree in; and then the necessity will be discernible to all\nsober-minded persons, and will prevent divisions; as it is necessary\nthat he that will communicate with our churches, do join with them in\nthe same translation of Scripture, and version of the Psalms, and\nunder the same pastor, as the rest of the church doth: for here the\nchurch cannot use variety of pastors, translations, versions, &c. to\nfit the variety of men's humours; there is an evident necessity, that\nif they will be one society, they must agree in the same, in each of\nthese. Therefore when the church hath united in one, if any man refuse\nthat one person or way which the church is necessarily united in, he\nrefuseth communion with that church, and the church doth not\nexcommunicate him! But if that church agree on things hurtful or\nunnecessary, as necessary to its communion, it must bear the blame of\nthe separations itself!\n\n3. And grant yet that some churches cannot admit such scrupulous\npersons to her communion as dare not join in every punctilio,\ncircumstance, or mode; it doth not follow that those persons must\ntherefore be excommunicated, or forbidden to worship God among\nthemselves, without that which they scruple; or to join in or with a\ncongregation which imposeth no such things upon them. Persecution will\nunavoidably come in, upon such domineering, narrow terms as those. The\nman is a christian still, though he scruple one of our modes or\nceremonies, and is capable of catholic communion. And if private and\nlittle inconveniences shall be thought a sufficient cause, to forbid\nall such the public worshipping of God, on pretence that in one nation\nthere must not be variety of modes, this is a dividing principle, and\nnot catholic, and plungeth men into the guilt of persecution. It was\nnot so in the churches of the Roman empire. In the days of Basil, his\nchurch and that at Neoc\u00e6sarea differed; and ordinarily, several\nbishops used several forms of prayer and worship, in their several\nchurches, without offence. And further,\n\n_Direct._ XVI. Different faults must have different penalties;\nand excommunication or forbidding men all public worship of God, must\nnot be the penalty of every dissent. Is there no smaller penalty\nsufficient, if a doubtful subscription or ceremony be scrupled, than\nto silence ministers therefore from preaching the gospel, or\nexcommunicating men, and forbidding them to worship God at all except\nthey can do this? This is the highest ecclesiastical penalty that can\nbe laid on men for the greatest heresy or crime. Doubtless there are\nlesser punishments that may suffice for lesser faults.\n\n_Direct._ XVII. Every friend of Christ and the church, must\nchoose such penalties for ministers and private christians, who\noffend, as are least to the hinderance of the gospel, or hurtful to\nthe people's souls. Therefore silencing ministers is not a fit penalty\nfor every fault which they commit! The providence of God (as I said\nbefore) hath furnished the world with so few that are fit for that\nhigh and sacred work, that no man can pretend that they are\nsupernumeraries, or unnecessary, and that others may be substituted to\nthe church's profit: for the number is so small, that all are much too\nfew; and so many as are silenced, so many churches (either the same or\nothers) must be unsupplied or ill supplied. And God working ordinarily\nby means, we may conclude, that silencing of such preachers, doth as\nplainly tend to men's damnation, as the prohibiting of physicians doth\nto their death, and more. And it is not the part of a friend, either\nof God or men, to endeavour the damnation of one soul, much less of\nmultitudes, because a minister hath displeased him. If one man must\npay for another man's sins, let it be a pecuniary mulct, or the loss\nof a member, rather than the loss of his soul. It is more merciful\nevery time a minister offendeth, to cut off a hand or an arm of some\nof his flock, than to say to him, Teach them no more the way to\nsalvation, that so they may be damned. If a father offend, and his\nchildren must needs pay for all his faults, it is better to beat the\nchildren, or maim them, than forbid him to feed them, when there is\nnone else to do it, and so to famish them. What reason is there that\nmen's souls should be untaught, because a minister hath offended? I\nknow still, those men that care not for their own souls, and therefore\ncare as little for others, will say, What if the people have but a\nreader, or a weak, ignorant, lifeless preacher? doth it therefore\nfollow that the people must be damned? I answer, No: no more than it\nfolloweth that the city that hath none but women physicians must die\nof their sicknesses, or that they that live only upon grass or roots\nmust famish. Nature may do more to overcome a disease without a\nphysician in one than in another. Some perhaps are converted already,\nand have the law written in their hearts, and are taught of God, and\ncan make shift to live without a teacher; but for the rest, whose\ndiseases need a skilful, diligent physician, whose ignorance and\nimpenitence extremely need a skilful, diligent, lively teacher, he\nthat depriveth them of such, doth take the probable course to damn\nthem! And it is the same course which the devil himself would take;\nand he partly knoweth what tendeth to men's damnation! He that knoweth\nwhat a case the heathen, infidel, Mahometan world is in for want of\nteachers; and what a case the Greek church, the Muscovites, the\nAbassines, Syrians, Armenians, papists, and most of the christians of\nthe world are in, for want of able, skilful, godly pastors, will lay\nhis hand on his mouth, and meddle with such reasonings as these no\nmore.\n\n_Object._ But by this device you will have the clergy lawless,\nor, as the papists, exempt them from the magistrate's punishments, for\nfear of depriving the people of instruction.\n\n_Answ._ No such matter: it is the contrary that I am advising; I\nwould have them punished more severely than other men, as their sins\nare more aggravated than other men's. Yea, and I would have them\nsilenced when it is meet, and that is in two cases: viz. If they\ncommit such capital crimes, as God and man would have punished with\ndeath, it is fit they die (and then they are silenced): for in this\ncase it is supposed that their lives (by their impunity) are like to\ndo more hurt than good. 2. If their heresy, insufficiency, scandal, or\nany fault whatever, do make them more hurtful than profitable to the\nchurch, it is fit they be cast out. If their ministry be not like to\ndo more good than their faults to do harm, let them be silenced! But\nif it be otherwise, then let them be punished in their bodies or\npurses, rather than the people's souls should suffer. The laws have\nvariety of penalties for other men! Will none of those suffice for\nministers?\n\nBut alas! what talk I of their faults? Search all church history, and\nobserve whether in all ages ministers have not been silenced rather\nfor their duties than their faults; or, for not subscribing to some\nunnecessary opinion or imposition of a prevailing party; or about some\nwrangling controversies which church disturbers set afoot! There is\nmany a poor minister would work in Bridewell, or be tied to shovel the\nstreets all the rest of the week, if he might but have liberty to\npreach the gospel! And would not such a penalty be sufficient for a\ndissent in some unnecessary point? As it is not every fault that a\nmagistrate is deposed for by the sovereign, but such as make him unfit\nfor the place, so is it also with the ministers.\n\n_Direct._ XVIII. Malignity and profaneness must not be gratified\nor encouraged. It must be considered, how \"the carnal mind is enmity\nagainst God; for it is not subject to his law, nor can be;\" and that\nenmity is put between the woman's and the serpent's seed;[132] and\nthat the whole business of the world is but the prosecution of the war\nbetween the armies of Christ and Satan; and that malignity inclineth\nthe ungodly world to slander and reproach the servants of the Lord;\nand they are glad of any opportunity to make them odious, or to\nexasperate magistrates against them; and that their silencing and fall\nis the joy of the ungodly. And if there be any civil differences or\nsidings, the ungodly rabble will take that side, be it right or wrong,\nwhich they think will do most to the downfal of the godly, whom they\nhate. Therefore besides the merits of the particular cause, a ruler\nthat regardeth the interest of the gospel, and men's salvation, must\nhave some care that the course which he taketh against godly ministers\nand people, when they displease him, be such as doth not strengthen\nthe hands of evil-doers, nor harden them, increase them, or make them\nglad. I do not say, that a ruler must be against whatever the ungodly\npart is for; or that he must be for that which the major part of godly\nmen are for (I know this is a deceitful rule). But yet that which\npleaseth the malignant rabble, and displeaseth or hurteth the\ngenerality of godly men, is so seldom pleasing to God, that it is much\nto be suspected.\n\n_Direct._ XIX. The substance of faith, and the practice of\ngodliness, must be valued above all opinions, and parties, and worldly\ninterests; and godly men accounted, as they are, (_c\u00e6teris\nparibus_,) the best members both of church and state. If rulers\nonce knew the difference between a saint and a sensualist, \"a vile\nperson would be contemned in their eyes, and they would honour them\nthat fear the Lord,\" Psal. xv. 4. And if they honoured them as God\ncommandeth them, they would not persecute them; and if the promoting\nof practical godliness were their design, there were little danger of\ntheir oppressing those that must be the instruments of propagating it,\nif ever it prosper in the world.\n\n_Direct._ XX. To this end, remember the near and dear relation\nwhich every true believer standeth in to God the Father, Son, and Holy\nGhost. They are called by God, \"His peculiar treasure,--his\njewels,--his children,--the members of Christ,--the temples of the\nHoly Ghost;--God dwelleth in them by love, and Christ by faith, and\nthe Spirit by all his sanctifying gifts.\"[133] If this were well\nbelieved, men would more reverence them on God's account, than\ncauselessly to persecute them. \"He that toucheth you, toucheth the\napple of my eye,\" Zech. ii. 8.\n\n_Direct._ XXI. Look not so much on men's infirmities, as to\noverlook or make light of all that is good in them. But look as much\nat the good as at the evil; and then you will see reason for lenity,\nas well as for severity; and for love and tenderness, rather than for\nhatred and persecution; and you will discern that those may be\nserviceable to the church, in whom blinded malice can see nothing\nworthy of honour or respect.\n\n_Direct._ XXII. Estimate and use all lesser matters, as means to\nspiritual worship and practical holiness. If there be any thing of\nworth in controversies, and ceremonies, and such other matters of\ninferior rank, it is as they are a means to the power of godliness,\nwhich is their end. And if once they be no otherwise esteemed, they\nwill not be made use of against the interest of godliness, to the\nsilencing of the preachers, and persecuting the professors of it.\n\n_Direct._ XXIII. Remember that the understanding is not free\n(save only participative, as it is subject to the will). It acteth of\nitself _per modum natur\u00e6_, and is necessitated by its object (further\nthan as it is under the power of the will). A man cannot hold what\nopinion he would himself, nor be against what he would not have to be\ntrue; much less can he believe as another man commandeth him. My\nunderstanding is not at my own command; I cannot be of every man's\nbelief that is uppermost. Evidence, and not force, is the natural\nmeans to compel the mind; even as goodness, and not force, is the\nnatural means to win men's love. It is as wise a thing to say, Love\nme, or I will kill thee; as to say, Believe me, or I will kill thee.\n\n_Direct._ XXIV. Consider that it is essential to religion, to be\nabove the authority of man (unless as they subserve the authority of\nGod). He that worshippeth a God that is subject to any man, must\nsubject his religion to that man. (But this is no religion, because it\nis no God whom he worshippeth.) But if the God whom I serve be above\nall men, my religion or service of him must needs be also above the\nwill of men.\n\n_Direct._ XXV. Consider that an obedient disposition towards\nGod's law, and a tender conscience which feareth in the smallest\nmatter to offend him, is a substantial part of holiness, and of great\nnecessity to salvation. It is part of the excellency of the soul, and\ntherefore to be greatly encouraged by governors. To drive this out of\nthe world, is to drive out godliness, and make men rebels against\ntheir Maker. And nothing is more certain, than that the violent\nimposing of unnecessary, disputable things in the worship of God, doth\nunavoidably tend either to debauch the conscience, and drive men from\ntheir obedience to God, or to destroy them, or undo them in the world:\nfor it is not possible, that all conscionable persons should discern\nthe lawfulness of all such disputable things.\n\n_Direct._ XXVI. Remember that such violence in doubtful matters,\nis the way to set up the most debauched atheists, and consequently to\nundo church and commonwealth. For whatever oaths or subscriptions you\nrequire, he that believeth not that there is a God or a devil, a\nheaven or a hell, will yield to all, and make no more of perjury or a\nlie, than to eat a bit of bread! If you cast out all ministers that\nwill not swear or subscribe this or that form about things doubtful,\nyou will cast out never an atheist or debauched infidel by it. All\nthat have no conscience, will be kept in; and all that are true to God\nand their conscience, if they think it is sin which you require of\nthem, will be cast out. And whither this tendeth, you may easily\nforesee.\n\n_Direct._ XXVII. Remember that if by force you do prevail with a\nman to go against his conscience, you do but make him dissemble and\nlie. And if hypocrites be not hateful to you, why do you cry out so\nmuch against hypocrites (where you cannot prove your accusation)? But\nif they be so hateful, why do you so eagerly make men hypocrites?\nWhatever their tongues may say, you can scarce believe yourselves,\nthat prisons or fire will change men's judgments in matters of faith\nand duty to God.\n\n_Direct._ XXVIII. Consider not only whether the thing which you\nimpose be sin in itself, but also what it is to him that thinketh it a\nsin. His own doubting conscience may make that a sin to him, which is\nno sin to another. \"And he that doubteth, (whether such or such a meat\nbe lawful,) is condemned if he eat, because he eateth not of faith:\nfor whatsoever is not of faith is sin,\" Rom. xiv. 23. And is it like\nto be damnation to him that doth it against his conscience? And will\nyou drive on any man towards damnation? \"Destroy not him with thy\nmeat for whom Christ died,\" Rom. xiv. 15; 1 Cor. viii. 11.\n\nIf it be objected, That then there will be no government, if every man\nmust be left to his own conscience. I answer, That the Holy Ghost did\nnot fear such objectors, when he laid down this doctrine here\nexpressed. 1. It is easy to distinguish between things necessary and\nthings unnecessary. 2. And between great penalties and small. And\nfirst, It followeth not that a man must be left to his own conscience\nin every thing, because he must be so in some things. In things\nnecessary, as it is a sin to do them doubtingly, so it may be a\ngreater sin to leave them undone; (as for a man to maintain his\nfamily, or defend his king, or hear the word of God, &c.) He that can\nsay, My conscience is against it, must not be excused from a necessary\nduty: and he that can say, My conscience bids me do it, must not be\nexcused in a sin. But yet the apostle knew what he said, when he (that\nwas a greater church governor than you) determined the case of mutual\nforbearance, as in Rom. xiv. and xv. and 1 Cor. viii. Secondly, And he\nis not wholly left to himself, who is punished with a small penalty\nfor a small offence: for if a man must be still punished more, as long\nas he obeyeth God and his conscience, before men, an honest man must\nnot be suffered to live. For he will certainly do it to the death.\n\n_Direct._ XXIX. Remember the wonderful variety of men's\napprehensions, which must be supposed in all laws! Men's faces are\nscarce more various and unlike, than their understandings are: for\nbesides that nature hath diversified intellects as well as faces, the\ndiversity and unlikeness is much increased by variety of educations,\ncompany, representations, accidents, cogitations, and many other\ncauses. It is wiser to make laws, that all men shall take the same\nphysic, or eat only the same meat, or that all shoes shall be of a\nsize, and all clothes of the same bigness, upon supposition that all\nmen's health, or appetite, or feet, or bodies, are alike; than to make\nlaws that all men shall agree (or say that they agree) in every\nopinion, circumstance, or ceremony, in matters of religion.\n\n_Direct._ XXX. Remember especially, that most christians are\nignorant, and of weak understandings, and not able to make use of all\nthe distinctions and subtleties which are needful, to bring them over\nto your mind in doubtful and unnecessary things. Therefore the laws\nwhich will be the means of peace, must suppose this weakness and\nignorance of most subjects! And how convenient it is, to say to a\npoor, ignorant christian, Know this, or profess this or that, which\nthe ablest, godly pastors themselves are not agreed in, or else thou\nshalt be imprisoned or banished, I leave to equal men to judge.\n\n_Direct._ XXXI. Human infirmities must be supposed in the best\nand strongest christians. All have their errors and their faults;\ndivines themselves as well as others. Therefore either some errors and\nfaults must be accounted tolerable, or else no two persons must\ntolerate one another in the world, but kill on till the strongest only\nshall survive. \"Brethren, if a man be overtaken in a fault, ye which\nare spiritual, restore such a one in the spirit of meekness,\nconsidering thyself, lest thou also be tempted. Bear ye one another's\nburdens, and so fulfil the law of Christ,\" Gal. vi. 1, 2. And if the\nstrong must be borne with themselves, \"then they that are strong ought\nto bear the infirmities of the weak, and not to please themselves; but\nevery one to please his neighbour for his good to edification; for\neven Christ pleased not himself,\" &c. Rom. xv. 1-3. \"And him that is\nweak in the faith we must receive; but not to doubtful disputations,\"\nRom. xiv. 1.\n\n_Direct._ XXXII. The pastors must not be impatient under the\nabuses which they receive from weak or distempered brethren. We must\nexcel others in patience, and meekness, and forbearance, as much as we\ndo in knowledge, and in other graces. If the nurse or mother will take\nevery word or action of the child, as if it were the injury of an\nenemy, there will be no preservation of the family in peace! If\nchildren cry, or fight, or chide, or make any foul or troublesome\nwork, the mother will not therefore turn them out of doors, or use\nthem like strangers, but remember that it is her place and duty to\nbear with that weakness which she cannot cure. The proud impatience of\nthe pastors hath frequently brought them into the guilt of\npersecution, to the alienating of the people's hearts, and the\ndistraction and division of the churches: when poor, distempered\npersons are offended with them, and it may be revile them, and call\nthem seducers, or antichristian, or superstitious, or what their pride\nand passion shall suggest: or if some weak ones raise up some\nerroneous opinions, alas! many pastors have no more wit, or grace, or\npity, than presently to be rough with them, and revile them again, and\nseek to right themselves by ways of force, and club down every error\nand contention; when they should overcome them by evidence of truth,\nand by meekness, patience, and love. (Though there be place also for\nseverity, with turbulent, implacable, impenitent heretics.)\n\n_Direct._ XXXIII. Time of learning and overcoming their mistakes,\nmust be allowed to those that are misinformed. We must not turn those\nof the lower forms out of Christ's school, because they learn not as\nmuch as those of the higher forms in a few weeks or years. The Holy\nGhost teacheth those who for the time might have been teachers of others,\nand yet had need to be taught the first principles, Heb. v. 11, 12. He\ndoth not turn them out of the church for their non-proficiency. And\nwhere there is ignorance there will be error.\n\n_Direct._ XXXIV. Some inconveniences must be expected and\ntolerated, and no perfect order or concord expected here on earth. It\nis not good reasoning to say, If we suffer these men, they will cause\nthis or that disorder or inconvenience: but you must also consider\nwhither you must drive it, if you suffer them not; and what will be\nthe consequents. He that will follow his conscience to a prison, will\nlikely follow it to death. And if nothing but death, or prison, or\nbanishment can restrain them from what they take to be their duty, it\nmust be considered how many must be so used; and whether (if they were\ntruly faulty) they deserve so much: and if they do, yet whether the\nevils of the toleration or of the punishment are like to be the\ngreater. Peace and concord will never be perfect, till knowledge and\nholiness be perfect.\n\n_Direct._ XXXV. You may go farther in restraining than in\nconstraining; in forbidding men to preach against approved doctrines\nor practices of the church, than in forcing them to preach for them,\nor to subscribe or speak their approbation or assent: if they be not\npoints or practices of great necessity, a man may be fit for the\nministry and church communion, who meddleth not with them, but\npreacheth the wholesome truths of the gospel, and lets them alone.\nAnd, because no duty is at all times a duty, a sober man's judgment\nwill allow him to be silent at many an error, when he dare not\nsubscribe to or approve the least. But if here any proud and cruel\npastors shall come in with their lesser, selfish incommodities,\nand say, if they do not approve of what we say and do, they will\nsecretly foment a faction against us; I should answer them, that as\ngood men will foment no faction, so if such proud, impatient,\nturbulent men, will endure none that subscribe not to all their\nopinions, or differ from them in a circumstance or a ceremony, they\nshall raise a greater faction (if they will call it so) against\nthemselves, and make the people look on them as tyrants and not as\npastors; and they shall see in the end, when they have bought their\nwit by dear experience, that they have but torn the church in pieces,\nby preventing divisions by carnal means, and that they have lost\nthemselves, by being over-zealous for themselves; and that doctrine\nand love are the instruments of a wise shepherd, that loveth the\nflock, and understands his work.\n\n_Direct._ XXXVI. Distinguish between the making of new laws or\narticles of belief, and the punishing of men for the laws already\nmade. And think not that we must have new laws or canons, every time\nthe old ones are broken; or that any law can be made which can keep\nitself from being broken. Perverseness in this error hath brought the\nchurch to the misery which it endureth. God hath made a universal law\nsufficient for the universal church, in matters of faith and holy\npractice; leaving it to men to determine of necessary circumstances\nwhich were unfit for a universal law: and if the sufficiency of God's\nlaw were acknowledged in men's practices, the churches would have had\nmore peace: but when particular countries have their particular\nvolumes of articles, confessions, liturgies, and I know not what else\nto be subscribed to, and none must preach that will not say, or write,\nor swear, That he believeth all this to be true and good, and nothing\nin it to be against the word of God, this engine racks the limbs of\nthe churches all to pieces. And then what is the pretence for this\nepidemical calamity? Why no better than this, Every heretic will\nsubscribe to the Scriptures, and take it in his own sense. And what\nfolloweth? Must we needs therefore have new laws which heretics will\nnot subscribe to, or which they cannot break? It is the commendation\nof God's law, as fit to be the means of unity, that all are so easily\nagreed to it in terms, and therefore would agree in the sense if they\nunderstood it. But they will not do so by the laws of men: all or many\nheretics in the primitive times, would profess assent to the church's\ncreed; no doubt in a corrupt and private sense; but the churches\ntherefore did not make new creeds; till about three hundred years\nafter Christ, they began to put in some particular words to obviate\nheretics, which Hilary complained of as the cause of all their\ndivisions! And what if heretics will subscribe to all you bid them,\nand take it in their own corrupted sense? Must you therefore be still\nmaking new laws and articles, till you meet with some which they\ncannot misunderstand, or dare not thus abuse? What if men will\nmisinterpret and break the laws of the land? Must they be made new\ntill none can mis-expound or violate them? Sure there is a wiser way\nthan this: God's word containeth in sufficient expressions, all that\nis necessary to be subscribed to: require none therefore to subscribe\nto any more (in matters of faith or holy practice); but if you think\nany articles need a special interpretation, let the church give her\nsense of those articles; and if any man preach against that sense, and\ncorrupt the word of God which he hath subscribed, let his fault be\nproved, and let him be admonished and censured as it deserves:\ncensured, I say, not for not subscribing more than Scripture, but for\ncorrupting the Scriptures to which he hath subscribed, or breaking\nGod's laws which he promised to observe.\n\n_Direct._ XXXVII. The good of men, and not their ruin, must be\nintended in all the discipline of the church: or the good of the\nchurch, when we have but little hope of theirs. If this were done, it\nwould easily be perceived, that persecution is an unlikely means to do\ngood by.\n\n_Direct._ XXXVIII. Neither unlimited liberty in matters of\nreligion must be allowed, nor unnecessary force and rigour used, but\ntolerable differences and parties must be tolerated, and intolerable\nones by the wisest means suppressed. And to this end, by the counsel\nof the most prudent, peaceable divines, the tolerable and the\nintolerable must be statedly distinguished! And those that are only\ntolerated must be under a law for their toleration, prescribing them\ntheir terms of good behaviour; and those that are approved, must\nmoreover have the countenance and maintenance of the magistrate: and\nif this were done, 1. The advantage of the said encouragement from\ngovernors, 2. With the regulation of the toleration, and the\nmagistrates' careful government of the tolerated, would prevent both\npersecution, and most of the divisions and calamities of the church.\nThus did the ancient christian emperors and bishops: (and was their\nexperience nothing?) The Novatians (as good and orthodox men) were\nallowed their own churches and bishops even in Constantinople, at the\nemperor's nose. Especially if it be made the work of some justices, 1.\nTo judge of persons to be tolerated, and grant them patents, 2. And to\noverrule them and punish them when they deserve it: no other way would\navoid so many inconveniences.\n\n_Direct._ XXXIX. The things intolerable are these two: 1. (Not\nthe believing, but) the preaching and propagating of principles\ncontrary to the essentials of godliness or christianity, or\ngovernment, justice, charity, or peace. 2. The turbulent, unpeaceable\nmanagement of those opinions which in themselves are tolerable. If any\nwould preach against the articles of the creed, the petitions of the\nLord's prayer, or any of the ten commandments, he is not to be\nsuffered; and if any that are orthodox do in their separated meetings,\nmake it their business to revile at others, and destroy men's charity,\nor to stir men up to rebellion or sedition, or contempt of magistracy;\nnone of this should be endured.\n\nAs for those libertines that under the name of liberty of conscience\ndo plead for a liberty of such vicious practices, and in order thereto\nwould prove that the magistrate hath nothing to do in matters of\nreligion, I have preached and wrote so much against them, whilst that\nerror reigned, and I find it so unseasonable now the constitution of\nthings looks another way, that I will not weary myself and the reader\nwith so unnecessary a task as to confute them. Only I shall say, that\nRom. xiii. telleth us that rulers are a terror to them that do evil;\nand that heretics and turbulent firebrands do evil; therefore rulers\nshould be a terror to them; and that if all things are to be done to\nthe glory of God, and his interest is to be set highest in the world,\nthen magistrates and government are for the same end; and if no action\nwhich we do, is of so base a nature, as ultimately to be terminated in\nthe concernments of the flesh, much less is government so vile a\nthing, when rulers are in Scripture called gods, as being the officers\nof God.\n\n_Direct._ XL. Remember death, and live together as men that are\nnear dying, and must live together in another world. The foolish\nexpectation of prosperity and long life, is it which setteth men\ntogether by the ears. When Ridley and Hooper were both in prison, and\npreparing for the flames, their contentions were soon ended, and\nRidley repented of his persecuting way. If the persecutors and\npersecuted were shut up together in one house that hath the plague, in\nthe time of this lamentable contagion, it is two to one but they would\nbe reconciled. When men see that they are going into another world, it\ntakes off the edge of their bitterness and violence; and the\napprehensions of the righteous judgment of God, doth awe them into a\npatience and forbearance with each other. Can you persecute that man\non earth, with whom you look to dwell in heaven? (But to restrain a\nman from damning souls, by heresy or turbulency, or any such course,\nmy conscience would not forbid it me if I were dying.)\n\n_Direct._ XLI. Let the proud themselves, who will regard no\nhigher motives, remember how fame and history will represent them to\nposterity when they are dead. There is no man that desireth his name\nshould stink and be odious to future generations: there is nothing\nthat an ambitious man desireth more, than a great surviving name. And\nwill you knowingly and wilfully then expose it to perpetual contempt\nand hatred? Read over what history you please, and find out the name\nof one persecutor if you can, that is not now a word of ignominy, and\ndoth not rot, as God hath threatened! If you say, that it is only in\nthe esteem of such as I, or the persecuted party; neither your opinion\nshall be judge nor mine; but the opinion and language of historians,\nand of the wisest men, who are the masters of fame. Certainly that\nreport of holy Scripture and history which hath prevailed, will still\nprevail; and while there are wise, and good, and merciful men in the\nworld, the names and manners of the foolish, and wicked, and cruel\nwill be odious, as they continue at this day.\n\nI have wrote these directions to discharge my duty, for those that are\nwilling to escape the guilt of so desperate a sin; but not with any\nexpectation at all, that it should do much good with any considerable\nnumber of persecutors; for they will not read such things as these;\nand God seldom giveth professed christians over to this sin, till they\nhave very grievously blinded their minds, and hardened their hearts,\nand by malignity and obstinacy are prepared for his sorest judgments;\nand I know that whoever will live godly in Christ Jesus (it is not\nsaid, \"who professeth to believe in Christ Jesus,\" but, \"to live\ngodly\") shall suffer persecution, and that the cross must still be the\npassage to the crown.[134]\n\n[125] D\u00e6mones ex hominibus fieri quidam opinati sunt, perpetua\ncriminum licentia, &c. Quod ut forte tolerabiliter dictum sit,\nmalarum voluntatem similitudo efficit, qua homo malus atque in malis\nobstinatus pene d\u00e6monem \u00e6quat. Petrarch. de Injusto Domin.\n\n[126] 1 Kings xxii. 8, 27; xiii. 2, 4.\n\n[127] 2 Chron. xvi. 10.\n\n[128] John xix. 12.\n\n[129] Matt. ii. 16-18; xiv. 6-9; Mark vi. 19, 21, 22; Acts i. 2-4.\n\n[130] See my \"Treatise of a True Catholic, and Catholic Church.\"\n\n[131] See Vincent. Lirinens.\n\n[132] Rom. viii. 7, 8; Gen. iii. 15.\n\n[133] Exod. xix. 5; 1 Pet. ii. 9; Tit. ii. 14; 2 Cor. vi. 16-18;\nMal. iii. 17, 18; Eph. iii. 17; 1 Cor. iii. 16; 2 Tim. i. 14;\n1 John iv. 15, 16.\n\n[134] 2 Tim. iii. 11, 12; Matt. v. 11, 12; Luke xiv. 26, 33.\n\n\n\n\nCHAPTER XII.\n\nDIRECTIONS AGAINST SCANDAL AS GIVEN.\n\n\nScandal being a murdering of souls, is a violation of the general law\nof charity, and of the sixth commandment in particular. In handling\nthis subject, I shall, 1. Show you what is true scandal given to\nanother. 2. What things go under the name of scandal, which are not\nit, but are falsely so named. 3. What are the particular ways and\nsorts of scandal. 4. The greatness of this sin. 5. Directions to avoid\nit.\n\n[Sidenote: Scandal what it is.]\n\nI. I shall not need to stand upon the etymology of the word scandal;\nwhether it come from \u03c3\u03ba\u03ac\u03b6\u03c9, _claudico_, as Erasmus thought, or\nfrom \u03c3\u03ba\u03ac\u03bc\u03b2\u03bf\u03bd, _curvum_, &c. Martinius, Stephanus, Lyserus, &c.\nhave sufficiently done it, whither I refer you. As for the sense of\nthe word, it is past doubt, that the ordinary use of it in Scripture\nis for a stumblingblock for a man to fall upon, or a trap to insnare a\nman; and in the Old Testament it is often used for a stumbling-stone,\non which a man may fall into any corporal calamity, or a snare to hurt\nor ruin a man in the world; (as Exod. x. 7; 1 Sam. xviii. 21; xxv. 31;\nPsal. cxix. 165; Ezek. vii. 19, Sept.) But in the New Testament,\n(which speaketh more of spiritual hurts,) it is taken for a\nstumblingblock or temptation, by which a man is in danger of falling\ninto sin, or spiritual loss, or ruin, or dislike of godliness, or any\nway to be turned from God, or hindered in a religious, holy way; (and\nif sometimes it be taken for grieving or troubling, it is as it hereby\nthus hindereth or insnareth;) so that to scandalize, is sometimes\ntaken for the doing of a blameless action, from which another unjustly\ntaketh occasion to fall, or sin, or be perverted: but when it\nsignifieth a sin, (as we take it in this place,) then to scandalize\nis, by something unlawful of itself, or at least unnecessary, which\nmay occasion the spiritual hurt or ruin of another. 1. The matter is\neither something that is simply sinful, (and then it is a double sin,)\nor something indifferent or unnecessary, and then it is simply the sin\nof scandal. 2. It must be that which may occasion another's fall, I\nsay, occasion; for no man can forcibly cause another man to sin, but\nonly occasion it, or tempt him to it, as a moral cause.\n\n[Sidenote: What is not scandal, that is by many so called.]\n\nII. By this you may see, 1. That to scandalize, is not merely to\ndisplease or grieve another; for many a man is displeased, through his\nfolly and vice, by that which tendeth to his good; and many a man is\ntempted (that is, scandalized) by that which pleaseth him; when Christ\nsaith, \"If thy right eye or hand offend (or scandalize) thee, pluck it\nout, or cut it off,\" &c. Matt. v. he doth not, by offending, mean\ndispleasing, or grieving; for by so offending it may profit us; but he\nplainly meaneth, If it draw thee to sin; or else he had never added,\n\"That it is better to enter maimed into life, than having two eyes or\nhands to be cast into hell!\" That is, in a word, Thy damnation is a\ngreater hurt than the loss of hand or eye, and therefore if there were\nno other way to avoid it, this would be a very cheap way. So _pedem\noffendere in lapidem_, is to stumble upon a stone. The most\ncensorious and humorous sort of men, have got a notion, that whatever\noffendeth or displeaseth them is scandalous! And they think that no\nman must do any thing which grieveth or displeaseth them, lest he be\nguilty of scandal; and by this trick whoever can purchase impatience\nand peevishness enough, to be always displeased with the actions of\nothers, shall rule the world. But the truth is, the ordinary way of\nscandalizing these men is by pleasing them.\n\nI will give you one instance of scandal in Scripture, which may help\nthis sort of people better to understand it, Gal. ii. 10-16. Peter\nthere giveth true scandal to the Jews and gentiles; he walked not\nuprightly according to the truth of the gospel, but laid a\nstumblingblock before the Jews and gentiles; and this was not by\ndispleasing the Jews, but by pleasing them. The Jews thought it a sin\nto eat with the gentiles, and to have communion with uncircumcised\nmen. Peter knew the contrary, but for fear of them of the\ncircumcision, lest they should be offended at him as a sinner, he\n\"withdrew and separated himself.\" This scandal tended to harden the\nJews in their sinful separation, and to seduce the gentiles into a\nconceit of the necessity of circumcision; and Barnabas was carried\naway with the dissimulation. Here you may see, that if any think it a\nsin in us to have communion in such or such congregations, with such\npersons, in such worship, which God alloweth us not to separate from,\nit is a sin of scandal in us to separate to avoid these men's offence.\nWe scandalize them and others, even by pleasing them, and by avoiding\nthat which they falsely called scandalous. And if we would not\nscandalize them, we must do that which is just, and not by our\npractice hide the sound doctrine, which is contrary to their\nseparating error.\n\n2. And it is as apparent that to scandalize another, is not (as is\nvulgarly imagined by the ignorant) to do that which is commonly\nreputed sinful, or which hath the appearance of a sin, or which will\nmake a man evil thought of or spoken of by others; yet commonly when\nmen say, This is a scandalous action, they mean, it is an action which\nis reproachful or of evil report as a sin. And therefore in our\nEnglish speech it is common to say of one that slandereth another,\nthat he raised a scandal of him. But this is not the meaning of the\nword in Scripture: materially indeed scandal may consist in any such\nthing which may be a stumblingblock to another; but formally it is the\ntempting of another, or occasioning his fall, or ruin, or hurt, which\nis the nature of scandalizing. And this is done more seldom by\ncommitting open, disgraceful sins, and doing that which will make the\ndoer evil spoken of; for by that means others are the more assisted\nagainst the temptation of imitating him; but scandal is most commonly\nfound in those actions, which are under least reproach among men, or\nwhich have the most plausible appearance of good in them, when they\nare evil! For these are apter to deceive and overthrow another.\n\n3. And it is also apparent, that it is no sinful scandalizing to do a\nduty or necessary action, which I have not power to forbear, though I\nknow that another will be offended, or fall by it into sin. If God\nhave made it my duty, even at this time, I must not disobey him, and\nomit my duty, because another will make it an occasion of his sin. It\nmust be either a sinful or an indifferent action that is scandal, or\nsomething that is in my power to do or to forbear; yet this must be\nadded, that affirmatives binding not _ad semper_, to all times,\nand no duty being a duty at every moment, it may oft fall out, that\nthat which else would have been my duty at this time, may become at\nthis time no duty but a sin, by the evil consequents which I may\nforesee, as if another man will make it an occasion of his fall. So\nthat this may oblige me to defer a duty to a fitter time and place.\nFor all such duties as have the nature of a means, are never duties\nwhen they cross the interest of their chief ends, and make against\nthat which they are used to effect. And therefore here christian\nprudence, foreseeing consequents, and weighing the good and evil\ntogether, is necessary to him that will know a duty from a sin, and a\nscandal from no scandal.\n\n[Sidenote: The sorts of scandalizing.]\n\nIII. The several ways of scandalizing are these following: 1. Scandal\nis either intended or not intended, either that which is done\nmaliciously of set purpose, or that which is done through negligence,\ncarelessness, or contempt. Some men do purposely contrive the fall or\nruin of another; and this is a devilish aggravation of the sin: and\nsome do hurt to others while they intend it not; yet this is far from\nexcusing them from sin; for it is voluntary as an omission of the\nwill, though not as its positive choice: that is called voluntary\nwhich the will is chargeable with, or culpable of; and it is\nchargeable with its omissions, and sluggish neglects of the duty\nwhich it should do. Those that are careless of the consequent of their\nactions, and contemn the souls of other men, and will go their own\nway, come of it what will, and say, Let other men look to themselves,\nare the commonest sort of scandalizers; and are as culpable as a\nservant that would leave hot water or fire when the children are like\nto fall into it; or that would leave straw or gunpowder near the fire,\nor would leave open the doors, though not of purpose to let in the\nthieves.\n\n2. Scandal is that which tendeth to another's fall, either directly or\nindirectly, immediately or remotely. The former may easily be\nforeseen; but the latter requireth a large foreseeing, comparing\nunderstanding; yet this kind of scandal also must be avoided; and wise\nmen that would not undo men's souls while they think no harm, must\nlook far before them, and foresee what is like to be the consequent of\ntheir actions at the greatest distance and at many removes.\n\n3. Scandals also are aptitudinal or actual: many things are apt to\ntempt and occasion the ruin of another, which yet never attain so bad\nan end, because God disappointeth them; but that is no thanks to them\nthat give the scandal.\n\n4. Scandal also as to the means of it, is of several sorts. 1. By\ndoctrine. 2. By persuasion. 3. By alluring promises. 4. By threats.\n5. By violence. 6. By gifts. 7. By example. 8. By omission of duties,\nand by silence: by all these ways you may scandalize.\n\n1. False doctrine is directly scandalous; for it seduceth the\njudgment, which then misguideth the will, which then misruleth the\nrest of the faculties. False doctrine, if it be in weighty, practical\npoints, is the pernicious plague of souls and nations.\n\n2. Also the solicitations of seducers and of tempting people are\nscandalous, and tend to the ruin of souls; when people have no reason\nto draw a man to sin, they weary him out by tedious importunity. And\nmany a one yields to the earnestness, or importunity, or tediousness\nof a persuasion, who could easily resist it if it came only with\npretence of reason.\n\n3. Alluring promises of some gain or pleasure that shall come by sin,\nis another scandal which doth cause the fall of many. The course that\nSatan tried with Christ, \"All this will I give thee,\" was but the same\nwhich he found most successful with sinners in the world. This is a\nbait which sinners will themselves hunt after, if it be not offered\nthem. Judas will go to the Pharisees with a \"What will ye give me, and\nI will deliver him unto you?\" Peter saith of the scandalous heretics\nof his time, \"They allure through the lust of the flesh, through much\nwantonness, those that were clean escaped from them who live in error;\nwhile they promise them liberty, they themselves are the servants of\ncorruption,\" 2 Pet. ii. 18, 19.\n\n4. Threatenings also and scorns are scandals, which frighten\nunbelieving souls into sin. Thus Rabshakeh thought to prevail with\nHezekiah. Thus Nebuchadnezzar Dan. iii. thought to have drawn those\nthree worthies to idolatry. Thus the Pharisees thought to have\nfrightened the apostles from preaching any more in the name of Christ,\nActs iv. 17, 21. Thus Saul thought to have perverted the disciples, by\nbreathing out threatenings against them, Acts ix. 1.\n\n5. And what words will not do, the ungodly think to do by force; and\nit enrageth them, that any should resist their wills, and that their\nforce is patiently endured. What cruel torments, what various sorts of\nheavy sufferings, have the devil and his instruments devised, to be\nstumblingblocks to the weak, to affright them into sin!\n\n6. Gifts also have blinded the eyes of some who seemed wise: \"As\noppression maketh a wise man mad, so a gift destroyeth the heart,\"\nEccles. vii. 7. What scandals have preferments proved to the world,\nand how many have they ruined! Few are able to esteem the reproach of\nChrist to be greater riches than the treasures of the world.\n\n7. And evil examples are the commonest sort of scandals:[135] not as\nthey offend, or grieve, or are apparently sinful; but as they seem\ngood, and therefore are temptations to the weak to imitate them. So\napt are men to imitation, especially in evil, that they will do what\nthey see another do, without examining whether it be justifiable or\nnot. Especially if it be the example either of great men, or of\nlearned men, or of men reputed eminently godly, or of a multitude, any\nof these the people are apt to imitate: this therefore is the common\nway of scandal. When people do that which is evil as if it were good,\nand thereby draw the ignorant to think it good, and so imitate them.\nOr else when they do that which is lawful itself, in such a manner as\ntendeth to deceive another, and draw him to that which is indeed\nunlawful; or to hinder him in any thing that is good.\n\n8. Lastly, Even silence and omissions also may be scandalous, and draw\nanother into error and sin. If by silence you seem to consent to false\ndoctrine, or to wicked works, when you have opportunity to control\nthem, hereby you draw others to consent also to the sin: or if you\nomit those public or private duties, which others may be witnesses of,\nyou tempt them to the like omission, and to think they are no duties,\nbut indifferent things: for in evil they will easily rest in your\njudgment, and say that you are wiser than they; but they are not so\nductile and flexible to good.\n\n5. Scandals also are distinguishable by the effects; which are such as\nthese:\n\n1. Some scandals do tempt men to actual infidelity, and to deny or\ndoubt of the truth of the gospel.\n\n2. Some scandals would draw men but into some particular error, and\nfrom some particular truth, while he holds the rest.\n\n3. Some scandals draw men to dislike and distaste the way of\ngodliness; and some to dislike the servants of God.\n\n4. Some scandals tend to confound men, and bring them to utter\nuncertainties in religion.\n\n5. Some tend to terrify men from the way of godliness.\n\n6. Some only stop them for a time, and discourage or hinder them in\ntheir way.\n\n7. Some tend to draw them to some particular sin.\n\n8. And some to draw them from some particular duty.\n\n9. And some tend to break and weaken their spirits, by grief or\nperplexity of mind.\n\n10. And as the word is taken in the Old Testament, the snares that\nmalicious men lay to entrap others in their lives, or liberties, or\nestates, or names, are called scandals. And all these ways a man may\nsinfully scandalize another.\n\nAnd that you may see that the scandal forbidden in the New Testament,\nis always of this nature, let us take notice of the particular texts\nwhere the word is used. And first, to scandalize is used actively in\nthese following texts: in Matt. v. before cited, and in the other\nevangelists citing the same words, the sense is clear; that the\noffending of a hand or eye, is not displeasing, nor seeking of ill\nreport; but hindering our salvation by drawing us to sin. So in Matt.\nxviii. 8; and Mark ix. 42, 43, where the sense is the same. In Matt.\nxvii. 27, \"Lest we should offend them,\" &c. is not only, lest we\ndisplease them, but lest we give them occasion to dislike religion, or\nthink hardly of the gospel, and so lay a stumblingblock to the danger\nof their souls. So Matt. xviii. 6, and Mark ix. \"Whoso shall offend\none of these little ones that believe in me,\" &c. that is, not who\nshall displease them, but whoso by threats, persecutions, cruelties,\nor any other means, shall go about to turn them from the faith of\nChrist, or stop them in their way to heaven, or hinder them in a holy\nlife: though these two texts seem nearest to the denied sense, yet\nthat is not indeed their meaning. So in John vi. 6, \"Doth this offend\nyou?\" that is, doth this seem incredible to you, or hard to be\nbelieved, or digested? Doth it stop your faith, and make you distaste\nmy doctrine? So 1 Cor. viii. 13, \"If meat scandalize my brother;\" our\ntranslators have turned it, \"If meat make my brother to offend.\" So it\nwas not displeasing him only, but tempting him to sin, which is the\nscandalizing here reproved.\n\nView also the places where the word scandal is used. Matt. xiii. 41,\n\u03a0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03b1, All scandals, translated, \"All things that\noffend,\" doth not signify All that is displeasing; but all temptations\nto sin, and hinderances or stumblingblocks that would have stopped men\nin the ways to heaven. So in Matt. xvi. 23, (a text as like as any to\nbe near the denied sense; yet indeed,) \"Thou art a scandal to me,\"\n(translated an offence,) doth not only signify, Thou displeasest me,\nbut, Thou goest about to hinder me in my undertaken office, from\nsuffering for the redemption of the world; it was an aptitudinal\nscandal, though not effectual. So Matt. xvii. 7, \"It must be that\nscandals come,\" (translated offences,) that is, that there be many\nstumblingblocks set before men in their way to heaven. So Luke xvii. 1,\nto the same sense. And Rom. ix. 33, \"I lay in Zion a stumbling-stone,\nand a rock of scandal,\" (translated offence,) that is, such as will\nnot only be displeasing, but an occasion of utter ruin to the\nunbelieving, persecuting Jews; according to that of Simeon, Luke ii. 34,\n\"This child is set for the fall and rising again of many in Israel.\"\nRom. xi. 9, \"Let their table be made a snare, a trap, and a\nstumblingblock.\" The Greek word \u03b5\u1f30\u03c2 \u03c3\u03ba\u1f70\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd doth not signify a\ndispleasure only, but an occasion of ruin. So Rom. xiv. 13, expoundeth\nitself, \"That no man put a stumblingblock or an occasion to fall into\nhis brother's way.\" The Greek word is, or a scandal. This is the just\nexposition of the word in its ordinary use in the New Testament.[136]\nSo Rom. xvi. 17, \"Mark them which cause divisions and scandals,\"\n(translated offences,) that is, which lay stumblingblocks in the way\nof christians, and would trouble them in it, or turn them from it. So\n1 Cor. i. 23, \"To the Jews a stumblingblock,\" that is, a scandal, (as\nthe Greek word is,) as before expounded. So Gal. v. 11, \"The scandal\nof the cross,\" translated the offence, doth signify not the bare\nreproach, but the reproach as it is the trial and stumblingblock of\nthe world, that maketh believing difficult. So 1 John ii. 10, \"There\nis no scandal in him,\" translated, no occasion of stumbling. These are\nall the places that I remember where the word is used.\n\nThe passive verb \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03b9\u03b6\u03bf\u03bc\u03b1\u03b9, to be scandalized, is often used. As\nMatt. xi. 6, \"Blessed is he that is not scandalized,\" (translated,\noffended in me,)[137] that is, who is not distasted with my person and\ndoctrine through carnal prejudices; and so kept in unbelief: there\nwere many things in the person, life, and doctrine of Christ, which\nwere unsuitable to carnal reason and expectation. These men thought\nthem to be hard and strange, and could not digest them, and so were\nhindered by them from believing: and this was being offended in\nChrist. So in Matt. xiii. 57, and Mark vi. 3, \"They were offended in,\nor at him;\" that is, took a dislike or distaste to him for his words.\nAnd Matt. xiii. 21, \"When persecution ariseth, by and by they are\noffended;\"[138] that is, they stumble and fall away: and Matt. xv. 12,\n\"The Pharisees were offended,\" (or scandalized,[139]) that is, so\noffended as to be more in dislike of Christ. And Matt. xxiv. 10, \"Then\nshall many be offended,\" (or scandalized,) that is, shall draw back\nand fall away from Christ. And Matt. xxvi. 31, 33; Mark xiv. 27, 29,\n\"All ye shall be offended because of me,\" &c. \"Though all men shall be\noffended (or scandalized) yet will I never be scandalized;\" that is,\nbrought to doubt of Christ, or to forsake him, or deny him, or be\nhindered from owning their relation to him. So John xvi. 1, \"These\nthings have I spoken that ye should not be offended;\" that is, that\nwhen the time cometh, the unexpected trouble may not so surprise you,\nas to turn you from the faith, or stagger you in your obedience or\nhope. Rom. xiv. 21, doth exactly expound it; \"It is good neither to\neat flesh, or drink wine, or any thing whereby thy brother stumbleth,\nor is scandalized, (or offended,) or made weak:\" it is a making weak.\nSo 2 Cor. xi. 29, \"Who is offended;\" that is, stumbled, or hindered,\nor ready to apostatize. So much for the nature and sorts of scandal.\n\nIV. You are next to observe the aggravations of this sin. Which\nbriefly are such as these:\n\n1. Scandal is a murdering of souls; it is a hindering of men's\nsalvation, and an enticing or driving them towards hell. And therefore\nin some respect worse than murder, as the soul is better than the\nbody.\n\n2. Scandal is a fighting against Jesus Christ, in his work of man's\nsalvation. \"He came to seek and to save that which was lost;\" and the\nscandalizer seeketh to lose and destroy that which Christ would seek\nand save.\n\n3. Scandal robbeth God of the hearts and service of his creatures; for\nit is a raising in them a distaste of his people, and word, and ways,\nand of himself: and a turning from him the hearts of those that should\nadhere unto him.\n\n4. Scandal is a serving of the devil, in his proper work of enmity to\nChrist, and perdition of souls; scandalizers do his work in the world,\nand propagate his cause and kingdom.\n\nV. The means of avoiding the guilt of scandal, are as followeth.\n\n_Direct._ I. Mistake not (with the vulgar) the nature of scandal,\nas if it lay in that offending men, which is nothing but grieving or\ndispleasing them; or in making yourselves to be of evil report; but\nremember that scandal is that offending men, which tempteth them into\nsin from God and godliness, and maketh them stumble and fall, or\noccasioneth them to think evil of a holy life. It is a pitiful thing\nto hear religious persons plead for the sin of man-pleasing, under the\nname of avoiding scandal; yea, to hear them set up a usurped dominion\nover the lives of other men, and all by the advantage of the word\nscandal misunderstood. So that all men must avoid whatever a\ncensorious person will call scandalous, when he meaneth nothing else\nhimself by scandal, than a thing that is of evil report, with such as\nhe. Yea, pride itself is often pleaded for by this misunderstanding\nof scandal; and men are taught to overvalue their reputations, and to\nstrain their consciences to keep up their esteem, and all under\npretence of avoiding scandal; and in the mean time they are really\nscandalous, even in that action by which they think they are avoiding\nit. I need no other instance, than the case of unwarrantable\nseparation. Some will hold communion with none but the rebaptized;\nsome think an imposed liturgy is enough to prove communion with such a\nchurch unlawful (at least in the use of it); and almost every sect do\nmake their differences a reason for their separating from other\nchurches. And if any one would hold communion with those that they\nseparate from, they presently say, That it is scandalous to do so, and\nto join in any worship which they think unlawful: and by scandal they\nmean no more, but that it is among them of evil report, and is\noffensive or displeasing to them. Whereas indeed the argument from\nscandal should move men to use such communion, which erroneous,\nuncharitable, dividing men do hold unlawful. For else by avoiding that\ncommunion I shall lay a stumblingblock in the way of the weak; I shall\ntempt him to think that a duty is a sin, and weaken his charity, and\ndraw him into a sinful separation, or the neglect of some ordinances\nof God, or opportunities of getting good. And it is this temptation\nwhich is indeed the scandal. This is before proved in the instance of\nPeter, Gal. ii. who scandalized or hardened the Jews, by yielding to a\nsinful separation from the gentiles, and fearing the censoriousness of\nthe Jews, whom he sought to please; and the offending of whom he was\navoiding, when he really offended them, that is, was a scandal, or\ntemptation to them.\n\n_Direct._ II. He that will escape the guilt of scandal, must be\nno contemner of the souls of others, but must be truly charitable, and\nhave a tender love to souls. That which a man highly valueth, and\ndearly loveth, he will be careful to preserve, and loth to hurt. Such\na man will easily part with his own rights, or submit to losses,\ninjuries, or disgrace, to preserve his neighbour's soul from sin.\nWhereas a despiser of souls will insist upon his own power, and right,\nand honour, and will entrap and damn a hundred souls, rather than he\nwill abate a word, or a ceremony, which he thinks his interest\nrequireth him to exact. Tell him that it will insnare men's souls in\nsin, and he is ready to say as the Pharisees to Judas, \"What is that\nto us? See thou to that.\" A dog hath as much pity on a hare, or a hawk\non a partridge, as a carnal, worldly, ambitious Diotrephes, or an\nElymas, hath of souls. Tell him that it will occasion men to sin, to\nwound their consciences, to offend their God, it moveth him no more\nthan to tell him of the smallest incommodity to himself: he will do\nmore to save a horse or a dog of his own, than to save another's soul\nfrom sin. To lay snares in their way, or to deprive them of the\npreaching of the gospel, or other means of their salvation, is a thing\nwhich they may be induced to, by the smallest interest of their own;\nyea, though it be but a point of seeming honour. And therefore when\ncarnal, worldly men do become the disposers of matters of religion, it\nis easy to see what measure and usage men must expect; yea, though\nthey assume the office and name of pastors, who should have the most\ntender, fatherly care of the souls of all the flocks, yet will their\ncarnal inclinations and interests engage them in the work of wolves,\nto entrap, or famish, or destroy Christ's sheep.\n\n_Direct._ III. Also you must be persons who value your own souls,\nand are diligently exercised in saving them from temptations; or else\nyou are very like to be scandalizers and tempters of the souls of\nothers. And therefore when such a man is made a church governor as is\nunacquainted with the renewing work of grace, and with the inward\ngovernment of Christ in the soul, what devilish work is he like to\nmake among the sheep of Christ, under the name of government! What\ncorrupting of the doctrine, worship, or discipline of Christ! What\ninventions of his own to insnare men's consciences! and driving them\non, by armed force, to do that which, at least to them, is sin, and\nwhich can never countervail the loss, either of their souls, or of the\nchurch, by such disturbances! How merciless will he be, when a poor\nmember of Christ shall beg of him but to have pity on his soul! and\ntell him, I cannot do this, or swear this, or subscribe this, without\nthe guilt of a deliberate sin; and I cannot sin without displeasing\nGod, and hindering my salvation. He that dare wilfully sin himself,\nand make it his deliberate choice, and dare play away his own\nsalvation, at the poorest game that the devil will invite him to, and\nwill sell his own soul at the basest price, even for a little pelf, or\npleasure, or high titles, for so short a time, certainly this man is\nunlike to be very tender of the souls of others, or to stick at\nscandalizing and insnaring them, or to care any more to murder souls,\nthan a butcher doth to kill a hog: Judas's heart will make them sell\ntheir Lord, or his flock, at Judas's price; and prepare themselves for\nJudas's reward. And hence it is, that the carnal seed, even within the\nchurch, hath ordinarily persecuted the spiritual seed. For saith Paul,\n\"As he that was born after the flesh persecuted him that was born\nafter the Spirit, even so it is now,\" Gal. iv. 29.\n\n_Direct._ IV. To be well acquainted with the methods of Satan,\nand the way of particular temptations, is a great help against your\nscandalizing others. He that seeth the devil as the principal in each\ntemptation, and knoweth in what manner he engageth his instruments to\ncarry on his work, and whither all this tendeth at the last, will\nscarce be willing to serve such a master in so bad a work. Remember\nthat scandalizers and tempters of others, and hinderers of men's\nsalvation, are the servants of the devil, and are executing his\nmalice, for the damnation of their brethren's souls. And what reward\ncan they expect for such a work from such a master? The devil useth\nthem but as men do ferrets, whose mouths are sealed, because they must\nnot partake of the prey; but only bring it to their master's hand.\nLive in a constant watchful resistance of temptations yourselves, and\nyou will have no mind to the drudgery of tempting others.\n\n_Direct._ V. Set not yourselves upon any worldly, ambitious\ndesign. For the love of the riches and honours of the world, will not\nonly engage you in a course of sinning, but also make it seem your\ninterest, to make others as bad and miserable as yourselves, and to\ndrive them on to serve your interests by their sin.\n\n_Direct._ VI. Take heed lest a fleshly inclination do draw you to\nthe love of fleshly pleasures. And that your minds be not set upon the\npleasing of your fancies, sense, or appetite; either in meat, or\ndrink, or clothes, or dwellings, or recreations, or any such delights:\nif once the love of these grow strong, it will conquer your reason,\nand seduce it into libertinism, and make you think that a voluptuous,\nflesh-pleasing life, (so it be not by gross disgraced sins,) is but\nthe lawful use of the creature, which Christ hath purchased not only\nfor our necessity, but for our delight; and that the contrary opinion\nis but the too much rigour of such as understand not their christian\nliberty.\n\n_Direct._ VII. Be not rashly and ignorantly zealous in soliciting\nand importuning others to your private opinions, before you are\ncertain that they are of God. Oh what abundance of zeal and labour\nhath many a man laid out, to make others of his mind, in the points of\nantinomianism, anabaptism, separation, popery, &c. thinking that the\nsaving of their souls had lain upon it; and at last they find, that as\nthey erred themselves, so all their labour was but to scandalize the\nweak, and lay a stumblingblock in their way to heaven!\n\n_Direct._ VIII. Never persuade any man (much less compel him) to\nany thing unnecessary, which he taketh to be a sin (whatever you take\nit for yourselves). For if he judge it a sin, it is a sin to him. No\nman can innocently do that which he thinketh is forbidden him of God.\nAnd shall a thing unnecessary be preferred before the saving of a\nsoul? yea, before the souls of thousands, as by many merciless men it\nis? Indeed, if there be an antecedent necessity, (as well as a\nlawfulness in the thing,) and such a necessity as is not in your power\nto take away, then the doing it will be his sin, and the not doing it\nhis greater sin; and the greater sin is greatliest to be avoided (but\nby convenient means).\n\n_Direct._ IX. Remember the charge which you have of the souls of\none another. Though you be not magistrates or pastors; (for their care\nof souls is so unquestionable and so great, that scandal in them is\nlike parents murdering their own children;) yet no private man must\nsay as Cain, \"Am I my brother's keeper?\" Every man is bound to do his\nbest for the saving of his neighbour; much more to forbear infecting,\nseducing, scandalizing, and destroying him.\n\n_Direct._ X. Keep up a special tenderness of the weak. So doth\nGod himself, and so must we. \"He gathereth the lambs with his arms,\"\n&c. Isa. xl. 11. If his infants cry he doth not therefore knock out\ntheir brains, or turn them out of doors. Nor doth he say, they are not\nhis children, for every ignorance or peevish passion which they are\nguilty of. Christ doth not turn men out of his school, because they\nwant knowledge. For why then will he have little children come? And\nwhat do they come for, but to learn? He doth not hate his new-born\nbabes, but feedeth and nurseth them with a special tenderness; and he\nhath commanded and communicated the like tenderness to his ministers;\nwho must not be weak with the weak, and froward with the froward, but\nin meekness and patience must bear with the weak, and endure their\nbitterest censures and requitals. \"For the servant of the Lord must\nnot strive, but be gentle to all men, apt to teach, patient, in\nmeekness instructing those that oppose themselves,\" &c. 2 Tim. ii. 24, 25.\nAnd if they are long learning before they come to the knowledge of\nthe truth, they are not therefore to be cast off. He that can read\nRom. xiv. and xv.; 1 Cor. xii. 12; viii.; Gal. vi.; and yet can be so\nmerciless and cruel, as to cast men out of the ministry or church, or\nto ruin them, for tolerable weakness, which God hath so earnestly\ncharged us to bear with in our brethren, either he doth not understand\nwhat he readeth, or not believe it, or hath somewhat else which he\nmore regardeth at his heart, than the authority or love of God.\n\n_Direct._ XI. Do not censure every man to be wilful or obstinate,\nwho is not of your opinion, when he hath heard your reasons, how clear\nsoever they may seem to you. Alas! how many things are there besides\nwilful obstinacy, to hinder one man from being as wise as another! If\na few times repeating over the reasons of an opinion, is enough to\nimplant it in all the hearers, why do your children go so long to\nschool, and after that to the universities? And why are you so long\npreaching to all your parishioners? Sure you preach not novelties to\nthem as long as you live! And yet thirty or forty years' painful\npreaching, even of the same fundamentals of religion, shall leave many\nignorant of them in the best of parishes in the land. There must be a\nright and ripe disposition in the hearers, or else the clearest\nreasoning may be uneffectual. A disused or unfurnished mind, that hath\nnot received all the truths which are presupposed to those which you\ndeliver, or hath not digested them into a clear understanding, may\nlong hear the truest reasons, and never apprehend their weight. There\nis need of more ado than a bare unfolding of the truth, to make a man\nreceive it in its proper evidence. Perhaps he hath been long\nprepossessed with contrary opinions, which are not easily rooted out.\nOr if he be but confident of the truth of some one opinion, which is\ninconsistent with yours, no wonder if he cannot receive that which is\ncontrary to what he so verily believeth to be the truth. There is a\nmarvellous variety of men's apprehensions, of the same opinions or\nreasons, as they are variously represented to men, and variously\npondered, and as the natural capacity of men is various, and as the\nwhole course of their lives, their education, company, and\nconversation, have variously formed their minds. It is like the\nsetting together all the parts of a watch when it is in pieces; if any\none part of many be misplaced, it may necessitate the misplacing of\nthose that follow, without any wilful obstinacy in him that doth it.\nIf in the whole frame of sacred truth, there be but some one\nmisunderstood, it may bring in other mistakes, and keep out many\ntruths, even from an honest, willing mind. And who is there that can\nsay, he is free from error? Have not you perceived in yourselves, that\nthe truths which you heard a hundred times over, to little purpose,\nwhen you were children, were received more convincingly and\nsatisfyingly when you were men? And that you have found a delightful\nclearness in some points on a sudden, which before you either\nresisted, or held with little observation or regard? And yet it is\ncommon with the scandalizers of souls, to cry out against all that\nconform not to their opinions and will, as soon as they have heard\ntheir reasons, that they are stubborn, and refractory, and wilful, and\nfactious, and so turn from arguments to clubs; as if they had never\nknown themselves or others, nor how weak and dark the understandings\nof almost all men are. But they shall have judgment without mercy, who\nshow no mercy. And when their own errors shall all be opened to them\nby the Lord, they will be loth they should all be imputed to their\nwilful obstinacy. And perhaps these very censorious men, may prove\nthemselves to have been on the wrong side; for pride and\nuncharitableness are usually erroneous.\n\n_Direct._ XII. Engage not yourselves in an evil cause. For if you\ndo, it will engage you to draw in others; you will expect your friends\nshould take your part, and think as you think, and say as you say;\nthough it be never so much against truth or righteousness.\n\n_Direct._ XIII. Speak not rashly against any cause or persons\nbefore you are acquainted with them; or have well considered what you\nsay. Especially take heed how you believe what a man of any sect in\nreligion doth speak or write against his adversaries of a contrary\nsect. If experience had not proved it in our days, beyond\ncontradiction, it would seem incredible how little men are to be\nbelieved in this case,[140] and how the false reports will run among\nthe people of the sect, against those whom the interest of their\nopinion and party engageth them to misrepresent![141] Think not that\nyou are excusable for receiving or venting an ill report, because you\ncan say, He was an honest man that spoke it; for many that are\notherwise honest, do make it a part of their honesty to be dishonest\nin this. They think they are not zealous enough for those opinions\nwhich they call their religion, unless they are easy in believing and\nspeaking evil of those that are the adversaries of it. When it may be\nupon a just trial, all proveth false; and then all the words which you\nignorantly utter against the truth, or those that follow it, are\nscandals or stumblingblocks to the hearers, to turn them from it, and\nmake them hate it.[142] I am not speaking against a just credulity;\nthere must be human belief, or else there can be no human converse;\nbut ever suspect partiality in a party. For the interest of their\nreligion is a more powerful charm to the consciences of evil speakers,\nthan personal interest or bribes would be. How many legends tell us\nthis, how easily some men counted godly, have been prevailed with to\nlie for God!\n\n_Direct._ XIV. Take heed of mocking at a religious life; yea, or\nof breaking any jests or scorns at the weaknesses of any in religious\nexercises, which may possibly reflect upon the exercises themselves.\nMany a thousand souls have been kept from a holy life, by the scorns\nof the vulgar, that speak of it as a matter of derision or sport.\nReading the Scriptures, and holy conference, and prayer, and\ninstructing our families, and the holy observation of the Lord's day,\nand church discipline, are commonly the derision of ungodly persons,\nwho can scorn that which they can neither confute nor learn; and weak\npeople are greatly moved by such senseless means. A mock or jeer doth\nmore with them than an argument; they cannot endure to be made a\nlaughing-stock. Thus was the name of the crucified God the derision of\nthe heathens, and the scandal of the world, both Jews and gentiles.\nAnd there is scarce a greater scandal or stumblingblock at this day,\nwhich keepeth multitudes from heaven, than when the devil can make it\neither a matter of danger or of shame to be a christian, or to live a\nholy, mortified life. Persecution and derision are the great\nsuccessful scandals of the world. And therefore seeing men are so apt\nto be turned off from Christ and godliness, never speak unreverently\nor disrespectfully of them. It is a profane and scandalous course of\nsome, that if a preacher have but an unhandsome tone or gesture they\nmake a jest of it, and say, He whined, or he spoke through the nose,\nor some such scorn they cast upon him; which the hearers quickly apply\nto all others, and turn to a scorn of preaching, or prayer, or\nreligion itself: or if men differ from each other in opinion in\nmatters of religion, they are presently inclined to deride them for\nsomething in their worshipping of God! And while they deride a man as\nan anabaptist, as an independent, as a presbyterian, as prelatical,\nthey little know what a malignant tincture it may leave upon the\nhearer's mind, and teach carnal persons to make a jest of all alike.\n\n_Direct._ XV. Impute not the faults of men to Christ, and blame\nnot religion for the faults of them that sin against it. This is the\nmalignant trick of Satan, and his blinded instruments: if a hypocrite\nmiscarry, or if a man that in all things else hath walked uprightly,\nbe overthrown by a temptation in some odious sin, they presently cry\nout, These are your professors! your religious people! that are so\nprecise, and pure, and strict! Try them, and they will appear as bad\nas others! If a Noah be once drunk, or a Lot be overthrown thereby, or\na David commit adultery and murder, or a Peter deny his master, or a\nJudas betray him, they presently cry out, They are all alike! and turn\nit to the scorn of godliness itself. Unworthy beasts! As if Christ's\nlaws were therefore to be scorned, because men break them! and\nobedience to God were bad, because some are disobedient! Hath Christ\nforbidden the sins which you blame, or hath he not? If he have not,\nblame them not, for they are no sins; if he have, commend the justness\nand holiness of his laws. Either the offenders you blame, did well or\nill. If they did well, why do you blame them? If they did ill, why do\nyou not commend religion, and the Scripture which condemneth them?\nEither it is best for all men to live in such sins as those which\nthese lapsed persons or hypocrites committed, or it is not. If it be,\nwhy are you offended with them for that which you allow? If it be not,\nwhy do you soothe up the wicked in their sins, and excuse an ungodly\nlife, because of the falls of such as seem religious? There is no\ncommon ingenuity in this, but malicious spite against God and holiness\n(of which more in the next chapter).\n\n_Direct._ XVI. Make not use of civil quarrels to lay an odium\nupon religion. It is ordinary with ungodly, malicious men, to labour\nto turn the displeasure of rulers against men of integrity; and if\nthere be any broils or civil wars, to snatch any pretence, how false\nsoever, to call them traitors and enemies to government. If it be but\nbecause they are against a usurper, or because some fanatic persons\n(whom they oppose) have behaved themselves rebelliously or\ndisobediently; a holy life (which is the greatest friend to loyalty)\nmust be blamed for all. And all is but to gratify the devil in driving\npoor souls from God and holiness.\n\n_Direct._ XVII. When you think it your duty to speak of the\nfaults of men that profess a godly life, lay the blame only on the\nperson, but speak as much and more in commendations of godliness\nitself; and commend that which is good in them, while you discommend\nthat which is evil. Is their praying bad? Is their instructing their\nfamilies, and sanctifying the Lord's day, bad? Is their fearing sin,\nand obeying God, bad? If not, why do you not say as much to commend\nthem for these, or at least to commend these in themselves, as you do\nto discommend them for their faults? Why do you not fear lest the\nhearers should be drawn to dislike a godly life by your disgracing\npersons accounted godly? and therefore warn them to think never the\nworse of godliness for this? You that give the poison, should in\nreason give an antidote, if it be not your design to poison souls. Is\nit really your design by speaking against men accounted godly, to draw\nthe hearers to the hatred of godliness, or is it not? If it be, you\nare incarnate devils: if it be not, why do you endeavour it, by making\nodious the persons, under the name of professors and godly men? And\nwhy do you not speak more to draw people to a godly life? and to\nimitate them in that which is good, while they disclaim them in that\nwhich is evil?\n\n_Direct._ XVIII. Be especially tender of the reputations of\nthose, that the souls of men have most dependence on: as the preachers of\nthe gospel, and the eminentest men for knowledge and religiousness.[143]\nNot that I desire that sin should be the better thought of for being\ntheirs, or that evil should be called good in any; but experience\nhath told the world since God and the devil had their several ways and\nservants upon earth, that it hath been the devil's most usual\nsuccessful course, to wound religion through the sides of the\nreligious, and to blame the persons, when he would turn men from the\nway! For he knoweth that religious persons have their faults, and in\nthem his malice may find somewhat to fasten on; but religion hath no\nfault, and malice itself is seldom so impudent, as to speak directly\nagainst a holy, heavenly life. But the way is to make those\ndisgraceful and odious, who are noted to lead such a life; and then\nsecretly to infer, If those that seem godly be no better, you need not\nbe godly, you are as well as you are. This religion is but a fantasy;\na needless, if not a troublesome, hurtful thing. Seeing therefore that\nthe devil hath no blow at religion, so fair as by striking at the\npersons of the preachers and professors of it, every friend of Christ\nmust be acquainted with his design, and must not serve him in it, but\ncounter-work him, and preserve the reputation even of the persons of\nthe religious: not so much in charity to them, but for the people's\nsouls, and the honour of Christ.\n\n_Direct._ XIX. Let all that preach and profess the gospel, and a\ngodly life, be sure that they live according to their profession; that\nthe name of God be not evil spoken of among the wicked through their\nmisdoings, Rom. ii. It was the aggravation of David's sin which God\nwould not quite forgive, that he made the enemies of the Lord\nblaspheme, 2 Sam. xii. 14. \"Servants must count their masters worthy\nof all honour, that the name of God and his doctrine be not\nblasphemed,\" 1 Tim. vi. 1. The duties of good women are particularly\nnamed by the apostle, Tit. ii. 3-5, with this motive to the practice\nof them, \"That the word of God be not blasphemed.\" Obedience to\ngovernment is commanded with this motive, 1 Pet. ii. 15, \"For so is\nthe will of God, that with well-doing you may put to silence the\nignorance of foolish men.\" And ver. 11, 12, \"Dearly beloved, I beseech\nyou, as strangers and pilgrims, abstain from fleshly lusts which war\nagainst the soul: having your conversation honest among the gentiles,\nthat whereas they speak against you as evil-doers, they may by your\nworks which they shall behold, glorify God in the day of visitation.\"\nAnd it was the aggravation of the heretics' sin, that \"many shall\nfollow their pernicious ways, by reason of whom the way of truth shall\nbe evil spoken of,\" 2 Pet. ii. 2. Oh then, how carefully should\nministers and all that are godly walk! The blind world cannot read the\ngospel in itself, but only as it is exemplified by the lives of men:\nthey judge not of the actions of men by the law, but of the law of God\nby men's actions! Therefore the saving or damning of men's souls, doth\nlie much upon the lives of the professors of religion; because their\nliking or disliking a holy life doth depend upon them. Saith Paul of\nyoung women, \"I will that--they give no occasion to the adversary to\nspeak reproachfully; for some are already turned aside after Satan,\"\n1 Tim. v. 14, 15. Hence it is, that even the appearance of evil is so\ncarefully to be avoided, by all that fear God, lest others be drawn by\nit to speak evil of godliness. Every scandal (truly so called) is a\nstab to the soul of him that is scandalized, and a reproachful blot to\nthe christian cause. I may say of the faults of christians, as\nPlutarch doth of the faults of princes, A wart or blemish in the face\nis more conspicuous and disgraceful than in other parts.\n\n_Direct._ XX. Let no pretence of the evil of hypocrisy make you\nso contented with your secret innocency, as to neglect the\nedification and satisfaction of your neighbours. When it is only your\nown interest that is concerned in the business, then it is no matter\nwhether any man be acquainted with any good that you do; and it is a\nvery small matter how they judge, or what they say of you; the\napprobation of God alone is enough. No matter who condemneth you, if\nhe justify you. But when the vindication of your innocency, or the\nmanifestation of your virtue, is necessary to the good of your\nneighbours' souls, or to the honour of your sacred profession, the\nneglect of it is not sincerity, but cruelty.\n\n[135] Heb. xi. 26.\n\n[136] So Rev. ii. 14. Balaam did \u03b2\u03b1\u03bb\u03bb\u03b5\u1fd6\u03bd \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd, lay a scandal,\nor stumblingblock before the Israelites; that is, a temptation to\nsin.\n\n[137] Luke vii. 23.\n\n[138] Mark vi. 3.\n\n[139] Mark iv. 17.\n\n[140] Psal. cxix. 69.\n\n[141] Vix equidem credar. Sed cum sint pr\u00e6mia falsi Nulla; ratam\ndebet testis habere fidem. Ovid.\n\n[142] Rom. iii. 7, 8; James iii. 14; Job xiii. 7, 8.\n\n[143] Ita comparatum est ut virtutem non suspiciamus, neque ejus\nimitand\u00e6 studio corripimur nisi eum in quo ea conspicitur, summo\nhonore et amore prosequamur. Plutar. in Cat. Utic.\n\n\n\n\n\nCHAPTER XIII.\n\nDIRECTIONS AGAINST SCANDAL TAKEN, OR AN APTNESS TO RECEIVE HURT, BY\nTHE WORDS OR DEEDS OF OTHERS.\n\n\nIt was not only an admonition, but a prophecy of Christ, when he said,\n\"Woe to the world because of offences! It must be that offences come.\"\nAnd, \"Blessed is he that is not offended or scandalized in me.\" He\nforeknew that the errors and misdoings of some, would be the snare and\nruin of many others; and that, when \"damnable heresies arise, many\nwill follow their pernicious ways, by reason of whom the way of truth\nshall be evil spoken of,\" 2 Pet. i. 2. Like men in the dark, where if\none catch a fall, he that comes next him falls upon him.\n\nThere are four sorts of persons that use to be scandalized or hurt by\nthe sins of others.\n\n1. Malignant enemies of Christ and godliness, who are partly hardened\nin their malice, and partly rejoiced at the dishonour of religion, and\ninsult over those that give the offence, or take occasion by it to\nblaspheme or persecute.\n\n2. Some that are more equal, and hopeful, and in greater possibility\nof conversion, who are stopped by it in their desires, and purposes,\nand attempts of a godly life.\n\n3. Unsound professors, or hypocrites, who are turned by scandals from\nthe way of godliness, which they seemed to walk in.\n\n4. Weak christians, who are troubled and hindered in their way of\npiety, or else drawn into some particular error or sin, though they\nfall not off.\n\nSo that the effects of scandal may be reduced to these two: I. The\nperverting of men's judgments, to dislike religion, and think hardly\neither of the doctrine or practice of Christianity. II. The\nimboldening of men to commit particular sins, or to omit particular\nduties; or at least the troubling and hindering them in the\nperformance: against which, I shall first give you distinctly some\nmeditative directions, and then some practical directions against them\nboth together.\n\nI. _Direct._ I. Consider what an evident sign it is of a very\nblind or malicious soul, to be so apt to pick quarrels with God and\ngodliness, because of the sins of other men.\n\nLove thinketh not ill of those we love: ill will and malice are still\nready to impute whatever is amiss to those whom they hate. Enmity is\ncontentious and slanderous; and will make a crime of virtue itself,\nand from any topic fetch matter of reproach. There is no witness\nseemeth incredible to it, who speaketh any thing that is evil of those\nthey hate. An argument _a baculo ad verbera_ is sufficient. Thus\ndid the heathens by the primitive christians; and will you do thus by\nGod? Will you terrify your own consciences, when they shall awake, and\nfind such an ugly serpent in your bosom, as malice and enmity against\nyour Maker and Redeemer? It is the nature of the devil, even his\nprincipal sin. And will you not only wear his livery, but bear his\nimage, to prove that he is your father? and by community of natures,\nto prove that you must also have a communion with him in condemnation\nand punishment? And doth not so visible a mark of devilism upon your\nsouls, affright you, and make you ready to run away from yourselves?\nNothing but devilish malice can charge that upon God or godliness,\nwhich is done by sinners against his laws. Would you use a friend\nthus? If a murder were done, or a slander raised of you, or your house\nwere fired, or your goods stolen, would you suspect your friend of it?\nor any one that you honoured, loved, or thought well of? You would not\ncertainly, but rather your enemy, or some lewd and dissolute persons\nthat were most likely to be guilty. You are blinded by malice, if you\nsee not how evident a proof of your devilish malice this is, to be\nready, when men that profess religion do any thing amiss, to think the\nworse of godliness or religion for it! The cause of this suspicion is\nlodged in your own hearts.\n\n_Direct._ II. Remember that this was the first temptation, by\nwhich the devil overthrew mankind, to persuade them to think ill of\nGod, as if he had been false to his word, and had envied them their\nfelicity. \"Ye shall not surely die: for God doth know that in the day\nye eat thereof, then your eyes shall be opened, and ye shall be as\ngods, knowing good and evil,\" Gen. iii. 4, 5. And will you not be\nwarned by the calamity of all the world, to take heed of thinking ill\nof God, and of his word, and of believing the devil's reports against\nhim?\n\n_Direct._ III. Consider that to think ill of God, is to think him\nto be a devil; and to think ill of godliness, is to take it to be\nwickedness: and can man be guilty of a more devilish crime? Nay, is it\nnot worse than the devil that tempteth you to it can commit. To be God\nis to be good, even the infinite, eternal, perfect good, in whom is no\nevil, nor none can be. To be a devil, is to be evil, even the chief\nthat do evil, and would draw others so to do. It is not an ugly shape\nin which a painter doth represent the devil, which showeth us his\nugliness indeed: an enemy of godliness is liker to him than that\npicture: it is his sinfulness against God, which is his true\ndeformity. Therefore to suspect God to be evil, is to suspect him to\nbe the devil, so horrid a blasphemy doth this sin partake of. And if\ngodliness be bad, then he that is the author and end of it cannot be\ngood.\n\n_Direct._ IV. Consider what horrible blindness it is to impute\nmen's faults to God, who is the greatest adversary to sin in all the\nworld, and who will most severely punish it, and to godliness, which\nis perfectly its contrary. There is no angel in heaven so little to be\nsuspected to be the friend of sin as God. Creatures are mutable in\nthemselves; angels have the innocent imperfection of creatures; saints\non earth have a culpable imperfection through the remainder of sin. If\nyou had only suspected these, you might have had some pretence for it;\nbut to quarrel with God or godliness, is madder than to think that\nlight is the cause of darkness.\n\n_Direct._ V. And think what extremity of injury and injustice\nthis is to God, to blame him or his laws for those sins of men which\nare committed against him and his laws. Who is it that sin is\ncommitted against but God? Is it not he that made the laws, which it\nis the transgression of? Are not those laws, think you, strict enough\nagainst it? Is it not their strictness which such as you dislike? Were\nthey laws that would give you leave to be worldly, sensual, and proud,\nyou would never quarrel with them; and yet you charge men's sins on\nthese laws, because they are so strict against them. Do you impute sin\nto God, because he will judge men for it to hell-fire, and cast them\nfor ever out of his glorious presence into misery? O cursed impudence!\nHow righteous is God in condemning such malicious souls! Tell us if\nyou can, would you have had God to have forbidden sin more strictly?\nor condemned it more severely? or punished it more terribly? If you\nwould, you pray for greater vengeance than hell upon yourselves! Woe\nto you, when he executeth but so much as he hath already threatened!\nShall the crime of rebels be imputed to the king, against whom they\nrebel? If a thief shall rob you, or a servant deceive you, or a son\ndespise you, is he just that will so much increase your injury, as to\nlay the blame of all upon yourselves? You will say, It is not God that\nwe are offended with. But if it be at a holy life, it is at God; for\nwhat is godliness, but the loving, and serving, and obeying God? If\nyou say, that it is not godliness neither; why then do you distaste or\nspeak against a godly life on this occasion? If you say, It is these\nhypocrites only that we dislike: what do you dislike them for? Is it\nfor their virtue or their vices? If it be for their sins, why then do\nyou not speak and do more against sin, in yourselves and others? We\nwill concur with you to the utmost in opposing sin wherever it be\nfound. If it be their hypocrisy that you blame, persuade yourselves\nand other men to be sincerely godly. How would you have hypocrisy\navoided? By an open profession to serve the devil? or by sincerity in\nserving God? If the latter, why then do you think evil of the most\nserious obedience to God? Alas! all christian countries are too full\nof hypocrites. Every one that is baptized, and professeth\nChristianity, is a saint or a hypocrite! All drunken, covetous,\nambitious, sensual, unclean christians, are hypocrites, and not\nchristians indeed. And these hypocrites can quietly live a worldly,\nfleshly life, and never lament their own hypocrisy, nor their\nperfidious violating their baptismal vow. But if one that seemeth\ndiligent for his soul, prove a hypocrite, or fall into any scandalous\nsin, here they presently make an outcry; not to call the man from his\nsin, but to make a godly, diligent life seem odious to all, by telling\nmen, These are your godly men. It is godliness that they quarrel with,\nwhile they pretend only to find fault with sin. Why else do not you\nfind fault with the same sin equally in all? or, at least, persuade\nmen by such examples to be less sinful, and more watchful, and not to\nbe less religious and more loose? Tell me truly of any one that is\nmore against sin than God, or any thing more contrary to it than\ngodliness and true religion, or any men that do more against it than\nthe most religious, and then I will join with you in preferring those.\nTill then, remember how you condemn yourselves, when you condemn them\nthat are better than yourselves.\n\n_Direct._ VI. Think what a foolish, audacious thing it is to set\nyourselves against your God and Judge. Will you accuse him of evil,\nbecause men do evil? Are you fit to judge him? Are guilty worms either\nwise or just enough for such an attempt, or strong enough to bear it\nout? What do you but set your faces against heaven, and profess\nrebellion against God, when you blame his laws and government, and\nthink the obeying and serving him to be evil?\n\n_Direct._ VII. Consider what cruelty it is to yourselves, to turn\nthe faults of others to your ruin, which should be your warning to\navoid the like. If another man sin, will you not only do so too, but\nbe the more averse to repentance and reformation? Will you cut your\nthroat, because another cut his finger, or did so before you? Why\nshould you do yourselves such mischief?\n\n_Direct._ VIII. Remember that this was the design of the devil in\ntempting religious people to sin, not only to destroy them, but to\nundo you and others by their falls. If he can make you think the worse\nof religion, he hath his design and will; he hath killed many at a\nblow. Yea, perhaps the sinner may repent, and be forgiven, when you\nthat are driven from repentance and godliness by the scandal, may be\ndamned. And will you so far gratify the devil, in the wilful\ndestruction of yourselves? Sin is contagious; and this is your\ncatching of the infection, if it prevail to drive you further from\nGod. And thus this plague devoureth multitudes.\n\n_Direct._ IX. He that will think ill of godliness for men's sins,\nshall never want occasion of such offence, nor such temptations to fly\nfrom God. If you are so foolish or malignant, as to pick quarrels with\nGod and godliness for men's faults, (which nothing but God and\ngodliness can reform,) you may set up your standard of defiance\nagainst heaven, and see what you will get by it in the end. For God\nwill not remove all occasion of your scandal. There ever have been and\nwill be hypocrites in the church on earth. Noah's ark had a Ham;\nAbraham's family had an Ishmael, and Isaac's an Esau, and David's an\nAbsalom, and Christ's a Judas. The falls of good men are cited in\nScripture, to admonish you to take heed. Noah, Lot, David, Joseph's\nbrethren, &c. have left a mark behind them where they fell, that you\nmay take a safer way. If you will make all such the occasion of your\nmalignity, you turn your medicine into your poison, and choose hell\nbecause some others choose it, or because some stumbled in the way to\nheaven.\n\n       *       *       *       *       *\n\nAnd for those who are imboldened in sin, because they see their\nsuperiors or religious men commit it, or read that David, Noah, Peter,\n&c. fell, let them consider,\n\n_Direct._ I. That it is rule, and not example, that you must\nchiefly live by. Do the laws of God by which you must be judged, allow\nof sin? If they do, then fear it not.\n\n_Direct._ II. Is not the example of Christ much better than a\nsinner's? If you will follow examples, follow the best, even that\nwhich was given you purposely to imitate. The greatest and most\nlearned man is fallible, and the most religious is not wholly free\nfrom sin: sincerity writeth after a perfect copy, though it cannot\nreach it.\n\n_Direct._ III. Consider that sin is not the better, but the\nworse, for being committed by a religious, a great, or a learned man.\nTheir place, their knowledge, and profession aggravateth it. And shall\nthat imbolden you which God most hateth?\n\n_Direct._ IV. And consider that when he that falleth by a\nsurprise, doth rise again by repentance, and is pardoned, those that\nare hereby imboldened to sin deliberately and impenitently, shall be\ncondemned. You may sin with David or Peter when you will, but you\ncannot rise with them by true repentance, without that grace which you\nwilfully resist and forfeit.\n\n_Direct._ V. Lastly, Consider that the best men, and the\ngreatest, are the most dangerous tempters, when they mislead us. A\nDavid was a stronger temptation to Bathsheba, than another man could\nhave been. A Peter might sooner mislead Barnabas, and others, into a\nsinful dissimulation and separation, than another could have done.\nTherefore do not think that where your danger is greatest, your\nventurousness should be most.\n\n\n_Practical Directions against Offence and Hurt by others._\n\n_Direct._ I. Lay well your foundation, and understand the nature\nand reasons of religion; and then you will be so far from disliking it\nfor the errors and falls of others, that it will be written upon your\nminds, as with a beam of the sun, That there can be no reason against\nobeying God, and against the careful securing of our salvation. This\nwill be the first and undoubted principle, which nothing in the world\ncan make you question. Whatever scandals, persecutions, or sufferings\nmay attend a holy life, you will still be past doubt that there is no\nother way; no other eligible, no other tolerable, no other rational,\nor that will lead to happiness. Whatever falls out in the world, if\nthe most great, or learned, or religious fall away, it will not make\nyou question, Whether a man be a living creature, nor whether the sun\nbe light, nor whether two and two be four. No more should it make you\nquestion, Whether God be better than the creature, heaven than earth,\nor a life of holiness than a life of sin. You will say as Peter,\n\"Lord, whither should we go? thou hast the words of eternal life,\"\nJohn vi. 68. Whatever scandals are given, or whatever befall the\nchurch, or if all the disciples of Christ forsake him, this remaineth\nas sure as that the earth is under us, that there is no other way than\nholiness, for a wise man once to take into his thoughts.\n\n_Direct._ II. Get once a sincere love to God and a holy life, and\nthen no scandals will make you jealous of it, nor think of looking any\nother way. It is want of true and hearty love, that maketh you so\neasily taken off.\n\n_Direct._ III. To this end, know religion by experience; and this\nwill put you past all doubt of his goodness. He that never tasted\nsugar, may be persuaded by argument that it is not sweet, or may think\nit bitter when he seeth another spit it out; and he that knoweth\ngodliness but by looking on, or hearsay, may thus be drawn to think it\nbad; but so will not he that hath truly tried it: I mean not only to\ntry what it is to hear, and read, and pray; but what it is to be\nhumble, holy, and heavenly, both in heart and life.\n\n_Direct._ IV. When you see any man sin, be sure you do that duty\nwhich it calls you to. Every fall that you see of others doth call you\nto see the odiousness of sin (as you will do when you see a drunkard\nspewing, or a thief at the whipping-post). And it calleth you to\nsearch for and lament the root of such sin in yourselves, and to set\nyour watch more strictly upon such a warning; and it calls you to\ncompassionate the sinner, and if you have hope and opportunity to\nendeavour his recovery. If you will conscionably do this duty which is\nyour own, you will be the less in danger of hurt by scandal. It is\nduty that must help to prevent infection.\n\n_Direct._ V. Be watchful among all men, high and low, learned or\nunlearned, good and bad. Venture not blindly upon the singular opinion\nof any men whatsoever; nor into any new unproved way. Remember that\nall men are a temptation to others; and therefore be armed and watch\nagainst such temptation. Know well what it is, that is the peculiar\ntemptation, which the quality of those that you have to do with,\nlayeth before you. Spend no day or hour in any company, good or bad,\nwithout a wise and careful vigilancy.\n\n_Direct._ VI. Be as little as you can in scandalous and tempting\ncompany. Presume not to touch pitch, and promise yourselves to escape\ndefilement. Especially fly from two sorts of scandals. First, The\ndiscourses and societies of heretical or schismatical men, who speak\nperverse things to draw away disciples after them, Acts xx. 30. Those\nthat presume to run into such snares, and think their own\nunderstanding and stability are sufficient to preserve them, do show\nby their pride that they are near a fall, 1 Cor. x. Secondly, The\ncompany of sensual persons, at stage-plays, gaming, inordinate plays,\nand wanton dalliance. For this is to bring your tinder and gunpowder\nto the fire; and the less you fear it, the greater is your danger.\n\n_Direct._ VII. Look more at the good that is in others, than at\ntheir faults and falls. The fly that will fall on none but the galled,\nulcerous place, doth feed accordingly. Is a professor of religion\ncovetous, drunk, or other ways scandalous? Remember that it is his\ncovetousness or drunkenness that is bad. Reprove that, and fly from\nit, and spare not; but religion is good; let that therefore be\ncommended and imitated. Leave the carrion to dogs and crows to feast\nupon; but do you choose out the things that are commendable, and mind,\nand mention, and imitate those.\n\n_Direct._ VIII. Lastly, Think and speak as much against the sin\nand danger of taking scandal, as against the sin and danger of giving\nit. When others cry out, These are your religious people, do you cry\nout as much against their malignity and madness, who will dislike or\nreproach religion for men's sins; which is to blame the law-makers or\nlaws, because they are broken; or to fall out with health, because\nmany that once were in health fall sick; or to find fault with eating,\nbecause some are lean; or with clothing, because some are cold. Open\nto yourselves and others, what a wicked and perilous thing this is, to\nfall out with godliness, because some are ungodly that seem godly.\nMany cry out against scandal, that never think what a heinous sin it\nis to be scandalized, or to suffer men's sins to be a scandal to you;\nand to be the worse, because that others are so bad. No one must\ndiffer from them in an opinion, or a fashion of apparel, or in a mode\nor form of worship, but some are presently scandalized; not knowing\nthat it is a greater sin in them to be scandalized, than in the other\nby such means (supposing them to be faulty) to give them the occasion.\nDo you know what it is to be scandalized or offended in the Scripture\nsense? It is not merely to be displeased, or to dislike another's\nactions (as is before said); but it is to be drawn into some sin, or\nhindered from some duty, or stopped in the course of religion, or to\nthink the worse of truth, or duty, or a godly life, because of other\nmen's words or actions: and do you think him a good christian, and a\nfaithful or constant friend to godliness, who is so easily brought to\nquarrel with it? or is so easily turned from it, or hindered in it?\nSome peevish, childish persons are like sick stomachs, that no meat\ncan please; you cannot dress it so curiously, but they complain that\nit is naught, or this aileth it, or that aileth it, when the fault is\nin themselves; or like children, or sick persons, that can scarce be\ntouched but they are hurt: do you think that this sickliness or\ncuriosity in religion is a credit to you? This is not the tenderness\nof conscience which God requireth, to be easily hurt by other men's\ndifferences or faults. As it is the shame of many ladies and\ngentlewomen, to be so curious and troublesomely neat, that no servant\nknoweth how to please them; so is it in religion a sign of your\nchildish folly, and worse, to be guilty of such proud curiosity, that\nnone can please you who are not exactly of your mind and way. All men\nmust follow your humours in gestures, fashions, opinions, formalities,\nand modes, or else you are troubled, and offended, and scandalized; as\nif all the world were made to please and humour you! or you were wise\nenough, and great and good enough, to be the rule of all about you!\nDesire and spare not, that yourselves and all men should please God as\nexactly as is possible. But if the want of that exactness in doubtful\nthings, or a difference in things disputable and doubtful among true\nchristians, do thereupon abate or hinder your love or estimation of\nyour brethren, or communion with them, or any other christian duty, or\ntempt you into censoriousness or contempt of your brethren, or to\nschism, persecution, or any other sin; it is you that are the great\noffenders, and you that are like to be the sufferers; and have cause\nto lament that sinful aptness to be thus scandalized.\n\n\n\n\nCHAPTER XIV.\n\nDIRECTIONS AGAINST SOUL MURDER, AND PARTAKING OF OTHER MEN'S SINS.\n\n\nThe special directions given part iii. chap. xxii. to parents and\nmasters, will in this case be of great use to all others; but because\nit is here seasonable to speak of it further, under the sixth\ncommandment, and the matter is of the greatest consequence, I shall,\n1. Tell you how men are guilty of soul murder. 2. And then give you\nsome general directions for the furthering of men's salvation. 3. And\nnext give you some special directions for christian exhortation and\nreproofs.\n\nFirst, Men are guilty of soul murder by all these ways. 1. By\npreaching false soul-murdering doctrine. Such as denieth any necessary\npoint of faith, or holy living; such as is opposite to a holy life, or\nto any particular necessary duty; such as maketh sin to be no sin;\nwhich calls good evil, and evil good; which putteth darkness for\nlight, and light for darkness.\n\n2. By false application of true doctrine, indirectly reflecting upon\nand disgracing that holiness of life, which in terms they preach for;\nby prevarication undermining that cause which their office is\nappointed to promote; as they do, who purposely so describe any vice,\nthat the hearers may be drawn to think that strict and godly practices\nare either that sin itself, or but a cloak to hide it.\n\n3. By bringing the persons of the most religious into hatred, by such\nfalse applications, reflections, or secret insinuations, or open\ncalumnies; making men believe that they are all but hypocrites, or\nschismatics, or seditious, or fanatical, self-conceited persons! Which\nis usually done either by impudent slanders raised against some\nparticular men, and so reflected on the rest; or by the advantage of\nfactions, controversies, or civil wars; or by the falls of any\nprofessors, or the crimes of hypocrites; whereupon they would make the\nworld believe that they are all alike; as if Christ's family were to\nbe judged of by Peter's fall or Judas's falsehood. And the odious\nrepresentation of godly men doth greatly prevail to keep others from\ngodliness, and is one of the devil's most successful means, for the\ndamnation of multitudes of souls.\n\n4. The disgrace of the persons of the preachers of the gospel, doth\ngreatly further men's damnation. For when the people think their\nteachers to be hypocrites, covetous, proud, and secretly as bad as\nothers, they are very like to think accordingly of their doctrine, and\nthat all strict religion is but hypocrisy, or at least to refuse their\nhelp and counsels. Even Plutarch noted, that \"It so comes to pass that\nwe entertain not virtue, nor are rapt into a desire of imitating it,\nunless we highly honour and love the person in whom it is discerned.\"\nAnd if they see or think the preacher himself to be of a loose, and\ncareless, and licentious life, they will think that the like is very\nexcusable in themselves; and that his doctrine is but a form of\nspeech, which his office bindeth him to say; but is no more to be\nregarded by them than by himself.\n\nTwo ways is men's damnation thus promoted. 1. By the ill lives of\nhypocritical, ungodly preachers, who actually bring their own persons\ninto disgrace, and thereby also the persons of others, and\nconsequently their sacred work and function. 2. By wicked preachers\nand people, who through a malignant hatred of those that are abler and\nbetter than themselves, and an envy of their reputation, do labour to\nmake the most zealous and faithful preachers of the gospel, to be\nthought the most hypocritical, or erroneous, or factious and\nschismatical.\n\n5. The neglect of ministerial duties is a common cause of sin, and of\nmen's damnation. When they that take the charge of souls, are either\nunable or unwilling to do their office; when they teach them too\nseldom, or too unskilfully, in an unsuitable manner; not choosing that\ndoctrine which they most need, or not opening it plainly and\nmethodically in a fitness to their capacities, or not applying it with\nnecessary seriousness and urgency to the hearers' state. When men\npreach to the ungodly who are near to damnation, in a formal pace,\nlike a schoolboy saying his lesson, or in a drowsy, reading tone, as\nif they came to preach them all asleep, or were afraid of wakening\nthem. When they speak of sin, and misery, and Christ, of heaven and\nhell, as if by the manner they came to contradict the matter, and to\npersuade men that there are no such things.\n\nThe same mischief followeth the neglect of private, personal\ninspection. When ministers think that they have done all, when they\nhave said a sermon, and never make conscience of labouring personally\nto convince the ungodly, and reclaim offenders, and draw sinners to\nGod, and confirm the weak. And the omission (much more the perversion\nand abuse) of sacred discipline, hath the like effects. When the keys\nof the church are used to shut out the good, or not used when they\nought, to rebuke or shut out the impenitent wicked ones; nor to\ndifference between the precious and the vile; it hardeneth multitudes\nin their ungodliness, and persuadeth them that they are really of the\nsame family of Christ as the godly are, and have their sins forgiven,\nbecause they are partakers of the same holy sacraments. (Not knowing\nthe difference between the church mystical and visible, nor between\nthe judgment of ministers and of Christ himself.)\n\n6. Parents' neglect of instructing children, and other parts of holy\neducation, is one of the greatest causes of the perdition of mankind,\nin all the world: but of this elsewhere.\n\n7. Magistrates' persecution or opposition to religion, or\ndiscountenancing those that preach it, or most seriously practise it,\ntendeth to deceive some, who over-reverence the judgment of superiors,\nand to affright others from the obedience of God.\n\n8. Yea, the negligence of magistrates, masters, and other superiors,\nomitting the due rebuke of sinners, and due correction of the\noffenders, and the due encouragement of the good, is a great cause of\nthe wickedness and damnation of the world.\n\n9. But above all, when they make laws for sin, or for the contempt, or\ndishonour, or suppression of religion, or the serious practice of it;\nthis buildeth up Satan's kingdom most effectually, and turneth God's\nordinance against himself: thousands under infidel and ungodly\nprinces, are conducted by obedience to damnation; and their rulers\ndamn them as honourably as the physician killed his patients, who\nboasted that he did it _secundum artem_, according to the rules\nof art.\n\n10. The vulgar example of the multitude of the ungodly, is a great\ncause of men's impiety and damnation. They must be well resolved for\nGod and holiness, who will not yield to the major vote, nor be carried\ndown the common stream, nor run with the rabble to excess of riot.\nWhen christianity is a sect which is every where spoken against, it\nproveth so narrow a way, that few have a mind to walk in it. Men think\nthat they are at least excusable, for not being wiser and better than\nthe multitude. Singularity in honour, or riches, or strength, or\nhealth, is accounted no crime; but singularity in godliness, is, at\nleast, thought unnecessary. What! will you be wiser than all the town,\nor, than such and such superiors? is thought a good reprehension of\ngodliness, where it is rare; even by them who hereby conclude their\nsuperiors, or all the town, to be wiser than God.\n\n11. Also the vulgar's scorning and deriding godliness, is a common\ncause of murdering souls: because the devil knoweth, that there cannot\none word of solid reason be brought against the reason of God, and so\nagainst a holy life; he therefore teacheth men to use such weapons as\nthey have. A dog hath teeth, and an adder hath a sting, though they\nhave not the weapons of a man. A fool can laugh, and jeer, and rail;\nand there is no great wit or learning necessary, to smile, or grin, or\ncall a man a puritan, or precisian, or heretic, or schismatic, or any\nname which the malice of the age shall newly coin. Mr. Robert Bolton\nlargely showeth how much the malignity of his age did vent itself\nagainst godliness, by the reproachful use of the word, puritan. When\nreason can be bribed to take the devil's part, (either natural or\nliterate reason,) he will hire it at any rate; but when it cannot, he\nwill make use of such as he can get. Barking or hissing may serve\nturn, where talking and disputing cannot be procured. Drum and\ntrumpets in an army, serve the turn instead of oratory, to animate\ncowards, and drown the noise of dying men's complaints and groans.\nThousands have been mocked out of their religion and salvation at\nonce, and jeered into hell, who now know whether a scorn, or the fire\nof hell, be the greater suffering. As tyrants think that the greatest,\nand ablest, and wisest men, must either be drawn over to their party\nor destroyed; so the tyrant of hell, who ruleth in the children of\ndisobedience, doth think that if reason, learning, and wit, cannot be\nhired to dispute for him against God, they are to be suppressed,\nsilenced, and disgraced; which the noise of rude clamours and foolish\njeers is fit enough to perform.\n\n12. Also idle, senseless prating against religion as a needless thing,\ndoth serve turn to deceive the simple; ignorant people, who converse\nwith no wiser men, are ordinarily taken with the silly cavils of a\ndrunken sot, who hath but a little more volubility or looseness of\ntongue than his companions. It would make one's head and heart ache,\nto hear with what reverend nonsense one of them will talk against the\ndoctrines or practices of godliness, and how submissively the\ntractable herd receiveth and consenteth to his documents!\n\n13. Also it tendeth much to the helping of Satan, and murdering of\nsouls, to keep up the reputation of the most ungodly, and to keep down\nthe reputation of the good. The devil knoweth that sin itself is such\na thing, as few men can love barefaced, or commend; and that goodness\nor holiness is such a thing, as few men can hate, or at least condemn,\nin its proper name and colours. Therefore he seeketh to make the\nreputation of the persons serve to promote or hinder the cause which\nhe is for or against. He that is ashamed to say of drunkenness or\nwhoredom, that they are good and honest practices, dare yet say of\ndrunkards and whoremongers, They are very honest men; and by their\nreputation take off some of the odiousness of the sin, and reconcile\nthe hearers to it. And he that cannot for shame say of the forbearing\nof sin, and living a holy life, in heavenly contemplation, prayer,\nand obedience, that these are hypocrisy, schism, or sedition,\ncovetousness, deceit, and pride; yet dare say of the person who\npractiseth them, that he is as covetous, deceitful, proud,\nhypocritical, schismatical, or seditious, as any others who make no\nprofession of religion. And the devil knoweth, that though good\ndoctrine hath no mixture of evil, nor Christ himself any blemish or\nspot, yet the best persons are so faulty or defectible, that an ill\nreport of them is less incredible, there being too much matter to\nraise a suspicion on. And through their sides, it is easiest to wound\nthe doctrine or holiness which they profess.\n\n14. Also persuading sinners to do evil, and dissuading them from a\ngodly life, is another way of murdering souls. The devil's temptations\nare most by instruments; he hath his preachers as well as Christ; and\nit were well if they did not overgo us in earnestness, frequency, and\nconstancy. Where is there a poor soul that is moved by God to turn and\nlive, but the devil hath some at hand to drive them from it? by\npersuading them that it is needless, and that all is well with them,\nand telling them some dismal stories of a holy life.\n\n15. Another way of soul murder, is by laying baits of deceit and sin\nbefore the sinner: as men destroy rats and mice by baits, and\nsweetened poison; or catch fishes or birds by covering their death\nwith something which they most love; so doth the devil and his\ninstruments destroy souls: the baits of a pleasant cup, or pleasant\ncompany, or pleasant meats, or pleasant sports, or plays, or games; a\nfeast, a tavern, an alehouse, a whore, a stage-play, a romance, a pair\nof cards or dice, can do the deed. If he can possibly, he will prove\nit a thing lawful; if he cannot, he will prove it a venial sin; if\nthat cannot be, he will drown consideration, and stop the mouth of\nreason and conscience, and cry, Drive on. Some have yet higher baits\nthan these, lordships and lands, dominion and honour, to choke their\nsouls.\n\n16. Also an honest name for sin, and a dishonest name for duty to God,\ndoth serve the turn for many men's perdition. To call drunkenness,\ngood fellowship, or, to take a cup; and gluttony, good housekeeping;\nand voluptuousness, recreation or pastime; and pride, the maintaining\nof their honour; and worldliness, good husbandry; and prodigality,\nliberality; and lust and whoredom, love, and having a mistress; and\noppression, the seeking of their due; and perfidious dissimulation,\ncourtship; and jeering, wittiness. These, and more such, are traps for\nsouls. And of the same use is the calling of duties by names of vice,\nwhich tend to make them odious or contemptible.\n\n17. Also the flattering of sinners, and praising them in their sin, is\na soul-murdering encouragement to them in ill-doing; and great sinners\nseldom want such enemies.\n\n18. An obedient readiness to all that wicked superiors command, is an\nencouragement to them to proceed in mischief. If parents or masters\ncommand their inferiors to spend the Lord's day in dancing, or other\nunlawful exercises; or bid them steal, or lie, or forbid them to\nworship God; those that obey them, do harden them in their sin. As\nDaniel and the three witnesses had done the king, if they had obeyed\nhim.[144]\n\n19. Also when those that have power to hinder sin, and further\ngodliness, do not do it. When they either give men leave to sin, or\nforbear their duty when they should restrain it. He that stands by,\nand seeth his neighbour robbed or murdered, and doth not what he can\nto save him, is guilty of the sin, and the sufferer's hurt.\n\n20. Silence, when we are obliged to reprove a sinner, or to instruct\nthe ignorant, or exhort the obstinate, or any way speak for men's\nsalvation, is injurious to their souls, and maketh us partakers of\ntheir sin. Soul murder may be done by bare omissions.\n\n21. Opposing magistrates, ministers, or any others, in the discharge\nof their duty for godliness, or against sin, is an act of hostility\nagainst God, and men's salvation.\n\n22. An unnecessary occasioning of sin, or doing that needlessly, which\nwe may foresee that by accident another will destroy himself by, is to\nbe guilty of his sin and destruction; as he is that would sell poison\nto him, that he might foresee would kill himself with it; or lend fire\nto his neighbour, who he knoweth will burn his house with it. But of\nthis before, in the chapter of scandal.\n\n23. They that are guilty of schisms or church divisions, are murderers\nof souls; by depriving them of that means (the concord and harmony of\nbelievers) which God hath appointed for men's conviction and\nsalvation;[145] and by setting up before them the greatest scandal, to\nbring religion into contempt, and debilitate the godly.\n\n24. Those also that mourn not for the sins of the times, and confess\nthem not to God, and pray not against them, and pray not for the\nsinners when they ought, are thus guilty.[146]\n\n25. And so are they that secretly rejoice in sin, or consent to it, or\napprove it when it is done; which if they manifest, it is pernicious\nto others also.\n\n26. Lastly, A coldness or indifferency in the doing of our duty\nagainst sin, without just zeal, and pity to the sinner, and reverence\nto the truth, is a way of guilt, and hurteth others. To reprove sin,\nas Eli did his sons; or to speak against it lightly as between jest\nand earnest, is the way to make the sinner think that it is a small or\njesting matter. To persuade men to conversion or a godly life, without\na melting love and pity to their souls, and without the reverence of\nGod, and seriousness of mind, which the nature and weight of the thing\nrequireth, is the way to harden them in their sin and misery. All\nthese ways may a man be guilty, first, of the sin, and secondly, the\nperdition of another.\n\nBut here (on the negative part) take notice of these things following.\n\n[Sidenote: How we are not guilty of other men's sin or ruin.]\n\n1. That properly no man doth partake of the same formal, numerical\nsin, which is another's; _noxa caput sequitur_. The sin is\nindividuated and informed by the individual will of the offender. It\nis not possible that another man's sin should be properly and formally\nmine, unless I were individually and formally that same man, and not\nanother. If two men set their hands to the same evil deed, they are\ndistinct causes and subjects of the distinct formal guilt; though\ncon-causes, and partial causes of the effect: so that it is only by\nmultiplication that we make the sin or guilt of another to become the\nmatter of sin to us, the form resulting from ourselves.\n\n2. All men that are guilty of the sin and damnation of other men, are\nnot equally guilty; not only as some are pardoned upon repentance, and\nsome remain impenitent and unpardoned; but as some contribute wilfully\nto the mischief, and with delight, and in a greater measure; and some\nonly in a small degree, by an oversight, or small omission, or weak\nperformance of a duty, by mere infirmity or surprise.\n\n3. All that do not hinder sin, or reprove it, are not guilty of it; no\nmore than all that do not punish it; but those only that have power\nand opportunity, and so are called by God to do it.\n\n4. If another man will sin, and destroy his soul, by the occasion of\nmy necessary duty, I must not cease my duty to prevent such men's sin\nor hurt; else one or other will by their perverseness, excuse me from\nalmost all the duty which I should do. I must not cease praying,\nhearing, sacraments, nor withdraw from church communion, because\nanother will turn it to his sin; else Satan should use the sin of\nothers to frustrate all God's worship. Yet I must add, that many\nthings cease to be a duty, when another will be so hurt by them.\n\n5. I am not guilty of all men's sins, which are committed in my\npresence; no, though I know beforehand that they will sin. For my\ncalling or duty may lead me into the presence of those, that I may\nforeknow will sin. Wicked men sin in all that they do, and yet it\nfolloweth not, that I must have nothing to do with them. Many a\nfailing which is his sin, may a minister or church be guilty of, even\nin that public worship of God, which yet I am bound to be present at.\n\nBut of all these somewhat is said before, chap. xii.\n\n[144] Dan. iii., vi.\n\n[145] John xvii. 21, 25.\n\n[146] Ezek. ix. 4; Zeph. iii. 17, 18.\n\n\n\n\n\nCHAPTER XV.\n\nGENERAL DIRECTIONS FOR THE FURTHERING OF THE SALVATION OF OTHERS.\n\n\nThe great means which we must use for the salvation of our neighbours\nare,\n\n_Direct._ I. Sound doctrine: let those who are their instructors,\ninculcate the wholesome principles of godliness; which are,\nself-denial, mortification, the love of God and man, the hopes of\nheaven, universal, absolute obedience to God; and all this by faith in\nJesus Christ, according to the holy Scriptures. Instead of novelties,\nor vain janglings, and perverse disputings, teach them these\nprinciples here briefly named, over and over a hundred times; open\nthese plainly, till they are well understood. There are the necessary,\nsaving things; this is the doctrine which is according to godliness,\nwhich will make sound christians, of sound judgments, sound hearts,\nsound conversations, and sound consciences! God sanctifieth his chosen\nones by these truths.\n\n_Direct._ II. Therefore do your best to help others to the benefit of\nable and faithful pastors and instructors. A fruitful soil is not\nbetter for your seed, nor a good pasture for your horse or cattle, nor\nwholesome diet for yourselves, than such instructors are for your\nneighbours' souls. If you love them, you should be more desirous to\nhelp them to good teachers, or plant them under a sound and powerful\nministry, than to procure them any worldly benefits. One time or other\nthe word may prevail with them. It is hopeful to be still in mercy's\nway.\n\n_Direct._ III. The concord of their teachers among themselves, is\na great help to the saving of the flock. \"That they all may be one, as\nthou Father art in me, and I in thee, that they also may be one in us;\nthat the world may believe that thou hast sent me,\" John xvii. 21, 25.\nConcord much furthereth reverence and belief; and consequently men's\nsalvation (so it be a holy concord).\n\n_Direct._ IV. The concord also of godly, private christians hath\nthe same effect. When the ignorant see here a sect and there a sect,\nand hear them condemning one another, it teacheth them to contemn them\nall, and think contemptibly of piety itself; but concord layeth an awe\nupon them.\n\n_Direct._ V. The blameless, humble, loving, heavenly lives of\nchristians, is a powerful means of winning souls. Preach therefore\nevery one of you, by such a conversation to all your neighbours, whom\nyou desire to save.\n\n_Direct._ VI. Keep those whom you would save in a humble,\npatient, learning posture; and keep them from proud wranglings, and\nrunning after novelties and sects. The humble learner takes root\ndownward, and silently groweth up to wisdom; but if once they grow\nself-conceited, they turn to wranglings, and place their religion in\nespoused, singular opinions, and in being on this or that side or\nchurch; and fall into divided congregations, where the business is to\nbuild up souls by destroying charity, and teaching sectaries to\novervalue themselves, and despise dissenters; till at last they run\nthemselves out of breath, and perhaps fall out with all true religion.\n\n_Direct._ VII. Do what you can to place them in good families,\nand when they are to be married, to join them to such as are fit to be\ntheir helpers. In families and relations of that sort, people are so\nnear together, and in such constant converse, that it will be very\nmuch of the help or hinderance of their salvation.\n\n_Direct._ VIII. Keep them also as much as is possible in good company,\nand out of bad, seducing company; especially those that are to be\ntheir familiars. The world's experience telleth us what power company\nhath, to make men better or worse: and what a great advantage it is to\nwork any thing on men's minds, to have interest in them, and intimacy\nwith them; especially with those that are yet to receive their deepest\nimpressions.\n\n_Direct._ IX. Keep them from the most dangerous baits, opportunities,\nand temptations to sensuality. Withdraw the tinder and gunpowder from\nthe fire. There is no curing a drunkard ordinarily in an alehouse or\ntavern, nor a fornicator while he is near the objects of his lust, nor\na glutton at a full, enticing table. Set them at a farther distance\nfrom the danger, if you would have them safe. _Nemo diu tutus periculo\nproximus._ Senec.\n\n_Direct. X._ Take the advantage of their personal afflictions, or\nany other notable warnings that are near them. Keep them oft in the\nhouse of mourning, where death may be as in their sight; and keep them\nout of the house of foolish mirth. The time of sickness is an\nawakening time, and powerfully openeth the ear to counsel. The sight\nof the dead or dying persons, the hearing of sick men's wishes and\ncomplaints, the sight of graves and dead men's bones, (if not too oft\nto make it customary,) doth often force the most foolish and obstinate\nto some man-like, profitable thoughts; when the noise of foolish mirth\nand sports, at rabble-meetings, stage-plays, and May-games, riotings,\nor immoderate, rude, or tempting plays, do kill all sober, saving\nmotions, and undispose the mind to all that is good. Though seasonable\nand useful delights are lawful, yet such as are unseasonable,\nimmoderate, insnaring, scandalous, or unprofitable, are pernicious and\npoison to the soul.\n\n_Direct._ XI. Engage them in the reading of the holy Scriptures,\nand of such books of practical divinity, as do at once most plainly\nacquaint them with the principles of religion, and piercingly set them\nhome upon the conscience; that judgment and affection, head and heart,\nmay be edified at once. Such suitable books may be daily their\ncompanions; and it is a great advantage to them, that they may have a\npowerful sermon when they please, and read over the same things as oft\nas the frailty of their memories do require. Such private, innocent\ncompanions have saved many a soul.\n\n_Direct._ XII. Engage them in a constant course of prayer\n(whether it be with a book, or form, or without, according to the\nparts and condition of the person). For the often approaching to God\nin so holy a work, will affright or shame a man from sin, and stir him\nup to serious thoughts of his salvation, and engage him to a godly\nlife.\n\n_Direct._ XIII. If you would have all these means effectual to\nmen's conversion and salvation, show them all hearty love and\nkindness, and do them all the good you can. Men are naturally more\neasily sensible of the good of their bodies, than of their souls; and\na kindness to the body is thankfully received, and may prepare them to\nreceive a greater benefit. What you are unable to do for them\nyourselves, solicit those that are able to do; or, if you cannot do\nthat neither, at least show your pity and good-will. Love is the most\npowerful preacher in the world.\n\n_Direct._ XIV. Be sure that you have no fallings out or quarrels\nwith any that you would do good upon. And to that end, usually it is\nthe best way, to have as little to do with them in buying and selling,\nor any worldly matters, where mine and thine may come in competition,\nas possibly you can: or, if you cannot avoid it, you must be content\nto part with somewhat of your right, and suffer some wrongs, for fear\nof hurt to your neighbour's soul. Even godly persons, yea, parents and\nchildren, brethren and sisters, usually fall out about mine and thine.\nAnd when self-interest hath bred the quarrel, they usually think ill\nof the person who is supposed to injure them; and then they are made\nuncapable of receiving any spiritual good by him, and if he seem\nreligious they are oft alienated from religion for his sake. And all\nunconverted persons are selfish, and usually look that you should\nfulfil their desires, and suit yourselves to their interest, without\nrespect to right or wrong, or to your own sufferings! Yet such as\nthese must be pitied and helped; and therefore it is usually best to\navoid all chaffering or worldly dealings with them, lest you lose\nthem. And when that cannot be, you must judge a little departing from\nyour own right, to be a very cheap price to procure the good of a\nneighbour's soul.\n\n_Direct._ XV. See that in matters of religion you neither run too\nfar from such men in things lawful, nor yet do any thing sinful in\ncompliance with them. By concurring with them in any sin, you will\nharden them, and hinder their conversion; and so you will by singular\nor violent opposition in things indifferent. Those persons are quite\nmistaken, who think that godly men must go as far from the ungodly as\never they can, in lawful things; and say, The ungodly do thus, and\ntherefore we must do otherwise. Paul was of another mind and practice,\nwhen he circumcised Timothy, and \"became all things to all men, to\nsave some.\" To place religion in things indifferent, and to cry out\nagainst lawful things as sinful, or to fly from others by needless\nsingularities, is a great cause of the hardening and perdition of\nmultitudes, turning their hearts against religion, and making them\nthink that it is but unnecessary scruple, and that religious persons\nare but self-conceited, brain-sick people, that make to themselves a\nduty of their superstition, and condemn all that be not as humorous as\nthey. Lay not such stumblingblocks before any whose souls you desire\nto save.\n\n\n\n\nCHAPTER XVI.\n\nSPECIAL DIRECTIONS FOR CHRISTIAN CONFERENCE, EXHORTATION, AND REPROOF.\n\n\n_Tit. 1. Motives to Christian Conference and Exhortation._\n\nThe right use of speech being a duty of so great importance, as I have\nbefore showed about the government of the tongue; and it being a way\nof communication, by which we are all obliged to exercise our love to\none another, even in the greatest matter, the saving of souls; I shall\nfirst endeavour to persuade them to this duty, who make too little\nconscience of it; and that by these following considerations.\n\n_Motive_ I. Consider that it is the exercise of our humanity:\nreason and speech do difference us from brutes. If by being reasonable\nwe are men, then by using reason we live as men; and the first\ncommunicative use of reason is by speech: by thinking, we exercise\nreason for ourselves; by speaking, we exercise it (first) for others.\nTherefore if our reason be given us for the highest uses to ourselves,\n(to know God and eternal life, and the means thereto,) then certainly\nour speech is also given us for the same highest uses, by way of\ncommunication unto others. Use therefore your tongues to those noble\nends for which they were given you. Use them as the tongues of men, to\nthe ends which human nature is created for.\n\n_Motive_ II. There is no subject so sublime and honourable for\nthe tongue of man to be employed about, as the matters of God, and\nlife eternal. Children will talk of childish toys, and countrymen talk\nof their corn and cattle, and princes and statesmen look down on these\nwith contemptuous smiles, as much below them: but crowns and kingdoms\nare incomparably more below the business of a holy soul! The higher\nsubjects philosophers treat of, the more honourable (if well done) are\ntheir discourses. But none is so high as God and glory.\n\n_Motive_ III. It is the most profitable subject to the hearers. A\ndiscourse of riches, at the most, can but direct them how to grow\nrich; a discourse of honours usually puffeth up the minds of the\nambitious: and if it could advance the auditors to honour, the fruit\nwould be a vanity little to be desired. But a discourse of God, and\nheaven, and holiness, doth tend to change the hearers' minds into the\nnature of the things discoursed of: it hath been the means of\nconverting and sanctifying many a thousand souls. As learned\ndiscourses tend to make men learned in the things discoursed of, so\nholy discourses tend to make men holy. For as natural generation\nbegetteth not gold or kingdoms, but a man; so speech is not made to\ncommunicate to others (directly) the wealth, or health, or honours, or\nany extrinsical things which the speaker hath; but to communicate\nthose mental excellencies which he is possessed of. Prov. xvi. 21, 22,\n\"The sweetness of the lips increaseth learning. Understanding is a\nwell-spring of life to him that hath it.\" Prov. x. 13, 21, \"In the\nlips of him that hath understanding, wisdom is found.--The lips of the\nrighteous feed many.\" Prov. xv. 7, \"The lips of the wise disperse\nknowledge; but the heart of the foolish doth not so.\" Prov. xx. 15,\n\"There is gold, and a multitude of rubies; but the lips of knowledge\nare a precious jewel.\" Prov. x. 20, \"The tongue of the just is as\nchoice silver; the heart of the wicked is little worth.\"\n\n_Motive_ IV. Holy discourse is also most profitable to the\nspeaker himself. Grace increaseth by the exercise. Even in instructing\nothers and opening truth, we are ofttimes more powerfully led up to\nfurther truth ourselves, than by solitary studies. For speech doth\nawaken the intellectual faculty, and keepeth on the thoughts in order,\nand one truth oft inferreth others, to a thus excited and prepared\nmind. And the tongue hath a power of moving on our hearts; when we\nblow the fire to warm another, both the exercise and the fire warm\nourselves: it kindleth the flames of holy love in us, to declare the\npraise of God to others; it increaseth a hatred of sin in us, to open\nits odiousness to others. We starve ourselves, when we starve the\nsouls which we should cherish.\n\n_Motive_ V. Holy and heavenly discourse is the most delectable. I\nmean in its own aptitude, and to a mind that is not diseased by\ncorruption. That which is most great, and good, and necessary, is most\ndelectable. What should best please us, but that which is best for us?\nand best for others? and best in itself? The excellency of the subject\nmaketh it delightful! And so doth the exercise of our graces upon it:\nand serious conference doth help down the truth into our hearts, where\nit is most sweet. Besides that nature and charity make it pleasant to\ndo good to others. It can be nothing better than a subversion of the\nappetite by carnality and wickedness, that maketh any one think idle\njests, or tales, or plays, to be more pleasant than spiritual,\nheavenly conference; and the talking of riches, or sports, or lusts,\nto be sweeter than to talk of God, and Christ, and grace, and glory. A\nholy mind hath a continual feast in itself in meditating on these\nthings, and the communicating of such thoughts to others, is a more\ncommon, and so a more pleasant feast.\n\n_Motive_ VI. Our faithfulness to God obligeth us to speak his\npraise, and to promote his truth, and plead his cause against\niniquity. Hath he given us tongues to magnify his name, and set before\nus the admirable frame of all the world, to declare his glory in? And\nshall we be backward to so sweet and great a work? How precious and\nuseful is all his holy word! What light, and life, and comfort may it\ncause! And shall we bury it in silence? What company can we come into\nalmost, where either the barefaced committing of sin, or the defending\nof it, or the opposition of truth or godliness, or the frigidity of\nmen's hearts towards God, and supine neglect of holy things, do not\ncall to us, if we are the servants of God, to take his part; and if we\nare the children of light, to bear our testimony against the darkness\nof the world; and if we love God, and truth, and the souls of men, to\nshow it by our prudent, seasonable speech? Is he true to God, and to\nhis cause, that will not open his mouth to speak for him?\n\n_Motive_ VII. And how precious a thing is an immortal soul, and\ntherefore not to be neglected! Did Christ think souls to be worth his\nmediation, by such strange condescension, even to a shameful death?\nDid he think them worth his coming into flesh to be their teacher? And\nwill you not think them worth the speaking to?\n\n_Motive_ VIII. See also the greatness of your sin, in the\nnegligence of unfaithful ministers. It is easy to see the odiousness\nof their sin, who preach not the gospel, or do no more than by an\nhour's dry and dead discourse, shift off the serious work which they\nshould do, and think they may be excused from all personal oversight\nand helping of the people's souls all the week after. And why should\nyou not perceive that a dumb, private christian is also to be\ncondemned, as well as a dumb minister? Is not profitable conference\nyour duty, as well as profitable preaching is his? How many persons\ncondemn themselves, while they speak against unfaithful pastors! being\nthemselves as unfaithful to families and neighbours, as the other are\nto the flock!\n\n_Motive_ IX. And consider how the cheapness of the means, doth\naggravate the sin of your neglect, and show much unmercifulness to\nsouls. Words cost you little; indeed alone, without the company of\ngood works, they are too cheap for God to accept of. But if a\nhypocrite may bring so cheap a sacrifice, who is rejected, what doth\nhe deserve that thinketh it too dear? What will that man do for God,\nor for his neighbour's soul, who will not open his mouth to speak for\nthem? He seemeth to have less love than that man in hell, Luke xvi.\nwho would so fain have had a messenger sent from another world, to\nhave warned his brethren, and saved them from that place of torment.\n\n_Motive_ X. Your fruitful conference is a needful help to the\nministerial work. When the preacher hath publicly delivered the word\nof God to the assembly, if you would so far second him, as in your\ndaily converse to set it home on the hearts of those that you have\nopportunity to discourse with, how great an assistance would it be to\nhis success! Though he must teach them publicly, and from house to\nhouse, Acts xx. 20, yet is it not possible for him to be so frequent\nand familiar in daily conference with all the ignorant of the place,\nas those that are still with them may be. You are many, and he is but\none, and can be but in one place at once. Your business bringeth you\ninto their company, when he cannot be there. O happy is that minister\nwho hath such a people, who will daily preach over the matter of his\npublic sermons in their private conference with one another! Many\nhands make quick work. This would most effectually prevail against the\npowers of darkness, and cast out Satan from multitudes of miserable\nsouls.\n\n_Motive_ XI. Yea, when ministers are wanting, through scarcity,\npersecution, or unfaithfulness and negligence, the people's holy,\nprofitable conference would do much towards the supplying of that\nwant. There have few places and ages of the world been so happy, but\nthat learned, able, faithful pastors have been so few, that we had\nneed to pray to the Lord of the harvest to send forth more. And it is\nnothing unusual to have those few silenced or hindered from the\npreaching of the gospel, by the factions or the malignity of the\nworld! And it is yet more common to have ignorant or ungodly persons\nin that office, who betray the people's souls by their usurpation,\nimpiety, or slothfulness. But if in all such wants, the people that\nfear God would do their part in private conference, it would be an\nexcellent supply. Ministers may be silenced from public preaching,\nwhen you cannot be silenced from profitable discourse.\n\n_Motive_ XII. It is a duty that hath many great advantages for\nsuccess. 1. You may choose your season; if one time be not fit, you\nmay take another. 2. You may choose the person, whom you find to have\nthe greatest necessity or capacity, and where your labour is likeliest\nto take. 3. You may choose your subject, and speak of that which you\nfind most suitable. There is no restraint nor imposition upon you, to\nhinder your liberty in this. 4. You may choose your arguments by which\nyou would enforce it. 5. Interlocutory conference keepeth your\nauditors attentive, and carrieth them on along with you as you go. And\nit maketh the application much more easy, by their nearness and the\nfamiliarity of the discourse; when sermons are usually heard but as an\ninsignificant sound, or words of course. 6. You may at your pleasure\ngo back and repeat those things which the hearer doth not understand,\nor doth forget; which a preacher in the pulpit cannot do without the\ncensure of the more curious auditors. 7. You may perceive by the\nanswers of them whom you speak to, what particulars you need most to\ninsist on, and what objections you should most carefully resolve; and\nwhen you have satisfied them, and may proceed. All which it is hard\nfor a minister to do in public preaching; and is it not a great sin to\nneglect such an advantageous duty?\n\n_Motive_ XIII. And it should somewhat encourage you to it, that\nit is an unquestionable duty, when many other are brought into\ncontroversy. Ministers preach under the regulation of human laws and\ncanons, and it is a great controversy with many, whether they shall\npreach, when they are silenced or forbidden by their superiors; but\nwhether you may speak for God and for men's salvation in your familiar\nconference, no man questioneth, nor doth any law forbid it.\n\n_Motive_ XIV. Hath not the fruitful conference of others, in the\ndays of your ignorance, done good to you? Have you not been\ninstructed, convinced, persuaded, and comforted by it? What had become\nof you, if all men had let you alone, and passed you by, and left you\nto yourselves? And doth not justice require that you do good to\nothers, as others have done to you, in the use of such a tried means?\n\n_Motive_ XV. Consider how forward the devil's servants are to\nplead his cause! How readily and fiercely will an ignorant, drunken\nsot pour out his reproaches and scorns against religion! and speak\nevil of the things which he never understood! How zealously will a\npapist, or heretic, or schismatic, promote the interest of his sect,\nand labour to proselyte others to his party! And shall we be less\nzealous and serviceable for Christ, than the devil's servants are for\nhim? and do less to save souls, than they will do to damn them?\n\n_Motive_ XVI. Nay, in the time of your sin and ignorance, if you\nhave not spoken against religion, nor taught others to curse, or\nswear, or speak in ribald, filthy language, yet, at least, you have\nspent many an hour in idle, fruitless talk? And doth not this now\noblige you to show your repentance by more fruitful conference? Will\nyou since your conversion speak as unprofitably as you did before?\n\n_Motive_ XVII. Holy conference will prevent the guilt of foolish,\nidle talk. Men will not be long silent, but will talk of somewhat, and\nif they have not profitable things to talk of, they will prate of\nvanity. All the foolish chat, and frothy jests, and scurrilous\nribaldry, and envious backbiting, which taketh up men's time, and\npoisoneth the hearers, is caused by their want of edifying discourse,\nwhich should keep it out. The rankest wits and tongues will have most\nweeds, if they be not cultivated and taught to bear a better crop.\n\n_Motive_ XVIII. Your tongues will be instrumental to public good\nor public hurt. When filthy, vain, and impious language is grown\ncommon, it will bring down common plagues and judgments! And if you\ncross not the custom, you seem to be consenters, and harden men in\ntheir sin. But holy conference may, at least, show that some partake\nnot of the evil, and may free them from the plague, if they prevail\nnot with others so far as to prevent it. \"Then they that feared the\nLord spake often one to another: and the Lord hearkened, and heard it,\nand a book of remembrance was written before him for them that feared\nthe Lord, and thought upon his name. And they shall be mine, saith the\nLord of hosts, in that day when I make up my jewels; and I will spare\nthem, as a man spareth his own son that serveth him,\" Mal. iii. 16, 17.\n\n_Motive_ XIX. Consider what great necessity there is every where\nof fruitful, edifying speech. 1. In the multitude of the ignorant; and\nthe greatness of their ignorance. 2. The numbers of the sensual and\nobstinate. 3. The power of blindness, and of every sin: what root it\nhath taken in the most of men. 4. The multitude of baits which are\nevery where before them. 5. The subtilty of Satan and his instruments\nin tempting. 6. The weakness and unconstancy of man, that hath need of\nconstant solicitation. 7. The want of holy, faithful pastors, which\nmaketh private men's diligence the more necessary. And in such\nnecessity to shut up our mouths, is to shut up the bowels of our\ncompassion, when we see our brother's need; and how then doth the love\nof God dwell in us? 1 John iii. 17. To withhold our exhortation, is as\nthe withholding of corn from the poor in a time of famine, which\nprocureth a curse, Prov. xi. 26. And though in this case men are\ninsensible of their want, and take it not ill to be passed by, yet\nChrist that died for them will take it ill.\n\n_Motive_ XX. Lastly, Consider how short a time you are like to\nspeak; and how long you must be silent. Death will quickly stop your\nbreath, and lay you in the dark, and tell you that all your\nopportunities are at an end. Speak now, for you have not long to\nspeak. Your neighbours' lives are hastening to an end, and so are\nyours; they are dying and must hear no more, (till they hear their\ndoom,) and you are dying and must speak no more; and they will be lost\nfor ever if they have not help: pity them then, and call on them to\nforesee the final day; warn them now, for it must be now or never:\nthere is no instructing and admonishing them in the grave. Those\nsculls which you see cast up, had once tongues which should have\npraised their Creator and Redeemer, and have helped to save each\nother's souls; but now they are tongueless. It is a great grief to us\nthat are now here silenced, that we used not our ministry more\nlaboriously and zealously while we had time. And will it not be so\nwith you, when death shall silence you, that you spake not for God\nwhile you had a tongue to speak?\n\nLet all these considerations stir up all that God hath taught a holy\nlanguage, to use it for their Master's service while they may, and to\nrepent of sinful silence.\n\n\n_Tit. 2. Directions for Christian Conference and Edifying Speech._\n\n_Direct._ I. The most necessary direction for a fruitful tongue\nis to get a well-furnished mind, and a holy heart, and to walk with\nGod in holiness yourselves: for out of the abundance of the heart the\nmouth will speak. That which you are fullest of, is readiest to come\nforth. 1. Spare for no study or labour to get understanding in the\nthings of God: it is a weariness to hear men talk foolishly of any\nthing, but no where so much as about divine and heavenly things. A\nwise christian instructed to the kingdom of God, hath a treasury in\nhis mind, out of which he can bring forth things new and old, Matt.\nxiii. 52. \"Go from the presence of a foolish man, when thou perceivest\nnot in him the lips of knowledge,\" Prov. xiv. 7. 2. Get all that\nholiness in yourselves, to which you would persuade another. There is a\nstrange communicating power in the course of nature, for every thing to\nproduce its like. Learning and good utterance is very helpful; but it is\nholiness that is aptest to beget holiness in others. Words which proceed\nfrom the love of God, and a truly heavenly mind, do most powerfully\ntend to breed in others that love of God and heavenly-mindedness.\n3. Live in the practice of that which you would draw your neighbour to\npractise. A man that cometh warm from holy meditation, or fervent\nprayer, doth bring upon his heart a fulness of matter, and an earnest\ndesire, and a fitness to communicate that good to others, which he\nhimself hath felt.\n\n_Direct._ II. Especially see that you soundly believe yourselves\nwhat you are to speak to others. He that hath secret infidelity at his\nheart, and is himself unsatisfied whether there be a heaven and hell,\nand whether sin be so bad and holiness so necessary as the Scripture\nspeaks, will speak but heartlessly of them to another; but if we\nbelieve these things, as if we saw them with our eyes, how heartily\nshall we discourse of them!\n\n_Direct._ III. Keep a compassionate sense of the misery of\nignorant, ungodly, impenitent souls. Think what a miserable bondage of\ndarkness and sensuality they are in; and that it is light that must\nrecover them: think oft how quickly they must die, and what an\nappearance they must make before the Lord, and how miserable they must\nbe for ever, if now they be not convinced and sanctified! And sure\nthis will stir up your bowels to pity them, and make you speak.\n\n_Direct._ IV. Subdue foolish shame or bashfulness, and get a holy\nfortitude of mind. Remember what a sin it is to be ashamed of such a\nMaster, and such a cause and work, which all would be glad to own at\nlast; and that when the wicked are not ashamed of the service of the\ndevil, and the basest works. And remember that threatening, \"Whosoever\nshall be ashamed of me and of my words in this adulterous and sinful\ngeneration, of him also shall the Son of man be ashamed, when he\ncometh in the glory of his Father with the holy angels,\" Mark viii. 38.\n\n_Direct._ V. Be always furnished with those particular truths\nwhich may be most useful in this service. Study to do your work (in\nyour degree) as ministers study to do theirs; who are not contented\nwith the habitual furniture of their minds, but they also make\nparticular preparations for their particular work. If you are to go\ninto the field to your labour, you will take those tools with you by\nwhich it must be done: so do when you go abroad among any that you may\ndo good to, and be not unfurnished for edifying discourse.\n\n_Direct._ VI. Speak most of the greatest things, (the folly of\nsin, the vanity of the world, the certainty and nearness of death and\njudgment, the overwhelming weight of eternity, the necessity of\nholiness, the work of redemption, &c.) and choose not the smaller\nmatters of religion to spend your time upon (unless upon some special\nreason). Among good men that will not lose their time on vanity, the\ndevil too oft prevaileth, to make them lose it by such religious\nconference, as is little to edification, that greater matters may be\nthereby thrust out; such as Paul calleth \"Vain janglings, and doting\nabout questions which engender strife, and not godly edifying:\" as\nabout their several opinions or parties, or comparing one preacher or\nperson with another, or such things as tend but little to make the\nhearers more wise, or holy, or heavenly.\n\n_Direct._ VII. Suit all your discourse to the quality of your\nauditors. That which is best in itself, may not be best for every\nhearer. You must vary both your subject and manner of discourse,\n1. According to the variety of men's knowledge: the wise and the\nfoolish must not be spoken to alike. 2. According to the variety of\ntheir moral qualities: one may be very pious, and another weak in\ngrace, and another only teachable and tractable, and another wicked\nand impenitent, and another obstinate and scornful. These must not be\ntalked to with the same manner of discourse. 3. According to the\nvariety of particular sins which they are inclined to; which in some\nis pride, in some sensuality, lust, or idleness, in some covetousness,\nand in some an erroneous zeal against the church and cause of Christ.\nEvery wise physician will vary his remedies, not only according to the\nkind of the disease, but according to its various accidents, and the\ncomplexion also of the patient.\n\n_Direct._ VIII. Be sure to do most where you have most authority\nand obligation. He that will neglect and slight his family, relations,\nchildren, and servants, who are under him, and always with him, and\nyet be zealous for the conversion of strangers, doth discover much\nhypocrisy, and showeth, that it is something else than the love of\nsouls, or sense of duty, which carrieth him on.\n\n_Direct._ IX. Never speak of holy things, but with the greatest\nreverence and seriousness you can. The manner as well as the matter is\nneedful to the effect. To talk of sin and conversion, of God and\neternity, in a common, running, careless manner, as you speak of the\nmen, and the matters of the world, is much worse than silence, and\ntendeth but to debauch the hearers, and bring them to a contempt of\nGod and holiness. I remember myself, that when I was young, I had\nsometime the company of one ancient godly minister, who was of weaker\nparts than many others, but yet did profit me more than most; because\nhe would never in prayer or conference speak of God, or the life to\ncome, but with such marvellous seriousness and reverence, as if he had\nseen the majesty and glory which he talked of.\n\n_Direct._ X. Take heed of inconsiderate, imprudent passages,\nwhich may mar all the rest, and give malignant auditors advantage of\ncontempt and scorn. Many honest christians, through their ignorance,\nthus greatly wrong the cause they manage (I would I might not say,\nmany ministers). Too few words is not so bad, as one such imprudent,\nfoolish word too much.\n\n_Direct._ XI. Condescend to the weak, and bear with their\ninfirmity. If they give you foolish answers, be not angry and\nimpatient with them; yea, or if they perversely cavil and contradict.\n\"For the servant of the Lord must not strive, but be gentle to all\nmen, apt to teach, patient, in meekness instructing opposers, if God\nperadventure will give them repentance to the acknowledging of the\ntruth,\" 2 Tim. ii. 24, 25. He is a foolish physician that cannot bear\nthe words of a phrenetic or delirant patient.\n\n_Direct._ XII. When you are among those that can teach you, be\nnot so forward to teach as to learn. Be not eager to vent what you\nhave to say, but desirous to hear what your betters have to say.\nQuestions in such a case should be most of your part: it requireth\ngreat skill and diligence to draw that out of others, which may profit\nyou; and be not impatient if they cross your opinions, or open your\nignorance. Yea, those that you can teach in other things, yet in some\nthings may be able to add much to your knowledge.\n\n\n_Tit. 3. Special Directions for Reproof and Exhortation for the good\nof others._\n\nThis duty is so great, that Satan hindereth it with all his power, and\nso hard, that most men quite omit it (unless an angry reproach may go\nfor christian exhortation): and some spoil it in the management; and\nsome proud, censorious persons mistake the exercise of their pride and\npassion, for the exercise of a charitable christian duty; and seem to\nbe more sensible of their neighbour's sin and misery, than of their\nown. Therefore that you miscarry not in so needful a work, I shall add\nthese following directions.\n\n_Direct._ I. Be sure first that your reproof have a right end;\nand then let the manner be suited to that end. If it be to convince\nand convert a soul, it must be done in a manner likely to prevail; if\nit be only to bear down the argument of a deceiver, to preserve the\nstanders-by, to vindicate the honour of God and godliness, and to\ndishonour sin, and to disgrace an obstinate factor for the devil, then\nanother course is fit. Therefore resolve first, by the quality of the\ncause and person, what must be your end.\n\n_Direct._ II. Be sure that you reprove not that as a sin, which\nis no sin; either by mistaking the law or the fact. To make duties and\nsins of our own opinions and inventions, and then to lay out our zeal\non these, and censure or reprove all that think not as hardly of such\nthings as we; this is to make ourselves the objects of the hearers'\npity; and not to exercise just pity towards others! Such reproofs\ndeserve reproof; for they discover great ignorance, and pride, and\nself-conceitedness, and very much harden sinners in their way; and\nmake them think that all reproof is but the vanity of fantastical\nhypocrites. In some cases with a child, or servant, or private friend,\nor for prevention, we may speak of faults upon hearsay or suspicion;\nbut it must be as of things uncertain, and as a warning rather than a\nreproof. In ordinary reproof, you must understand the case before you\nspeak; it is a shame to say after, I thought it had been otherwise.\nSuch an erroneous reproof is worse than none.\n\n_Direct._ III. Choose not the smallest sins to reprove, nor the\nsmallest duties to exhort them to. For that will make them think that\nall your zeal is taken up with little matters, and that there is no\ngreat necessity of regarding you; and conscience will be but little\nmoved by your speech: when greater things will greatly and more easily\naffect men.\n\n_Direct._ IV. Stop not (with unregenerate men) in the mention of\nparticular sins or duties; but make use of particulars to convince\nthem of a state of sin and misery. It is easy to convince a man that\nhe is a sinner; and when that is done, he is never the more humbled or\nconverted: for he will tell you, that all are sinners; and therefore\nhe hopeth to speed as well as you. But you must make him discern his\nsinful state, and show him the difference between a penitent sinner,\nand an impenitent; a converted sinner, and an unconverted; a\njustified, pardoned sinner, and an unjustified, unpardoned one; or\nelse you will do him but little good.\n\n_Direct._ V. Suit the manner of your reproof to the quality of\nthe person. It is seldom that a parent, master, or superior, must be\nreproved by a private inferior; and when it is done, it must be done\nwith great submission and respect. An angry, peevish person must be\ndealt with tenderly, as you handle thorns; but a duller, sottish\nperson, must be more earnestly and warmly dealt with. So also a\ngreater sin must be roughly handled, or with greater detestation, than\na less.\n\n_Direct._ VI. Take a fit season. Not when a man is in drink, or\npassion, or among others where the disgrace will vex and harden him;\nbut in secret between him and you (if his conversion be your end).\n\n_Direct._ VII. Do all in love and tender pity. If you convince\nnot the hearer that you do it in unfeigned love, you must (usually)\nexpect to lose your labour; because you make not advantage of his\nself-love, to promote your exhortations: therefore the exhorting way\nshould be more frequent than the reproving way; for reproof disgraceth\nand exasperateth, when the same thing contrived into an exhortation\nmay prevail.[147]\n\n_Direct._ VIII. Therefore be as much or more in showing the good\nwhich you would draw them to, as the evil which you would turn them\nfrom. For they are never savingly converted, till they are won to the\nlove of God and holiness; therefore the opening of the riches of the\ngospel, and the love of God, and the joys of heaven, must be the\ngreatest part of your treaty with a sinner.\n\n_Direct._ IX. And labour so to help him to a true understanding\nof the nature of religion, that he may perceive that it is not only a\nnecessary but a pleasant thing. All love delights: it is the slander\nand misrepresentation of godliness by the devil, the world, and the\nflesh, which maketh mistaken sinners shun it. The way to convert them,\nand win their hearts to it, is to make them know how good and pleasant\nit is, and to confute those calumnies.\n\n_Direct_ X. Yet always insert the remembrance of death, and\njudgment, and hell. For the drowsy mind hath need to be awakened; and\nlove worketh best when fear subserveth it. It is hard to procure a\nserious audience and consideration of things from hardened hearts, if\nthe sight of death and hell do not help to make them serious. Danger\nwhich must be escaped, must be known and thought on. These things put\nweight and power into your speech.\n\n_Direct._ XI. Do all as with divine authority; and therefore have\nready some plain texts of Scripture for the duty and against the sin\nyou speak of.[148] Show them where God himself hath said it.\n\n_Direct._ XII. Seasonable expostulations, putting themselves to\njudge themselves in their answer, hath a convincing and engaging\nforce. As when you show them Scripture, ask them, Is not this the word\nof God? Do you not believe that it is true? Do you think he that wrote\nthis, knoweth not better than you or I? &c.\n\n_Direct._ XIII. Put them on speedy practice, and prudently engage\nthem to it by their promise. As if you speak to a drunkard, draw him\nto promise you to come no more (at least, of so long a time) into an\nalehouse; or not drink ale or wine but by the consent of his wife, or\nsome sober, household friend, who may watch over him. Engage the\nvoluptuous, the unchaste, and gamester, to forsake the company which\ninsnareth them. Engage the ungodly to read the Scripture, to frequent\ngood company, to pray morning and night (with a book or without, as\nthey are best able). Their promise may bring them to such a present\nchange of practice, as may prepare for more.\n\n_Direct._ XIV. If you know any near you, who are much fitter than\nyourselves, and liker to prevail, procure them to attempt that which\nyou cannot do successfully.[149] At least when sinners perceive that\nit is not only one man's opinion, it may somewhat move them to\nreverence the reproof.\n\n_Direct._ XV. Put some good book into their hands, which is\nfitted to the work which you would have done. And get them to promise\nyou seriously to read it over, and consider it; as if it be for the\nconversion of a careless sinner, Mr. Whateley's, or Mr. Swinnock's\n\"Treatise of Regeneration;\" or some other treatise of repentance and\nconversion. If it be for one that is prejudiced against a strict\nreligious life, Mr. Allen's \"Vindication of Godliness.\" If it be an\nidle, voluptuous person, who wasteth precious time in plays or\nneedless recreations, in gaming or an idle life, Mr. Whateley's\nsermon, called \"The Redemption of Time.\" If it be a prayerless person,\nDr. Preston's \"Saint's Daily Exercise:\" if it be a drunkard, Mr.\nHarris's \"Drunkard's Cup:\" and for many reigning, particular sins, a\nbook called \"Solomon's Prescription against the Plague:\" for\ndirections in the daily practice of godliness, \"The Practice of\nPiety,\" or Mr. Thomas Gouge's \"Directions,\" &c. Such books may speak\nmore pertinently than you can; and be as constant food to their sober\nthoughts, and so may further what you have begun.\n\n_Direct._ XVI. When you cannot speak, or where your speaking\nprevaileth not, mourn for them; and earnestly pray for their\nrecovery.[150] A sad countenance of Nehemiah remembered Artaxerxes of\nhis duty. A sigh or a tear for a miserable sinner, may move his heart,\nwhen exhortation will not. He hath a heart of stone, who will have no\nsense of his condition, when he seeth another weeping for him.\n\n_Quest._ But is it always a duty to reprove or exhort a sinner?\nHow shall I know when it is my duty, and when it is not?\n\n_Answ._ It is no duty in any of these cases following. 1. In\ngeneral, When you have sufficient reason to judge, that it will do\nmore harm than good, and will not attain its proper end; for God hath\nnot appointed us to do hurt under pretence of duty; it is no means\nwhich doth cross the end which it should attain. As prayer and\npreaching may be a sin, when they are like to cross their proper end;\nso also may reproof be.\n\n2. Therefore it must not be used when it apparently hindereth a\ngreater good. As we may not pray or preach when we should be quenching\na fire in the town, or saving a man's life: so when reproof doth\nexclude some greater duty or benefit, it is unseasonable, and no duty\nat that time. Christ alloweth us to forbear the casting of pearls\nbefore swine, or giving that which is holy to dogs, because of these\ntwo reasons forementioned, It is no means to the contemptuous, and\nthey will turn again and all to rend us.[151] Much more, if he be some\npotent enemy of the church, who will not only rend us, but the church\nitself, if he be so provoked: reproving him then is not our duty.\n\n3. Particularly, When a man is in a passion or drunk usually it is no\nseason to reprove him.\n\n4. Nor when you are among others, who should not be witnesses of the\nfault, or the reproof; or whose presence will shame him, and offend\nhim (except it be only the shaming of an incorrigible or malicious\nsinner which you intend).\n\n5. Nor when you are uncertain of the fact which you would reprove, or\nuncertain whether it be a sin.\n\n6. Or when you have no witness of it, (though you are privately\ncertain,) with some that will take advantage against you as\nslanderers, a reproof may be omitted.\n\n7. And when the offenders are so much your superiors, that you are\nlike to have no better success than to be accounted arrogant; a groan\nor tears is then the best reproof.\n\n8. When you are so utterly unable to manage a reproof, that imprudence\nor want of convincing reason, is like to make it a means of greater\nhurt than good.\n\n9. When you foresee a more advantageous season, if you delay.\n\n10. When another may be procured to do it with much more advantage,\nwhich your doing it may rather hinder.\n\nIn all these cases, that may be a sin, which at another time may be a\nduty.\n\nBut still remember, first, That pride, and passion, and slothfulness,\nis wont to pretend such reasons falsely, upon some slight conjectures,\nto put by a duty. Secondly, That no man must account another a dog or\nswine, to excuse him from this duty, without cogent evidence. And it\nis not every wrangling opposition, nor reproach and scorn, which will\nwarrant us to give a man up as remediless, and speak to him no more;\nbut only such, 1. As showeth a heart utterly obdurate, after long\nmeans. 2. Or will procure more suffering to the reprover, than good to\nthe offender. 3. That when the thing is ordinarily a duty, the reasons\nof our omission must be clear and sure, before they will excuse\nus.[152]\n\n_Quest._ Must we reprove infidels or heathens? What have we to do\nto judge them that are without?\n\n_Answ._ Not to the ends of excommunication, because they are not\ncapable of it,[153] which is meant 1 Cor. v. But we must reprove them,\nfirst, In common compassion to their souls. What were the apostles and\nother preachers sent for, but to call all men from their sins to God?\nSecondly, And for the defence of truth and godliness, against their\nwords, or ill examples.\n\n[147] 2 Thess. iii. 15; 2 Cor. ii. 4; Gal. vi. 1; 2 Tim. ii. 25;\n1 Thess. v. 13.\n\n[148] Col. iii. 16.\n\n[149] Ezek. xxxiii. xxxiv.; Gal. vi. 1; Tit. ii. 4.\n\n[150] Ezek. ix. 4; 2 Pet. ii. 7, 8.\n\n[151] Prov. ix. 7, 8; Matt. vii. 6.\n\n[152] Gen. xx. 36; Job xiii. 13; Heb. xiii. 22; 2 Pet. i. 13;\n2 Tim. ii. 25, 26.\n\n[153] Deut. xxii. 1.\n\n\n\n\nCHAPTER XVII.\n\nDIRECTIONS FOR KEEPING PEACE WITH ALL MEN.\n\n\nPeace is so amiable to nature itself, that the greatest destroyers of\nit do commend it; and those persons in all times and places, who are\nthe cause that the world cannot enjoy it, will yet speak well of it,\nand exclaim against others as the enemies of peace; as if there were\nno other name but their own sufficient to make their adversaries\nodious. As they desire salvation, so do the ungodly desire peace;\nwhich is with a double error; one about the nature of it, and another\nabout the conditions and other means. By peace they mean, the quiet,\nundisturbed enjoyment of their honours, wealth, and pleasures; that\nthey may have their lusts and will without any contradiction; and the\nconditions on which they would have it are, the compliance of all\nothers with their opinions and wills, and humble submission to their\ndomination, passions, or desires. But peace is another thing, and\notherwise to be desired and sought. Peace in the mind is the\ndelightful effect of its internal harmony, as peace in the body is\nnothing but its pleasant health, in the natural position, state,\naction, and concord of all the parts, the humours, and spirits: and\npeace in families, neighbourhoods, churches, kingdoms, or other\nsocieties, is the quietness and pleasure of their order and harmony;\nand must be attained and preserved by these following means.\n\n_Direct._ I. Get your own hearts into a humble frame; and abhor\nall the motions of pride and self-exalting. A humble man hath no high\nexpectations from another; and therefore is easily pleased or quieted.\nHe can bow and yield to the pride and violence of others, as the\nwillow to the impetuous winds. His language will be submissive; his\npatience great; he is content that others go before him; he is not\noffended that another is preferred. A low mind is pleased in a low\ncondition. But pride is the gunpowder of the mind, the family, the\nchurch, and state; it maketh men ambitious, and setteth them on\nstriving who shall be the greatest. A proud man's opinion must always\ngo for truth, and his will must be a law to others, and to be slighted\nor crossed seemeth to him an unsufferable wrong. And he must be a man\nof wonderful compliance, or an excellent artificer in man-pleasing and\nflattery, that shall not be taken as an injurious undervaluer of him:\nhe that overvalueth himself, will take it ill of all that do not also\novervalue him. If you (forgetfully) go before him, or overlook him, or\nneglect a compliment, or deny him something which he expected, or\nspeak not honourably of him, much more if you reprove him, and tell\nhim of his faults, you have put fire to the gunpowder, you have broke\nhis peace, and he will break yours if he can. Pride broke the peace\nbetween God and the apostate angels; but nothing unpeaceable must be\nin heaven; and therefore by self-exalting they descended into\ndarkness; and Christ by self-humbling ascended unto glory. It is a\nmatter of very great difficulty to live peaceably in any family,\nchurch, or society with any one that is very proud. They expect so\nmuch of you, that you can never answer all their expectations, but\nwill displease them by your omissions, though you neither speak or do\nany thing to displease them. What is it but the lust of pride which\ncauseth most of the wars and bloodshed throughout the world? The pride\nof two or three men, must cost many thousands of their subjects the\nloss of their peace, estates, and lives. _Delirant reges, plectuntur\nAchivi._ What were the conquests of those emperors, Alexander,\nC\u00e6sar, Tamerlane, Mahomet, &c. but the pernicious effects of their\ninfamous pride; which like gunpowder taking fire in their breasts, did\nblow up so many cities and kingdoms, and call their villanies by the\nname of valour, and their murders and robberies by the name of war? If\none man's pride do swell so big, that his own kingdom cannot contain\nit, the peace of as much of the world as he can conquer is taken to be\nbut a reasonable sacrifice to this infernal vice. The lives of\nthousands, both subjects and neighbours, (called enemies by this\nmalignant spirit,) must be cast away, merely to make this one man the\nruler of the rest, and subdue the persons of others to his will. Who\nperhaps when he hath done, will say that he is no tyrant, but maketh\nthe _bonum publicum_ his end; and is kind to men against their wills;\nand killeth, and burneth, and depopulateth countries, for men's\ncorporal welfare; as the papists poison, and burn, and butcher men for\nthe saving of souls. _Cuncta ferit dum cuncta timet, des\u00e6vit in\nomnes._ They are the _turbines_, the hurricanes or whirlwinds of the\nworld, whose work is to overturn and ruin. _Tantum ut noceat cupit\nesse potens._ Whether they burn and kill by right or wrong is little\nof their inquiry; but how many are killed? and how many have submitted\nto their pride and wills? As when Q. Flavius complained that he\nsuffered innocently, Valerius answered him, _Non sua re interesse,\ndummodo periret_: That was nothing to his business or concernment so\nhe did but perish: which was plainer dealing than these glorious\nconquerors used, but no whit worse. He that cannot command the putrid\nhumours out of his veins, nor the worms out of his bowels, nor will be\nable shortly to forbid them to crawl or feed upon his face, will now\ndamn his soul and shed men's blood, to obtain the predomination of his\nwill. And when he hath conquered many, he hath but made him many\nenemies, and may find, that in _tot populis vix una fides_. A quiet\nman can scarce with all his wit tell how to find a place where he may\nlive in peace, where pride and cruelty will not pursue him, or the\nflames of war will not follow him and find him out; and perhaps he may\nbe put to say as Cicero of Pompey and C\u00e6sar, _Quem fugiam scio; quem\nsequar nescio_. And if they succeed by conquest, they become to their\nsubjects almost as terrible as to their enemies. So that he that would\napproach them with a petition for justice, must do it as Augustus\nspake to a fearful petitioner, as if he did _assem dare elephanto_; or\nas if they dwelt in the inaccessible light, and must be served as God\nwith fear and trembling. And those that flatter them as glorious\nconquerors, do but stir up the fire of their pride, to make more ruins\nand calamities in the earth, and do the work of a raging pestilence.\nAs an Athenian orator said to the men of Athens, when they would have\nnumbered Alexander with the gods, _Cavete ne dum c\u0153lum liberaliter\ndonetis, terram et domicilia propria amittatis_: Take heed while you\nso liberally give him heaven, lest he take away your part of earth.\nAnd when their pride hath consumed and banished peace, what have they\ngot by it? That which a Themistocles, after trial, would prefer a\ngrave to, _Si una via ad solium duceret, altera ad sepulchrum_.--That\nwhich Demosthenes preferred banishment before. That which the wisest\nphilosophers refused at Athens, The great trouble of government.\n_Inexpertus ambit; expertus odit._ Cyneas asked Pyrrhus when he was\npreparing to invade the Romans, \"What shall we do when we have\nconquered the Romans?\" He answered, \"We will go next to Sicily.\" \"And\nwhat shall we do when Sicily is conquered?\" said he: Pyrrhus said, \"We\nwill go next to Africa.\" \"And what shall we do next?\" said the other:\n\"Why then,\" said he, \"we will be quiet, and merry, and take our ease.\"\n\"And,\" said Cyneas, \"if that be last and best, why may we not do so\nnow?\" It is for quietness and peace that such pretend to fight and\nbreak peace; but they usually die before they obtain it (as Pyrrhus\ndid); and might better have permitted peace to stand, than pull it\ndown to build it better. As one asked an old man at Athens, \"Why they\ncalled themselves philosophers?\" who answered, \"Because we seek after\nwisdom.\" Saith he, \"If you are but seeking it at this age, when do you\nthink to find it?\" So I may say to the proud warriors of the world, If\nso many men must be killed, and so many conquered in seeking peace,\nwhen will it that way be found? But perhaps they think that their\nwisdom and goodness are so great, that the world cannot be happy\nunless they govern it: but what could have persuaded them to think so,\nbut their pride? _Nihil magis \u00e6gris prodest, quam ab eo curari a quo\nvoluerint_: saith Seneca. Patients must choose their own physicians.\nMen use to give them but little thanks, who drench them with such\nbenefits, and bring them to the potion of peace so hot, that the touch\nof the cup must burn their lips, and who in goodness cut the throats\nof one part, that their government may be a blessing to the survivors.\nIn a word, it is pride that is the great incendiary of the world,\nwhether it be found in high or low. It will permit no kingdom, family,\nor church to enjoy the pleasant fruits of peace.\n\n_Direct._ II. If you would be peaceable, be not covetous lovers\nof the world, but be contented with your daily bread. Hungry dogs have\nseldom so great plenty of meat, as to content them all, and keep them\nfrom falling out about it. If you over-love the world, you will never\nwant occasions of discord: either your neighbour selleth too dear, or\nbuyeth too cheap of you, or over-reacheth you, or gets before you, or\nsome way or other doth you wrong; as long as he hath any thing which\nyou desire, or doth not satisfy all your expectations. Ambitious and\ncovetous men must have so much room, that the world is not wide enough\nfor many of them: and yet, alas! too many of them there are: and\ntherefore they are still together by the ears, like boys in the winter\nnights, when the bedclothes are too narrow to cover them; one pulleth,\nand another pulleth, and all complain. You must be sure that you\ntrespass not in the smallest measure, nor encroach on the least of his\ncommodities, that you demand not your own, nor deny him any thing that\nhe desireth, nor get any thing which he would have himself, no nor\never give over feeding his greedy expectations, and enduring his\ninjustice and abuse, if you will live peaceably with a worldly-minded\nman.\n\n_Direct._ III. If you will be peaceable, love your neighbours as\nyourselves. Love neither imagineth, nor speaketh, nor worketh any hurt\nto others: it covereth infirmities; it hopeth all things; it endureth\nall things, 1 Cor. xiii. 7. Selfishness and want of love to others,\ncauseth all the contentions in the world. You can bear with great\nfaults in yourselves, and never fall out with yourselves for them; but\nwith your neighbours you are quarrelling for those that are less! Do\nyou fall out with another because he hath spoken dishonourably or\nslightly of you, or slandered you, or some way done you wrong? You\nhave done a thousand times worse than all that against yourselves, and\nyet can bear too patiently with yourselves! If another speak evil of\nyou, he doth not make you evil: it is worse to make you bad than to\ncall you so: and this you do against yourselves. Doth your neighbour\nwrong you in your honour or estate? But he endangereth not your soul!\nhe doth not forfeit your salvation! he doth not deserve damnation for\nyou, nor make your soul displeasing to God! But all this you do\nagainst yourselves, (even more than all the devils in hell do,) and\nyet you are too little offended with yourselves. See here the power of\nblind self-love! If you loved your neighbours as yourselves, you would\nagree as peaceably with your neighbours almost as with yourselves.\nLove them more, and you will bear more with them, and provoke them\nless.\n\n_Direct._ IV. Compose your minds to christian gentleness and\nmeekness, and suffer not passion to make you either turbulent and\nunquiet to others, or impatient and troublesome to yourselves. A gentle\nand quiet mind hath a gentle, quiet tongue. It can bear as much wrong\nas another can do (according to its measure); it is not in the power\nof Satan; he cannot at his pleasure send his emissary, and by injuries\nor foul words, procure it to sin; but a passionate person is\nfrequently provoking or provoked. A little thing maketh him injurious\nto others; and a little injury from others disquieteth himself. He is\ndaily troubling others or himself, or both. Coals of fire go from his\nlips: it is his very desire to provoke and vex those that he is angry\nwith: his neighbour's peace and his own are the fuel of his anger,\nwhich he consumeth in a moment. To converse with him and not provoke\nhim, is a task for such as are eminently meek and self-denying: he is\nas the leaves of the asp tree, that never rest, unless the day be very\ncalm. The smallest breath of an angry tongue, can shake him out of his\ntranquillity, and turn him into an ague of disquietness. The sails of\nthe wind-mill are scarce more at the wind's command, than his heart\nand tongue are at the command of Satan; he can move him almost when he\nplease. Bid but a neighbour speak some hard speeches of him, or one of\nhis family neglect or cross him, and he is presently like the raging\nsea, whose waves cast up the mire and dirt. An impatient man hath no\nsecurity of his own peace for an hour: any enemy or angry person can\ntake it from him when they please. And being troubled, he is\ntroublesome to all about him. If you do not in patience possess your\nsouls, they will be at the mercy of every one that hath a mind to vex\nyou. Remember then that no peace can be expected without patience; nor\npatience without a meek and gentle mind. Remember \"the ornament of a\nmeek and quiet spirit, is of great price in the sight of God,\" 1 Pet.\niii. 4. And that \"the wisdom from above is first pure, and then\npeaceable, gentle, and easy to be entreated,\" James iii. 17. And that\nthe Eternal \"Wisdom from above, hath bid you learn of him to be meek\nand lowly in spirit as ever you would find rest to your souls,\" Matt.\nxi. 28, 29. And he that loseth his own peace is likest to break the\npeace of others.\n\n_Direct._ V. Be careful to maintain that order of government and\nobedience, which is appointed of God for the preservation of peace, in\nfamilies, churches, and commonwealths. If you will break this vessel,\npeace will flow out and be quickly spilt. What peace in schools, but\nby the authority of the schoolmaster? or in armies, but by the\nauthority of the general? If an unwise and ungodly governor do himself\nviolate the foundations and boundaries of peace, and either weakly or\nwilfully make dividing laws, no wonder if such wounds do spend the\nvital blood and spirits of that society: it being more in the power of\nthe governors than of the subject, to destroy peace or to preserve it.\nAnd if the subjects make not conscience of their duty to their\nsuperiors, the banks of peace will soon be broken down, and all will\nbe overwhelmed in tumult and confusion. Take heed therefore of any\nthing that tendeth to subvert government: disobedience or rebellion\nseldom wanteth a fair pretence; but it more seldom answereth the\nagent's expectation. It usually pretendeth the weaknesses,\nmiscarriages, or injurious dealings of superiors; but it as usually\nmendeth an inconvenience with a mischief. It setteth fire on the house\nto burn up the rats and mice that troubled it. It must be indeed a\ngrievous malady that shall need such a mischief for its remedy.\nCertainly it is no means of God's appointment. Take heed therefore of\nany thing which would dissolve these bonds. Entertain not\ndishonourable thoughts of your governors, and receive not, nor utter\nany dishonourable words against them, if they be faulty open not\ntheir shame: their honour is their interest, and the people's too;\nwithout it they will be disabled for effectual government. When\nsubjects, or servants, or children are saucily censorious of\nsuperiors, and make themselves judges of all their actions, even those\nwhich they do not understand, and when they presume to defame them,\nand with petulant tongues to cast contempt upon them, the fire is\nbegun, and the sacred bonds of peace are loosed. When superiors rule\nwith piety, justice, and true love to their subjects, and inferiors\nkeep their place and rank, and all conspire the public good, then\npeace will nourish, and not till then.\n\n_Direct._ VI. Avoid all revengeful and provoking words. When the\npoison of asps is under men's lips, (Rom. iii. 13,) no wonder if the\nhearers' minds that are not sufficiently antidoted against it, fester.\nDeath and life are in the power of the tongue, Prov. xviii. 21. When\nthe tongue is as a sword, yea, a sharp sword, (Psal. lvii. 4,) and\nwhen it is purposely whetted, (Psal. lxiv. 3,) no marvel if it pierce\nand wound them that are unarmed. But \"by long forbearing a prince is\npersuaded, and a soft tongue breaketh the bone,\" Prov. xxv. 15. A\nrailer is numbered with those that a christian must not eat with,\n1 Cor. v. For christianity is so much for peace, that it abhorreth all\nthat is against it. Our Lord when he was reviled, reviled not again,\nand in this was our example, 1 Pet. ii. 21, 23. A scorning, railing,\nreproachful tongue, \"is set (as James saith, iii. 6.) on fire of hell,\nand it setteth on fire the course of nature;\" even persons, families,\nchurches, and commonwealths. Many a ruined society may say by\nexperience, \"Behold, how great a matter a little fire kindleth,\" James\niii. 5.\n\n_Direct._ VII. Engage not yourselves too forwardly or eagerly in\ndisputes, nor at any time without necessity: and when necessity\ncalleth you, set an extraordinary watch upon your passions. Though\ndisputing is lawful, and sometimes necessary to defend the truth, yet\nit is seldom the way of doing good to those whom you dispute with: it\nengageth men in partiality, and passionate, provoking words, before\nthey are aware; and while they think they are only pleading for the\ntruth, they are militating for the honour of their own understandings.\nThey that will not stoop to hear you as learners, while you orderly\nopen the truth in its coherent parts, will hardly ever profit by your\ncontendings, when you engage a proud person to bend all his wit and\nwords against you. The servant of the Lord must not strive, but be\ngentle to all men, apt to teach, &c. 2 Tim. ii. 24.[154]\n\n_Direct._ VIII. Have as little to do with men, in matters which\ntheir commodity is concerned in, as you can. As in chaffering, or in\nany other thing where mine and thine is much concerned: for few men\nare so just as not to expect that which others account unjust; and the\nnearest friends have been alienated hereby.\n\n_Direct._ IX. Buy peace at the price of any thing which is not\nbetter than it. Not with the loss of the favour of God, or of our\ninnocency, or true peace of conscience, or with the loss of the\ngospel, or ruin of men's souls; but you must often part with your\nright for peace, and put up wrongs in word or deed. Money must not be\nthought too dear to buy it, when the loss of it will be worse than the\nloss of money, to yourselves or those that you contend with. If a soul\nbe endangered by it, or societies ruined by it, it will be dear-bought\nmoney which is got or saved by such means. He is no true friend of\npeace, that will not have it except when it is cheap.\n\n_Direct._ X. Avoid censoriousness; which is the judging of men or\nmatters that you have no call to meddle with, and the making of\nmatters worse than sufficient proof will warrant you. Be neither\nbusy-bodies, meddling with other men's matters, nor peevish\naggravaters of all men's faults. \"Judge not, that ye be not judged;\nfor with what measure you mete, it shall be measured to you again,\"\nMatt. vii. 1, 2. You shall be censured, if you will censure: and if\nChrist be a true discerner of minds, it is they that have beams in\ntheir own eyes, who are the quickest perceivers of the motes in\nothers. Censorious persons are the great dividers of the church, and\nevery where adversaries to peace; while they open their mouths wide\nagainst their neighbours, to make the worst of all that they say and\ndo, and thus sow the seeds of discord amongst all.\n\n_Direct._ XI. Neither talk against men behind their backs, nor\npatiently hearken to them that use it. Though the detecting of a\ndangerous enemy, or the prevention of another's hurt, may sometimes\nmake it a duty to blame them that are absent; yet this case, which is\nrare, is no excuse to the backbiter's sin. If you have any thing to\nsay against your neighbour, tell it him in a friendly manner to his\nface, that he may be the better for it: if you tell it only to\nanother, to make him odious, or hearken to backbiters that defame men\nsecretly, you show that your business is not to do good, but to\ndiminish love and peace.\n\n_Direct._ XII. Speak more of the good than of the evil which is\nin others. There are none so bad, as to have no good in them: why\nmention you not that? which is more useful to the hearer, than to hear\nof men's faults. But of this more afterwards.\n\n_Direct._ XIII. Be not strange, but lovingly familiar with your\nneighbours. Backbiters and slanders, and unjust suspicions, do make\nmen seem that to one another, which when they are acquainted, they\nfind is nothing so: among any honest, well-meaning persons,\nfamiliarity greatly reconcileth. Though indeed there are some few so\nproud and fiery, and bitter enemies to honest peace, that the way to\nbe at peace with them is to be far from them, where we may not be\nremembered by them: but it is not so with ordinary neighbours or\nfriends that are fallen out, nor differing christians: it is nearness\nthat must make them friends.\n\n_Direct._ XIV. Affect not a distance and sour singularity in\nlawful things. Come as near them as you can, as they are men and\nneighbours; and take it not for your duty to run as from them, lest\nyou run into the contrary extreme.\n\n_Direct._ XV. Be not over-stiff in your own opinions, as those\nthat can yield in nothing to another. Nor yet so facile and yielding\nas to betray or lose the truth. It greatly pleaseth a proud man's\nmind, when you seem to be convinced by him, and to change your mind\nupon his arguments, or to be much informed and edified by him; but\nwhen you deny this honour to his understanding, and contradict him,\nand stiffly maintain your opinion against him, you displease and lose\nhim; and indeed a wise man should gladly learn of any that can teach\nhim more; and should most easily of any man let go an error, and be\nmost thankful to any that will increase his knowledge: and not only in\nerrors to change our minds, but in small and indifferent things to\nsubmit by silence, beseemeth a modest, peaceable man.\n\n_Direct._ XVI. Yet build not peace on the foundation of impiety,\ninjustice, cruelty, or faction; for that will prove but the way to\ndestroy it in the end. Traitors, and rebels, and tyrants, and\npersecutors, and ambitious, covetous clergymen, do all pretend\npeace for their iniquity: but what peace with Jezebel's whoredoms!\nSatan's kingdom is supported by a peace in sin; which Christ came to\nbreak that he might destroy it: while this strong man armed keepeth\nhis house, his goods are in peace, till a stronger doth bind him,\novercome him, and cast him out. Deceitful, sinful means of peace, have\nbeen the grand engine of Satan and the papal clergy, by which they\nhave banished and kept out peace so many ages from most of the\nchristian world. _Impiis me diis ecclesi\u00e6 paci consulere_, was\none of the three means which Luther foretold would cast out the\ngospel. Where perjury, or false doctrine, or any sin, or any unjust or\ninconsistent terms, are made the condition of peace, men build upon\nstubble and briers, which God will set fire to, and soon consume, and\nall that peace will come to nought.\n\nDirections for church peace I have laid down before; to which I must\nrefer you.\n\n[154] 1 Tim. vi. 4-6.\n\n\n\n\nCHAPTER XVIII.\n\nDIRECTIONS AGAINST ALL THEFT AND FRAUD, OR INJURIOUS GETTING AND\nKEEPING THAT WHICH IS ANOTHER'S, OR DESIRING IT.\n\n\nHe that would know what theft is, must know what propriety is; and it\nis that plenary title to a thing, by which it is called our own; it is\nthat right to any thing as mine, by which I may justly have it,\npossess it, use it, and dispose of it. This dominion or propriety is\neither absolute (and that belongeth to none but God) or subordinate,\nrespective, and limited (which is the only propriety that any creature\ncan have). Which is such a right which will hold good against the\nclaim of any fellow-creature, though not against God's. And among men\nthere are proprietors or owners which are principal, and some who are\nbut dependent, subordinate, and limited. The simple propriety may\nremain in a landlord or father, who may convey to his tenant or his\nchild a limited, dependent propriety under him. Injuriously to deprive\na man of this propriety, or of the thing in which he hath propriety,\nis the sin which I speak of in this chapter; which hath no one name,\nand therefore I express it here by many. Whether it be theft, robbery,\ncozenage, extortion, or any other way of depriving another injuriously\nof his own; these general directions are needful to avoid it.\n\n_Direct._ I. \"Love not the world, nor the things that are in the\nworld,\" 1 John ii. 15. Cure covetousness, and you will kill the root\nof fraud and theft. As a drunkard would easily be cured of his\ndrunkenness, if you could cure him of his thirst and love to drink; so\nan extortioner, thief, or deceiver, would easily be cured of their\noutward sin, if their hearts were cured of the disease of worldliness.\nThe love of money is the root of all this evil. Value these things no\nmore than they deserve.\n\n_Direct._ II. To this end, acquaint your hearts with the greater\nriches of the life to come; and then you will meet with true\nsatisfaction. The true hopes of heaven will cure your greedy desires\nof earth. You durst not then forfeit your part in that perpetual\nblessedness, for the temporal supply of some bodily want: you durst\nnot with Adam part with Paradise for a forbidden bit; nor as Esau\nprofanely sell your birthright for a morsel. It is the unbelief and\ncontempt of heaven, which maketh men venture it for the poor\ncommodities of this world.\n\n_Direct._ III. Be contented to stand to God's disposal; and\nsuffer not any carking, discontented thoughts to feed upon your\nhearts. When you suffer your minds to run all day long upon your\nnecessities and straits, the devil next tempteth you to think of\nunlawful courses to supply them. He will show you your neighbour's\nmoney, or goods, or estates, and tell you how well it would be with\nyou if this were yours; he showed Achan the golden wedge; he told\nGehazi how unreasonable it was that Naaman's money and raiment should\nbe refused: he told Balaam of the hopes of preferment which he might\nhave with Balak; he told Judas how to get his thirty pieces; he\npersuaded Ananias and Sapphira, that it was but reasonable to retain\npart of that which was their own. Nay, commonly it is discontents and\ncares which prepare poor wretches for those appearances of the devil,\nwhich draweth them to witchcraft for the supplying of their wants. If\nyou took God for your God, you would take him for the sufficient\ndisposer of the world, and one that is fitter to measure out your part\nof earthly things than you yourselves: and then you would rest in his\nwisdom, will, and fatherly providence; and not shift for yourselves by\nsinful means. Discontentedness of mind, and distrust of God, are the\ncause of all such frauds and injuries. Trust God, and you will have no\nneed of these.\n\n_Direct._ IV. Remember what promises God hath made for the\ncompetent supply of all your wants. Godliness hath the promise of this\nlife and of that to come: all other things shall be added to you, if\nyou seek first God's kingdom and the righteousness thereof, Matt. vi. 33.\nThey that fear the Lord shall want nothing that is good, Psal. xxxvii.\n\"All things shall work together for good to them that love God,\" Rom.\nviii. 28. \"Let your conversation be without covetousness, and be\ncontent with such things as ye have; for he hath said, I will never\nleave thee nor forsake thee,\" Heb. xiii. 5. Live by faith on these\nsufficient promises, and you need not steal.\n\n_Direct._ V. Overvalue not the accommodation and pleasure of the\nflesh, and live not in the sins of gluttony, drunkenness, pride,\ngaming, or riotous courses, which may bring you into want, and so to\nseek unlawful maintenance. He that is a servant to his flesh cannot\nendure to displease it, nor can bear the want of any thing which it\nneedeth. But he that hath mastered and mortified his flesh, can endure\nits labour and hunger, yea, and death too if God will have it so.\nLarge revenues will be too little for a fleshly-minded person; but a\nlittle will serve him that hath brought it under the power of reason.\n_Magna pars libertatis est bene moratus venter_, saith Seneca: a\nwell-nurtured, fair-conditioned belly is a great part of a man's\nliberty, because an ill-taught and ill-conditioned belly is one of the\nbasest slaveries in the world. As a philosopher said to Diogenes, If\nthou couldst flatter Dionysius, thou needest not eat herbs; but saith\nDiogenes, If thou couldst eat herbs, thou needest not flatter\nDionysius: he took this for the harder task: so the thief and deceiver\nwill say to the poor, If you could do as we do, you need not fare so\nhardly; but a contented poor man may better answer him and say, If you\ncould fare hardly as I do, you need not deceive or steal as you do. A\nproud person, that cannot endure to dwell in a cottage, or to be seen\nin poor or patched apparel, will be easily tempted to any unlawful way\nof getting, to keep him from disgrace, and serve his pride. A glutton\nwhose heaven is in his throat, must needs fare well, however he come\nby it: a tippler must needs have provision for his guggle, by right or\nby wrong. But a humble man and a temperate man can spare all this,\nand when he looketh on all the proud man's furniture, he can bless\nhimself as Socrates did in a fair, with, _Quam multa sunt quibus ipse\nnon egeo_! How many things be there which I have no need of! And he\ncan pity the sensual desires which others must needs fulfil; even as a\nsound man pitieth another that hath the itch, or the thirst of a sick\nman in a fever, that crieth out for drink. As Seneca saith, \"It is\nvice and not nature which needeth much:\" nature, and necessity, and\nduty are contented with a little. But he that must have the pleasure\nof his sin, must have provision to maintain that pleasure. Quench the\nfire of pride, sensuality, and lust, and you may spare the cost of\nfuel, Rom. xiii. 13, 14; viii. 13.\n\n_Direct._ VI. Live not in idleness or sloth; but be laborious in\nyour callings, that you may escape that need or poverty which is the\ntemptation to this sin of theft. Idleness is a crime which is not to\nbe tolerated in christian societies. 2 Thess. ii. 6, 8, 10, 12, \"Now\nwe command you, brethren, in the name of our Lord Jesus Christ, that\nye withdraw yourselves from every brother that walketh disorderly, and\nnot after the tradition which he received of us: for ye know how ye\nought to follow us; for we behaved not ourselves disorderly among you,\nneither did we eat any man's bread for nought; but worked with labour\nand travail night and day, that we might not be chargeable to any of\nyou; not because we have not power, but to make ourselves an ensample\nto you to follow us; for when we were with you, this we commanded you,\nthat if any would not work, neither should he eat: for we hear that\nthere are some among you that walk disorderly, working not at all, but\nare busy-bodies; now them that are such, we command and exhort by our\nLord Jesus Christ, that with quietness they work and eat their own\nbread.\" Eph. iv. 28, \"Let him that stole, steal no more, but rather\nlet him labour, working with his hands the thing that is good, that he\nmay have to give to him that needeth.\" He that stealeth to maintain\nhis idleness, sinneth that he may sin; and by one sin getteth\nprovision for another: you see here that you are bound not only to\nwork to maintain yourselves, but to have to give to others in their\nneed.\n\n_Direct._ VII. Keep a tender conscience, which will do its\noffice, and not suffer you to sin without remorse. A seared, senseless\nconscience will permit you to lie, and steal, and deceive, and will\nmake no great matter of it, till God awaken it by his grace or\nvengeance. Hence it is that servants can deceive their masters, or\ntake that which is not allowed them, and buyers and sellers over-reach\none another, because they have not tender consciences to reprove them.\n\n_Direct._ VIII. Remember always that God is present, and none of\nyour secrets can be hid from him. What the better are you to deceive\nyour neighbour or your master, and to hide it from their knowledge, as\nlong as your Maker and Judge seeth all? when it is he that you most\nwrong, and with him that you have most to do, and he that will be the\nmost terrible avenger! What blinded atheists are you, who dare do that\nin the presence of the most righteous God, which you durst not do if\nmen beheld you!\n\n_Direct._ IX. Forget not how dear all that must cost you, which you\ngain unlawfully. The reckoning time is yet to come. Either you will\ntruly repent or not; if you do, it must cost you remorse and sorrow,\nand shameful confession, and restitution of all that you have got\namiss; and is it not better to forbear to swallow that morsel, which\nmust come up again with heartbreaking grief and shame? But if you\nrepent not unfeignedly, it will be your damnation; it will be opened\nin judgment to your perpetual confusion, and you must pay dear for all\nyour gain in hell. Never look upon the gain therefore, without the\nshame and damnation which must follow. If Achan had foreseen the\nstones, and Gehazi the leprosy, and Ahab the mortal arrow, and Jezebel\nthe licking of her blood by dogs, and Judas the hanging or\nprecipitation, and Ananias and Sapphira the sudden death, or any of\nthem the after misery, it might have kept them from their pernicious\ngain. Usually even in this life, a curse attendeth that which is ill\ngotten, and bringeth fire among all the rest.\n\n_Direct._ X. If you are poor, consider well of the mercy which\nthat condition may bring you, and let it be your study how to get it\nsanctified to your good. If men understood and believed that God doth\ndispose of all for the best, and make them poor to do them good, and\nconsidered what that good is which poverty may do them, and made it\ntheir chief care to turn it thus to their gain, they would not find it\nso intolerable a thing, as to seek to cure it by fraud or thievery.\nThink what a mercy it is, that you are saved from those temptations to\nover-love the world, which the rich are undone by. And that you are\nnot under those temptations to intemperance, and excess, and pride as\nthey are: and that you have such powerful helps for the mortification\nof the flesh, and victory over the deceiving world. Improve your\npoverty, and you will escape these sins.\n\n_Direct._ XI. If you are but willing to escape this sin, you may\neasily do it by a free confession to those whom you have wronged or\nare tempted to wrong. He that is not willing to forbear his sin, is\nguilty before God, though he do forbear it. But if you are truly\nwilling, it is easy to abstain. Do not say, that you are willing till\nnecessity pincheth you or you see the bait; for if you are so, you may\neasily prevent it at that time when you are willing. If ever you are\nwilling indeed, take that opportunity, and if you have wronged any\nman, go and confess it to him (in the manner I shall afterwards\ndirect). And this will easily prevent it; for shame will engage you,\nand self-preservation will engage him to take more heed of you. Or, if\nyou have not yet wronged any, but are strongly tempted to it, if you\nhave no other sufficient remedy, go tell him, or some other fit\nperson, that you are tempted to steal and to deceive in such or such a\nmanner, and desire them not to trust you. If you think the shame of\nsuch a confession too dear a price to save you from the sin, pretend\nno more that you are truly willing to forbear it, or that ever you did\nunfeignedly repent of it.\n\n\n_Tit. 2. Certain Cases of Conscience about Theft and Injury._\n\n_Quest._ I. Is it a sin for a man to steal in absolute necessity,\nwhen it is merely to save his life?\n\n_Answ._ The case is very hard. I shall, I. Tell you so much as is\npast controversy, and then speak to the controverted part. 1. If all\nother unquestionable means be not first used, it is undoubtedly a sin.\nIf either labouring or begging will save our lives, it is unlawful to\nsteal. Yea, or if any others may be used to intercede for us.\nOtherwise it is not stealing to save a man's life, but stealing to\nsave his labour, or to gratify his pride and save his honour. 2. It is\nundoubtedly a sin if the saving of our lives by it, do bring a greater\nhurt to the commonwealth or other men, than our lives are worth. 3. And\nit is a sin if it deprive the owner of his life, he being a person\nmore worthy and useful to the common good. These cases are no matter\nof controversy.\n\n4. And it is agreed of, that no man may steal beforehand\nout of a distrustful fear of want. 5. Or if he take more than is of\nnecessity to save his life. These cases also are put as out of\ncontroversy.\n\nBut whether in an innocent, absolute necessity it be lawful to steal\nso much as is merely sufficient to save one's life, is a thing that\ncasuists are not agreed on. They that think it lawful, say that the\npreservation of life is a natural duty, and preservation of propriety\nis but a subservient thing which must give place to it. So Amesius de\nConscient. lib. v. cap. 50, maketh it one case of lawful taking that\nwhich is another's, _Si irrationabiliter censeatur dominus invitus:\nut in eis qu\u00e6 accipit aliquis ex alieno ad extremam et pr\u00e6sentem suam\nnecessitatem sublevandam, cui alia ratione succurrere non potest. Hoc\nenim videtur esse ex jure naturali, divisione rerum antiquiore et\nsuperiore; quod jure humano quo facta est divisio rerum non potuit\nabrogari: Quo sensu non male dicitur, omnia fieri communia in extrema\nnecessitate._\n\nOn the other side, those that deny it say, that the same God that hath\nbid us preserve our lives, hath appointed propriety, and forbidden us\nto steal, without excepting a case of necessity, and therefore hath\nmade it simply evil, which we may not do for the procurement of any\ngood: and the saving of a man's life will not prove so great a good,\nas the breaking of God's law will be an evil.\n\nFor the true determining of this case, we must distinguish of persons,\nplaces, and occasions. 1. Between those whose lives are needful to the\npublic good and safety, and those that are not of any such\nconcernment. 2. Between those that are in an enemy's or a strange\ncountry, and those that are in their own. 3. Between those that are in\na commonwealth, and those that are either in a community, or among\npeople not embodied or conjoined. 4. Between those that take but that\nwhich the refuser was bound to give them, and those that take that\nwhich he was not bound to give them. And so I answer,\n\n1. Whensoever the preservation of the life of the taker is not, in\nopen probability, like to be more serviceable to the common good, than\nthe violation of the right of propriety will be hurtful, the taking of\nanother man's goods is sinful, though it be only to save the taker's\nlife. For the common good is to be preferred before the good of any\nindividual.\n\n2. In ordinary cases, the saving of a man's life will not do so much\ngood as his stealing will do hurt. Because the lives of ordinary\npersons are of no great concernment to the common good; and the\nviolation of the laws may encourage the poor to turn thieves, to the\nloss of the estates and lives of others, and the overthrow of peace\nand order. Therefore ordinarily it is a duty, rather to die, than take\nanother man's goods against his will, or without his consent.\n\n3. But in case that the common good doth apparently more require the\npreservation of the person's life, than the preservation of propriety\nand the keeping of the law in that instance, it is then no sin (as I\nconceive): which may fall out in many instances.\n\nAs, (1.) In case the king and his army should march through a\nneighbour prince's country, in a necessary war against their enemies;\nif food be denied them in their march, they may take it rather than\nperish. (2.) In case the king's army in his own dominions have no pay,\nand must either disband or die, if they have not provision, they may\nrather take free quarter, in case that their obedience to the king,\nand the preservation of the country, forbiddeth them to disband.\n(3.) When it is a person of so great honour, dignity, and desert, as\nthat his worth and serviceableness will do more than recompense the\nhurt: as if Alexander or Aristotle were on ship-board with a covetous\nship-master, who would let them die rather than relieve them. (4.) When\na child taketh meat from a cruel parent that would famish him, or\na wife from such a cruel husband! Or any man taketh his own by stealth\nfrom another who unjustly detaineth it, when it is to save his life.\nFor here is a fundamental right _ad rem_, and the heinousness of\nhis crime that would famish another, rather than give him his own, or\nhis due, doth take off the scandal and evil consequents of the manner\nof taking it. (5.) But the greatest difficulty is, in case that only\nthe common law of humanity and charity bind another to give to one\nthat else must die, and he that needeth may take it so secretly that\nit shall in likelihood never be known, and so never be scandalous, nor\nencourage any other to steal! May not the needy then steal to save his\nlife? This case is so hard, that I shall not venture to determine it;\nbut only say that he that doth so in such a case, must resolve when he\nhath done, to repay the owner if ever he be able (though it be but a\npiece of bread); or to repay him by his labour and service, if he have\nno other way, and be thus able; or if not so, to confess it to him\nthat he took it from, and acknowledge himself his debtor (unless it be\nto one whose cruelty would abuse his confession).\n\n_Quest._ II. If another be bound to relieve me and do not, may I\nnot take it, though it be not for the immediate saving of my life?\n\n_Answ._ If he be bound only by God's law to relieve you, you must\ncomplain to God, and stay till he do you right, and not break his law\nand order, by righting yourself, in case you are not in the necessity\naforesaid. If he be bound also by the law of man to relieve you, you\nmay complain to the rulers, and seek your right by their assistance;\nbut not by stealth.\n\n_Quest._ III. If another borrow or possess my goods or money, and\nrefuse to pay me, and I cannot have law and justice against him, or am\nnot rich enough to sue him, may I not take them if I have an\nopportunity?\n\n_Answ._ If he turn your enemy in a time of war, or live under\nanother prince, with whom you are at war, or where your prince\nalloweth you to take it; there it seemeth undoubtedly lawful to take\nyour own by that law of arms, which then is uppermost. But when the\nlaw that you are under forbiddeth you, the case is harder. But it is\ncertain that propriety is in communities, and is in order of nature\nantecedent to human government in republics; and the preservation of\nit is one of the ends of government. Therefore I conceive that in case\nyou could take your own so secretly, or in such a manner as might no\nway hinder the ends of government as to others, by encouraging\nthievery or unjust violence, it is not unlawful before God, the end of\nthe law being the chief part of the law; but when you cannot take your\nown without either encouraging theft or violence in others, or\nweakening the power of the laws and government by your disobedience,\n(which is the ordinary case,) it is unlawful: because the preservation\nof order and of the honour of the government and laws, and the\nsuppression of theft and violence, is much more necessary than the\nrighting of yourself, and recovering your own.\n\n_Quest._ IV. If another take by theft or force from me, may I not\ntake my own again from him, by force or secretly, when I have no other\nway?\n\n_Answ._ Not when you do more hurt to the commonwealth by breaking\nlaw and order, than your own benefit can recompense; for you must\nrather suffer than the commonwealth should suffer; but you may when no\nsuch evils follow it.\n\n_Quest._ V. If I be in no necessity myself, may I not take from\nrich men to give to the poor who are in extreme necessity?\n\n_Answ._ The answer to the first case may suffice for this; in\nsuch cases wherein a poor man may not take it for himself, you may not\ntake it for him. But in such cases as he may take it for himself, and\nno one else is fit to do it, he himself being unable, you may do it\n(when no accidental consequents forbid you).\n\n_Quest._ VI. If he have so much as that he will not miss it, and\nI be in great want, though not like to die of famine, may I not take a\nlittle to supply my want?\n\n_Answ._ No: because God hath appointed the means of just\npropriety; and what is not gotten by those means, is none of yours by\nhis approbation. He is the giver of riches; and he intendeth not to\ngive to all alike: if he give more to others he will require more of\nthem. And if he give less to you, it is the measure which he seeth to\nbe meetest for you; and the condition in which your obedience and\npatience must be tried; and he will not take it well, if you will\nalter your measure by forbidden means, and be carvers for yourselves,\nor level others.\n\n_Quest._ VII. There are certain measures which humanity obligeth\na man to grant to those in want, and therefore men take without\nasking: as to pluck an apple from a tree, or as Christ's disciples, to\nrub the ears of corn to eat; if a Nabal deny me such a thing, may I\nnot take it?\n\n_Answ._ If the laws of the land allow it you, you may; because\nmen's propriety is subjected to the law for the common good. But if\nthe law forbid it you, you may not; except when it is necessary to\nsave your life, upon the terms expressed under the first question.\n\n_Quest._ VIII. May not a wife, or child, or servant take more\nthan a cruel husband, or parent, or master doth allow? suppose it be\nbetter meat or drink?\n\n_Answ._ How far the wife hath a true propriety herself, and\ntherefore may take it, dependeth on the contract and the laws of the\nland; which I shall not now meddle with. But for children and\nservants, they may take no more than the most cruel and unrighteous\nparents or masters do allow them; except to save their lives upon the\nconditions in the first case: but the servant may seek relief of the\nmagistrate; and he may leave such an unrighteous master: and the child\nmust bear it patiently as the cross by which it pleaseth God to try\nhim; unless that the government of the parent be so bad, as to tend to\nhis undoing; and then I think he may leave his parents for a better\ncondition (except it be when their own necessity obligeth him to stay\nand suffer for their help and benefit). For it is true that a child\noweth as much to his parents as he can perform, by way of gratitude,\nfor their good: but it is true also, that a parent hath no full and\nabsolute propriety in his child, as men have in their cattle, but is\nmade by nature their guardian for their benefit; and therefore when\nparents would undo their children's souls or bodies, the children may\nforsake them, as being forsaken by them; further than as they are\nobliged in gratitude to help them, as is aforesaid.\n\n_Quest._ IX. If a man do deserve to lose somewhat which he hath\nby way of punishment, may I not take it from him?\n\n_Answ._ Not unless the law either make you a magistrate or\nofficer to do it, or allow and permit it at the least; because it is\nnot to you that the forfeiture is made: or if it be, you must execute\nthe law according to the law, and not against it; for else you will\noffend in punishing offences.\n\n_Quest._ X. But what if I fully resolve, when I take a thing in my\nnecessity, to repay the owner, or make him satisfaction if ever I be\nable?\n\n_Answ._ That is some extenuation of the sin, but no justification\nof the fact; which is otherwise unjustifiable, because it is still\nwithout his consent.\n\n_Quest._ XI. What if I know not whether the owner would consent\nor not?\n\n_Answ._ In a case where common custom and humanity alloweth you\nto take it for granted that he would not deny it you, (as to pluck an\near of corn, or gather an herb for medicine in his field,) you need\nnot scruple it; unless you conjecture that he is a Nabal and would\ndeny you. But otherwise if you doubt of his consent, you must ask it,\nand not presume of it without just cause.\n\n_Quest._ XII. What if I take a thing from a friend but in a way\nof jest, intending to restore it?\n\n_Answ._ If you have just grounds to think that your friend would\nconsent if he knew it, you will not be blamable: but if otherwise,\neither you take it for your own benefit and use, or you take it only\nto make sport by; the former is theft, for all your jest; the latter\nis but an unlawful way of jesting.\n\n_Quest._ XIII. What if I take it from him, but to save him from\nhurting his body with it: as if I steal poison from one that intended\nto kill himself by it; or take a sword from a drunken man that would\nhurt himself; or a knife from a melancholy man? Or what if it be to\nsave another; as to take a madman's sword from him who would kill such\nas are in his way, or any angry man's that will kill another?\n\n_Answ._ This is your duty according to the sixth commandment,\nwhich bindeth you to preserve your neighbour's life; so be it these\nconditions be observed: 1. That you keep not his sword for your\nbenefit and advantage, nor claim a property in it; but give it his\nfriends, or deliver it to the magistrate. 2. That you do nothing\nwithout the magistrate, in which you may safely stay for his authority\nand help: but if two be fighting, or thieves be robbing or murdering a\nman, or another's life be in present danger, you must help them\nwithout staying for the magistrate's authority. 3. That you make not\nthis a pretence for the usurping of authority, or for resisting or\ndeposing your lawful prince, or magistrate, or parent, or master, or\nof exercising your own will and passions against your superiors;\npretending that you take away their swords to save themselves or\nothers from their rage, when it is indeed but to hinder justice.\n\n_Quest._ XIV. May I not then much more take away that by which he\nwould destroy his own or other men's souls: as to take away cards or\ndice from gamesters; or heretical or seditious books, or play-books\nand romances; or to pull down idols which the idolators do adore, or\nare instruments of idolatry?\n\n_Answ._ There is much difference in the cases, though the soul be\nmore precious than the body: for, 1. Here there is supposed to be so\nmuch leisure and space as that you may have time to tell the\nmagistrate of it, whose duty primarily it is: whereas in the other\ncase it is supposed that so much delay would be a man's death.\nTherefore your duty is to acquaint the magistrate with the sin and\ndanger, and not to anticipate him, and play the magistrate yourself.\nOr in the case of cards, and dice, and hurtful books, you may acquaint\nthe persons with the sin, and persuade them to cast them away\nthemselves. 2. Your taking away these instruments is not like to save\nthem: for the love of the sin, and the will to do it, remain still;\nand the sinner will but be hardened by his indignation against your\nirregular course of charity. 3. Men are bound to save men's bodies\nwhether they will or not, because it may be so done; but no man can\nsave another's soul against his will! And it is God's will that their\nsalvation or damnation shall be more the fruit of their own wills,\nthan of any other's. Therefore, though it is possible to devise an\ninstance, in which it is lawful to steal a poisonous book or idol from\nanother, (when it is done so secretly as will encourage no\ndisobedience or disorder; nor is like to harden the sinner, but indeed\nto do him good, &c.) yet ordinarily all this is unlawful for private\nmen, that have no government of others, or extraordinary interest in\nthem.[155]\n\n_Quest._ XV. May not a magistrate take the subjects' goods, when\nit is necessary for their own preservation?\n\n_Answ._ I answered this question once heretofore in my \"Political\nAphorisms:\" and because I repent of meddling with such subjects, and\nof writing that book, I will leave such cases hereafter for fitter\npersons to resolve.\n\n_Quest._ XVI. But may I not take from another for a holy use; as\nto give to the church or maintain the bishops? If David took the\nhallowed bread in his necessity, may not hallowed persons take common\nbread?\n\n_Answ._ If holy persons be in present danger of death, their\nlives may be saved as other men's on the terms mentioned in the first\ncase. Otherwise God hath no need of theft or violence; nor must you\nrob the laity to clothe the clergy; but to do such evil on pretence of\npiety and good, is an aggravation of the sin.\n\n[155] A wife or near friend that is under no suspicion of alienating\nthe thing to their own commodity, nor of ill designs, may go somewhat\nfurther in such cases, than an inferior or a stranger.\n\n\n\n\nCHAPTER XIX.\n\nGENERAL DIRECTIONS AND PARTICULAR CASES OF CONSCIENCE, ABOUT CONTRACTS\nIN GENERAL, AND ABOUT BUYING AND SELLING, BORROWING AND LENDING,\nUSURY, &C. IN PARTICULAR.\n\n\n_Tit. 1. General Directions against injurious Bargaining and\nContracts._\n\nBesides the last directions, chap. xviii., take these as more nearly\npertinent to this case.\n\n_Direct._ I. See that your hearts have the two great principles\nof justice deeply and habitually innaturalized or radicated in them,\nviz. The true love of your neighbour, and the denial of yourself;\nwhich in one precept are called, The loving of your neighbour as\nyourself. For then you will be freed from the inclination to injuries\nand fraud, and from the power of those temptations which carry men to\nthese sins. They will be contrary to your habitual will or\ninclination; and you will be more studious to help your neighbour,\nthan to get from him.\n\n_Direct._ II. Yet do not content yourself with these habits, but\nbe sure to call them up to act, whenever you have any bargaining with\nothers; and let a faithful conscience be to you as a cryer to proclaim\nGod's law, and say to you, Now remember love and self-denial, and do\nas you would be done by. If Alexander Severus so highly valued this\nsaying, _Quod tibi fieri non vis, alteri ne feceris_, as to make\nit his motto, and write and engrave it on his doors and buildings\n(having learned it of some christians or Jews, saith Lampridius); what\na crime and shame is it for Christ's own professed disciples neither\nto learn nor love it! Put home the question when you have any\nbargaining with others, How would I be dealt with myself, if my case\nwere the same with his?\n\n_Direct._ III. When the tempter draweth you to think only of your\nown commodity and gain, remember how much more you will lose by sin,\nthan your gain can any way amount to. If Achan, Gehazi, Ahab, Judas,\n&c. had foreseen the end, and the greatness of their loss, it would\nhave curbed their covetous desires. Believe God's word from the bottom\nof your heart, that you shall lose things eternal if you sinfully get\nthings temporal, and then you will not make haste to such a bargain,\nto win the world and lose your souls.\n\n_Direct._ IV. Understand your neighbour's case aright, and\nmeditate on his wants and interest. You think what you want yourself;\nbut you think not whether his wants with whom you deal, may not be as\ngreat as yours: consider what his commodity costeth him; or what the\ntoil of the workman's labour is; what house rent he hath to pay, and\nwhat a family to maintain; and whether all this can be well done upon\nthe rates that you desire to trade with him. And do not believe every\ncommon report of his riches, or of the price of his commodity; for\nfame in such cases is frequently false.\n\n_Direct._ V. Regard the public good above your own commodity. It\nis not lawful to take up or keep up any oppressing monopoly or trade,\nwhich tendeth to enrich you by the loss of the commonwealth or of\nmany.\n\n_Direct._ VI. Therefore have a special regard to the laws of the\ncountry where you live; both as to your trade itself, and as to the\nprice of what you sell or buy. For the law is made for the public\nbenefit, which is to be preferred before any private man's. And when\nthe law doth directly or indirectly set rates upon labours or\ncommodities, ordinarily they must be observed; or else you will commit\ntwo sins at once, injury and disobedience.\n\n_Direct._ VII. Also have special respect to the common estimate,\nand to the market price. Though it be not always to be our rule, yet\nordinarily it must be a considerable part of it, and of great regard.\n\n_Direct._ VIII. Let not imprudent thinking make you seem more\ncovetous than you are. Some imprudent persons cannot tell how to make\ntheir markets without so many words, even about a penny or a trifle,\nthat it maketh others think them covetous, when it is rather want of\nwit. The appearance of evil must be avoided. I know some that are\nready to give a pound to a charitable use at a word, who will yet use\nso many words for a penny in their bargaining as maketh them deeply\ncensured and misunderstood. If you see cause to break for a penny or a\nsmall matter, do it more handsomely in fewer words, and be gone: and\ndo not tempt the seller to multiply words, because you do so.\n\n_Direct._ IX. Have no more to do in bargaining with others,\nespecially with censorious persons, than you needs must; for in much\ndealing usually there will be much misunderstanding, offence, censure,\nand complaint.\n\n_Direct._ X. In doubtful cases, when you are uncertain what is\nlawful, choose that side which is safest to the peace of your\nconsciences hereafter; though it be against your commodity, and may\nprove the losing of your right.\n\n\n_Tit. 2. Cases of Conscience about Justice in Contracts._\n\n_Quest._ I. Must I always do as I would be done by? Or hath this\nrule any exceptions?\n\n_Answ._ The rule intendeth no more but that your just self-denial\nand love to others, be duly exercised in your dealings with all. And,\n1. It supposeth that your own will or desires be honest and just, and\nthat God's law be their rule. For a sinful will may not be made the\nrule of your own actions or of other men's. He that would have another\nmake him drunk, may not therefore make another drunk: and he that\nwould abuse another man's wife, may not therefore desire that another\nman would lust after or abuse his wife. He that would not be\ninstructed, reproved, or reformed, may not therefore forbear the\ninstructing or reproving others. And he that would kill himself, may\nnot therefore kill another. But he that would have no hurt done to\nhimself injuriously, should do none to others: and he that would have\nothers do him good, should be as willing to do good to them.\n\n2. It supposeth that the matter be to be varied according to your\nvarious conditions. A parent that justly desireth his child to obey\nhim, is not bound therefore to obey his child; nor the prince to obey\nhis subjects; nor the master to do all the work for his servants,\nwhich he would have his servants do for him. But you must deal by\nanother as you would (regularly) have them deal by you, if you were in\ntheir case, and they in yours. And on these terms it is a rule of\nrighteousness.\n\n_Quest._ II. Is a son bound by the contract which his parents or\nguardians made for him in his infancy?\n\n_Answ._ To some things he is bound, and to some things not. The\ninfant is capable of being obliged by another upon four accounts:\n1. As he is the parents' own (or a master's to whom he is in absolute\nservitude). 2. As he is to be ruled by the parents. 3. As he is a\ndebtor to his parents for benefits received. 4. As he is an expectant,\nor capable of future benefits to be enjoyed upon conditions to be\nperformed by him. 1. No parents or lord have an absolute propriety in\nany rational creature; but they have a propriety _secundum quid, et\nad hoc_: and a parent's propriety doth in part expire or abate, as\nthe son groweth up to the full use of reason, and so hath a greater\npropriety in himself. Therefore he may oblige his son only so far as\nhis propriety extendeth, and to such acts, and to no other; for in\nthose his will is reputatively his son's will. As if a parent sell his\nson to servitude, he is bound to such service as beseemeth one man to\nput another to. 2. As he is rector to his child, he may by contract\nwith a third person promise that his child shall do such acts, as he\nhath power to command and cause him to do: as to read, to hear God's\nword, to labour as he is able; but this no longer than while he is\nunder his parent's government: and so long obedience requireth him to\nperform their contracts, in performing their commands. 3. The child\nhaving received his being and maintenance from them, remains obliged\nto them as his benefactors in the debt of gratitude as long as he\nliveth: and that so deeply that some have questioned whether ever he\ncan requite them (which _quoad valorem beneficii_ he can do only\nby furthering their salvation; as many a child hath been the cause of\nthe parent's conversion). And so far as the son is thus a debtor to\nhis parents, he is obliged to do that which the parents by contract\nwith a third person shall impose upon him. As if the parents could not\nbe delivered out of captivity, but by obliging the son to pay a great\nsum of money, or to live in servitude for their release: though they\nnever gave him any money, yet is he bound to pay the sum, if he can\nget it, or to perform the servitude; because he hath received more\nfrom them, even his being. 4. As the parents are both owners,\n(_secundum quid_,) and rulers, and benefactors to their child, in all\nthree respects conjunct, they may oblige him to a third person who is\nwilling to be his benefactor, by a conditional obligation to perform\nsuch conditions that he may possess such or such benefits: and thus a\nguardian or any friend who is fit to interpose for him, may oblige\nhim. As to take a lease in his name, in which he shall be bound to pay\nsuch a rent, or do such a service, that he may receive such a\ncommodity which is greater. Thus parents oblige their children under\ncivil governments to the laws of the society or kingdom, that they may\nhave the protection and benefits of subjects. In these cases the child\ncan complain of no injury; for it is for his benefit that he is\nobliged: and the parent (in this respect) cannot oblige him to his\nhurt: for if he will quit the benefit, he may be freed when he will\nfrom his obligation, and may refuse to stand to the covenant if he\ndislike it. If he will give up his lease, he may be disobliged from\nthe rent and service.\n\nIn all this you may see that no man can oblige another against God or\nhis salvation: and therefore a parent cannot oblige a child to sin,\nnor to forbear hearing or reading the word of God, or praying, or any\nthing necessary to his salvation: nor can he oblige him to hear an\nheretical pastor; nor to marry an infidel or wicked wife, &c.\n\nAnd here also you may perceive on what grounds it is that God hath\nappointed parents to oblige their children in the covenant of baptism,\nto be the servants of God and to live in holiness all their days.\n\nAnd hence it is apparent, that no parents can oblige their children to\nbe miserable, or to any such condition which is worse than to have no\nbeing.\n\nAlso that when parents do (as commonly they do) profess to oblige\ntheir children as benefactors for their good, the obligation is then\nto be interpreted accordingly: and the child is then obliged to\nnothing which is really his hurt.\n\nYea, all the propriety and government of parents, cannot authorize\nthem to oblige the child to his hurt, but in order to some greater\ngood, either to the parents themselves, or to the commonwealth, or\nothers; at least that which the parents apprehend to be a greater\ngood: but if they err through ignorance or partiality, and bind the\nchild to a greater hurt for their lesser good, (as to pay two hundred\npounds to save them from paying one hundred pounds,) whether their\ninjury and sin do excuse the child from being obliged to any more than\nthe proportion of the benefit required, I leave undetermined.\n\n_Quest._ III. But what if the parents disagree, and one of them\nwill oblige the child, and the other will not?\n\n_Answ._ 1. If it be an act of the parents as mere proprietors for\ntheir own good, either of them may oblige him in a just degree;\nbecause they have severally a propriety. 2. If it be an act of\ngovernment, (as if they oblige him to do this or that act of service\nat their command in his minority,) the father may oblige him against\nthe mother's consent, because he is the chief ruler; but not the\nmother against the father's will, though she may without it.\n\n_Quest._ IV. Is a man obliged by a contract which he made in\nignorance or mistake of the matter?\n\n_Answ._ I have answered this before in the case of marriage, part\niii. chap. i.: I add here,\n\n1. We must distinguish between culpable and inculpable error. 2.\nBetween an error about the principal matter, and about some smaller\naccidents or circumstances. 3. Between a case where the law of the\nland or the common good interposeth, and where it doth not.\n\n1. If it be your own fault that you are mistaken you are not wholly\nfreed from the obligation; but if it was your gross fault, by\nnegligence or vice, you are not at all freed; but if it were but such\na frailty as almost all men are liable to, so that none but a person\nof extraordinary virtue or diligence could have avoided the mistake,\nthen equity will proportionably make you an abatement or free you from\nthe obligation. So far as you were obliged to understand the matter,\nso far you are obliged by the contract; especially when another is a\nloser by your error.\n\n2. An inculpable error about the circumstances, or smaller parts, will\nnot free you from an obligation in the principal matter; but an\ninculpable error in the essentials will.\n\n3. Except when the law of the land or the common good, doth otherwise\noverrule the case; for then you may be obliged by that accident. In\ndivers cases the rulers may judge it necessary, that the effect of the\ncontract shall depend upon the bare words, or writings, or actions;\nlest false pretences of misunderstanding should exempt deceitful\npersons from their obligations, and nothing should be a security to\ncontractors. And then men's private commodity must give place to the\nlaw and to the public good.\n\n4. Natural infirmities must be numbered with faults, though they be\nnot moral vices, as to the contracting of an obligation, if they be in\na person capable of contracting. As if you have some special defect of\nmemory or ignorance of the matter which you are about. Another who is\nno way faulty by over-reaching you, must not be a loser by your\nweakness. For he that cometh to the market, or contracteth with\nanother that knoweth not his infirmity, is to be supposed to\nunderstand what he doth, unless the contrary be manifest: you should\nnot meddle with matters which you understand not; or if you do, you\nmust he content to be a loser by your weakness.\n\n5. Yet in such cases, another that hath gained by the bargain, may be\nobliged by the laws of equity and charity, to remit the gain, and not\nto take advantage of your weakness; but he may so far hold you to it,\nas to secure himself from loss; except in cases where you become the\nobject of his charity, and not of commutative justice only.\n\n_Quest._ V. Is a drunken man, or a man in a transporting passion,\nor a melancholy person, obliged by a contract made in such a case?\n\n_Answ._ Remember still, that we are speaking only of contracts\nabout matters of profits or worldly interest; and not of marriage or\nany of another nature. And the question as it concerneth a man in\ndrunkenness or passion, is answered as the former about culpable\nerror; and as it concerneth a melancholy man, it is to be answered as\nthe former question, in the case of natural infirmity. But if the\nmelancholy be so great as to make him uncapable of bargaining, he is\nto be esteemed in the same condition as an idiot, or one in deliration\nor distraction.\n\n_Quest._ VI. But may another hold a man to it, who in drunkenness\nor passion maketh an ill bargain, or giveth or playeth away his money;\nand repenteth when he is sober?\n\n_Answ._ He may (ordinarily) take the money from the loser, or him\nthat casteth it thus away; but he may not keep it for himself: but if\nthe loser be poor, he should give it to his wife or children whom he\nrobbeth by his sin: if not, he should either give it to the magistrate\nor overseer for the poor, or give it to the poor himself. The reason\nof this determination is, because the loser hath parted with his\npropriety, and can lay no further claim to the thing; but yet the\ngainer can have no right from another's crime: if it were from an\ninjury, he might, so far as is necessary to reparations; but from a\ncrime he cannot; for his loss is to be estimated as a mulct or\npenalty, and to be disposed of as such mulcts as are laid on swearers\nand drunkards are. Only the person by his voluntary bargain, hath made\nthe other party instead of the magistrate, and authorized him (in\nordinary cases) to dispose of the gain, for the poor or public good.\n\n_Quest._ VII. Am I obliged by the words or writings which usually\nexpress a covenant, without any covenanting or self-obliging intention\nin me, when I speak or write them?\n\n_Answ._ Either you utter or write those words with a purpose to\nmake another believe that you intend a covenant; or at least by\nculpable negligence, in such a manner as he is bound so to understand\nyou, or justified for so understanding you: or else you so use the\nwords, as in the manner sufficiently to signify that you intend no\ncovenant or self-obligation. In the former case you bind yourself (as\nabove said); because another man is not to be a loser, nor you a\ngainer or a saver, by your own fraud or gross negligence. But in the\nlatter case you are not bound, because an intent of self-obliging is\nthe internal efficient of the obligation; and a signification of such\nan intent, is the external efficient, without which it cannot be. If\nyou read over the words of a bond, or repeat them only in a narrative,\nor ludicrously; or if a scrivener write a form of obligation of\nhimself, to a boy for a copy, or to a scholar for a precedent, these\ndo not induce any obligation in conscience, nor make you a debtor to\nanother. Thus also the case of the intent of the baptizer or baptized\n(or parent) is to be determined.\n\n_Quest._ VIII. May a true man promise a robber money, for the\nsaving of his life, or of a greater sum, or more precious commodity?\n\n_Answ._ Yes, in case of necessity, when his life or estate cannot\nbetter be preserved; and so taxes may be paid to an enemy in arms, or\nto a plundering soldier (supposing that it do no other hurt, which is\ngreater than the good). Any man may part with a lesser good to\npreserve a greater; and it is no more voluntary or imputable to our\nwills, than the casting of our goods into the sea to save the vessel\nand our lives.\n\n_Quest._ IX. May I give money to a judge, or justice, or court\nofficer, to hire him to do me justice, or to keep him from doing me\nwrong; or to avoid persecution?\n\n_Answ._ You may not, in case your cause be bad, give any thing to\nprocure injustice against another; no nor speak a word for it nor\ndesire it: this I take as presupposed. You may not give money to\nprocure justice, when the law of the land forbiddeth it, and when it\nwill do more hurt accidentally to the others than good to you: when it\nwill harden men in the sin of bribery, and cause them to expect the\nlike from others. But except it be when some such accidental greater\nhurt doth make it evil, it is as lawful as to hire a thief not to kill\nme: when you cannot have your right by other means, you may part with\na smaller matter for a greater.\n\n_Quest._ X. But if I make such a contract, may the other lawfully\ntake it of me?\n\n_Answ._ No: for it is now supposed that it is unlawful on his\npart.\n\n_Quest._ XI. But if under necessity of force I promise money to a\nrobber, or a judge, or officer, am I bound to perform it when my\nnecessity is over?\n\n_Answ._ You have lost your own propriety by your covenant, and\ntherefore must not retain it; but he can acquire no right by his sin:\nand therefore some say that in point of justice you are not bound to\ngive it him, but to give it to the magistrate for the poor; but yet\nprudence may tell you of other reasons _a fine_ to give it the man\nhimself, though justice bind you not to it; as in case that else he\nmay be revenged and do you some greater hurt; or some greater hurt is\nany other way like to be the consequent; which it is lawful by money\nto prevent. But many think that you are bound to deliver the money to\nthe thief or officer himself; because it is a lawful thing to do it,\nthough he have no just title to it; and because it was your meaning,\nor the signification of your words in your covenant with him; and if\nit were not lawful to do it, it could not be lawful to promise to do\nit, otherwise your promise is a lie. To this, those of the other\nopinion say, that as a man who is discharged of his promise by him\nthat it was made to, is not to be accounted false if he perform it\nnot; so is it as to the thief or officer in question; because he\nhaving no right, is to you as the other that hath quit his right. And\nthis answer indeed will prove, that it is not strict injustice not to\npay the money promised; but it will not prove that it is not a lie to\nmake such a promise with an intent of not performing it, or that it is\nnot a lie to make it with an intent of performing it, and not to do it\nwhen you may. Though here a Jesuit will tell you that you may say the\nwords of a promise, with an equivocation or mental reservation to a\nthief or persecuting magistrate (of which see more in the chapters of\nlying, vows, and perjury). I am therefore of opinion that your promise\nmust be sincerely made, and according to the true intent of it you\nmust offer the money to the thief or officer; except in case the\nmagistrate forbid you, or some greater reason lie against it, which\nyou foresaw not when you made the promise. But the offender is\nundoubtedly obliged not to take the money.\n\nThe same determination holdeth as to all contracts and promises made\nto such persons, who by injurious force constrained us to make them.\nThere is on us an obligation to veracity, though none to them in point\nof justice, because they have no proper right; nor may they lawfully\ntake our payment or service promised them. And in case that the public\ngood unexpectedly cross our performance, we must not perform it: such\nlike is the case of conquerors, and those that upon conquest become\ntheir vassals or subjects upon unrighteous terms. But still remember,\nthat if it be not only a covenant with man, but a vow to God, which\nmaketh him a party, the case is altered, and we remain obliged.\n\n_Quest._ XII. But may I promise the thief or bribe-taker to\nconceal his fault? And am I obliged to the performance of such a\npromise?\n\n_Answ._ This is a promise of omitting that which else would be a\nduty. It is ordinarily a duty to reveal a thief and bribe-taker that\nhe may be punished. But affirmatives bind not _ad semper_; no act\n(especially external) is a duty at all times, therefore not this, of\nrevealing an offender's fault. And if it be not always a duty, then it\nmust be none when it is inconsistent with some greater benefit or\nduty; for when two goods come together, the greater is to be\npreferred: therefore in case that you see in just probability, that\nthe concealment of the sinner will do more hurt to the commonwealth or\nthe souls of men, than the saving of your life is like to do good, you\nmay not promise to conceal him, or if you sinfully promise it, you may\nnot perform it; but in case that your life is like to be a greater\ngood than the not promising to conceal him, then such a promise is no\nfault, because the disclosing him is no duty. But to judge rightly of\nthis is a matter of great difficulty. If it be less than life which\nyou save by such a promise, it oft falls out that it is a lesser good\nthan the detecting of the offence.\n\nBut it will here be said, If I promise not to conceal a robber, I must\nconceal him nevertheless; for when he hath killed me, I cannot reveal\nhim: and I must conceal the bribe-taker; for till I have promised\nsecrecy, I cannot prove him guilty. And he that promiseth to forbear a\nparticular good action whilst he liveth, doth yet reserve his life for\nall other good works; whereas if he die, he will neither do that nor\nany other. But this case is not so easily determined: if Daniel die,\nhe can neither pray nor do any good on earth. And if he live he may do\nmuch other good, though he never pray; and yet he might not promise to\ngive over praying to save his life. I conceive that we must\ndistinguish of duties essential to the outward part of christianity,\nor of constant, indispensable necessity; and duties which are\nalterable, and belong only to some persons, times, and places; also\nbetween the various consequents of omissions. And I conceive that\nordinarily a man may promise for the saving of his life, that he will\nforbear a particular, alterable duty or relation; as to read such a\ncommentary, to speak with such a minister, to be a magistrate or a\nminister, &c. in case we have not before bound ourselves never to give\nover our calling till death; and in case that the good which will\nfollow our forbearance, is likely (to a judicious person) to be\ngreater than the evil. But no man may promise to omit such a duty as\nGod hath made necessary during life; as not to love God, or fear, or\ntrust him; not to worship him, and call upon him, and praise him; not\nto do good to men's souls or bodies in the general; or not to preach\nor pray while I am a minister of Christ; or not at all to govern while\nyou are a governor; for all these contradict some former and greater\npromises or duties. Nor may you omit the smallest duty to save your\nlife, at such a time when your death is like to do more good, than\nyour life would do without that one duty. Apply this to the present\ncase.\n\n_Quest._ XIII. If another man deceive me into a promise or\ncovenant against my good, am I bound to perform it when I have\ndiscovered the deceit?\n\n_Answ._ Yes, 1. In case that the law of the land, or other\nreasons for the public good, require it. 2. Or in case that you were\nfaulty by negligence, heedlessness, or otherwise guilty of your own\ndeceit, in any considerable and avoidable degree. Otherwise, in that\nmeasure that he deceived you, and in those respects, you are not\nobliged.\n\n_Quest._ XIV. If the contracting parties do neither of them\nunderstand the other, is it a covenant? Or if it be, whose sense must\ncarry it?\n\n_Answ._ If they understand not each other in the essentials of\nthe contract, it is no contract in point of conscience; except where\nthe laws for the public safety do annex the obligation to bare\nexternal act. But if they understand not one another in some\ncircumstances, and be equally culpable or innocent, they must come to\na new agreement in those particulars; but if one party only be guilty\nof the misunderstanding, he must bear the loss, if the other insist on\nit.\n\n_Quest._ XV. Am I bound to stand to the bargains which my friend,\nor trustee, or servant maketh for me, when it proveth much to my\ninjury or loss?\n\n_Answ._ Yes, 1. If they exceed not the bounds of that commission\nor trust which they received from you. 2. Or if they do, yet if by\nyour former trusting and using them, or by any other sign, you have\ngiven the other party sufficient cause to suppose them intrusted by\nyou to do what they do, so that he is deceived by your fault, you are\nbound at least to see that he be no loser by you; though you are not\nbound to make him a gainer, unless you truly signified that you\nauthorized them to make the contract. For if it be merely your\nfriend's or servant's error, without your fault, it doth not bind you\nto a third person. But how far you may be bound to pardon that error\nto your friend or servant, is another question; and how far you are\nbound to save them harmless. And that must be determined by laying\ntogether all other obligations between them and you.\n\n_Quest._ XVI. If I say I will give such or such a one this or\nthat, am I bound thereby to do it?\n\n_Answ._ It is one thing to express your present mind and\nresolution, without giving away the liberty of changing it; and it is\nanother thing to intend the obliging of yourself to do the thing\nmentioned. And that obligation is either intended to man, or to God\nonly; and that is either in point of rendition and use, or in point of\nveracity, or the performance of that moral duty of speaking truth. If\nyou meant no more in saying, I will do it, or I will give it, but that\nthis is your present will, and purpose, and resolution, yea, though it\nadd the confident persuasion that your will shall not change; yet this\nno further obligeth you than you are obliged to continue in that will;\nand a man's confident resolutions may be lawfully changed upon\nsufficient cause. But if you intended to alienate the title to\nanother, or to give him present right, or to oblige yourself for the\nfuture to him by that promise; or to oblige yourself to God to do it\nby way of peremptory assertion, as one that will be guilty of a lie if\nyou perform it not; or if you dedicate the thing to God by those words\nas a vow; then you are obliged to do accordingly (supposing nothing\nelse to prohibit it).\n\n_Quest._ XVII. Doth an inward promise of the mind not expressed,\noblige?\n\n_Answ._ In a vow to God it doth; and if you intend it as an\nassertion obliging you in point of veracity, it doth so oblige you\nthat you must lie. But it is no contract, nor giveth any man a title\nto what you tacitly thought of.\n\n_Quest._ XVIII. May I promise an unlawful thing (simply so)\nwithout an intention of performing it, to save my life from a thief or\npersecutor?\n\nAnsw. No: because it is a lie, when the tongue agreeth not with the\nheart. Indeed those that think a lie is no sin when it hurteth not\nanother, may justify this, if that would hold good; but I have before\nconfuted it, part i. in the chapter against lying.\n\n_Quest._ XIX. May any thing otherwise unlawful become a duty upon\na promise to do it?\n\n_Answ._ This is answered before, part i. chapter of perjury and\nvows: a thing unlawful will be so still, notwithstanding a vow or\npromise; and some so of that also which is unlawful antecedently but\nby accident; as e. g. It is not simply unlawful to cast away a cup of\nwine or a piece of silver (for it is lawful upon a sufficient cause);\nbut it is unlawful to do it without any sufficient cause. Now suppose\nI should contract with another that I will do it; am I bound by such a\ncontract? Many say no, because the matter is unlawful though but by\naccident; and the contract cannot make it lawful. I rather think that\nI am bound in such a case; but yet that my obligation doth not exclude\nme wholly from sin; it was a sin before I promised it (or vowed it) to\ncast away a farthing causelessly. And if I causelessly promised it, I\nsinned in that promise; but yet there may be cause for the\nperformance: and if I have entangled myself in a necessity of sinning\nwhether I do it or not, I must choose the lesser sin; for that is then\nmy duty. (Though I should have chosen neither as long as I could avoid\nit.) In a great and hurtful sin I may be obliged rather to break my\ncovenant than to commit it, yet it is hard to say so of every\naccidental evil: my reasons are, 1. Because the promise or covenant is\nnow an accident to be put into the balance; and may weigh down a\nlighter accident on the other side (but I know that the great\ndifficulty is to discern which is indeed the preponderating accident).\n\n2. I think if a magistrate command me to do any thing which by a small\naccident is evil (as to spend an hour in vain, to give a penny in\nvain, to speak a word which, antecedently, was vain) that I must do\nit; and that then it is not vain because it manifesteth my obedience\n(otherwise obedience would be greatly straitened). Therefore my own\ncontract may make it my duty; because I am able to oblige myself as\nwell as a magistrate is. 3. Because covenant-breaking (and perjury) is\nreally a greater sin than speaking a vain word; and my error doth not\nmake it no sin, but only entangles me in a necessity of sinning which\nway soever I take.\n\n_Quest._ XX. If a man make a contract to promote the sin of\nanother for a reward, (as a corrupt judge or lawyer, officer or clerk,\nto promote injustice; or a resetter, to help a thief; or a bawd or\nwhore, for the price of fornication,) may he take the reward, when the\nsin is committed (suppose it repented of)?\n\n_Answ._ The offender that promised the reward, hath parted with\nhis title to the money; therefore you may receive it of him (and\nought, except he will rightly dispose of it himself); but withal to\nconfess the sin and persuade him also to repent: but you may not take\nany of that money as your own (for no man can purchase true propriety\nby iniquity); but either give it to the party injured, (to whom you\nare bound to make satisfaction,) or to the magistrate or the poor,\naccording as the case particularly requireth.\n\n_Quest._ XXI. If I contract, or bargain, or promise to another,\nbetween us two, without any legal form or witness, doth it bind me to\nthe performance?\n\n_Answ._ Yes, _in foro conscienti\u00e6_, supposing the thing\nlawful; but if the thing be unlawful _in foro Dei_, and such as\nthe law of the land only would lay hold of you about, or force you to,\nif it had been witnessed, then the law of the land may well be\navoided, by the want of legal forms and witnesses.\n\n_Quest._ XXII. May I buy an office for money in a court of\njustice?\n\n_Answ._ Some offices you may buy (where the law alloweth it, and\nit tendeth not to injustice); but other offices you may not: the\ndifference the lawyers may tell you better than I, and it would be\ntedious to pursue instances.\n\n_Quest._ XXIII. May one buy a place of magistracy or judicature\nfor money?\n\n_Answ._ Not when your own honour or commodity is your end:\nbecause the common good is the end of government; and to a faithful\ngovernor, it is a place of great labour and suffering, and requireth\nmuch self-denial and patience. Therefore they that purchase it as a\nplace of honour, gain, or pleasure, either know not what they\nundertake, or have carnal ends; else they would rather purchase their\nliberty and avoid it. But if a king, or a judge, or other magistrate,\nsee that a bad man (more unfit to govern) is like to be put in, if he\nbe put by, it is lawful for him to purchase the people's deliverance\nat a very dear rate (even by a lawful war, which is more than money,\nwhen the sovereign's power is in such danger): but the heart must be\nwatched, that it pretend not the common good, and intend your own\ncommodity and honour; and the probable consequents must be weighed;\nand the laws of the land must be consulted also; for if they\nabsolutely prohibit the buying of a place of judicature, they must be\nobeyed.[156] And ill effects may make it sinful.\n\n_Quest._ XXIV. May one sell a church benefice, or rectory, or\norders?\n\n_Answ._ If the benefice be originally of your own gift, it is at\nfirst in your power to give part or all, to take some deductions out\nof it or not: but if it be really given to the church, and you have\nbut the patronage or choice of the incumbent, it is sacrilege to sell\nit for any commodity of your own: but whether you may take somewhat\nout of a greater benefice, to give to another church which is poorer,\ndependeth partly on the law of the land, and partly upon the probable\nconsequents. If the law absolutely forbid it, (supposing that unlawful\ncontracts cannot be avoided unless some lawful ones be restrained,) it\nmust be obeyed for the common good; and if the consequent of a lawful\ncontract be like to be the more hurtful encouragement of unlawful\nones, such examples must be forborne, though the law were not against\nthem. But to sell orders is undoubted simony; (that is, the office of\nthe ministry, or the act of ordination;) though scribes may be paid\nfor writing instruments.\n\n_Quest._ XXV. May a man give money for orders or benefices, when\nthey cannot otherwise be had?\n\n_Answ._ This is answered in quest. xxii. 1. If the law absolutely\nforbid it, for the common safety, you may not. 2. If your end be\nchiefly your own commodity, ease, or honour, you may not. But in case\nyou were clear from all such evils, and the case were only this,\nwhether you might not give money to get in yourself, to keep out a\nheretic, a wolf, or insufficient man, who might destroy the people's\nsouls, I see not but it might well be done.\n\n_Quest._ XXVI. May I give money to officers, servants, or assistants\nfor their furtherance?\n\n_Answ._ For writings or other servile acts about the circumstantials\nyou may; but not (directly or indirectly) to promote the simoniacal\ncontract. What you may not give to the principal agent, you may not\ngive his instruments or others for the same end.\n\n_Quest._ XXVII. May I give or do any thing afterward by way of\ngratitude, to the patron, bishop, or any others, their relations or\nretainers?\n\n_Answ._ Not when the expectation of that gratitude was a (secret\nor open) condition of the presentation or orders; and you believe that\nyou should not else have received them: therefore promised gratitude\nis but a kind of contracting. Nor may you show gratitude by any\nscandalous way, which seemeth simony. Otherwise, no doubt but you may\nbe prudently grateful for that or any other kindness.\n\n_Quest._ XXVIII. May not a bishop or pastor take money for\nsermons, sacraments, or other offices?\n\n_Answ._ Not for the things themselves; he must not sell God's\nword and sacraments, or any other holy thing. But they that serve at\nthe altar may live on the altar, and the elders that rule well are\nworthy of double honour; and the mouth of the ox that treadeth out the\ncorn should not be muzzled. They may receive due maintenance while\nthey perform God's service, that they may be vacant to attend their\nproper work.\n\n_Quest._ XXIX. May one person disoblige another of a promise made\nto him?\n\n_Answ._ Yes, if it be no more than a promise to that person;\nbecause a man may give away his right; but if it be moreover a vow to\nGod, or you intend to oblige yourself in point of veracity under the\nguilt of a lie if you do otherwise, these alter the case, and no\nperson can herein disoblige you.\n\n_Quest._ XXX. But what if the contract be bound by an oath, may\nanother then release me?\n\n_Answ._ Yes, if that oath did only tie you to perform your\npromise; and were no vow to God, which made him a party by dedicating\nany thing to him; for then the oath being but subservient to the\npromise, he that dischargeth you from the promise, dischargeth you\nalso from the oath which bound you honestly to keep it.\n\n_Quest._ XXXI. Am I bound by a promise when the cause or reason\nof it proveth a mistake?\n\n_Answ._ If by the cause you mean only the extrinsical reasons\nwhich moved you to it, you may be obliged nevertheless for finding\nyour mistake; only so far as the other was the culpable cause, (as is\naforesaid,) he is bound to satisfy you; but if by the cause you mean\nthe formal reason, which constituteth the contract, then the mistake\nmay in some cases nullify it (of which enough before).\n\n_Quest._ XXXII. What if a following accident make it more to my\nhurt than could be foreseen?\n\n_Answ._ In some contracts it is supposed or expressed, that men\ndo undertake to run the hazard; and then they must stand obliged. But\nin some contracts, it is rationally supposed that the parties intend\nto be free, if so great an alteration should fall out. But to give\ninstances of both these cases would be too long a work.\n\n_Quest._ XXXIII. What if something unexpectedly fall out, which\nmaketh it injurious to a third person? I cannot sure be obliged to\ninjure another.\n\n_Answ._ If the case be the latter mentioned in the foregoing\nanswer, you may be thus free; but if it be the former, (you being\nsupposed to run the hazard, and secure the other party against all\nothers,) then either you were indeed authorized to make this bargain,\nor not; if not, the third person may secure his right against the\nother; but if you were, then you must make satisfaction as you can to\nthe third person. Yea, if you made a covenant without authority, you\nare obliged to save the other harmless, unless he knew your power to\nbe doubtful, and did resolve to run the hazard.\n\n_Quest._ XXXIV. What if something fall out which maketh the\nperformance to be a sin?\n\n_Answ._ You must not do it; but you must make the other\nsatisfaction for all the loss which you were the cause of, unless he\nundertook to stand to the hazard of this also (explicitly or\nimplicitly).\n\n_Quest._ XXXV. Am I obliged if the other break covenant with me?\n\n_Answ._ There are covenants which make relations (as between\nhusband and wife, pastor and flock, rulers and subjects); and\ncovenants which convey title to commodities, of which only I am here\nto speak. And in these there are some conditions which are essential\nto the covenant; if the other first break these conditions, you are\ndisobliged. But there are other conditions which are not essential,\nbut only necessary to some following benefit, whose non-performance\nwill only forfeit that particular benefit; and there are conditions\nwhich are only undertaken subsequent duties, trusted on the honesty of\nthe performer; and in these a failing doth not disoblige you. These\nlatter are but improperly called conditions.\n\n_Quest._ XXXVI. May I contract to perform a thing which I foresee\nis like to become impossible or sinful, before the time of\nperformance come, though it be not so at present.\n\n_Answ._ With all persons you must deal truly; and with just\ncontractors openly; but with thieves, and murderers, and persecutors,\nyou are not always bound to deal openly. This being premised, either\nyour covenant is absolutely, This I will do, be it lawful or not,\npossible or impossible; and such a covenant is sin and folly: or it is\nconditional, This I will do, if it continue lawful, or possible: this\ncondition (or rather exception) is still implied where it is not\nexpressed, unless the contrary be expressed: therefore such a covenant\nis lawful with a robber with whom you are not bound to deal openly;\nbecause it is but the concealing from him the event which you foresee.\nAs e. g. you have intelligence that a ship is lost at sea, or is like\nto be taken by pirates, which the robber expecteth shortly to come\nsafe into the harbour: you may promise him to deliver up yourself his\nprisoner, when that ship cometh home. Or you know a person to be\nmortally sick, and will die before the next week; you may oblige\nyourself to marry or serve that person two months hence; for it is\nimplied, if he or she be then alive. But with equal contractors, this\nis unlawful, with whom you are obliged not only to verity but to\njustice; as in the following cases will be further manifested.\n\n\n_Tit. 3. Special Cases about Justice in Buying and Selling._\n\n_Quest._ I. Am I bound to endeavour that he whom I deal with may\nbe a gainer by the bargain as well as I?\n\n_Answ._ Yes, if you be equally in want, or in the like condition;\nbut if he be very poor, and you be rich, charity must be so mixed with\njustice, that you must endeavour that it be more to his commodity than\nyours (if he be one indeed that you owe charity to). And if you be\npoor, and he be rich, you may be willing to be the only gainer\nyourself, so be it you covet not another's, nor desire that he be\nwronged; for when he hath power to deal charitably, you may be willing\nof his charity or kindness.\n\n_Quest._ II. May I desire or take more than my labour or goods\nare worth, if I can get it?\n\n_Answ._ 1. Not by deceit, persuading another that they are worth\nmore than they are. 2. Not by extortion, working upon men's ignorance,\nerror, or necessity (of which more anon). 3. Not of any one that is\npoorer than yourself, or of any one that intendeth but an equal\nbargain. 4. But if you deal with the rich, who in generosity stick not\nat a small matter, and are willing another should be a gainer by them,\nand understand what they do, it is lawful to take as much as they will\ngive you.\n\n_Quest._ III. May I ask in the market more than my goods are\ntruly worth?\n\n_Answ._ In the case last mentioned you may; when you are selling\nto the rich, who are willing to show their generosity, and to make you\ngainers. But then the honest way is to say, it is worth but so much;\nbut if you will give so much more because I need it, I will take it\nthankfully. Some think also where the common custom is to ask more\nthan the worth, and people will not buy unless you come down from your\nfirst demand, that then you may lawfully ask more, because else there\nis no trading with such people. My judgment in this case is this,\n1. That ordinarily it is better to ask no more at all but a just gain;\nand that the inconveniences of doing otherwise are greater than any on\nthe other side; for he that heareth you ask unjustly may well think\nthat you would take unjustly if you could get it, and consequently\nthat you are unjust. 2. But this just gain lieth not always just in an\nindivisible quantity, or determinate price. A man that hath a family\nto maintain by his trade, may lawfully take a proportionable, moderate\ngain; though if he take less he may get something too. To be always\njust at a word is not convenient; for he that may lawfully get two or\nthree shillings or more in the pound of the rich, may see cause to let\na poorer person have it for less; but never ask above what it is\nreasonable to take. 3. And if you once peremptorily said, I will take\nno less, then it is not fit to go from your word. 4. And if you do\nmeet with such fools or proud gallants, who will not deal with you\nunless you ask dear, it is just that when they have given you more\nthan it is worth, you tell them so, and offer them the overplus again.\nAnd for them that expect that you abate much of your asking, it is an\ninconvenience to be borne, which will be ever to your advantage when\nyou are once better known.\n\n_Quest._ IV. How shall the worth of a commodity be judged of?\n\n_Answ._ 1. When the law setteth a rate upon any thing (as on\nbread and drink with us) it must be observed. 2. If you go to the\nmarket, the market price is much to be observed. 3. If it be in an\nequal contract, with one that is not in want, you may estimate your\ngoods as they cost you, or are worth to you, though it be above the\ncommon price; seeing the buyer is free to take or leave them. 4. But\nif that which you have to sell be extraordinarily desirable, or worth\nto some one person more than to you or another man, you must not make\ntoo great an advantage of his convenience or desire; but be glad that\nyou can pleasure him, upon equal, fair, and honest terms. 5. If there\nbe a secret worth in your commodity which the market will take no\nnotice of, (as it is usual in a horse,) it is lawful for you to take\naccording to that true worth if you can get it. But it is a false rule\nof them that think their commodity is worth as much as any one will\ngive.\n\n_Quest._ V. Is it lawful to make a thing seem better than it is,\nby trimming, adorning, or setting the best side outward or in sight;\nor to conceal the faults of what I am to sell?\n\n_Answ._ It is lawful to dress, polish, adorn, or set out your\ncommodity, to make it seem as it is indeed, but not to make it seem\nbetter than it is: except in some very few unusual cases; as if you\ndeal with some fantastical fool, who will not buy it, nor give you the\ntrue worth, except it be so set out, and made in some respects to seem\nbetter than it is. It is lawful so far to serve their curiosity or\nhumour, as to get the worth of your commodity. But if you do it to get\nmore than the worth by deceiving, it is a sin. And such glossing hath\nso notable an appearance of deceit, that for that scandal it should be\navoided.\n\n2. And as for concealing the fault, the case is the same; you ought\nnot to deceive your neighbour, but to do as you would be done by; and\ntherefore must not conceal any fault which he desireth or is concerned\nto know. Except it be when you deal with one who maketh a far greater\nmatter of that fault than there is cause, and would wrong you in the\nprice if it were known: yea, and that exception will not hold neither,\nexcept in a case when you must needs sell, and they must buy it:\nbecause, 1. You may not have another man's money against his will,\nthough it be no more than the thing is worth. 2. Because it will be\nscandalous when the fault is known by him that buyeth it.\n\n_Quest._ VI. What if the fault was concealed from me when I\nbought it, or if I were deceived or over-reached by him that sold it\nme, and gave more than the worth, may I not repair my loss by doing\nas I was done by?\n\n_Answ._ No: no more than you may cut another's purse, because\nyours was cut; you must do as you would be done by, and not as you are\ndone by. What you may do with the man that deceived you, is a harder\nquestion; but doubtless you may not wrong an honest man, because you\nwere wronged by a knave.\n\n_Object._ But it is taken for granted in the market, that every\nman will get as much as he can have, and that _caveat emptor_ is\nthe only security; and therefore every man trusteth to his own wit,\nand not to the seller's honesty, and so resolveth to run the hazard.\n\n_Answ._ It is not so among christians, nor infidels who profess\neither truth or common honesty. If you come among a company of\ncut-purses, where the match is made thus, Look thou to thy purse, and\nI will look to mine, and he that can get most let him take it! then\nindeed you have no reason to trust another. But there are no tradesmen\nor buyers who will profess that they look not to be trusted, or say, I\nwill lie or deceive you if I can. Among thieves and pirates such total\ndistrust may be allowed; but among sober persons in civil societies\nand converse, we must in reason and charity expect some truth and\nhonesty, and not presume them to be all liars and deceivers, that we\nmay seem to have allowance to be such ourselves. Indeed we trust them,\nnot absolutely as saints, but with a mixture of distrust, as fallible\nand faulty men: and so as to trust our own circumspection above their\nwords, when we know not the persons to be very just. But we have no\ncause to make a market a place of mere deceit, where every one saith,\nTrust not me, and I will not trust thee; but let us all take one\nanother for cheats and liars, and get what we can! Such censures\nsavour not of charity, or of just intentions.\n\n_Quest._ VII. What if I foresee a plenty and cheapness in a time\nof dearth, which the buyer foreseeth not, (as if I know that there are\nships coming in with store of that commodity which will make it\ncheap,) am I bound to tell the buyer of it, and hinder my own gain?\n\n_Answ._ There may be some instances in trading with enemies, or\nwith rich men, that regard not such matters, or with men that are\nsupposed to know it as well as you, in which you are not bound to tell\nthem. But in your ordinary equal trading, when you have reason to\nthink that the buyer knoweth it not, and would not give so dear if he\nknew it, you are bound to tell him; because you must love your\nneighbour as yourself, and do as you would be done by, and not take\nadvantage of his ignorance.\n\n_Quest._ VIII. If I foresee a dearth, may I not keep my commodity\ntill then?\n\n_Answ._ Yes, unless it be to the hurt of the commonwealth; as if\nyour keeping it in be the cause of the dearth, and your bringing it\nforth would help to prevent it.\n\n_Quest._ IX. May one use many words in buying and selling?\n\n_Answ._ You must use no more than are true, and just, and useful:\nbut there are more words needful with some persons who are talkative\nand unsatisfied than with others.\n\n_Quest._ X. May I buy as cheap as I can get it, or give less than\nthe thing is worth?\n\n_Answ._ If it be worth more to you than the market price,\n(through your necessity,) you are not bound to give above the market\nprice. If it be worth less to you than the market price, you are not\nbound to give more than it is worth to you, as suited to your use.\nBut you must not desire nor seek to get another's goods or labour for\nless than it is worth in both these respects (in common estimate, and\nto you).\n\n_Quest._ XI. May I take advantage of another's necessity to buy\nfor less than the worth, or sell for more: as e. g. a poor man must\nneeds have money suddenly for his goods, though he sell them but for\nhalf the worth; and I have no need of them: am I bound to give him the\nworth when I have no need? and when it is a great kindness to him to\ngive him any thing in that strait? So also when I have no desire to\nsell my horse, and another's necessity maketh him willing to give more\nthan he is worth, may I not take it?\n\n_Answ._ To the first case: you must distinguish between an act of\njustice and of charity; and between your need of the thing and the\nworth of it to you. Though you have no need of the poor man's goods,\nyet if you buy them, both justice and charity require that you give\nhim as much as they are worth to you, though not so much as they are\nworth in the market: yea, and that you buy them of him in his\nnecessity; for if you give him but what they are worth to you, you are\nno loser by it; and you should do another good, when it is not to your\nown hurt or loss. By what they are worth to you, I mean so much as\nthat you be no loser. As, if it be meat or drink, though you have no\npresent need, perhaps you will shortly have need, and if you buy not\nthat, you must buy as much of somewhat else. In strict justice you may\nbe a saver, but not a gainer, by buying of the poor in their\nnecessity. 2. But if you buy a durable commodity for less than it is\nworth, you should take it but as a pledge, and allow the seller\nliberty to redeem it if he can, that he may get more after of another.\n3. And to the poor in such necessity, charity must be exercised as\nwell as justice. Therefore if you are able to lend them money to save\nthem the loss of underselling, you should do it. (I account that man\nonly able who hath money which no greater service of God requireth.)\nAnd if you are not able yourself, you should endeavour to get some\nothers to relieve him, if you can without a greater inconvenience.\n\nAnd for the second case, it is answered before: you may not take more\nthan it is worth, ever the more for another's necessity; nor in any\nother case than you might have done it in, if there had been no such\nnecessity of his.\n\n_Quest._ XII. May I not make advantage of another's ignorance or\nerror in bargaining?\n\n_Answ._ Not to get more than your commodity is worth, nor to get\nhis goods for less than the worth; no, nor to get the true worth\nagainst his will, or with scandal: but if it be only to get a true\nworth of your own commodity when he is willing, but would be offended\nif his ignorance in some point were cured, you may so far make use of\nhis ignorance to a lawful end, as is said before in the case of\nconcealing faults.\n\n_Quest._ XIII. May I strive to get before another, to get a good\nbargain which he desireth?\n\n_Answ._ Yes, if you do it not out of a greedy mind, nor to the\ninjury of one that is poorer than yourself: you should rather further\nthe supply of your neighbour's greater needs; otherwise speed and\nindustry in your calling is no fault, nor yet the crossing of a\ncovetous man's desires: you are not bound to let every man have what\nhe would have.\n\n_Quest._ XIV. May I buy a thing out of another's hand, or hire a\nservant which another is about or is treating with? Or may I call a\nchapman from another to buy of me?\n\n_Answ._ There are some cases in which you may not do it, and some\nin which you may. You may not do it out of a greedy covetousness; nor\nto the injury of the poor: nor when the other hath gone so far in the\nbargain that it cannot be honestly broken; for then you injure the\nthird person, and tempt the other to a sin: nor may you do it so as to\ndisturb the due and civil order, which should be among moderate men in\ntrading. And it is a great matter how the thing is accounted of by the\ncustom of the country or market where you bargain; for where it is of\nill report, and accounted as unjust, the scandal should make you avoid\nsuch a course. But yet in some cases it is lawful, and in some a\nneedful duty. It is lawful when none of the foresaid reasons (or any\nsuch other) are against it: it is a duty when charity to the poor or\noppressed doth require it. As e. g. a poor man must needs sell his\nland, his horse, his corn, or goods: a covetous oppressor offereth him\nless than it is worth. The poor man must take his offer if he can get\nno more: the oppressor saith that it is injustice for any one to take\nhis bargain out of his hand, or offer money till he have done: in this\ncase it may be a duty, to offer the poor man the worth of his\ncommodity, and save him from the oppressor. A covetous man offereth a\nservant or labourer less than their service or labour is worth; and\nwill accuse you, if you interrupt his bargain and would offer his\nservant more: in this case it may be your duty to help the servant to\na better master. A chapman is ready to be cheated by an unconscionable\ntradesman, to give much more for a commodity than its worth: charity\nmay oblige you in such a case to offer it him cheaper. In a word, if\nyou do it for your own gain, in a greedy manner, it is a sin; but if\nyou do it when it is not scandalous or injurious, or do it in charity\nfor another's good, it is lawful, and sometimes a duty.\n\n_Quest._ XV. May I dispraise another's commodity to draw the\nbuyer to my own?\n\n_Answ._ This case is sufficiently answered in the former:\n1. You may not use any false dispraise: 2. Nor a true one out of\ncovetousness, nor in a scandalous manner. 3. But you may help to save\nanother from a cheater, by opening the deceit in charity to him.\n\n_Quest._ XVI. What should I do in doubtful cases, where I am\nuncertain whether the thing be just or not?\n\n_Answ._ Causeless, perplexing, melancholy scruples, which would\nstop a man in the course of his duty, are not to be indulged: but in\nrational doubts, first use your utmost diligence (as much as the\nnature of the cause requireth) to be resolved; and if yet you doubt,\nbe sure to go the safer way, and to avoid sin rather than loss, and to\nkeep your consciences in peace.\n\n_Quest._ XVII. If the buyer lose the commodity between the\nbargain and the payment, (as if he buy your horse, and he die before\npayment, or presently after,) what should the seller do to his relief?\n\n_Answ._ If it were by the seller's fault, or by any fault in the\nhorse which he concealed, he is to make the buyer full satisfaction.\nIf it were casually only, rigorous justice will allow him nothing; and\ntherefore if it be either to a man that is rich enough to bear it\nwithout any great sense of the loss, or in a case where in common\ncustom the buyer always standeth to the loss, mere justice will make\nhim no amends. But if it be where custom makes some abatement judged a\nduty, or where the person is so poor as to be pinched by the loss,\nthat common humanity, which all good men use in bargaining, which\ntempereth justice with charity, will teach men to bear their part of\nthe loss; because they must do as they would be done by.\n\n_Quest._ XVIII. If the thing bought and sold prove afterward of\nmuch more worth than was by either party understood, (as in buying of\nambergris and jewels it oft falleth out,) is the buyer bound to give\nthe seller more than was bargained for?\n\n_Answ._ Yes, if it were the seller's mere ignorance and\ninsufficiency in that business which caused him so to undersell it (as\nif an ignorant countryman sell a jewel or ambergris, who knoweth not\nwhat it is, a moderate satisfaction should be made him). But if it\nwere the seller's trade, in which he is to be supposed to be\nsufficient, and if it be taken for granted beforehand, that both buyer\nand seller will stand to the bargain whatever it prove, and that the\nseller would have abated nothing if it had proved less worse than the\nprice, then the buyer may enjoy his gain; much more if he run any\nnotable hazard for it, as merchants use to do.\n\n_Quest._ XIX. What if the title of the thing sold prove bad,\nwhich was before unknown?\n\n_Answ._ If the seller either knew it was bad, or through his\nnotable negligence was ignorant of it, and did not acquaint the buyer\nwith so much of the uncertainty and danger as he knew, or if it was\nany way his fault that the buyer was deceived, and not the buyer's\nfault, he is bound to make him proportionable satisfaction. As also in\ncase that by law or bargain he be bound to warrant the title to the\nbuyer. But not in case that it be their explicit or implicit agreement\nthat the buyer stand to the hazard, and the seller hath done his duty\nto make him know what is doubtful.\n\n_Quest._ XX. What if a change of powers or laws do overthrow the\ntitle, almost as soon as it is sold, (as it oft falls out about\noffices and lands,) who must bear the loss?\n\n_Answ._ The case is near the same with that in quest. xvii. It is\nsupposed that the seller should have lost it himself if he had kept it\nbut a little longer; and that neither of them foresaw the change; and\ntherefore that the seller hath all his money, rather for his good hap,\nthan for his lands or office (which the buyer hath not). Therefore\nexcept it be to a rich man that feeleth not the loss, or one that\nexpressly undertook to stand to all hazards, foreseeing a possibility\nof them, charity and humanity will teach the seller to divide the\nloss.\n\nThe same is the case of London now consumed by fire; where thousands\nof suits are like to rise between the landlords and the tenants. Where\nthe providence of God (permitting the burning zeal of some papists)\nhath deprived men of the houses which they had hired or taken leases\nof, humanity and charity requireth the rich to bear most of the loss,\nand not to exact their rents or rebuilding from the poor, whatever the\nlaw saith, which could not be supposed to foresee such accidents. Love\nyour neighbours as yourselves; do as you would be done by; and oppress\nnot your poor brethren; and then by these three rules you will\nyourselves decide a multitude of such doubts and difficulties, which\nthe uncharitable only cannot understand.\n\n\n_Tit. 4. Cases of Conscience about Lending and Borrowing._\n\n_Quest._ I. May a poor man borrow money, who knoweth that he is\nunable to repay it, and hath no rational proof that he is very likely\nto be able hereafter?\n\n_Answ._ No: unless it be when he telleth the lender truly of his\ncase, and he is willing to run the hazard; else it is mere thievery\ncovered with the cheat of borrowing; for the borrower desireth that\nof another, which he would not lend him, if he expected it not again;\nand to take a man's money or goods against his will is robbery.\n\n_Object._ But I am in great necessity.\n\n_Answ._ Begging in necessity is lawful; but stealing or cheating\nis not, though you call it borrowing.\n\n_Object._ But it is a shame to beg.\n\n_Answ._ The sin of thievish borrowing is worse than shame.\n\n_Object._ But none will give me if I beg.\n\n_Answ._ If they will give but to save your life at the present,\nyou must take it, though they give you not what you would have: the\npoorest beggar's life is better than the thief's.\n\n_Object._ But I hope God may enable me to pay hereafter.\n\n_Answ._ If you have no rational way to manifest the soundness of\nthat hope to another, it is but to pretend faith and hope for thievery\nand deceit.\n\n_Object._ God hath promised, that those that fear him shall want\nno good thing. And therefore I hope I may be able to repay it.\n\n_Answ._ If you want not, why do you borrow? If you have enough to\nkeep you alive by begging, God maketh good all his promises to you;\nyea, or if you die by famine. For he only promiseth you that which is\nbest; which for aught you know may be beggary or death. God breaketh\nnot promise with his servants who die in common famine, no more than\nwith them who die in plagues or wars. Make not God the patron of sin;\nyea, and your faith a pretence for your distrust. If you trust God,\nuse no sinful means; if you trust him not, this pleading of his\npromise is hypocrisy.\n\n_Quest._ II. May a tradesman drive a trade with borrowed money,\nwhen his success, and so his repayment, is utterly an uncertain thing?\n\n_Answ._ There are some trades where the gain is so exceeding\nprobable, next to certain, as may warrant the borrowing of money to\nmanage them, when there is no rational probability of failing in the\npayment. And there are some tradesmen, who have estates of their own,\nsufficient to repay all the money which they borrow. But otherwise,\nwhen the money is rationally hazardous, the borrower is bound in\nconscience to acquaint the lender fully with the hazard, that he may\nnot have it against his will. Otherwise he liveth in constant deceit\nor thievery. And if he do happen to repay it, it excuseth not his sin.\n\n_Quest._ III. If a borrower be utterly unable to pay, and so\nbreak while he hath something, may he not retain somewhat for his food\nor raiment?\n\n_Answ._ No: unless it be in order to set up again in hope to\nrepay his debts: for all that he hath being other men's, he may not\ntake so much as bread to his mouth, out of that which is theirs,\nwithout their consent.\n\n_Quest._ IV. But if a man have bound himself to his wife's\nfriends upon marriage to settle so much upon her or her children, and\nthis obligation was antecedent to his debts, may he not secure that to\nhis wife or children, without any injury to his creditors?\n\n_Answ._ The law of the land must much decide this controversy. If\nthe propriety be actually before transferred to wife or children, it\nis theirs, and cannot be taken from them; but if it were done after by\na deed of gift to defraud the creditors, then that deed of gift is\ninvalid, till debts be paid. If it be but an obligation and no\ncollation of propriety, the law must determine who is to be first\npaid; and whether the wife be supposed to run the hazard of gaining or\nlosing with the husband: and though the laws of several countries\nherein differ, and some give the wife more propriety than others do,\nyet must they in each place be conscientiously observed, as being the\nrule of such propriety. But we must see that there be no fraudulent\nintent in the transaction.\n\n_Quest._ V. May not a tradesman retain somewhat to set up again,\nif his creditors be willing to compound for a certain part of the\ndebt?\n\n_Answ._ If he truly acquaint them with his whole estate, and they\nvoluntarily allow him part to himself, either in charity, or in hope\nhereafter to be satisfied, this is no unlawful course; but if he hide\npart from them, and make them believe that the rest is all, this is\nbut a thievish procurement of their composition or consent.\n\n_Quest._ VI. May a borrower lawfully break his day of promised\npayment, in case of necessity?\n\n_Answ._ True necessity hath no law: that is, a man is not bound\nto do things naturally impossible; but if he might have foreseen that\nnecessity, or the doubtfulness of his payment at the day, it was his\nsin to promise it, unless he put in some limitation, If I be able, and\nacquainted the lender with the uncertainty. However it be, when the\ntime is come, he ought to go to his creditor, and tell him of his\nnecessity, and desire further time, and endeavour to pay it as soon as\nhe is able: and if he be not able, to make him what satisfaction he\ncan, by his labour, or any other lawful way.\n\n_Quest._ VII. May I borrow of one to pay another, to keep my day\nwith the first?\n\n_Answ._ Yes, if you deal not fraudulently with the second, but\nare able to pay him, or acquaint him truly with your case.\n\n_Quest._ VIII. Suppose that I have no probability of paying the\nlast creditor, may I borrow of one to pay another, and so live upon\nborrowing; or must I rather continue in one man's debt?\n\n_Answ._ If you truly acquaint your creditors with your state, you\nmay do as is most to your convenience. If the first creditor be able\nand willing rather to trust you longer, than that you should borrow of\nanother to pay him, you may continue his debtor, till you can pay him\nwithout borrowing, but if he be either poor or unwilling to bear with\nyou, and another that is able be willing to venture, you may better\nborrow of another to pay him. But if they be all equally unwilling to\nstand to any hazard by you, then you must rather continue in the first\nman's debt, because if you wrong another you will commit another sin:\nnay, you cannot borrow in such a case, because it is supposed that the\nother will not lend, when he knoweth your case. And you must not at\nall conceal it from him.\n\n_Object._ But it may be my ruin to open my full state to another.\n\n_Answ._ You must not live upon cheating and thievery to prevent\nyour ruin: and what can it be less to get another man's money against\nhis will, if you hide your case, which if he knew he would not lend it\nyou.\n\n_Object._ But what if I tell him plainly, that I will pay him\ncertainly by borrowing of another, though I cannot pay him for mine\nown, and though I be not like to pay the last?\n\n_Answ._ If you truly thus open your case to every one that you\nborrow of, you may take it, if they will lend it; for then you have\ntheir consent: and it is supposed, that every one is willing to run\nthe hazard of being the last creditor.\n\n_Quest._ IX. May I lend upon pledges, pawns, or mortgages for my\nsecurity?\n\n_Answ._ Yes, so you take not that from a poor man for a pledge, which\nis necessary to his livelihood and maintenance: as the bed which he\nshould lie on, the clothes which he should wear, or the tools which he\nshould work with; and be not cruel on pretence of mercy.\n\n_Quest._ X. May I take the forfeiture and keep a pledge or\nmortgage upon covenants?\n\n_Answ._ If it be among merchants and rich men, an act of\nmerchandise, and not of mere security for money lent, then it is\nanother case: as if they make a bargain thus, Take this jewel or this\nland for your money; and it shall be yours if I pay you not at such a\nday: I am willing to stand to the hazard of uncertainty; if I pay you\nnot, suppose it is for my own commodity, and not through disability.\nIn this case it is lawful to take the forfeiture, or detain the thing.\nBut if it be properly but a pledge to secure the money, then the final\nintent is but that your money may be repaid; and you may not take the\nadvantage of breaking a day, to take that from another which is none\nof your own. Justice will allow you only to take so much as your money\ncame to, and to give the overplus (if there be any) to the debtor. And\nmercy will require you rather to forgive the debt, than to keep a\npledge which he cannot spare, but to his ruin and misery, (as his\nfood, his raiment, his tools, his house, &c.) unless you be in as\ngreat necessity as he.\n\n_Quest._ XI. May I take the bond or promise of a third person as\nsecurity for my money?\n\n_Answ._ Yes, in case that other be able and willing to be\nresponsible; for you have his own consent; but great caution should be\nused, that you take no man that is insufficient, from whom mercy\nforbiddeth you to take it, in case the principal debtor fail; unless\nyou take his suretiship but _in terrorem_, resolving not to take\nit of him: and also that you faithfully tell the sureties that you\nmust require it of them in case of non-payment, and therefore try\nwhether indeed they are truly willing to pay it: for if they be such\nas truly presume that you will not take it of them, or will take it\nill to be sued for it, you should not take their suretiship, unless\nyou purpose not to seek it (except in necessity).\n\n_Quest._ XII. Is it lawful to lend upon usury, interest, or\nincrease?\n\n_Answ._ This controversy hath so many full treatises written on\nit, that I cannot expect that so few words as I must lay out upon it\nshould satisfy the studious reader. All the disputes about the name of\nusury I pass by; it being, The receiving any additional gain as due\nfor money lent, which is commonly meant by the word, and which we mean\nin the question. For the questions, Whether we may bargain for it, or\ntie the debtor to pay it? Whether we may take it after his gain as\npartaking in it, or before? Whether we must partake also in the loss,\nif the debtor be a loser? with other such like, are but subsequent to\nthe main question, Whether any gain (called use) may be taken by the\nlender as his due for the money lent? My judgment is as followeth.\n\nI. There is some such gain or usury lawful and commendable. II. There\nis some such gain or usury unlawful and a heinous sin. I shall first\ngive my reasons of the first proposition.\n\nI. If all usury be forbidden it is either by the law of nature, or by\nsome positive law of supernatural revelation: if the latter, it is\neither by some law of Moses, or by some law of Christ: if the former,\nit is either as against the rule of piety to God, or against justice\nor charity to men. That which is neither a violation of the natural\nlaws of piety, justice, or charity; nor against the supernaturally\nrevealed laws of Moses or of Christ, is not unlawful. But there is\nsome usury which is against none of all these; _ergo_ there is some\nusury which is not unlawful.\n\nI will first lay you down the instances of such usury, and then prove\nit. There is a parcel of land to be sold for a thousand pounds, which\nis worth forty pounds per annum, and hath wood on it worth a thousand\npounds (some such things we have known): John N. is willing to\npurchase it; but he hath a poor neighbour, T. S. that hath no money,\nbut a great desire of the bargain. J. N. loving his neighbour as\nhimself, and desiring his wealth, lendeth him the thousand pounds upon\nusury for one year. T. S. buyeth the land, and selleth the wood for\nthe same money, and repayeth it in a year, and so hath all the land\nfor almost nothing; as if J. N. had purchased the land and freely\ngiven it him, after a year or two; the gift had been the same.\n\n_Object._ Here you suppose the seller wronged by selling his land\nalmost for nothing.\n\n_Answ._ 1. That is nothing at all to the present case, but a\ndifferent case by itself. 2. I can put many cases in which such a sale\nmay be made without any wrong to the seller: as when it is done by\nsome prince, or state, or noble and liberal person, purposely\ndesigning the enriching of the subjects, or after a war, as lately in\nIreland. So that the question is, whether J. N. may not give T. S. a\nthousand or eight hundred pounds' worth of land, taking a year's rent\nfirst out of the land, or a year's use for the money, which cometh to\nthe same sum.\n\nAnother: a rich merchant trading into the East Indies, having five\nthousand pounds to lay out upon his commodities in traffic, when he\nhath laid out four thousand five hundred pounds, lendeth in charity\nthe other five hundred pounds to one of his servants to lay out upon a\ncommodity, which when it cometh home will be worth two thousand\npounds; and offereth him to secure the carriage with his own;\nrequiring only the use of his money at six per cent. Here the taking\nof thirty pounds' use, is but the giving him one thousand four hundred\nand seventy pounds, and is all one with deducting so much of the gift.\n\nAnother instance: certain orphans having nothing left them but so much\nmoney as will by the allowed use of it find them bread and poor\nclothing; the guardian cannot lay it out in lands for them; and if he\nmaintain them upon the stock, it will be quickly spent, and he must\nanswer for it: a rich man that is their neighbour tradeth in iron\nworks, (furnaces or forges,) or lead works, or other such commodities,\nin which he constantly getteth the double of the stock which he\nemployeth, or at least twenty pounds or forty pounds in the hundred;\nthe guardian dare not lend the money to any poor man, lest he break\nand never be able to pay it; therefore he lendeth it this rich man.\nAnd if he have it without usury, the poor orphans give the rich man\nfreely twenty pounds or forty pounds a year, supposing their stock to\nbe a hundred; if he take usury, the rich man doth but give the poor\norphans some part of his constant gain.\n\nAnother instance: in a city or corporation where there is a rich trade\nof clothing or making silks, there is a stock of money given by legacy\nfor the poor, and intrusted into the hands of the richest of the city,\nto trade with and give the poor the use of it: and there is another\nstock left to set up young beginners, who have not a stock to set up\nthemselves; on condition that they give the third part of their gain\nto the poor, and at seven years' end resign the stock: the question\nis, Whether the poor should be without this use of their money, and let\nthe rich go away with it? or whether they may take it?\n\nNow I prove that such usury is not forbidden by God.\n\n1. It is not forbidden us by the law of Moses: (1.) Because Moses's\nlaw never did forbid it: for, 1. It is expressly forbidden as an act\nof unmercifulness; and therefore forbidden only to the poor and to\nbrethren, Exod. xxii. 25; Lev. xxv. 36, 37. Yea, when the poor are not\nnamed, it is the poor that are meant; because in that country they did\nnot keep up stocks for merchandise or trading, but lent usually to the\nneedy only: at least the circumstances of the several texts show, that\nit is only lending to the needy, and not lending to drive on any\nenriching trades, which is meant where usury is forbidden.[157] 2. And\nit is expressly allowed to be used to strangers, Deut. xxiii. 19, 20,\nto whom nothing unjust or uncharitable might be done; only such a\nmeasure of charity was not required towards them as unto brethren. And\nthere were more merchants of strangers that traded with them in\nforeign commodities, than of Jews that fetched them home: so that the\nprohibition of usury is in the law itself restrained only to their\nlending to the poor; but in the prophets who do but reprove the sin,\nit is expressed without that limitation, partly because it supposeth\nthe meaning of the law to be known, which the prophets did but apply,\nand partly because there was little or no lending used among the Jews,\nbut to the needy as an act of charity.\n\n(2.) And if it had been forbidden in Moses's law only, it would not\nextend to christians now; because the law of Moses, as such, is not in\nforce: the matter of it is much of the law of nature indeed; but as\nMosaical, it was proper to the Jews and proselytes, or at least\nextended not to the christian gentiles; as is plain in 2 Cor. iii. 7;\nGal. iii. 19, 24; v. 3; Ephes. ii. 15; 1 Tim. i. 7; Heb. vii. 12, 16, 19.\nMoses's law as such never bound any other nations, but the proselytes\nthat joined themselves to the Jews (nor was all the world obliged so\nto be proselyted as to take up their laws): much less do they bind us\nthat are the servants of Christ, so long after the dissolution of\ntheir commonwealth. So much of them as are part of the law of nature,\nor of any positive law of Christ, or of the civil law of any state,\nare binding as they are such natural, christian, or civil laws. But\nnot one of them as Mosaical: though the Mosaical law is of great use\nto help us to understand the law of nature in many particular\ninstances, in which it is somewhat difficult to us.\n\n2. There is no positive law of Christ forbidding all usury: as for\nLuke vi. 32, 35, it is plainly nothing to the case; for he saith not,\nLend, looking for no gain or increase, but looking for nothing again.\nAnd the context showeth that the meaning must be one of these two;\neither, q. d. Lend not only to them that will lend to you again when\nyou are in want; but even to the poor, that you can never hope to\nborrow of; or else, Lend not only to them that are able to pay you,\nand where your stock is secured, but to the needy where your money is\nhazarded; and though they will pay you if they are able, yet you have\nlittle or no hope that ever they should be able to repay: lend so, as\nto be willing to make a gift of it in case the borrower never repay\nit. And there is no other text that can be pretended against it in the\nNew Testament.\n\n3. And that the law of nature doth not forbid all usury, will appear\nby examining the several parts of it. The law of nature forbiddeth but\nthree sorts of sins: 1. Those that are against piety to God. 2. Those\nthat are against our own welfare. 3. Those that are against our\nneighbour's good: and that is, 1. Against justice. 2. Against charity.\nThere is none that falleth not under some of these heads.\n\n1. And that usury is not naturally evil as against piety to God; 2. Or\nas against ourselves, and our own welfare; I need not prove, because\nno reason nor reasonable person doth lay any such accusation against\nit. Though they that think it absolutely unlawful, say that it is\nconsequently against God, as every violation of his law is. But that\nis nothing to the case.\n\n3. Therefore there is no doubt but the whole controversy is resolved\ninto this last question, Whether all usury be against justice or\ncharity to our neighbour? Justice obligeth me to give him his own;\ncharity obligeth me to give him more than his own, in certain cases,\nas one that love him as myself. That which is not against justice, may\nbe against charity; but that which is against charity, is not always\nagainst justice strictly taken. And that which is an act of true\ncharity, is never against justice; because he that giveth his\nneighbour more than his own, doth give him his own and more. There is\na usury which is against justice and charity; there is a usury which\nis against charity, but not against mere justice; and there is a usury\nwhich is against neither justice nor charity. If I prove it charitable\nit is superfluous to say more.\n\nAll the instances before given are notoriously charitable. That which\nis for the preservation of the lives and comforts of the poor, and of\norphans, or for the enriching of my neighbour, is an act of charity;\nbut such is some usury, past all doubt, as is before declared. Where\nthe contrary is an act of cruelty, the usury is not against charity,\nbut for it. For the rich to deny to the poor and orphans a part of\nthat gain, which they make by the improvement of their own money, is\noppression and cruelty; if it be cruel to let a beggar die or starve,\nwhen we should feed and clothe him of our own; much more to let the\npoor and orphans starve and perish rather than give them the increase\nof their own, or part of it at least. As for them that say, It may be\nas well improved otherwise, they are unexperienced men; it is a known\nfalsehood as to the most, though some few may meet with such\nopportunities. At least it is nothing to them that cannot have other\nways of improving it; who are very many.\n\nMoreover, when it is not an act of charity, yet it may be not against\ncharity in these cases: 1. When the lender is poor and the borrower\nrich; yea, it may be a sin to lend it freely. \"He that oppresseth the\npoor to increase his riches, and he that gives to the rich, shall\nsurely come to want,\" Prov. xxii. 16. It is a giving to the rich to\nlend freely that money which they improve to the increase of their\nriches. 2. When the lender is not obliged to that act of charity,\nthough the borrower be poorer than himself. Which falleth out in a\nhundred cases; and may be comprised under this one general, When the\nlender is obliged to expend that same money in some other greater,\nbetter work: as at the same time while a man that is worth but twenty\npounds a year, is in debt to a man that hath a thousand pounds a year,\nthere may be a hundred or a thousand poor people worth nothing, ready\nto perish, whom the rich is rather bound to succour, than him that\nhath but twenty pounds a year. And there may be works of piety (as to\nset up a school, or promote the preaching of the gospel) which may be\nas great as either. And the richest that is, cannot do all the good\nthat is to be done, nor relieve all the persons that are in want;\ntherefore when he must leave much undone, if he would give all his\nsubstance, it is (_c\u00e6teris paribus_) a sin, to give that to a man that\ncan make shift without it, and pass by a hundred in much deeper\nnecessity and distress; so that he who either exerciseth charity in\nhis usury, or doth nothing against charity and justice, certainly\nsinneth not by that usury. For all the scriptures which speak against\nusury, speak against it as a cruel or uncharitable thing.\n\n_Object._ But it is sometimes necessary for a law to forbid that\nwhich otherwise would be good, when it cannot be done, without\nencouraging others to a greater evil; such as ordinary usury is; and\nthen that law must be observed.\n\n_Answ._ This is true _in thesi_, that such cases there are;\nbut it is unproved and untrue in this case; for, 1. There is no such\nlaw. 2. There is no such reason or necessity of such a law. For God\ncan as well make laws against unrighteous or uncharitable increase or\nusury, without forbidding that which is charitable and just, as he can\nmake laws against unrighteous or uncharitable buying or selling\nwithout condemning that which was good and just; or as he can forbid\ngluttony, drunkenness, idleness, pride, without forbidding eating,\ndrinking, apparel, or riches. He can easily tell men of whom and in\nwhat case to take use, and when not.\n\nHe that would see all other objections answered, and the case fully\nhandled, hath many treatises on both sides extant to inform him.\n\nII. That there is a sort of usury which is evil I know of no man that\ndoubteth, and therefore need not stand to prove.\n\n_Quest._ When is usury sinful?\n\n_Answ._ As is before said, When it is against either justice or\ncharity. 1. When it is like cheating bargaining, which under pretence\nof consent and a form of justice doth deceive or oppress, and get from\nanother that which is not truly ours but his. 2. When you lend for\nincrease where charity obligeth you to lend freely; even as it is a\nsin to lend expecting your own again, when charity obligeth you to\ngive it. 3. When you uncharitably exact that which your brother is\ndisabled utterly to pay, and use cruelty to procure it (be it the use\nor the principal). 4. When you allow him not such a proportion of the\ngain as his labour, hazard, or poverty doth require; but because the\nmoney is yours, will live at ease upon his labours. 5. When in case of\nhis losses you rigorously exact your due without that abatement, or\nforgiving debts, (whether use or principal,) which humanity and\ncharity require. In a word, when you are selfish, and do not as,\naccording to true judgment, you may desire to be done by, if you were\nin his case.\n\n_Quest._ But when am I bound to exercise this charity in not\ntaking use?\n\n_Answ._ As I said before, 1. Whenever you have no more urgent,\nand necessary, and excellent work, to lay out that money on, which you\nare so to receive. 2. Yea, though another work may be in itself\nbetter, (as to relieve many poorer, better men with that money,) yet\nwhen you cannot take it, without the utter undoing of the debtor, and\nbringing him into as bad a case, as any single person whom you would\nrelieve, it is the safer side to leave the other unrelieved, (unless\nit be a person on whom the public good much dependeth,) rather than to\nextort your own from such a one to give another. Because that which\nyou cannot get without a scandalous appearance of cruelty, is _quoad\njus in re_ not yours to give, till you can better get possession of\nit; and therefore God will not expect that you should give it to\nanother.\n\nIn all this I imply that as you must prefer the lives of others in\ngiving alms, before your own conveniences and comforts, and must not\nsay, I cannot spare it, when your necessity may spare it, though not\nyour pleasure; so also in taking use of those that you are bound to\nshow charity to, the same rule and proportions must be observed in\nyour charity.\n\nNote also, that in all this it appeareth, that the case is but\ngradually different, between taking the use and taking the principal.\nFor when the reason for remitting is the same, you are as well bound\nto remit the principal as the use.\n\nBut this difference there is, that many a man of low estate may afford\nto lend freely to a poorer man for a little time, who cannot afford to\ngive it. And prudence may direct us to choose one man to lend freely\nto for a time, because of his sudden necessity, when yet another is\nfitter to give it to.\n\n_Quest._ XIII. Is lending a duty? If so, must I lend to all that\nask me, or to whom?\n\n_Answ._ Lending is a duty, when we have it, and our brother's\nnecessity requireth it, and true prudence telleth us, that we have no\nbetter way to lay it out, which is inconsistent with that. And\ntherefore rich men ordinarily should both lend and give as prudence\nshall direct. But there is an imprudent and so a sinful lending: as,\n1. When you will lend that which is another's, and you have no power\nto lend. 2. When you lend that which you must needs require again,\nwhile you might easily foresee that the borrower is not like to pay.\nLend nothing but what you have either great probability will be\nrepaid, or else which you are willing to give in case the debtor\ncannot or will not pay; or at least when suing for it will not have\nscandalous and worse effects than not lending. For it is very ordinary\nwhen you come to demand it and sue for it, to stir up the hatred of\nthe debtor against you, and to make him your enemy, and to break his\ncharity by your imprudent charity; in such a case, if you are obliged\nto relieve him, give him so much as you can spare, rather than lend\nhim that which you cannot spare, but must sue for. In such cases, if\ncharity go not without prudence, nor prudence without charity, you may\nwell enough see when to lend, and how much.\n\n_Quest._ XIV. Is it lawful to take upon usury in necessity, when\nthe creditor doth unjustly or unmercifully require it?\n\n_Answ._ Not in case that the consequents (by encouraging sin or\notherwise) be like to do more hurt, than the money will do you good.\nElse, it is lawful when it is for your benefit; as it is lawful to\ntake part of your wages for your work, or part of the worth of your\ncommodity, when you cannot have the whole; and as it is lawful to\npurchase your rights of an enemy, or your life of a thief; as is\naforesaid. A man may buy his own benefit of an unrighteous man.\n\n_Quest._ XV. Doth not contracting for a certain sum of gain, make\nusury to be in that case unlawful, which might lawfully be taken of\none that is free?\n\n_Answ._ Yes, in case that contracting determine an uncertain case\nwithout sufficient cause: as if you agree, that whether the borrower\ngain or lose, and be poor or rich, I will have so much gain; that is,\nwhether it prove merciful or unmerciful, I will have it. But then in\nthat case, if it so prove unmerciful, it may not be taken without\ncontracting, if freely offered. No contract may tie the debtor to that\nwhich is against justice or charity; and no contract may absolutely\nrequire that which may prove uncharitable; unless there be a tacit\ncondition or exception of such a case implied. Otherwise I see no\nscripture or reason, why a contract altereth the case, and may not be\nused to secure that increase which is neither unrighteous nor\nunmerciful: it may be the bond of equity, but not of iniquity. As in\ncase of a certain gain by the borrower, a certain use may be\ncontracted for; and in case of uncertain gain to the borrower, a\nconditional contract may be made. Yea, in case of merchandise, where\nmen's poverty forbiddeth not such bargains, I see not but it is lawful\nto sell a greater uncertain gain, for a smaller certain gain; and so\nto make the contracts absolute (as Amesius Cas. Consc. on this\nquestion showeth). As all oppression and unmercifulness must be\navoided, and all men must do as they would (judiciously) be done by;\nso it is a bad thing to corrupt religion, and fill the world with\ncauseless scruples, by making that a sin which is no sin. Divines that\nlive in great cities and among merchandise, are usually fitter judges\nin this case, than those that live more obscurely (without experience)\nin the country.\n\n\n_Tit. 5. Cases of Conscience about Lusory Contracts._\n\n_Quest._ 1. Is it lawful to lay wagers upon the credit or\nconfidence of one another's opinions or assertions in discourse? As e.\ng. I will lay you so much that I am in the right?\n\n_Answ._ Yes, if these three things concur: 1. That the true end\nof the wager is, to be a penalty to him that shall be guilty of a rash\nand false assertion, and not to gratify the covetousness of the other.\n2. That it be no greater a sum than can be demanded and paid, without\nbreach of charity, or too much hurt to the loser (as above the\nproportion of his error). 3. That it be no other but what both parties\nare truly willing to stand to the loss of, if either of them lose, and\nthat beforehand they truly seem so willing to each other.\n\n_Quest._ II. Is it lawful to lay wagers upon horseraces, dogs,\nhawks, bear-baitings, or such games as depend upon the activity of\nbeast or man?\n\n_Answ._ Yes, upon the two last expressed conditions; and, 3. That\nit be not an exercise which is itself unlawful, by cruelty to beasts,\nor hazard to the lives of men, (as in fencing, running, wrestling, &c.\nit may fall out if it be not cautelously done,) or by the expense of\nan undue proportion of time in them, which is the common malignity of\nsuch recreations.\n\n_Quest._ III. May I lawfully give money to see such sports, as\nbear-baitings, stage-plays, masks, shows, puppet-plays, activities of\nman or beast? &c.\n\n_Answ._ There are many shows that are desirable and laudable, (as\nof strange creatures, monsters, rare engines, activities, &c.) the\nsight of which it is lawful to purchase, at a proportionable price; as\na prospect through one of Galileo's tubes or such another, is worth\nmuch money to a studious person. But when the exercise is unlawful,\n(as all stage-plays are that ever I saw, or had just information of;\nyea, odiously evil; however it is very possible that a comedy or\ntragedy might with abundance of cautions be lawfully acted,) it is\nthen (usually) unlawful to be a spectator either for money or on free\ncost. I say, (usually,) because it is possible that some one that is\nnecessitated to be there, or that goeth to find out their evil to\nsuppress them, or that is once only induced to know the truth of them,\nmay do it innocently; but so do not they, who are present voluntarily\nand approvingly. 3. And if the recreation be lawful in itself, yet\nwhen vain persons go thither to feed a carnal fancy and vicious\nhumour, which delighteth more in vanity, than they delight in piety,\nand when it wasteth their time and corrupteth their minds, and\nalienateth them from good, or hindereth duty, it is to them unlawful.\n\n_Quest._ IV. Is it lawful to play at cards or dice for money, or\nat any lottery?[158]\n\n_Answ._ The greatest doubt is, whether the games be lawful, many\nlearned divines being for the negative, and many for the affirmative;\nand those that are for the affirmative lay down so many necessaries or\nconditions to prove them lawful, as I scarce ever yet saw meet\ntogether; but if they be proved at all lawful, the case of wagers is\nresolved as the next.\n\n_Quest._ V. May I play at bowls, run, shoot, &c. or use such\npersonal activities for money?\n\n_Answ._ Yes, 1. If you make not the game itself bad, by any\naccident. 2. If your wager be laid for sport, and not for covetousness\n(striving who shall get another's money, and give them nothing for\nit). 3. And if no more be laid than is suitable to the sport, and the\nloser doth well and willingly pay.\n\n_Quest._ VI. If the loser who said he was willing, prove angry\nand unwilling when it cometh to the paying, may I take it, or get it\nby law against his will?\n\n_Answ._ No, not in ordinary cases: because you may not turn a\nsport to covetousness, or breach of charity; but in case that it be a\nsport that hath cost you any thing, you may in justice take your\ncharges, when prudence forbids it not.\n\n\n_Tit. 6. Cases of Conscience about Losing and Finding._\n\n_Quest._ I. If I find money or any thing lost, am I bound to seek\nout the owner, if he seek not after me? and how far am I bound to seek\nhim?\n\n_Answ._ You are bound to use such reasonable means, as the nature\nof the case requireth, that the true owner may have his own again. He\nthat dare keep another man's money, because he findeth it, it is like\nwould steal, if he could do it as secretly. Finding gives you no\npropriety, if the owner can be found: do as you would be done by, and\nyou may satisfy your conscience. If nearer inquiry will not serve, you\nare bound to get it cried in the market, or proclaimed in the church,\nor mentioned in the Curranto's that carry weekly news, or any probable\nway, which putteth you not upon unreasonable cost or labour.\n\n_Quest._ II. May I take any thing for the finding of it, as my\ndue?\n\n_Answ._ You may demand so much as shall pay for any labour or\ncost which you have been at about it, or finding out the owner. But no\nmore as your due; though a moderate gratuity may be accepted, if he\nfreely give it.\n\n_Quest._ III. May I desire to find money or any thing else in my\nway? or may I be glad when I have found it?\n\n_Answ._ You should first be unwilling that your neighbour should\nlose it, and be sorry that he hath lost it; but supposing that it be\nlost, you may moderately desire that you may find it rather than\nanother; not with a covetous desire of the gain; but that you may\nfaithfully gratify the owner in restoring it, or if he cannot be found\nmay dispose of it as you ought. And you should be more sorry that it\nis lost, than glad that you find it, except for the owner.\n\n_Quest._ IV. If no owner can be found, may I not take it and use\nit as mine own?\n\n_Answ._ The laws of the land do usually regulate claims of\npropriety in such matters. Where the law giveth it to the lord of the\nmanor, it is his, and you must give it him. Where it giveth it to no\nother, it is his that findeth it; and occupancy will give him\npropriety. But so as it behoveth him to judge, if he be poor, that\nGod's providence ordered it for his own supply; but if he be rich,\nthat God sent it him but as to his steward, to give it to the poor.\n\n_Quest._ V. If many be present when I find it, may I not wholly\nretain it to myself; or may I not conceal it from them if I can?\n\n_Answ._ If the law overrule the case, it must be obeyed; but if\nit do not, you may, if you can, conceal it, and thereby become the\nonly finder, and take it as your own, if the owner be not found: but\nif you cannot conceal it at the time of finding, they that see it with\nyou, are partly the finders as well as you; though perhaps the largest\nshare be due to the occupant.\n\n_Quest._ VI. If I trust my neighbour or servant with money or\ngoods, or if another trust me, who must stand to the loss if they be\nlost?\n\n_Answ._ Here also the law of the land as regulating proprieties\nmust be very much regarded; and especially the true meaning of the\nparties must be understood: if it was antecedently the expressed or\nimplied meaning that one party in such or such a case should bear the\nloss, it must in strict justice be according to the true meaning of\nthe parties. Therefore if a carrier that undertaketh to secure it,\nloseth it, he loseth it to himself. Or if one that it is lent to on\nthat condition (explicit or implicit) lose it, it is to himself. But\nif a friend to whom you are beholden for the carriage, lose it, who\nundertook no more than to bestow his labour, the loss must be yours;\nyea, though it was his negligence or drunkenness that was the fault;\nfor you took him and trusted him as he is. But if a servant, or one\nobliged to do it by hire, do without any other agreement, only\nundertake to serve you in it, and loseth it, the law or custom of the\ncountry is instead of a contract; for if the law or custom lay the\nloss on him, it is supposed that he consented to it in consenting to\nbe your servant; if it lay it on you, it is supposed that you took\nyour servant on such terms of hazard. But if it be left undecided by\nlaw and custom, you may make your servant pay only so much as is a\nproportionable penalty for his fault, but no more, as any satisfaction\nfor your loss; except you agreed with him to repay such losses as were\nby his default. And when it is considered what strict justice doth\nrequire, it must also be considered what charity and mercy do require,\nthat the poor be not oppressed.\n\n\n_Tit. 7. Directions to Merchants, Factors, Chaplains, Travellers,\nthat live among Infidels._\n\n_Quest._ I. Is it lawful to put oneself, or servants, especially\nyoung unestablished apprentices, into temptations of an infidel\ncountry, (or a popish,) for the getting of riches, as merchants\ndo?[159]\n\n_Answ._ This cannot be truly answered without distinguishing, 1.\nOf the countries they go from. 2. Of the places they go to. 3. Of the\nquality of the persons that go. 4. Of the causes of their going.\n\nI. Some countries that they go from may be as bad as those that they\ngo to, or in a state of war, when it is better to be absent, or in a\ntime of persecution, or at least of greater temptation than they are\nlike to have abroad. And some are contrarily as a paradise in\ncomparison of those they go to, for holiness and helps to heaven, and\nfor peace and opportunities of serviceableness to God and the public\ngood.\n\nII. Some countries which they may go to, may have as good helps for\ntheir souls as at home, if not by those of the religion of the\nnation, yet by christians that live among them, or by the company\nwhich goeth with them; or at least there may be no great temptations\nto change their religion, or debauch them, either through the civility\nand moderation of those they live among, or through their sottish\nignorance and viciousness, which will rather turn men's hearts against\nthem. But some countries have so strong temptations to corrupt men's\nunderstandings through the subtlety of seducers, and some have such\nallurements to debauch men, and some such cruelties to tempt them to\ndeny the truth, that it is hard among them to retain one's innocency.\n\nIII. Some that go abroad are understanding, settled christians, able\nto make good use of other men's errors, and sins, and ill examples or\nsuggestions, and perhaps to do much good on others; but some are\nyoung, and raw, and unexperienced, whose heads are unfurnished of\nthose evidences and reasons by which they should hold fast their own\nprofession against the cunning reasonings of an adversary, and their\nhearts are unfurnished of that love to truth, and that serious\nresolution, which is necessary to their safety, and therefore are like\nto be corrupted.\n\nIV. Some are sent by their princes as agents or ambassadors on\nemployments necessary to the public good; and some are sent by\nsocieties on business necessary to the ends of the society; and some\ngo in case of extreme poverty and necessity, having no other way of\nmaintenance at home; and some go in obedience to their parents and\nmasters that command it them; and some go to avoid the miseries of a\nwar, or the danger of a sharp persecution at home, or the greater\ntemptations of a debauched or seducing age, or some great temptations\nin their families. But some go for fancy, and some for mere\ncovetousness, without need.\n\nBy these distinctions the case may be answered by men that are\njudicious and impartial. As,\n\nI. _Affirm._ 1. It is lawful for ambassadors to go among\ninfidels, that are sent by princes and states; because the public good\nmust be secured.\n\n2. It is lawful for the agents of lawful societies or trading\ncompanies to go (_c\u00e6teris paribus_, the persons being capable);\nbecause trade must be promoted, which tendeth to the common good of\nall countries.\n\n3. It is not only lawful, but one of the best works in the world, for\nfit persons to go on a design to convert the poor infidels and\nheathens where they go. Therefore the preachers of the gospel should\nnot be backward to take any opportunity, as chaplains to ambassadors,\nor to factories, &c. to put themselves in such a way.\n\n4. It is lawful for a son or servant (whose bonds extend to such a\nservice) to go in obedience to a superior's command; and God's special\nprotection may be trusted in a way of obedience.\n\n5. It is lawful for one in debt to go, that hath probable hopes that\nway and no other to pay his debts. Because he is a defrauder if he\ndetain other men's money, while a lawful way of repaying it may be\ntaken.\n\n6. It is lawful for a duly qualified person to go in case of extreme\npoverty, to be able to live in the world; and that poverty may be\ncalled extreme to one that was nobly born and educated, which would be\nno poverty to one that was bred in beggary.\n\n7. It is lawful for a well qualified person, who desireth riches to\nserve God, and to do good with, to go in a way of trading, though he\nbe in no poverty or necessity himself. Because God's blessing on a\nlawful trade may be desired and endeavoured, and he that should do all\nthe good he can, may use what lawful means he can to be enabled to do\nit. And other men's wants should be to us as our own, and therefore we\nmay endeavour to be able to relieve them.\n\n8. In a time of such civil war, when a man knoweth not which side to\ntake, it may be better for some men to live abroad; yea, among\ninfidels.\n\n9. There is little to dissuade a man whose trade leadeth him into a\ncountry that is better than his own, or so sottish as to have small\ntemptation, and that hath the company of faithful christians, with\nwhich he may openly worship God, and privately converse to his\nspiritual edification.\n\n10. In urgent cases one may go for a time, where he can have no use of\npublic church worship, so be it he have private means and\nopportunities of holy living.\n\n11. It is lawful on less occasions to leave one's own country in a\ntime of debauchery, when temptations at home are greater than those\nabroad, or in a time of such persecution as may lawfully be avoided,\nthan at another time.\n\n12. A settled christian may go more safely, and therefore lawfully, on\nsmaller urgencies, than a young, raw, lustful, fanciful, unsettled\nnovice may.\n\nII. _Neg._ 1. It is not lawful for any one to seek riches or\ntrade abroad or at home, principally for the love of riches, to raise\nhimself and family to fulness, prosperity, or dignity: though all this\nmay be desired when it is a means to God's service and honour, and the\npublic good, and is desired principally as such a means.\n\n2. It is not lawful to go abroad, especially into infidel or popish\ncountries, without such a justifiable business, whose commodity will\nsuffice to weigh down all the losses and dangers of the remove.\n\n3. The dangers and losses of the soul are to be valued much above\nthose of the body and estate, and cannot be weighed down by any mere\ncorporal commodity.\n\n4. It is less dangerous usually to go among Turks and heathens, (whose\nreligion hath no tempting power to seduce men,) than among Socinians\nor papists, whose errors and sins are cunningly and learnedly promoted\nand defended.\n\n5. It is not lawful for merchants or others for trade and love of\nwealth or money, to send poor raw, unsettled youths into such\ncountries where their souls are like to be notably endangered, either\nby being deprived of such teaching and church helps which they need,\nor by being exposed to the dangerous temptations of the place; because\ntheir souls are of more worth than money.\n\n6. It is not lawful therefore for master or servant to venture his own\nsoul in such a case as this last mentioned; that is, so far as he is\nfree, and without necessity doth it only for commodity sake.\n\n7. We may not go where we cannot publicly worship God, without\nnecessity, or some inducement from a greater good.\n\n8. The more of these hinderances concur the greater is the sin: it is\ntherefore a mere wilful casting away of their own souls, when\nunfurnished, unsettled youths (or others like them) shall for mere\nhumour, fancy, or covetousness leave such a land as this, where they\nhave both public and private helps for their salvation, and to go\namong papists, infidels, or heathens, where talk or ill example is\nlike to endanger them, and no great good can be expected to\ncountervail such a hazard, nor is there any true necessity to drive\nthem, and where they cannot publicly worship God, no, nor openly own\nthe truth, and where they have not so much as any private company to\nconverse with, that is fit to further their preservation and\nsalvation, and all this of their own accord, &c.\n\n_Quest._ II. May a merchant or ambassador leave his wife, to live\nabroad?\n\n_Answ._ 1. We must distinguish between what is necessitated, and\nwhat is voluntary. 2. Between what is done by the wife's consent, and\nwhat is done without. 3. Between a wife that can bear such absence,\nand one that cannot. 4. Between a short stay, and a long or continued\nstay.\n\n1. The command of the king, or public necessities, may make it lawful,\nexcept in a case so rare as is not to be supposed (which therefore I\nshall not stand to describe). For though it be a very tender business\nto determine a difference between the public authority or interest,\nand family relations and interest, when they are contradictory and\nunreconcilable, yet here it seemeth to me, that the prince and public\ninterest may dispose of a man contrary to the will and interest of his\nwife; yea, though it would occasion the loss, 1. Of her chastity. 2.\nOr her understanding. 3. Or her life: and though the conjugal bond do\nmake man and wife to be as one flesh. For, 1. The king and public\ninterest may oblige a man to hazard his own life, and therefore his\nwife's. In case of war, he may be sent to sea, or beyond sea, and so\nboth leave his wife (as Uriah did) and venture himself. Who ever\nthought that no married man might go to foreign wars without his\nwife's consent? 2. Because as the whole is more noble than the part,\nso he that marrieth obligeth himself to his wife, but on supposition\nthat he is a member of the commonwealth, to which he is still more\nobliged than to her.\n\n2. A man may for the benefit of his family leave his wife for travel\nor merchandise, for a time, when they mutually consent upon good\nreason that it is like to be for their good.\n\n3. He may not leave her either without or with her own consent, when a\ngreater hurt is like to come by it, than the gain will countervail. I\nshall say no more of this, because the rest may be gathered from what\nis said in the cases about duties to wives, where many other such are\nhandled.\n\n_Quest._ III. Is it lawful for young gentlemen to travel in other\nkingdoms, as part of their education?[160]\n\n_Answ._ The many distinctions which were laid down for answer of\nthe first question, must be here supposed, and the answer will be\nmostly the same as to that, and therefore need not be repeated.\n\n1. It is lawful for them to travel that are necessarily driven out of\ntheir own country, by persecution, poverty, or any other necessitating\ncause.\n\n2. It is lawful to them that are commanded by their parents (unless in\nformer excepted cases, which I will not stay to name).\n\n3. It is the more lawful when they travel into countries as good or\nbetter than their own, where they are like to get more good than they\ncould have done at home.\n\n4. It is more lawful to one that is prudent and firmly settled both in\nreligion, and in sobriety and temperance, against all temptations\nwhich he is like to meet with, than to one that is unfurnished for a\ndue resistance of the temptations of the place to which he goeth.\n\n5. It is more lawful to one that goeth in sober, wise, and godly\ncompany, or is sent with a wise and faithful tutor and overseer, than\nto leave young, unsettled persons to themselves.\n\n6. In a word, it is lawful when there is a rational probability, that\nthey will not only get more good than hurt, (for that will not make it\nlawful,) but also more good than they could probably have other ways\nattained.\n\nII. But the too ordinary course of young gentlemen's travels out of\nEngland now practised, I take to be but a most dangerous hazarding, if\nnot a plain betraying them to utter undoing, and to make them\nafterwards the plagues of their country, and the instruments of the\ncommon calamity. For, 1. They are ordinarily sent into countries far\nworse and more dangerous than their own, where the temptations are\nstronger than they are fit to deal with; into some countries where\nthey are tempted to sensuality, and into some where they are tempted\nto popery or infidelity. In some countries they learn to drink wine\ninstead of beer; and arising from the smaller sort to the stronger, if\nthey turn not drunkards, they contract that appetite to wine and\nstrong drink, which shall prove (as Clemens Alexandrinus calleth\ngluttony and tippling) a throat-madness, and a belly-devil, and keep\nthem in the sin of gulosity all their days. And in some countries they\nshall learn the art of gluttony, to pamper their guts in curious,\ncostly, uncouth fashions, and to dress themselves in novel,\nfantastical garbs, and to make a business of adorning themselves, and\nsetting themselves forth with proud and procacious fancies and\naffections, to be looked upon as comely persons to the eyes of others.\nIn some countries they shall learn to waste their precious hours in\nstage-plays, and vain spectacles, and ceremonies, attendances, and\nvisits, and to equalize their life with death, and to live to less use\nand benefit to the world than the horse that carrieth them. In most\ncountries they shall learn either to prate against godliness, as the\nhumour of a few melancholy fools, and be wiser than to believe God, or\nobey him, or be saved; or at least to grow indifferent and cold in\nholy affections and practices: for when they shall see papists and\nprotestants, Lutherans and Calvinists, of contrary minds, and hear\nthem reproaching and condemning one another, this cooleth their zeal\nto all religion, as seeming but a matter of uncertainty and\ncontention. And when they also see how the wise and holy are made a\nscorn in one country, as bigots and Hugonots, and how the protestants\nare drunkards and worldlings in another country, and how few in the\nworld have any true sense and savour of sound and practical religion,\nand of a truly holy and heavenly life, (as those few they are seldom\nso happy as to converse with,) this first accustometh them to a\nneglect of holiness, and then draweth their minds to a more low,\nindifferent opinion of it, and to think it unnecessary to salvation.\nFor they will not believe that so few shall be saved as they find to\nbe holy in the world; and then they grow to think it but a fancy and a\ntroubler of the world.\n\nAnd it addeth to their temptation, that they are obliged by the carnal\nends which drew them out, to be in the worst and most dangerous\ncompany and places, that is, at princes' courts, and among the\nsplendid gallantry of the world; for it is the fashions of the great\nones which they must see, and of which when they come home they must\nbe able to discourse: so that they must travel to the pest-houses of\npomp, and lust, of idleness, gluttony, drunkenness, and pride, of\natheism, irreligiousness, and impiety, that they may be able to glory\nwhat acquaintance they have got of the grandeur and gallantry of the\nsuburbs of hell, that they may represent the way to damnation\ndelectable and honourable to others, as well as to themselves.[161]\n\nBut the greatest danger is of corrupting their intellectuals, by\nconverse with deceivers where they come; either infidels, or juggling\nJesuits and friars: for when those are purposely trained up to\ndeceive, how easy is it for them to silence raw and unfurnished\nnovices, (yea, even when all their five senses must be captivated, in\nthe doctrine of transubstantiation)! And when they are silenced they\nmust yield: or at least they have deluding stories enough of the\nantiquity, universality, infallibility, unity of their church, with a\nmultitude of lies of Luther, Calvin, Zuinglius, and other reformers,\nto turn their hearts and make them yield. But yet that they may be\ncapable of doing them the more service, they are instructed for a time\nto dissemble their perversion, and to serve the Roman pride and\nfaction in a protestant garb and name.\n\nEspecially when they come to Rome, and see its glory, and the\nmonuments of antiquity, and are allured with their splendour and\ncivilities, and made to believe that all the reports of their\ninquisitions and cruelties are false, this furthereth the fascination\nof unexperienced youths.\n\n2. And usually all this while the most of them lay by all serious\nstudies, and all constant employment, and make idleness and converse\nwith the idle or with tempters, to be their daily work. And what a\nmind is like to come to, which is but one half year or twelve months\naccustomed to idleness, and to vain spectacles, and to a pleasing\nconverse with idle and luxurious persons, it is easy for a man of any\nacquaintance with the world or with human nature to conjecture.\n\n3. And they go forth in notable peril of their health or lives. Some\nfall into fevers, and die by change of air and drinks: some fall into\nquarrels in taverns, or about their whores, and are murdered. Some few\nprove so stedfast against all the temptations of the papists, that it\nis thought conducible to the holy cause that they should be killed in\npretence of some quarrel, or be poisoned. Some by drinking wine do\ncontract such sickness, as makes their lives uncomfortable to the\nlast. And the brains of many are so heated by it, that they fall mad.\n\n4. And all this danger is principally founded in the quality of the\nperson sent to travel; which are ordinarily empty lads, between\neighteen and twenty-four years of age, which is the time of the\ndevil's chief advantage; when naturally they are prone to those vices\nwhich prove the ruin of the most, though you take the greatest care of\nthem that you can.[162] 1. Their lust is then in the highest and most\nuntamed rage. 2. Their appetites to pleasing meats and drinks are then\nstrongest. 3. Their frolicsome inclinations to sports and recreations\nare then greatest. 4. And ignorant and procacious pride beginneth then\nto stir. 5. All things that are most vile and vain, are then apt to\nseem excellent to them, by reason of the novelty of the matter as to\nthem, who never saw such things before, and by reason of the false\nesteem of those carnal persons, to whose pomp, and consequently to\nwhose judgment, they would be conformed. 6. And they are at that age\nexceedingly inclined to think all their own apprehensions to be right,\nand to be very confident of their own conceptions, and wise in their\nown eyes; because their juvenile intellect being then in the most\naffecting activity, it seemeth still clear and sure to them, because\nit so much affects themselves. 7. But above all, they are yet\nunfurnished of almost all that solid wisdom, and settled holiness,\nand large experience, which is most necessary to their improvement of\ntheir travels, and to their resistance of all these temptations. Alas!\nhow few of them are able to deal with a Jesuit, or hold fast their\nreligion against deceivers! If the very vices, the ambition, the\ncarnal policies and pomps, the filthiness and worldliness of the Roman\nclergy, did not become a preservative to men's minds against the\ntemptations which would draw them to their way, and if the atheism,\ninfidelity, whoredoms, and profaneness of papists did not become\nantidotes, how few were like to return uninfected! And because the\nJesuits know that they can never take this stumblingblock out of the\nway, therefore too many of them have thought best to debauch those\nfirst whom they would proselyte, and reconcile them first to plays,\nand drunkenness, and whoredoms, that so the dislike of these may not\nhinder their reconciliation with the kingdom of Rome; yea, that a\nseeming necessity of a priest's pardon, may make it seem necessary to\nbecome their subjects.\n\nAnd as unfurnished are these young travellers usually to resist the\ntemptations to this sensuality, lust, and pomp, as those of popery; so\nthat they are perfidiously sent into a pest-house, when they are in\nthe greatest disposition to be infected. And if they come not home\ndrunkards, gluttons, gamesters, idle, prodigal, proud, infidels,\nirreligious, or papists, it is little thanks to those perfidious\nparents, who thus perform their promise for them in baptism, by\nsending them to Satan's schools and university to be educated.\n\nWhereas if they were but kept to their due studies, and under a holy\ngovernment at home, till they were furnished with sound religious\nknowledge, and till they were rooted in holiness, and in love to a\npious, sober life, and till they had got a settled hatred of\nintemperance and all sin, and till they had a map of the places,\npersons, and affairs of the world well imprinted on their minds by\nstudy and due information, then necessary travel would be more safe;\nand then they would be in a capacity to learn wisdom from other men's\nfolly, and virtue from other men's vice, and piety from other men's\nimpiety; which novices are rather apt to imitate.\n\n5. And in the mean time the loss of all the helps which they should\nhave at home, doth greatly tend to their destruction. For they oft\ntravel into countries, where they shall have no public worship of God\nwhich is lawful, or which they understand; or if they have, it is\nusually cold preaching and dull praying, when they have need of the\nbest, and all too little. And they have seldom such pious society to\nedify and quicken them by private converse, as they have, or might\nhave, here at home; and seldom come into such well ordered, religious\nfamilies. And if human nature be prone to infection by temptations,\nand so averse to holiness, that all means is too little, and even in\nthe best families folly and sensuality, and a distaste of godliness,\noften thrive; (as unsown weeds overspread the garden, where with great\ncost and labour only better things were sowed;) what then but sin and\nmisery can be expected from those that by their own parents are\nbanished from their native country (not so well as into a wilderness,\nbut) into the pestilent, infected countries of the world.\n\nI would ask those parents that plead for this crime and cruelty as a\nkindness; are you no wiser or better yourselves than the company into\nwhich you send your children? Can you teach them and educate them no\nbetter, nor give them better examples, than they are like to have\nabroad? Can you set them on no better work, for the improvement of\ntheir time? If not, why do you not repent of this your shame and\nmisery, and reform yourselves? If you can, why will you then betray\nyour children? Or if you cannot, are there no schools, no learned and\npious men, no religious families and company at home, in your own\nland, where you might place them to better advantage, than thus to\nexpose them to the tempter? Undoubtedly there are; and such as may be\nhad at cheaper rates.[163]\n\n6. And it is not the smallest part of the guilt and danger, that they\nare sent abroad without due oversight and conduct. They that do but\nget them some sober or honest servant to attend them, or some sober\ncompanion, think they have done well; whenas they had need of some\ndivine or tutor of great learning, piety, prudence, and experience,\nwhom they will reverence and obey, that may take the oversight of\nthem, and be ready to answer any sophist that would seduce them. But\nthe charge of this is thought too great for the safety of their own\nchildren, whom they themselves expose to a necessity of it.\n\nI know that carnal minds will distaste all this, and have objections\nenough against it, and reasons of their own, to make it seem a duty to\nbetray and undo their children's souls, and to break their promise\nmade for them in baptism: \"All this is but our preciseness: they must\nhave experience and know the world, or else they will be contemptible\n_tenebriones_ or owls! Whenever they go it will be a temptation,\nand such they must have at home. There is no other part of their age\nso fit, or that can be spared, and we must trust God with them\nwherever they are; and they that will be bad, will be bad in one place\nas well as another; and many are as bad that stay at home.\" And thus\n_quos perdere vult Jupiter hos dementat_; yea, the poor children\nand commonwealth must suffer for such parents' sottish folly. And well\nsaith Solomon, \"The rich man is wise in his own conceit,\" Prov.\nxxviii. 11. And because it is not reason indeed but pride, and the\nrich disease and carnality which is here to be confuted, I shall not\nhonour them with a distinct, particular answer; but only tell them, If\nall companies be alike, send them to Bedlam or to a whorehouse. If all\nmeans be alike, let them be janizaries, and bred up where Christ is\nscorned: if you think they need but little helps, and little watching,\nit seems you never gave them more. And it is a pity you should have\nchildren, before you know what a man is, and how much nature is\ncorrupted, and how much is needful to its recovery. And it is a pity\nthat you dedicated them to God in baptism, before you believed Christ,\nand knew what you did, and engaged them to renounce the world, the\nflesh, and the devil, under a crucified Christ, while you purposed\nlike hypocrites to train them in the school and service of the world,\nthe flesh, and the devil, and in the contempt of the cross of Christ,\nor of a holy, mortified life. And if all ages be alike, and novices be\nequal to experienced persons, let the scholars rule their master, and\nlet boys be parliament men and judges, and let them be your guides at\nhome! And if acquaintance with courtship and the customs of the world,\nand the reputation of such acquaintance, be worth the hazarding of\ntheir souls, renounce God, and give up your names to Mammon, and be\nnot such paltry hypocrites, as to profess that you believe the\nScriptures, and stand to your baptismal vows, and place your hopes in\na crucified Christ, and your happiness in God's favour and the life to\ncome. And if the preaching of the gospel, and all such religious\nhelps, be unnecessary to your unsettled children, dissemble not by\ngoing to church, as if you took them to be necessary to yourselves.\nIn a word, I say as Elias to the Israelites, \"Why halt ye between two\nopinions? If God be God, follow him.\" If the world be God, and pride\nand sensuality and the world's applause be your felicity, follow it,\nand let it be your children's portion. Do you not see more wise, and\nlearned, and holy, and serviceable persons among us, proportionably,\nin church and state, that were never sent for an education among the\npapists and profane, than of such as were?\n\nBut I will proceed to the directions which are necessary to those that\nmust or will needs go abroad, either as merchants, factors, or as\ntravellers.\n\n_Direct._ I. Be sure that you go not without a clear warrant from\nGod; which must be (all things laid together) a great probability, in\nthe judgment of impartial, experienced, wise men, that you may get or\ndo more good than you were like to have done at home. For if you go\nsinfully without a call or warrant, you put yourself out of God's\nprotection, as much as in you is; that is, you forfeit it: and\nwhatever plague befalls you, it will arm your accusing consciences to\nmake it double.\n\n_Direct._ II. Send with your children that travel, some such\npious, prudent tutor or overseer as is afore described: and get them\nor your apprentices into as good company as possibly you can.\n\n_Direct._ III. Send them as the last part of all their education,\nwhen they are settled in knowledge, sound doctrine, and godliness, and\nhave first got such acquaintance with the state of the world, as\nreading, maps, and conversation and discourse can help them to: and\nnot while they are young, and raw, and uncapable of self-defence, or\nof due improving what they see. And those that are thus prepared, will\nhave no great lust or fancy to wander, and lose their time, without\nnecessity; for they will know, that there is nothing better\n(considerably) to be seen abroad, than is at home; that in all\ncountries, houses are houses, and cities are cities, and trees are\ntrees, and beasts are beasts, and men are men, and fools are fools,\nand wise men are wise, and learned men are learned, and sin is sin,\nand virtue is virtue; and these things are but the same abroad as at\nhome: and that a grave is every where a grave, and you are travelling\ntowards it, which way ever you go. And happy is he that spendeth his\nlittle time so, as may do God best service, and best prepare him for\nthe state of immortality.\n\n_Direct._ IV. If experience of their youthful lust and pride, and\nvicious folly, or unsettled dangerous state, doth tell you plainly,\nthat your child or apprentice is unfit for travel, venture them not\nupon it, either for the carnal ornaments of education, or for your\nworldly gain. For souls that cost the blood of Christ, are more\nprecious than to be sold at so low a rate; and especially by those\nparents and masters that are doubly obliged to love them, and to guide\nthem in the way to heaven, and must be answerable for them.\n\n_Direct._ V. Choose those countries for your children to travel\nin, which are soundest in doctrine and of best example, and where they\nmay get more good than hurt; and venture them not needlessly into the\nplaces and company of greatest danger; especially among the Jesuits\nand friars, or subtle heretics, or enemies of Christ.\n\n_Direct._ VI. Study before you go, what particular temptations\nyou are like to meet with, and study well for particular preservatives\nagainst them all: as you will not go into a place infected with the\nplague, without an antidote. It is no small task, to get a mind\nprepared for travel.\n\n_Direct._ VII. Carry with you such books as are fittest for your use,\nboth for preservation and edification: as to preserve you from popery,\nDrelincourt's and Mr. Pool's small Manual: for which use my \"Key for\nCatholics,\" and \"Safe Religion,\" and \"Sheet against Popery\" may not be\nuseless. And Dr. Challoner's \"Credo Ecclesiam Catholicam\" is short and\nvery strong. To preserve you against infidelity, \"Vander Meulin,\" in\nLatin, and Grotius; and in English my \"Reasons of the Christian\nReligion\" may not be unfit. For your practice, the Bible and the\n\"Practice of Piety,\" and Mr. Scudder's \"Daily Walk,\" and Mr. Reyner's\n\"Directions,\" and Dr. Ames's \"Cases of Conscience.\"\n\n_Direct._ VIII. Get acquaintance with the most able reformed\ndivines, in the places where you travel; and make use of their\nfrequent converse, for your edification and defence. For it is the\nwisest and best men in all countries where you come, that must be\nprofitable to you, if any.\n\n_Direct._ IX. Set yourselves in a way of regular study if you are\ntravellers, as if you were at home, and on a course of regular\nemployment if you are tradesmen, and make not mere wandering and\ngazing upon novelties your trade and business; but redeem your time as\nlaboriously as you would do in the most settled life. For time is\nprecious, wherever you be; and it must be diligence every where that\nmust cause your proficiency; for place and company will not do it\nwithout your labour. It is not a university that will make a sluggish\nperson wise, nor a foreign land that will furnish a sensual sot with\nwisdom: _C\u0153lum non animum mutant qui trans mare currunt_.\nThere is more ado necessary to make you wise, or bring you to heaven,\nthan to go long journeys, or see many people.\n\n_Direct._ X. Avoid temptations: if you acquaint yourselves with\nthe humours, and sinful opinions, and fashions of the time and places\nwhere you are, let it be but as the Lacedemonians called out their\nchildren to see a drunkard, to hate the sin; therefore see them, but\ntaste them not, as you would do by poison or loathsome things. Once or\ntwice seeing a folly and sin is enough. If you do it frequently,\ncustom will abate your detestation, and do much to reconcile you to\nit.\n\n_Direct._ XI. Set yourselves to do all the good you can to the\nmiserable people in the places where you come. Furnish yourselves with\nthe aforesaid books and arguments, not only to preserve yourselves,\nbut also to convince poor infidels and papists. And pity their souls,\nas those that believe that there is indeed a life to come, where\nhappiness and misery will show the difference between the godly and\nthe wicked. Especially merchants and factors, who live constantly\namong the poor ignorant christians, Armenians, Greeks, papists, who\nwill hear them; and among heathens (in Indostan and elsewhere) and\nMahometans (especially the Persians, who allow a liberty of\ndiscourse). But above all, the chaplains of the several embassies and\nfactories. Oh what an opportunity have they to sow the seeds of\nchristianity among the heathen nations! and to make known Christ to\nthe infidel people where they come! And how heavy a guilt will lie on\nthem that shall neglect it! And how will the great industry of the\nJesuits rise up in judgment against them and condemn them!\n\n_Direct._ XII. The more you are deprived of the benefit of God's\npublic worship, the more industrious must you be, in reading Scripture\nand good books, and in secret prayer and meditation, and in the\nimprovement of any one godly friend that doth accompany you to make up\nyour loss, and to be instead of public means. It will be a great\ncomfort among infidels, or papists, or ignorant Greeks, or profane\npeople, to read sound, and holy, and spiritual books, and to confer\nwith some one godly friend, and to meditate on the sweet and glorious\nsubjects, which from earth and heaven are set before us; and to solace\nourselves in the praises of God, and to pour out our suits before him.\n\n_Direct._ XIII. And that your work may be well done, be sure that\nyou have right ends; and that it be not to please a ranging fancy, nor\na proud, vain mind, nor a covetous desire of being rich or high, that\nyou go abroad; but that you do it purposely and principally to serve\nGod abroad, and to be able to serve him the better when you come home,\nwith your wit, and experience, and estates. If sincerely you go for\nthis end, and not for the love of money, you may expect the greater\ncomfort.[164]\n\n_Direct._ XIV. Stay abroad no longer than your lawful ends and\nwork do require: and when you come home, let it be seen that you have\nseen sin that you might hate it; and that by the observation of the\nerrors and evils of the world, you love sound doctrine, spiritual\nworship, and holy, sober, and righteous living, better than you did\nbefore; and that you are the better resolved and furnished for a\ngodly, exemplary, fruitful life.\n\nOne thing more I will warn some parents of, who send their sons to\ntravel, to keep them from untimely marrying, lest they have part of\ntheir estate too soon: that there are other means better than this,\nwhich prudence may find out: if they would keep them low, from fulness\nand idleness, and bad company, (which a wise, self-denying, diligent\nman may do, but another cannot,) and engage them to as much study and\nbusiness (conjunct) as they can well perform, and when they must needs\nmarry, let it be done with prudent, careful choice; and learn\nthemselves to live somewhat lower, that they may spare that which\ntheir son must have: this course would be better than that hazardous\none in question.\n\n[156] Whether the consequent be good or hurt is like to be greater,\nmust be well considered.\n\n[157] Exod. xx. 21, \"Thou shalt neither vex a stranger, nor oppress\nhim.\" Exod. xxiii. 9, \"Thou shalt not oppress a stranger,\" &c. So\nthat usury to a stranger was no oppression.\n\n[158] Of recreations, see before.\n\n[159] Leg. Steph. Vinan. Pigh. in Hercule prodigo, pag. 130-132. Cui\nperegrinatio dulcis est, non amat patriam: si dulcis est patria,\namara est peregrinatio. August.\n\n[160] Lege Eurycic. Pateani Orat. 9.\n\n[161] Read Bishop Hall's \"Quo Vadis\" on this subject.\n\n[162] Peregrinatio levia t\u00e6dia qu\u00e6dam animorum et veluti nauseas\ntollit: non tollit morbos qui altius penetrarunt, quam ut externa\nulla medicina huc pertingat. Id. ib.\n\n[163] Congressus sapientum confert prudentiam: non montes, non maria.\nErasm.\n\n[164] Peregrinatio omnis obscura et sordida est iis quorum industria\nin patria potest esse illustris. Cicer.\n\n\n\n\nCHAPTER XX.\n\nDIRECTIONS AGAINST OPPRESSION.\n\n\n_Tit. 1. Motives and Directions against Oppression._\n\nOppression is the injuring of inferiors, who are unable to resist, or\nto right themselves; when men use power to bear down right. Yet all is\nnot oppression which is so called by the poor, or by inferiors that\nsuffer; for they are apt to be partial in their own cause as well as\nothers. There may be injustice in the expectations of the poor, as\nwell as the actions of the rich. Some think they are oppressed, if\nthey be justly punished for their crimes; and some say they are\noppressed, if they have not their wills, and unjust desires, and may\nnot be suffered to injure their superiors: and many of the poor do\ncall all that oppression, which they suffer from any that are above\nthem, as if it were enough to prove it an injury, because a rich man\ndoth it: but yet oppression is a very common and a heinous sin.[165]\n\nThere are as many ways of oppressing others, as there are advantages\nto men of power against them. But the principal are these following.\n\n1. The most common and heinous sort is the malignant injuries and\ncruelties of the ungodly against men that will not be as indifferent\nin the matters of God and salvation as themselves; and that will not\nbe of their opinions in religion, and be as bold with sin, and as\ncareless of their souls, as they. These are hated, reproached,\nslandered, abused, and some way or other persecuted commonly wherever\nthey live throughout the world. But of this sort of oppression I have\nspoken before.\n\n2. A second sort is the oppression of the subjects by their rulers;\neither by unrighteous laws, or cruel executions, or unjust impositions\nor exactions, laying on the people greater taxes, tributes, or\nservitude, than the common good requireth, and than they are able well\nto bear. Thus did Pharaoh oppress the Israelites, till their groans\nbrought down God's vengeance on him. But I purposely forbear to meddle\nwith the sins of magistrates.\n\n3. Soldiers also are too commonly guilty of the most inhuman,\nbarbarous oppressions; plundering the poor countrymen, and domineering\nover them, and robbing them of the fruit of their hard labours, and of\nthe bread which they should maintain their families with, and taking\nall that they can lay hold on as their own. But (unless it be a few\nthat are a wonder in the world) this sort of men are so barbarous and\ninhuman, that they will neither read nor regard any counsel that I\nshall give them. (No man describeth them better than Erasmus.)\n\n4. The oppression of servants by their masters I have said enough to\nbefore; and among us, where servants are free to change for better\nmasters, it is not the most common sort of oppression; but rather\nservants are usually negligent and unfaithful, because they know that\nthey are free (except in the case of apprentices).\n\n5. It is too common a sort of oppression for the rich in all places to\ndomineer too insolently over the poor, and force them to follow their\nwills, and to serve their interest be it right or wrong: so that it is\nrare to meet with a poor man that dare displease the rich, though it\nbe in a cause where God and conscience do require it. If a rich man\nwrong them, they dare not seek their remedy at law, because he will\ntire them out by the advantage of his friends and wealth; and either\ncarry it against them, be his cause never so unjust, or lengthen the\nsuit till he hath undone them, and forced them to submit to his\noppressing will.\n\n6. Especially unmerciful landlords are the common and sore oppressors\nof the countrymen: if a few men can but get money enough to purchase\nall the land in a country, they think that they may do with their own\nas they list, and set such hard bargains of it to their tenants, that\nthey are all but as their servants, yea, and live a more troublesome\nlife than servants do: when they have laboured hard all the year, they\ncan scarce scrape up enough to pay their landlord's rent; their\nnecessities are so urgent, that they have not so much as leisure to\npray morning or evening in their families, or to read the Scriptures,\nor any good book; nor scarce any room in their thoughts for any holy\nthings: their minds are so distracted with necessities and cares, that\neven on the Lord's day, or at a time of prayer, they can hardly keep\ntheir minds intent upon the sacred work which they have in hand. If\nthe freest minds have much ado to keep their thoughts in seriousness\nand order, in meditation, or in the worshipping of God; how hard must\nit needs be to a poor oppressed man, whose body is tired with\nwearisome labours, and his mind distracted with continual cares, how\nto pay his rent, and how to have food and raiment for his family! How\nunfit is such a troubled, discontented person, to live in thankfulness\nto God, and in his joyful praises! Abundance of the voluptuous great\nones of the world, do use their tenants and servants but as their\nbeasts, as if they had been made only to labour and toil for them, and\nit were their chief felicity to fulfil their will, and live upon their\nfavour.\n\n_Direct._ I. The principal means to overcome this sin, is to\nunderstand the greatness of it. For the flesh persuadeth carnal men to\njudge of it according to their selfish interest, and not according to\nthe interest of others, nor according to the true principles of\ncharity and equity; and so they justify themselves in their\noppression.\n\n1. _Consid._ That oppression is a sin not only contrary to\nchristian charity and self-denial, but even to humanity itself. We are\nall made of one earth, and have souls of the same kind: there is as\nnear a kindred betwixt all mankind, as a specifical identity; as\nbetween one sheep, one dove, one angel, and another: as between\nseveral drops of the same water, and several sparks of the same fire;\nwhich have a natural tendency to union with each other. And as it is\nan inhuman thing for one brother to oppress another, or one member of\nthe same body to set up a proper interest of its own, and make all the\nrest, how painfully soever, to serve that private interest; so it is\nfor those men who are children of the same Creator. Much more for them\nwho account themselves members of the same Redeemer, and brethren in\nChrist by grace and regeneration, with those whom they oppress. Mal.\nii. 10, \"Have we not all one Father? Hath not one God created us? Why\ndo we deal treacherously every man against his brother, by profaning\nthe covenant of our fathers?\" If we must not lie to one another,\nbecause we are members one of another, Eph. iv. 25; and if all the\nmembers must have the same care of one another, 1 Cor. xii. 25; surely\nthen they must not oppress one another.\n\n2. An oppressor is an antichrist and an antigod: he is contrary to\nGod, who delighteth to do good, and whose bounty maintaineth all the\nworld; who is kind to his enemies, and causeth his sun to shine and\nhis rain to fall on the just and on the unjust: and even when he\nafflicteth doth it as unwillingly, delighteth not to grieve the sons\nof men.[166] He is contrary to Jesus Christ, who gave himself a ransom\nfor his enemies, and made himself a curse to redeem them from the\ncurse, and condescended in his incarnation to the nature of man, and\nin his passion to the cross and suffering which they deserved: and\nbeing rich and Lord of all, yet made himself poor, that we by his\npoverty might be made rich. He endured the cross and despised the\nshame, and made himself as of no reputation, accounting it his honour\nand joy to be the Saviour of men's souls, even of the poor and\ndespised of the world. And these oppressors live as if they were made\nto afflict the just, and to rob them of God's mercies, and to make\ncrosses for other men to bear, and to tread on their brethren as\nstepping-stones of their own advancement. The Holy Ghost is the\nComforter of the just and faithful. And these men live as if it were\ntheir calling to deprive men of their comfort.\n\n3. Yea, an oppressor is not only the agent of the devil, but his\nimage: it is the devil that is the destroyer, and the devourer, who\nmaketh it his business to undo men, and to bring them into misery and\ndistress. He is the grand oppressor of the world: yet in this he is\nfar short of the malignity of men-devils, 1. That he doth it not by\nforce and violence, but by deceit, and hurteth no man till he hath\nprocured his own consent to sin; whereas our oppressors do it by their\nbrutish force and power. 2. And the devil destroyeth men, who are not\nhis brethren, nor of the same kind; but these oppressors never stick\nat the violating of such relations.\n\n4. Oppression is a sin that greatly serveth the devil, to the damning\nof men's souls, as well as to the afflicting of their bodies. And it\nis not a few, but millions, that are undone by it. For as I showed\nbefore, it taketh up men's mind and time so wholly, to get them a poor\nliving in the world, that they have neither mind nor time for better\nthings. They are so troubled about many things, that the one thing\nneedful is laid aside. All the labours of many a worthy, able pastor,\nare frustrated by oppressors: to say nothing of the far greatest part\nof the world, where the tyranny and oppression of heathen infidels and\nMahometan princes, keepeth out the gospel, and the means of life; nor\nyet of any other persecutors: if we exhort a servant to read the\nScriptures, and call upon God, and think of his everlasting state, he\ntelleth us that he hath no time to do it, but when his weary body must\nhave rest. If we desire the masters of families to instruct and\ncatechise their children and servants, and pray with them, and read\nthe Scriptures and other good books to them, they tell us the same,\nthat they have no time, but when they should sleep; and that on the\nLord's day their tired bodies, and careful minds, are unfit to attend\nand ply such work: so that necessity quieteth their conscience in\ntheir ignorance and neglect of heavenly things, and maketh them think\nit only the work of gentlemen and rich men, who have leisure (but are\nfurther alienated from it by prosperity, than these are by their\npoverty): and thus oppression destroyeth religion, and the people's\nsouls as well as their estates.\n\n5. Oppression further endangereth both the souls of men, and the\npublic peace, and the safety of princes, by tempting the poor\nmultitude into discontents, sedition, and insurrections. Every man is\nnaturally a lover of himself above other: and the poor, as well as the\nrich and rulers, have an interest of their own which ruleth them; and\nthey will hardly honour, or love, or think well of them by whom they\nsuffer. It is as natural almost for a man under oppression, to be\ndiscontented and complain, as for a man in a fever to complain of\nsickness, heat, and thirst. No kingdom on earth is so holy and happy\nas to have all or most of the subjects such confirmed, eminent saints,\nas will be contented to be undone, and will love and honour those that\nundo them. Therefore men must be taken as they are. If \"oppression\nmaketh wise men mad,\" Eccles. vii. 7, much more the multitude, who are\nfar from wisdom. Misery maketh men desperate, when they think that\nthey cannot be much worse than they are. How many kingdoms have been\nthus fired (as wooden wheels will be when one part rubbeth too hard\nand long upon the other)! Yea, if the prince be never so good and\nblameless, the cruelty of the nobles and the rich men of the land, may\nhave the same effects. And in these combustions, the peace of the\nkingdom, the lives and souls of the seditious, are made a sacrifice to\nthe lusts of the oppressors.\n\n_Direct._ II. Consider with fear how oppression turneth the\ngroans and cries of the poor to the God of revenge against the\noppressors. And go to that man that hath the tears and prayers of\noppressed innocents, sounding the alarm to the vindictive justice, to\nawake for their relief. \"And shall not God avenge his own elect, which\ncry day and night to him, though he bear long with them? I tell you,\nthat he will avenge them speedily,\" Luke xviii. 7, 8. \"The Lord will\nbe a refuge to the oppressed,\" Psal. ix. 9. \"To judge the fatherless\nand the oppressed, that the man of the earth may no more oppress,\"\nPsal. x. 18. \"The Lord executeth righteousness and judgment for all\nthat are oppressed,\" Psal. ciii. 6; cxlvi. 7. Yea, God is doubly\nengaged to be revenged upon oppressors, and hath threatened a special\nexecution of his judgment against them above most other sinners:\npartly as it is an act of mercy and relief to the oppressed; so that\nthe matter of threatening and vengeance to the oppressor, is the\nmatter of God's promise and favour to the sufferers: and partly as it\nis an act of his vindictive justice against such as so heinously break\nhis laws. The oppressor hath indeed his time of power, and in that\ntime the oppressed seem to be forsaken and neglected of God; as if he\ndid not hear their cries: but when his patience hath endured the\ntyranny of the proud, and his wisdom hath tried the patience of the\nsufferers, to the determined time; how speedily and terribly then doth\nvengeance overtake the oppressors, and make them warnings to those\nthat follow them! In the hour of the wicked and of the power of\ndarkness Christ himself was oppressed and afflicted, Isa. liii. 7, and\n\"in his humiliation his judgment was taken away,\" Acts viii. But how\nquickly did the destroying revenge overtake those bloody zealots, and\nhow grievous is the ruin which they lie under to this day, which they\nthought by that same murder to have escaped! Solomon saith, Eccl. iv. 1,\nhe \"considered all the oppressions that are under the sun, and\nbehold the tears of such as were oppressed, and they had no comforter;\nand on the side of the oppressors there was power, but they had no\ncomforter.\" Which made him praise the dead and the unborn. But yet he\nthat goeth with David into the sanctuary, and seeth the end of the\noppressors, shall perceive them set in slippery places, and tumbling\ndown to destruction in a moment, Psal. xxxvii.; lxxiii. The Israelites\nin Egypt seemed long to groan and cry in vain; but when the\ndeterminate time of their deliverance came, God saith, \"I have surely\nseen the affliction of my people, and have heard their cry by reason\nof their task-masters; for I know their sorrows: and I am come down to\ndeliver them.--Behold, the cry of the children of Israel is come up\nunto me, and I have also seen the oppression wherewith the Egyptians\noppress them,\" Exod. iii. 7-9. Deut. xxvi. 5, 6, \"The Egyptians evil\nentreated us, and laid upon us hard bondage, and when we cried to the\nLord God of our fathers, the Lord heard our voice, and looked on our\naffliction, and our labour, and our oppression.\" See Psal. cvii.\n39-42. So Psal. xii. 5, 6, \"For the oppression of the poor, for the\nsighing of the needy, now will I arise, saith the Lord; I will set him\nin safety from him that puffeth at him (or would insnare him). Thou\nshalt keep them, O Lord, thou shalt preserve them from this generation\nfor ever.\" \"Trust not therefore in oppression,\" Psal. lxii. 10. For\nGod is the avenger, and his plagues shall revenge the injuries of the\noppressed.\n\n_Direct._ III. Remember what an odious name oppressors commonly\nleave behind them upon earth. No sort of men are mentioned by\nposterity with greater hatred and contempt. For the interest of\nmankind directeth them hereunto, and may prognosticate it, as well as\nthe justice of God. However the power of proud oppressors may make men\nafraid of speaking to their faces what they think, yet those that are\nout of their reach, will pour out the bitterness of their souls\nagainst them. And when once death hath tied their cruel hands, or any\njudgment of God hath cast them down, and knocked out their teeth, how\nfreely will the distressed vent their grief! and fame will not be\nafraid to deliver their ugly picture to posterity, according to their\ndesert. Methinks therefore that even pride itself should be a great\nhelp to banish oppression from the world. What an honourable name hath\na Trajan, a Titus, an Antonine, an Alexander Severus! And what an\nodious name hath a Nero, a Caligula, a Commodus, a D'Alva, &c.! Most\nproud men affect to be extolled, and to have a glorious name survive\nthem when they are dead; and yet they take the course to make their\nmemory abominable; so much doth sin contradict and disappoint the\nsinner's hopes!\n\n_Direct._ IV. Be not strangers to the condition or complaints of\nany that are your inferiors. It is the misery of many princes and\nnobles, that they are guarded about with such as keep all the\nlamentations of their subjects and tenants from their ears; or\nrepresent them only as the murmurings of unquiet, discontented men; so\nthat superiors shall know no more of their inferiors' case than their\nattendants please; nor no more of the reproach that falleth upon\nthemselves. Their case is to be pitied; but the case of their\ninferiors more (for it is their own wilful choice which hath\nimprisoned their understandings, with such informers; and it is their\nunexcusable negligence, which keepeth them from seeking truer\ninformation). A good landlord will be familiar with the meanest of his\ntenants, and will encourage them freely to open their complaints, and\nwill labour to inform himself who is in poverty and distress, and how\nit cometh to pass; that when he hath heard all, he may understand\nwhether it be his own oppression or his tenants' fault that is the\ncause: when proud, self-seeking men disdain such inferior converse,\nand if they have servants that do but tell them their tenants have a\ngood bargain, and are murmuring, unthrifty, idle persons, they believe\nthem without any more inquiry, and in negligent ignorance oppress the\npoor.\n\n_Direct._ V. Mortify your own lusts and sinful curiosity, which\nmaketh you think that you need so much, as tempteth you to get it by\noppressing others. Know well how little is truly necessary! and how\nlittle nature (well-taught) is contented with! and what a privilege it\nis to need but little! Pride and curiosity are an insatiable gulf.\nTheir daily trouble seemeth to them a necessary accommodation. Such\nabundance must be laid out on superfluous recreations, buildings,\nornaments, furniture, equipage, attendants, entertainments,\nvisitations, braveries, and a world of need-nots, (called by the names\nof handsomeness, cleanliness, neatness, conveniences, delights,\nusefulness, honour, civilities, comeliness, &c.) So much doth carnal\nconcupiscence, pride, and curiosity thus devour, that hundreds of the\npoor must be oppressed to maintain it; and many a man that hath many\nscore or hundred tenants who with all their families daily toil to get\nhim provision for his fleshly lusts, doth find at the year's end, that\nall will hardly serve the turn, but this greedy devourer could find\nroom for more; when one of his poor tenants could live and maintain\nall his family comfortably, if he had but so much as his landlord\nbestoweth upon one suit of clothes, or one proud entertainment, or one\nhorse, or one pack of hounds. I am not persuading the highest to level\ntheir garb and expenses equal with the lowest; but mortify pride,\ncuriosity, and gluttony, and you will find less need to oppress the\npoor, or to feed your concupiscence with the sweat and groans of the\nafflicted.\n\n_Direct._ VI. Be not the sole judge of your own actions in a\ncontroverted case; but if any complain of you, hear the judgment of\nothers that are wise and impartial in the case. For it is easy to\nmisjudge where self-interest is concerned.\n\n_Direct._ VII. Love your poor brethren as yourselves, and delight\nin their welfare as if it were your own. And then you will never\noppress them willingly; and if you do it ignorantly, you will quickly\nfeel it and give over upon their just complaint; as you will quickly\nfeel when you hurt yourselves, and need no great exhortation to\nforbear.\n\n\n_Tit. 2. Cases of Conscience about Oppression, especially of\nTenants._\n\n_Quest._ I. Is it lawful for a mean man, who must needs make the\nbest of it, to purchase tenanted land of a liberal landlord, who\nsetteth his tenants a much better pennyworth than the buyer can\nafford.\n\n_Answ._ Distinguish, 1. Between a seller who understandeth all\nthis, and one that doth not. 2. Between a tenant that hath by custom a\nhalf-title to his easier rent, and one that hath not. 3. Between a\ntenant that consenteth and one that consenteth not. 4. Between buying\nit when a liberal man might else have bought it, and buying it when a\nworse else would have bought it. 5. Between a case of scandal and of\nno scandal.\n\nAnd so I answer, 1. If the landlord that selleth it expect that the\nbuyer do use the tenants as well as he hath done, and sell it\naccordingly, it is unrighteous to do otherwise (ordinarily). 2. In\nmany countries it is the custom not to turn out a tenant, nor to raise\nhis rent; so that many generations have held the same land at the same\nrent; which though it give no legal title, is yet a half-title in\ncommon estimation. In such a case it will be scandalous, and infamous,\nand injurious, and therefore unlawful to purchase it with a purpose to\nraise the rent, and to do accordingly. 3. In case that a better\nlandlord would buy it, who would use the tenant better than you can\ndo, it is not (ordinarily) lawful for you to buy it. I either express\nor imply \"ordinarily\" in most of my solutions; because that there are\nsome exceptions lie against almost all such answers, in extraordinary\ncases; which the greatest volume can scarce enumerate.\n\nBut if, 1. It be the seller's own doing to withdraw his liberality so\nfar from his tenants, as to sell his land on hard rates, on\nsupposition that the buyer will improve it. 2. And if it be a tenant\nthat cannot either by custom or any other plea, put in a claim in\npoint of equity to his easy-rented land. 3. And if as bad a landlord\nwould buy it if you do not. 4. If it be not a real scandal: I say if\nall these four concur; 5. Or (alone) if the tenant consent freely to\nyour purchase on these terms; then it is no injury. But the common\ncourse is, for a covetous man that hath money, never to consider what\na loser the tenant is by his purchase, but to buy and improve the land\nat his own pleasure; which is no better than oppression.\n\n_Quest._ II. May not a landlord take as much for his land as it\nis worth?\n\n_Answ._ 1. Sometimes it is land that no man can claim an\nequitable title to hold upon an easier rent, and sometimes it is\notherwise, as aforesaid, by custom and long possession, or other\nreasons. 2. Sometimes the tenant is one that you are obliged to show\nmercy to; and sometimes he is one that no more than commutative\njustice is due to. And so I answer, 1. If it be an old tenant who by\ncustom or any other ground, can claim an equitable title to his old\npennyworth, you may not enhance the rent to the full worth. 2. If it\nbe one that you are obliged to show mercy as well as justice to, you\nmay not take the full worth. 3. The common case in England is, that\nthe landlords are of the nobility or gentry, and the tenants are poor\nmen, who have nothing but what they get by their hard labour out of\nthe land which they hold; and in this case some abatement of the full\nworth is but such a necessary mercy, as may be called justice. Note\nstill, that by the full worth, I mean, so much as you could set it for\nto a stranger who expecteth nothing but strict justice, as men buy and\nsell things in a market.\n\nBut, 1. If you deal with a tenant as rich or richer than yourself, or\nwith one that needeth not your mercy, or is no fit object of it; 2.\nAnd if it be land that no man can by custom claim equitably to hold on\nlower terms, and so it is no injury to another, nor just scandal, then\nyou may lawfully raise it to the full worth. Sometimes a poor man\nsetteth a house or land to a rich man, where the scruple hath no\nplace.\n\n_Quest._ III. May a landlord raise his rents, though he take not\nthe full worth?\n\n_Answ._ He may do it when there is just reason for it, and none\nagainst it. There is just reason for it when, 1. The land was much\nunderset before. 2. Or when the land is proportionably improved. 3. Or\nwhen the plenty of money maketh a greater sum to be in effect no more\nthan a lesser heretofore. 4. Or when an increase of persons, or other\naccident, maketh land dearer than it was. But then it must be\nsupposed, 1. That no contract, 2. Nor custom, 3. Nor service and\nmerit, do give the tenant any equitable right to his better\npennyworth. And also that mercy prohibit not the change.\n\n_Quest._ IV. How much must a landlord set his land below the full\nworth, that he may be no oppressor, or unmerciful to his tenants?\n\n_Answ._ No one proportion can be determined of; because a great\nalteration may be made in respect to the tenant's ability, his merit,\nto the time and place, and other accidents. Some tenants are so rich,\nas is said, that you are not bound to any abatement. Some are so bad,\nthat you are bound to no more than strict justice and common humanity\nto them. Some years (like the last, when a longer drought than any man\nalive had known, burnt up the grass) disableth a tenant to pay his\nrent; some countries are so scarce of money, that a little abatement\nis more than in another place; but ordinarily the common sort of\ntenants in England should have so much abated of the fullest worth,\nthat they may comfortably live on it, and follow their labours with\ncheerfulness of mind, and liberty to serve God in their families, and\nto mind the matters of their salvation, and not to be necessitated to\nsuch toil, and care, and pinching want, as shall make them liker\nslaves than freemen, and make their lives uncomfortable to them, and\nmake them unfit to serve God in their families, and seasonably mind\neternal things.\n\n_Quest._ V. What if the landlord be in debt, or have some present\nwant of money, may he not then raise the rent of those lands that were\nunderlet before?\n\n_Answ._ If his pride pretend want where there is none, (as to\ngive extraordinary portions with his daughters, to erect sumptuous\nbuildings, &c.) this is no good excuse for oppression. But if he\nreally fall into want, then all that his tenants hold as mere free\ngifts from his liberality, he may withdraw (as being no longer able to\ngive). But that which they had by custom an equitable title to, or by\ncontract also a legal title to, he may not withdraw. (And yet all this\nis his sin, if he brought that poverty culpably on himself; it is his\nsin in the cause, though, supposing that cause, the raising of his\nrent be lawful.) But it is not every debt in a rich man, who hath\nother ways of paying it, which is a true necessity in this case; and\nif a present debt made it necessary only at that time, it is better\n(by fine or otherwise) make a present supply, than thereupon to lay a\nperpetual burden on the tenants, when the cause is ceased.\n\n_Quest._ VI. What if there be abundance of honest people in far\ngreater want than my tenants are, (yea, perhaps preachers of the\ngospel,) and I have no other way to relieve them unless I raise my\nrents; am I not bound rather to give to the best and poorest, than to\nothers?\n\n_Answ._ Yes, if it were a case that concerned mere giving; but\nwhen you must take away from one to give to another, there is more to\nbe considered in it. Therefore in these two cases at least you may not\nraise your tenants' rents to relieve the best or poorest whosoever: 1.\nIn case that he have some equitable title to your land, as upon the\neasier rent. 2. Or in case that the scandal of seeming injustice or\ncruelty, is like to do more hurt to the interest of religion and men's\nsouls, than your relieving the poor with the addition would do good\n(which a prudent man by collation of probable consequents may\nsatisfactorily discern): but if it were not only to preserve the\ncomforts, but to save the lives of others in their present famine,\nnature teacheth you to take that which is truly your own, both from\nyour tenants, and your servant, and your own mouths, to relieve men in\nsuch extreme distress; and nature will teach all men to judge it your\nduty, and no scandalous oppression. But when you cannot relieve the\nordinary wants of the poor, without such a scandalous raising of your\nrents as will do more harm than your alms would do good, God doth not\nthen call you to give such alms; but you are to be supposed to be\nunable.\n\n_Quest._ VII. May I raise a tenant's rent, or turn him out of his\nhouse, because he is a bad man; by a kind of penalty?\n\n_Answ._ A bad man hath a title to his own, as well as a good man;\nand therefore if he have either legal or equitable title, you may not;\nnor yet if the scandal of it is like to do more hurt, than the good\ncan countervail which you intend. Otherwise you may either raise his\nrent, or turn him out, if he be a wicked, profligate, incorrigible\nperson, after due admonition; yea, and you ought to do it, lest you be\na cherisher of wickedness. If the parents under Moses's law were bound\nto accuse their own son to the judges in such a case, and say, \"This\nour son is stubborn and rebellious; he will not obey our voice; he is\na glutton and a drunkard; and all the men of the city must stone him\ntill he die, to put away evil from among them,\" Deut. xxi. 18-21; then\nsurely a wicked tenant is not so far to be spared, as to be cherished\nby bounty in his sin. It is the magistrate's work to punish him by\ngoverning justice; but it is your work as a prudent benefactor, to\nwithhold your gifts of bounty from him. And I think it is one of the\ngreat sins of this age, that this is not done, it being one of the\nnoblest means imaginable to reform the land, and make it happy: if\nlandlords would thus punish or turn out their wicked, incorrigible\ntenants it would do much more than the magistrate can do. The vulgar\nare most effectually ruled by their interest, as we rule our dogs and\nhorses more by the government of their bellies than by force. They\nwill most obey those on whom they apprehend their good or hurt to have\nmost dependence. If landlords would regard their tenants' souls, so\nmuch as to correct them thus for their wickedness, they would be the\ngreatest benefactors and reformers of the land; but alas, who shall\nfirst reform the landlords? and when may it be hoped that many or\nmost great men will be such?\n\n_Quest._ VIII. May one take a house over another's head, (as they\nspeak,) or take the land which he is a tenant to, before he be turned\nout of possession?\n\n_Answ._ Not out of a greedy desire to be rich, nor coveting that\nwhich is another's; nor yet while he is any way injured by it; nor yet\nwhen the act is like to be so scandalous, as to hurt men's souls more\nthan it will profit your body. If you come with the offer of a greater\nrent than he can give, or than the landlord hath just cause to require\nof him, to get it out of his hands by over-bidding him, this is mere\ncovetous oppression. But in other cases it is lawful to take the house\nand land which another tenant hath possession of: as, 1. In case that\nhe willingly leave it, and consent. 2. Or if he unwillingly (but\njustly) be put out; and another tenant must be provided against the\ntime that he is to be dispossessed. 3. Yea, if he be unjustly put out,\nif he that succeeded him have no hand in it, nor by his taking the\nhouse or land do promote the injury, nor scandalously countenance\ninjustice. For when a tenement is void, though by injury, it doth not\nfollow, that no man may ever live in it more: but if the title be his\nthat is turned out, then you may not take it of another; because you\nwill possess another man's habitation. But if it should go for a\nstanding rule, that no man may in any case take a house over another\nman's head, (as country people would have it,) then every man's house\nand land must be long untenanted, to please the will of every\ncontentious or unjust possessor; and any one that hath no title, or\nwill play the knave, may injure the true owner at his pleasure.\n\n_Quest._ IX. May a rich man put out his tenants, to lay their\ntenements to his own demesnes, and so lay house to house, and land to\nland?\n\n_Answ._ In two cases he may not: 1. In case he injure the tenant\nthat is put out, by taking that from him which he hath right to,\nwithout his satisfaction and consent. 2. And in case it really tend to\nthe injury of the commonwealth, by depopulation, and diminishing the\nstrength of it. Otherwise it is lawful; and done in moderation by a\npious man may be very convenient; 1. By keeping the land from beggary\nthrough the multitudes of poor families that overset it. 2. By keeping\nthe more servants, among whom he may keep up a better order and more\npious government in his own house, (making it as a church,) than can\nbe expected in poor families; and his servants will (for soul and\nbody) have a much better life, than if they married and had families,\nand small tenements of their own; but in a country that rather wanteth\npeople, it is otherwise.\n\n_Quest._ X. May one man be a tenant to divers tenements?\n\n_Answ._ Yes, if it tend not, 1. To the wrong of any other; 2. Nor\nto depopulation, or to hinder the livelihood of others, while one man\nengrosseth more than is necessary or meet; for then it is unlawful.\n\n_Quest._ XI. May one man have many trades or callings?\n\n_Answ._ Not when he doth, in a covetous desire to grow rich,\ndisable his poor neighbours to live by him on the same callings,\nseeking to engross all the gain to himself; nor yet when they are\ncallings which are inconsistent; or when he cannot manage one aright,\nwithout the sinful neglect of the other. But otherwise it is as lawful\nto have two trades as one.\n\n_Quest._ XII. Is it lawful for one man to keep shops in several\nmarket towns?\n\n_Answ._ The same answer will serve as to the foregoing question.\n\n[165] In omni certamine qui opulentior est, etiamsi accipit injuriam,\ntamen quia plus potest, facere videtur. Sallust. in Jugurth.\n\n[166] Psa. cxlv.; Matt. v.; Lam. iii.\n\n\n\n\nCHAPTER XXI.\n\nCASES ABOUT, AND DIRECTIONS AGAINST, PRODIGALITY AND SINFUL\nWASTEFULNESS.\n\n\nBecause men's carnal interest and sensuality is predominant with the\ngreatest part of the world, and therefore governeth them in their\njudgment about duty and sin, it thence cometh to pass that\nwastefulness and prodigality are easily believed to be faults, so far\nas they bring men to shame or beggary, or apparently cross their own\npleasure or commodity: but in other cases, they are seldom\nacknowledged to be any sins at all; yea, all that are gratified by\nthem, account them virtues, and there is scarce any sin which is so\ncommonly commended; which must needs tend to the increase of it, and\nto harden men in their impenitency in it; and verily if covetousness,\nand selfishness or poverty, did not restrain it in more persons than\ntrue conscience doth, it were like to go for the most laudable\nquality, and to be judged most meritorious of present praise and\nfuture happiness. Therefore in directing you against this sin, I must\nfirst tell you what it is; and then tell you wherein the malignity of\nit doth consist: the first will be best done in the definition of it,\nand enumeration of the instances, and examination of each one of them.\n\n_Direct._ I. Truly understand what necessary frugality, or\nparsimony, and sinful wastefulness are.\n\n[Sidenote: What necessary frugality is.]\n\nNecessary frugality or sparing is an act of fidelity, obedience, and\ngratitude, by which we use all our estates so faithfully for the chief\nOwner, so obediently to our chief Ruler, and so gratefully to our\nchief Benefactor, as that we waste it not any other way.\n\nAs we hold our estates under God, as Owner, Ruler, and Benefactor, so\nmust we devote them to him, and use them for him in each relation: and\nchristian parsimony cannot be defined by a mere negation of active\nwastefulness, because idleness itself, and not using it aright, is\nreal wastefulness.\n\n[Sidenote: Wastefulness, what it is.]\n\nWastefulness or prodigality is that sin of unfaithfulness, disobedience,\nand ingratitude, by which either by action or omission we mispend or\nwaste some part of our estates to the injury of God, our absolute\nLord, our Ruler, and Benefactor: that is, besides and against his\ninterest, his command, and his pleasure and glory, and our ultimate end.\n\nThese are true definitions of the duty of frugality and the sin of\nwastefulness.\n\n_Inst._ I. One way of sinful wastefulness is, In pampering the\nbelly in excess, curiosity, or costliness of meat or drink, of which I\nhave spoken, chap. viii. part i.\n\n_Quest._ I. Are all men bound to fare alike? or when is it\nwastefulness and excess?\n\n_Answ._ This question is answered in the foresaid chapter of\ngluttony, part iv. tit. 1. 1. Distinguish between men's several\ntempers, and strength, and appetites. 2. And between the restraint of\nwant, and the restraint of God's law. And so it is thus resolved:\n\n1. Such difference in quantity or quality as men's health or strength,\nand real benefit, requireth, may be made by them that have no want.\n\n2. When want depriveth the poor of that which would be really for\ntheir health, and strength, and benefit, it is not their duty who have\nno such want to conform themselves to other men's afflictions; except\nwhen other reasons do require it.\n\n3. But all men are bound to avoid real excess in matter, or manner,\nand curiosity, and to lay out nothing needlessly on their bellies;\nyea, nothing which they are called to lay out a better way. Understand\nthis answer, and it will suffice you.\n\n_Inst._ II. Another way of prodigality is by needless, costly\nvisits, and entertainments.\n\n_Quest._ II. What cost upon visits and entertainments is unlawful\nand prodigal?\n\n_Answ._ 1. Not only all that which hath an ill original, as pride\nor flattery of the rich, and all that hath an ill end, as being merely\nto keep up a carnal, unprofitable interest and correspondency; but\nalso all that which is excessive in degree. I know you will say, But\nthat is the difficulty, to know when it is excessive. It is not\naltogether impertinent to say, when it is above the proportion of your\nown estate, or the ordinary use of those of your own rank, or when it\nplainly tendeth to cherish gluttony or excess in others: but these\nanswers are no exact solution. I add therefore, that it is excess when\nany thing is that way expended, which you are called to expend another\nway.\n\n_Object._ But this leaveth it still as difficult as before.\n\n_Answ._ When in rational probability a greater good may be done\nby another way of expense, _consideratis considerandis_, and a\ngreater good is by this way neglected, then you had a call to spend it\notherwise, and this expense is sinful.\n\n_Object._ It is a doubt whether of two goods it be a man's duty\nalways to choose the greater.\n\n_Answ._ Speaking of that good which is within his choice, it is\nno more doubt than whether good be the object of the will. If God be\neligible as good, then the greatest good is most eligible.\n\n[Sidenote: Whether a man is bound to prefer the greatest good.]\n\n_Object._ But this is still a difficulty insuperable: how can a\nman in every action and expense discern which way it is that the\ngreatest good is like to be attained? This putteth a man's conscience\nupon endless perplexities, and we shall never be sure that we do not\nsin; for when I have given to a poor man, or done some good, for aught\nI know there was a poorer that should have had it, or a greater good\nthat should have been done.\n\n_Answ._ 1. The contrary opinion legitimateth almost all villany,\nand destroyeth most good works as to ourselves or others. If a man may\nlawfully prefer a known lesser good before a greater, and be justified\nbecause the lesser is a real good, then he may be feeding his horse\nwhen he should be saving the life of his child or neighbour, or\nquenching a fire in the city, or defending the person of his king: he\nmay deny to serve his king and country, and say, I was ploughing or\nsowing the while. He may prefer sacrifice before mercy; he may neglect\nhis soul, and serve his body. He may plough on the Lord's day, and\nneglect all God's worship. A lesser duty is no duty, but a sin, when a\ngreater is to be done. Therefore it is certain, that when two goods\ncome together to our choice, the greater is to be chosen, or else we\nsin. 2. As you expect that your steward should proportion his expenses\naccording to the necessity of your business, and not give more for a\nthing than it is worth, nor lay out your money upon smaller commodity,\nwhile he leaveth your greater business unprovided for; and as you\nexpect that your servant who hath many things in the day to do, should\nhave so much skill as to know which to prefer, and not to leave undone\nthe chiefest, whilst he spendeth his time upon the least: so doth God\nrequire that his servants labour to be so skilful in his service, as\nto be able to compare their businesses together, and to know which at\nevery season to prefer. If christianity required no wisdom and skill,\nit were below men's common trades and callings. 3. And yet when you\nhave done your best here, and truly endeavour to serve God faithfully,\nwith the best skill and diligence you have, you need not make it a\nmatter of scrupulosity, perplexity, and vexation; for God accepteth\nyou, and pardoneth your infirmities, and rewardeth your fidelity. And\nwhat if it do follow, that you know not but there may be some sinful\nomission of a better way? Is that so strange or intolerable a\nconclusion; as long as it is a pardoned failing, which should not\nhinder the comfort of your obedience? Is it strange to you that we are\nall imperfect? and imperfect in every good we do, even by a culpable,\nsinful imperfection? You never loved God in your lives without a\nsinful imperfection in your love; and yet nothing in you is more\nacceptable to him than your love. Shall we think a case of conscience\nill resolved, unless we may conclude, that we are sure we have no\nsinful imperfection in our duty? If your servant have not perfect\nskill, in knowing what to prefer in buying and selling, or in his\nwork, I think you will neither allow him therefore to neglect the\ngreater and better, knowingly, or by careless negligence, nor yet\nwould you have him sit down and whine, and say, I know not which to\nchoose; but you would have him learn to be as skilful as he can, and\nthen willingly and cheerfully do his business with the best skill, and\ncare, and diligence he can, and this you will best accept.\n\nSo that this holdeth as the truest and exactest solution of this and\nmany other such cases: He that spendeth that upon an entertainment of\nsome great ones, which should relieve some poor distressed families,\nthat are ready to perish, doth spend it sinfully. If you cannot see\nthis in God's cause, suppose it were the king's, and you will see it:\nif you have but twenty pounds to spend, and your tax or subsidy cometh\nto so much; if you entertain some noble friend with that money, will\nthe king be satisfied with that as an excuse? or will you not be told\nthat the king should have first been served? Remember him then, who\nwill one day ask, \"Have you fed, or clothed, or visited me?\" Matt.\nxxv. You are not absolute owners of any thing, but the stewards of\nGod; and must expend it as he appointeth you. And if you let the poor\nlie languishing in necessities, whilst you are at great charges to\nentertain the rich without a necessity or greater good, you must\nanswer it as an unfaithful servant.\n\nAnd yet on the other side, it may fall out that a person of quality,\nby a seasonable, prudent, handsome, respectful entertainment of his\nequals or superiors, may do more good than by bestowing that charge\nupon the poor. He may save more than he expendeth, by avoiding the\ndispleasure of men in power: he may keep up his interest, by which if\nhe be faithful, he may do God and his country more service, than if he\nhad given so much to the poor. And when really it is a needful means\nto a greater good, it is a duty; and then to omit it, and give that\ncost to the poor, would be a sin.\n\n_Object._ But if this rule hold, a man must never do but one kind\nof good; when he hath found out the greatest, he must do nothing else.\n\n_Answ._ He must always do the greatest good: but the same thing\nis not at all times the greatest good. Out of season and measure a\ngood may be turned to an evil: praying in its season is better than\nploughing; and ploughing in its season is better than praying, and\nwill do more good; for God will more accept and bless it.\n\n_Object._ Therefore it seemeth the prudentest way to divide my\nexpenses according to the proportion of others of my quality; some to\nthe poor, and some to necessary charges, and some to actions of due\ncivility.\n\n_Answ._ That there must be a just distribution is no question;\nbecause God hath appointed you several duties for your expenses: but\nthe question is of the proportions of each respectively. Where God\nhath made many duties constantly necessary, (as to maintain your own\nbodies, your children, to pay tribute to the king, to help the poor,\nto maintain the charges of the church,) there all must be wisely\nproportioned. But entertainments, recreations, and other such after to\nbe mentioned, which are not constant duties, may be sometimes good and\nsometimes sinful: and the measure of such expenses must be varied only\nby the rule already laid down, viz. according to the proportion of the\neffect or good which is like to follow: though the custom of others of\nthe same rank may sometimes intimate what proportion will be suitable\nto that lawful end; and sometimes the inordinate custom of others will\nrather tell one what is to be avoided. Therefore true prudence\n(without a carnal bias) comparing the good effects together, which\nrationally are like to follow, is the only resolver of this doubt.\nWhich having so largely showed, I shall refer you to it, in the\nsolution of many of the following questions.\n\n_Inst._ III. Another way of sinful wasting is upon unnecessary,\nsumptuous buildings.\n\n_Quest._ III. When is it prodigality to erect sumptuous edifices?\n\n_Answ._ Not when they are for the public good, either in point of\nuse, or ornament and honour, so be it no greater good be thereby\nomitted. Therefore it is not churches, hospitals, burses, or common\nhalls that I am speaking of. Nor when they are proportioned to the\nquality of the person, for the honour of magistracy, or for a man's\nnecessary use. But when it is for ostentation of a man's riches, or\nrather of his pride, and for the gratifying of a carnal, irrational\nfancy; and when a man bestoweth more upon buildings, than is\nproportionable to his estate, and to his better expenses; and (to\nspeak more exactly) when he bestoweth that upon his buildings, which\nsome greater service calleth for at that time; it is then his\nprodigality and sin.\n\n_Quest._ IV. Here once for all let us inquire, Whether it be not\nlawful, as in diet, so in buildings, recreation, and other such\nthings, to be at some charge for our delight, as well as for our\nnecessities?\n\n_Answ._ The question is thus commonly stated, but not well; for\nit seemeth to imply, that no delights are necessary, and so putteth\nthings in opposition which are oft coincident. Therefore I\ndistinguish, 1. Of necessity: some things are necessary to our being,\nand some to our felicity, and some but to our smaller benefits. 2. Of\ndelight: some delight is sinful; as gratifying a sinful humour or\ndisposition: some is unnecessary or wholly useless; and some is\nnecessary, either to our greater or our lesser good. And so the true\nsolution is: (1.) The sinful delight of a proud, a covetous, a\nlustful, a voluptuous mind, is neither to be purchased or used. (2.) A\ndelight wholly needless, that is, unprofitable, is sinful if it be\npurchased, but at the price of a farthing, or of a bit of bread, or of\na minute's time; because that is cast away which purchaseth it. (3.) A\ndelight which tendeth to the health of the body, and the alacrity of\nthe mind, to fit it for our calling and the service of God, (being not\nplaced in any forbidden thing,) may be both indulged and purchased, so\nit be not above its worth. (4.) So far as delight in houses, or\nsports, or any creature, tendeth to corrupt our minds, and draw us to\nthe love of this present world, and alienate our hearts from heaven,\nso far must they be resisted and mortified, or sanctified and turned a\nbetter way. (5.) In the utensils of our duty to God, usually a\nmoderate, natural delight, is a great help to the duty, and may become\na spiritual delight: as a delight in many books, in the preacher's\nutterance, in the melody of psalms, in my study, and its conveniences,\nin my walk for meditation, &c. And a delight in our food and\nrecreations, maketh them much fitter to cherish health, and to attain\ntheir ends; so it be not corrupt, immoderate, or abused to evil ends.\n\n_Inst._ IV. Another way of prodigality, is in needless, costly\nrecreations.\n\n_Quest._ V. Is all cost laid out upon recreations unlawful?\n\n_Answ._ No: but, _c\u00e6teris paribus_, we should choose the\ncheapest, and be at no needless cost on them; nor lay out any thing on\nthem which, _consideratis considerandis_, might be better\nbestowed. But of this before.\n\n_Inst._ V. Another way of prodigality is in over-costly apparel.\n\n_Quest._ VI. What may be accounted prodigality in the costliness\nof apparel?\n\n_Answ._ Not that which is only for a due distinction of superiors\nfrom inferiors, or which is needful to keep up the vulgar's reverence\nto magistrates. But, 1. All that which is merely serviceable to pride,\nor vain curiosity, or amorous lust, or an affectation to be thought\nmore comely and beautiful than others. 2. All that which hath more\ncost bestowed on it, than the benefit or end is worth. 3. Or which\nhath that cost which should be rather laid out another way upon better\nuses. The cheapest apparel must be chosen which is warm and comely,\nand fittest to the right ends. And we must come nearer those that are\nbelow our rank, than those above it.\n\n_Inst._ VI. Also prodigality is much showed in the cost which is\nlaid out for needless pomp and ostentation of greatness or curiosity,\nin keeping a numerous retinue, and in their gallantry, and in keeping\nmany horses, and costly furniture, and attendance.\n\n_Quest._ VII. When is a costly retinue and other pompous\nfurniture to be accounted prodigality?\n\n_Answ._ Not when they are needful to the honour of magistracy,\nand so to the government of the commonwealth; nor when it is made but\na due means to some lawful end, which answereth the cost. But when it\nis either the fruits and maintenance of pride, or exceedeth the\nproportion of men's estates, or (especially) when it expendeth that\nwhich better and more necessary uses call for. It is a most odious and\nenormous crime, to waste so many hundred or thousand pounds a year in\nthe vanities of pomp, and fruitless curiosities, and need-nots, while\nthe public uses of the state and church are injured through want, and\nwhile thousands of poor families are racked with cares, and pinched\nwith necessities round about us.\n\n_Inst._ VII. Another way of prodigality is that which is called\nby many, keeping a good house, that is, in unnecessary abundance, and\nwaste of meat and drink, and other provisions.\n\n_Quest._ VIII. When may great housekeeping be accounted\nprodigality?\n\n_Answ._ Not when it is but a convenient work of charity to feed\nthe poor, and relieve the distressed, or entertain strangers, or to\ngive such necessary entertainment to equals or superiors as is before\ndescribed: but when the truest relief of the poor shall be omitted,\n(and it may be poor tenants racked and oppressed,) to keep up the fame\nand grandeur of their abundance, and to seem magnificent, and praised\nby men for great housekeepers. The whole and large estates of many of\nthe rich and great ones of the world goeth this way, and so much is\ndevoured by it, as starveth almost all good works.\n\n_Inst._ VIII. Another act of prodigality is cards and dice, and\nother gaming; in which whilst men desire to get that which is\nanother's, they lose and waste their own.\n\n_Inst._ IX. Another act of prodigality is giving over-great\nportions with children: it being a sinful waste of our Master's stock,\nto lay it out otherwise than he would have us, and to serve our pride\nand self-interest in our children instead of him.\n\n_Quest._ IX. When may our children's portions be accounted\nprodigality or too great?\n\n_Answ._ Not when you provide for their comfortable living\naccording to your estates, and give them that due proportion which\nconsisteth with the discharge of other duties: but when all that men\ncan get is thought little enough for their children; and the business\nof their lives is to live in fulness themselves as long as they can,\nand then to leave that to their posterity which they cannot keep\nthemselves! When this gulf of self-pampering and providing the like\nfor children, devoureth almost all that you can gather, and the poor\nand other needful uses are put off with some inconsiderable pittance;\nand when there is not a due proportion kept between your provision for\nyour children, and the other duties which God requireth of you. Psal.\nxlix. 7-9, 11, 13, \"Their inward thought is, that their houses shall\nbe perpetuated, and their dwelling-places to generations: they call\ntheir lands after their own names.--This their way is their folly; yet\ntheir posterity approve their sayings.\" Psal. lxxiii. 12, \"Behold,\nthese are the ungodly who prosper in the world, they increase in\nriches.\" Psal. xvii. 14, \"They have their portion in this life:--they\nare full of children, (or their children are full,) and they leave the\nrest of their substance to their babes.\" A parent that hath an heir,\nor other children, so wise, religious, and liberal, as that they are\nlike to be more charitable and serviceable to good uses, than any\nother whom he can trust with his estate, should not only leave such\nchildren sufficient for themselves, but enable them as much as he can\nto do good; for they will be more faithful trustees to him than\nstrangers. But a parent that hath but common and untrusty children,\nshould do all the good he can himself, and what he would have done\nwhen he is dead, he must commit to them that are more trusty, and\nallow his children but their proper maintenance. And parents that have\ndebauched, wicked, ungodly children, (such as God commanded them to\ncause to be put to death, Deut. xxi.) should allow them no more than\ntheir daily bread, if any thing at all (which is their own to dispose\nof).\n\n_Inst._ X. Also to be careless in many small expenses or losses,\nbecause they are but little things, and let any such thing be cast\naway, is sinful prodigality.\n\n_Quest._ X. How far is it a duty to be frugal in small matters,\nand the contrary a sin?\n\n_Answ._ We must not overvalue any thing, great or small; nor be\nsparing out of covetousness; nor yet in an imprudent way, which\nseemeth to signify baseness and worldliness when it is not so; nor\nmust we be too thinking in bargaining with others, when every penny\nwhich we get by it, is lost to one that needeth it more. But we must\nsee that nothing of any use be lost through satiety, negligence, or\ncontempt; for the smallest part is of God's gifts and talents, given\nus, not to cast away, but to use as he would have us; and there is\nnothing that is good so small, but some one hath need of it, or some\ngood use or other may be made of it. Even Christ when he had fed\nthousands by a miracle, yet commanded his disciples to \"gather up the\nbroken bread or fragments, that nothing be lost,\" John vi. 12. Which\nplainly showeth that it is a duty which the richest man that is is not\nexempted from, to be frugal, and sin in the greatest prince to be\nwasteful of any thing that is good; but this must not be in sordid\ncovetousness, but in obedience to God, and to do good to others. He is\ncommendable who giveth liberally to the poor, out of his abundance;\nbut he is much more commendable who is a good husband for the poor, as\nworldlings are for themselves; and frugally getteth and saveth as much\nas he can, and denieth all superfluities to himself and all about him,\nthat he may have the more to give to pious and charitable uses.\n\n_Inst._ XI. Idleness also and negligence in our callings, is\nsinful wastefulness and prodigality; when either the pride of\ngentility maketh people think themselves too good to labour, or to\nlook after the matters of their families, or slothfulness maketh them\nthink it a life too toilsome for their flesh to bear. Prov. xviii. 9,\n\"He that is slothful in his work, is brother to him that is a great\nwaster:\" these drones consume that which others labour for, but are no\ngatherers themselves.\n\n_Quest._ XI. Is every one bound to labour in a calling?\n\n_Answ._ This is answered before in its due place, part i. Every\none that is able, rich or poor, must live in some profitable course of\npains or labour.\n\n_Quest._ XII. Is it a duty to desire and endeavour to get, and\nprosper, and grow rich by our labours; when Solomon saith, \"Labour not\nto be rich?\" Prov. xxiii. 4.\n\n_Answ._ It is a sin to desire riches as worldlings and sensualists do,\nfor the provision and maintenance of fleshly lusts and pride; but it\nis no sin, but a duty, to labour not only for labour sake, formally\nresting in the act done, but for that honest increase and provision,\nwhich is the end of our labour; and therefore to choose a gainful\ncalling rather than another, that we may be able to do good, and\nrelieve the poor. Eph. iv. 28, \"Let him labour, working with his hands\nthe thing that is good, that he may have to give to him that needeth.\"\n\n_Quest._ XIII. Can one be prodigal in giving to the church?\n\n_Answ._ Yes, if it be in a blind zeal to maintain a useless pomp\nor superstition; or if he give that which should be used or given\notherwise: but this is a sin that few in these days are much in danger\nof.[167]\n\n_Quest._ XIV. Can one be prodigal in giving to the poor?\n\n_Answ._ Yes, when it is blindly done, to cherish idleness in\nwandering beggars; or with a conceit of meriting in point of commutative\njustice from God; or when that is given to the poor, which should be\ngiven to other uses (as in public tribute, maintenance of children,\nfurtherance of the gospel, &c.): but this is a sin that few have need\nto be restrained from.\n\n_Quest._ XV. May a rich man expend any thing upon (otherwise)\nlawful pomp, or conveniences, or pleasures, at such a time when there\nare multitudes of poor families in extremity of want? as now, when the\nflames which consumed London have left many thousands in distress?\n\n_Answ._ Doubtless every man should spare as much for the relief\nof others as he can; and therefore should not only forbear all\nneedless expenses, but those also that are needful but to such\nconveniences and accommodations as may be spared without a greater\nhurt, than is the want of such as that charge would relieve. To save\nthe lives of people in want, we must spare any thing from ourselves,\nwhich our own lives can spare. And to relieve them in their deep\npoverty, we must abate much more than our superfluities. To expend any\nthing on pride and lust, is a double sin at such a time, when Lazarus\nis at our doors in want. If that Luke xvi. were well studied, (wherein\nit was that the rich man's sin and danger lay, in being clothed in\npurple and silk, and faring sumptuously every day, while Lazarus\nwanted,) it would make some sensualists wiser than they are.\n\nBut yet it must be confessed, that some few persons may be of so much\nworth and use to the commonwealth, (as kings and magistrates,) and\nsome of so little, that the maintaining of the honour and succours of\nthe former, may be more necessary than the saving the lives of the\nlatter. But take heed lest pride or cruelty teach you to misunderstand\nthis, or abuse it for yourselves.\n\nThere are divers other ways of prodigality or sinful waste, which I\npass by, because they are such as few are concerned in; and my purpose\nis not to say all that may be said, but all that is needful. As in\nneedless music, physic, books, (which Seneca handsomely reproveth,)\ngifts to servants which need not, in mere ostentation of pride, to be\nwell spoken of, and many the like; and in unlawful wars, which is the\ngreatest sinful waster in all the world. And as for expenses in\ndebauchery and gross wickedness, as whoredom, revenge, in sinful\nlaw-suits, &c. I here pretermit them.\n\n_Direct._ II. Understand well the aggravations of this sin of\nprodigality: viz.\n\n1. It is a wasting of that which is none of our own, and a robbing God\nof the use or service due to him in the improvement of his gifts. They\nare his, and not ours; and according to his pleasure only must be\nused. 2. It is a robbing the poor of that which the common Lord of the\nworld hath appointed for them in his law; and they will have their\naction in heaven against the prodigal. 3. It is an inhuman vice, to\nwaste that upon pleasures, pride, and needless things, which so many\ndistressed persons stand in need of. 4. It is an injury to the\ncommonwealth, which is weakened by the wasteful. And the covetous\nthemselves (that are not oppressors) are much better members of public\nsocieties than the prodigal. 5. It feedeth a life of other vice and\nwickedness. It is a spending God's gift to feed those lusts which he\nabhorreth. 6. It usually engageth many others in trades and labours\nwhich are unprofitable, that they may serve the lusts of these sensual\nprodigals. 7. And in the conclusion, it prepareth a sad account for\nthese wretches, when they must answer at the bar of God how they have\nused all his gifts and talents. Remember all these aggravations.\n\n_Direct._ III. Carefully mortify that greedy fancy, and fleshly\nlusts, which is the wasting sin, and the devouring gulf. Quench the\nfire, and you may spare all this fuel. Cure the fever or dropsy, and\nyou may spare both your drink and life. A greedy throat and a diseased\nfancy are never satisfied, till they have wasted the peace of your\nconsciences with your estates, and brought you to the end of brutish\nsinners: wisdom, and duty, and real benefit, are contented with a\nlittle; but lust is insatiable; the voluptuous brute saith, I must\nhave my cups, my lusts, my pleasure; and the effeminate, vicious fancy\nof those empty souls that mind no great and solid things, is still\nranging after some vanity or other; and like children, crying for\nevery thing that they see another have: and the most needless, yea,\nburdensome things seem necessary to such; they say, I must needs have\nthis, and I must needs have that, there is no being without it; when\nnothing needeth it, but a diseased mind, which much more needeth a\ncure by grace and true mortification. Subdue pride, and sensuality,\nand fancy, and you may escape prodigality.\n\n_Direct._ IV. Remember the nearness of your account, and ask your\nconsciences what way of expenses will please you best in the review.\nWhether at death and judgment it will be your comfort to find on your\naccount, So much laid out on needless bravery, to set out this carcass\nwhich is now turning into dust; Item, so much upon proud entertainments\nof great ones; Item, so much on cards, and dice, and stage-plays; and\nso much on hounds and needless pleasures, &c. Or rather, so much to\npromote the preaching of the gospel; so much to set poor children to\n'prentice, or to school; so much to relieve distressed families, &c.\nLet Matt. xxv. be well read, and your account well thought on.\n\n_Direct._ V. Keep an account of your expenses, and peruse them\nbefore a fast or a sacrament; and ask conscience how it judgeth of\nthem; yea, ask some holy, prudent friend, whether such proportions are\nallowable before God, and will be comfortable to you in the day of\nyour extremity. If you are but willing to be cured, such means as\nthese will not be in vain.\n\n[167] Read Erasmus Colloqu. Peregrin. Relig. Ergo.\n\n\n\n\nCHAPTER XXII.\n\nCASES AND DIRECTIONS AGAINST INJURIOUS LAW-SUITS, WITNESSING, AND\nJUDGMENT.\n\n\n_Tit._ 1. _Cases of Conscience about Law-suits and Proceedings._\n\n_Quest._ I. In what cases is it lawful to go to law with others?\n\n_Answ._ 1. In case of necessary defence, when the plaintiff doth\ncompel you to it. 2. When you are intrusted for orphans or others whom\nyou cannot otherwise right. 3. When your children, or the church, or\npoor, whom you should do good to, are like to suffer, if you recover\nnot your talent that God hath trusted you with for such uses, from the\nhands of unjust men; and they refuse all just arbitrations and other\nequal means which might avoid such suits. 4. When your own necessity\nconstraineth you to seek your own, which you cannot get by easier\nmeans. 5. When your forbearance will do more hurt by encouraging\nknaves in their injustice, than it will do good. 6. Whenever your\ncause is just, and neither mercy, peace, nor the avoiding of scandal\ndo forbid it: that is, when it is like to do more good than harm, it\nis then a lawful course.\n\nBut it is unlawful to go to law, 1. When you neglect just\narbitrations, patience, and other needful means to avoid it. 2. When\nyour cause is unjust. 3. When you oppress the poor by it. 4. When it\nis done in covetousness, revenge, or pride. 5. When the scandal or\nhurt to your brother, is like to be a greater harm than the righting\nof yourself is like to do good; then must you not go willingly to law.\n\n_Quest._ II. May I sue a poor man for a debt or trespass?\n\n_Answ._ 1. If he be so poor as that he cannot pay it, nor procure you\nsatisfaction, the suit is vain, and tendeth but to cruelty. 2. If he\nhave no means to pay, but that which will deprive him of food and\nraiment, and the necessaries of his life or comfort, you may not sue\nhim unless it be for the supply of as great necessities of your own;\nor in trust for orphans, where you have no power to remit the debt;\nyea, and for them no cruelty must be used. 3. If your forbearance be\nlike to make him abler by his diligence or other means, you should\nforbear if possible. 4. But if he be competently able, and refuse to\npay through knavery and injustice, and you have better ways to use\nthat money, if scandal forbid not, you may seek by law to recover your\nown from him.\n\n_Quest._ III. May I sue a surety whose interest was not concerned\nin the case?\n\n_Answ._ If his poverty make it not an act of cruelty, nor scandal\nprohibit it, you may; because he was willing, and declared his\nconsent, that you should have the debt of him, if the principal pay\nnot. To become surety, is to consent to this; and it is no injury to\nreceive a man's money by his own consent and covenant. He knew that\nyou had not lent it but on those terms; and you had reason to suppose,\nthat he who would undertake to pay another man's debt, had sufficient\nreason for it, either in relation or counter-security. But as you must\nuse mercy to the principal debtor in his poverty, so must you also to\nthe surety.\n\n_Quest._ IV. May I sue for the use of money, as well as for the\nprincipal?\n\n_Answ._ This dependeth on the case of usury before resolved. In\nthose cases in which it may not be taken, it may not be sued for; nor\nyet when the scandal of it will do more harm than the money will do\ngood. But in other cases, it may be sued for on the terms as the rent\nof lands may.\n\n_Quest._ V. May law-suits be used to disable or humble an\ninsolent, wicked man?\n\n_Answ._ You may not take up an ill cause against him, for any\nsuch good end; but if you have a good cause against him, which\notherwise you would not have prosecuted, you may make use of it, to\ndisable him from doing mischief, when really it is a probable means\nthereto; and when neither scandal nor other accidents do prohibit it.\n\n_Quest._ VI. May a rich man make use of his friends and purse in\na just cause, to bear down or tire out a poor man that hath a bad\ncause?\n\n_Answ._ Not by bribery or any evil means; for his proceeding must\nbe just as well as his cause. But if it be an obstinate knave that\nsetteth himself to do hurt to others, it is lawful to make use of the\nfavour of a righteous judge or magistrate against him; and it is\nlawful to humble him by the length and expensiveness of the suit, when\nthat is the fittest means, and no unjust action is done in it; still\nsupposing that scandal prohibit it not. But let no proud or cruel\nperson think, that therefore they may by purse, and friends, and\ntedious law-suits oppress the innocent, to attain their own\nunrighteous wills.\n\n_Quest._ VII. May one use such forms in law-suits as in the\nliteral sense are gross untruths (in declarations, answers, or the\nlike)?\n\n_Answ._ The use of words is to express the mind; and common use\nis the interpreter of them: if they are such words as the notorious\ncommon use hath put another sense on, than the literal one, they must\nbe taken in the sense which public use hath put upon them. And if that\npublic sense be true or false, accordingly they may or may not be\nused.\n\n_Quest._ VIII. May a guilty person plead not guilty, or deny the\nfact?\n\n_Answ._ Common use is the interpreter of words. If the common use\nof those words doth make their public sense a lie, it may not be done.\nBut if the forensic common use of their denial is taken to signify no\nmore but this, Let him that accuseth me, prove it; I am not bound to\naccuse myself, or, _In foro_ I am not guilty till it be proved;\nthen it is lawful to plead Not guilty, and deny the fact, except in\ncases wherein you are bound to an open confession, or in which the\nscandal will do more hurt than the denial will do good.\n\n_Quest._ IX. Is a man ever bound to accuse himself, and seek\njustice against himself?\n\n_Answ._ 1. In many cases a man is bound to punish himself; as\nwhen the law against swearing, cursing, or the like, must give the\npoor a certain mulct which is the penalty, he ought to give that money\nhimself; and in cases where it is a necessary cure to himself, and in\nany case where the public good requireth it: as if a magistrate\noffend, whom none else will punish, or who is the judge in his own\ncause; he should so far punish himself as is necessary to the\nsuppression of sin, and to the preserving of the honour of the laws;\nas I have heard of a justice that swore twenty oaths, and paid his\ntwenty shillings for it. 2. A man may be bound in such a divine\nvengeance or judgment as seeketh after his particular sin, to offer\nhimself to do a sacrifice to justice, to stop the judgment; as Jonah\nand Achan did. 3. A man may be bound to confess his guilt and offer\nhimself to justice to save the innocent, who is falsely accused and\ncondemned for his crime. 4. But in ordinary cases a man is not bound\nto be his own public accuser or executioner.\n\n_Quest._ X. May a witness voluntarily speak that truth which he\nknoweth will further an unrighteous cause, and be made use of to\noppress the innocent?\n\n_Answ._ He may not do it as a confederate in that intention: nor\nmay he do it when he knoweth that it will tend to such an event,\n(though threatened or commanded,) except when some weightier accident\ndoth preponderate for the doing it, (as the avoiding of a greater hurt\nto others, than it will bring on the oppressed, &c.)\n\n_Quest._ XI. May a witness conceal some part of the truth?\n\n_Answ._ Not when he sweareth to deliver the whole truth; nor when\na good cause is like to suffer, or a bad cause be furthered by the\nconcealment; nor when he is under any other obligation to reveal the\nwhole.\n\n_Quest._ XII. Must a judge and jury proceed _secundum allegata\net probata_, according to evidence and proof, when they know the\nwitness to be false, and the truth to be contrary to the testimony;\nbut are not able to evince it?\n\n_Answ._ Distinguish between the negative and the positive part of\nthe verdict or sentence: in the negative they must go according to the\nevidence and testimonies, unless the law of the land leave the case to\ntheir private knowledge. As for example, they must not sentence a\nthief or murderer to be punished upon their secret unproved knowledge:\nthey must not adjudge either monies or lands to the true owner from\nanother, without sufficient evidence and proof: they must forbear\ndoing justice, because they are not called to it, nor enabled. But\npositively they may do no injustice upon any evidence or witness\nagainst their own knowledge of the truth: as they may not upon known\nfalse witness, give away a man's lands or money, or condemn the\ninnocent; but must in such a case renounce the office; the judge must\ncome off the bench, and the jury protest that they will not meddle, or\ngive any verdict (whatever come of it); because God and the law of\nnature prohibit their injustice.\n\n_Object._ It is the law that doth it, and not we.\n\n_Answ._ It is the law and you; and the law cannot justify your\nagency in any unrighteous sentence. The case is plain and past\ndispute.\n\n\n_Tit. 2. Directions against Contentious Suits, False-witnessing, and\nOppressive Judgment._\n\n_Direct._ I. The first cure for all these sins, is to know the\nintrinsic evil of them. Good thoughts of sin are its life and\nstrength. When it is well known, it will be hated; and when it is\nhated, it is so far cured.\n\nI. The evil of contentious and unjust law-suits.\n\n1. Such contentious suits do show the power of selfishness in the\nsinner; how much self-interest is inordinately esteemed. 2. They show\nthe excessive love of the world; how much men overvalue the things\nwhich they contend for. 3. They show men's want of love to their\nneighbours; how little they regard another man's interest in\ncomparison of their own. 4. They show how little such men care for the\npublic good, which is maintained by the concord and love of\nneighbours. 5. Such contentions are powerful engines of the devil to\ndestroy all christian love on both sides; and to stir up mutual enmity\nand wrath; and so to involve men in a course of sin, by further\nuncharitableness and injuries, both in heart, and word, and deed.\n6. Poor men are hereby robbed of their necessary maintenance, and their\ninnocent families subjected to distress. 7. Unconscionable lawyers and\ncourt officers, who live upon the people's sins, are hereby\nmaintained, encouraged, and kept up. 8. Laws and courts of justice are\nperverted to do men wrong, which were made to right them. 9. And the\noffender declareth how little sense he hath of the authority or love\nof God, and how little sense of the grace of our Redeemer; and how far\nhe is from being himself forgiven through the blood of Christ, who can\nno better forgive another.\n\nII. The evil of false witness.\n\n1. By false witness the innocent are injured; robbery and murder are\ncommitted under pretence of truth and justice. 2. The name of God is\nhorribly abused, by the crying sin of perjury (of which before). 3. The\npresence and justice of God are contemned, when sinners dare, in his\nsight and hearing, appeal to his tribunal, in the attesting of a lie.\n4. Vengeance is begged or consented to by the sinner; who bringeth\nGod's curse upon himself, and as it were desireth God to plague or\ndamn him if he lie. 5. Satan the prince of malice and injustice, and\nthe father of lies, and murders, and oppression, is hereby gratified,\nand eminently served. 6. God himself is openly injured, who is the\nFather and patron of the innocent; and the cause of every righteous\nperson is more the cause of God than of man. 7. All government is\nfrustrated, and laws abused, and all men's security for their\nreputations, or estates, or lives is overthrown, by false witnesses;\nand consequently human converse is made undesirable and unsafe. What\ngood can law, or right, or innocency, or the honesty of the judge do\nany man, where false witnesses combine against him? What security hath\nthe most innocent or worthy person, for his fame, or liberty, or\nestate, or life, if false witnesses conspire to defame him or destroy\nhim? And then how shall men endure to converse with one another?\nEither the innocent must seek out a wilderness, and fly from the face\nof men as we do from lions and tigers, or else peace will be worse\nthan war; for in war a man may fight for his life; but against false\nwitnesses he hath no defence: but God is the avenger of the innocent,\nand above most other sins, doth seldom suffer this to go unpunished,\neven in this present world; but often beginneth their hell on earth,\nto such perjured instruments of the devil.\n\nIII. The evil of unrighteous judgments.\n\n1. An unrighteous judge doth condemn the cause of God himself; for\nevery righteous cause is his. 2. Yea, he condemneth Christ himself in\nhis members; for in that he doth it to one of the least of those whom\nhe calleth brethren, he doth it to himself, Matt. xxv. It is a\ndamnable sin, not to relieve the innocent and imprisoned in their\ndistress, when we have power: what is it then to oppress them and\nunrighteously condemn? 3. It is a turning of the remedy into a double\nmisery, and taking away the only help of oppressed innocency. What\nother defence hath innocency, but law and justice? And when their\nrefuge itself doth fall upon them and oppress them, whither shall the\nrighteous fly? 4. It subverteth laws and government, and abuseth it to\ndestroy the ends which it is appointed for. 5. Thereby it turneth\nhuman society into a state of misery, like the depredations of\nhostility. 6. It is a deliberate, resolved sin, and not done in\npassion by surprise: it is committed in that place, and in that form,\nas acts of greatest deliberation should be done; as if he should say,\nUpon full disquisition, evidence, and deliberation, I condemn this\nperson and his cause. 7. All this is done as in the name of God, and\nby his own commission, by one that pretendeth to be his officer or\nminister, Rom. iii. 3-6. For the judgment is the Lord's, 2 Chron.\nxix. 5-8, 10. And how great a wickedness is it thus to blaspheme, and\nto represent him as Satan, an enemy to truth and righteousness, to his\nservants and himself! As if he had said, God hath sent me to condemn\nthis cause and person. If false prophets sin so heinously who belie\nthe Lord, and say, He hath sent us to speak this, (which is untruth);\nthe sin of false judges cannot be much less. 8. It is sin against the\nfullest and frequentest prohibitions of God. Read over Exod.\nxxiii. 1-3, &c.; Lev.; Deut. i. 16, 17; xvi. 18; Isa. i. 17, 20, 23;\nDeut. xxiv. 17; and xxvii. 19, \"Cursed be he that perverteth the\njudgment of the stranger, the fatherless, and widow, and all the\npeople shall say Amen.\" Ezra vii. 26; Psal. xxxiii. 5; xxxvii. 28;\nlxxii. 2; xciv. 15; cvi. 3, 30; Prov. xvii. 27; xix. 28; xx. 8; xxix. 4;\nxxxi. 5; Eccl. v. 8; Isa. v. 7; x. 2; lvi. 1, 2; lix. 14, 15; Jer.\nv. 1; vii. 5; ix. 24; Ezek. xviii. 8; xlv. 9; Hos. xii. 6; Amos\nv. 7, 15, 24; vi. 12; Mic. iii. 9; Zech. vii. 9; viii. 16; Gen. xviii. 19;\nProv. xxi. 3, 7, 15. I cite not the words to avoid prolixity. Scarce\nany sin is so oft and vehemently condemned of God. 9. False judges\ncause the poor to appeal to God against them, and the cries of the\nafflicted shall not be forgotten, Luke xviii. 5-8. 10. They call for\nGod's judgment upon themselves, and devolve the work into his hands:\nhow can that man expect any other than a judgment of damnation, from\nthe righteous God, who hath deliberately condemned Christ himself in\nhis cause and servants, and sat in judgment to condemn the innocent?\nPsal. ix. 7-9, \"The Lord hath prepared his throne for judgment, and he\nshall judge the world in righteousness; he shall minister judgment to\nthe people in uprightness; he will be a refuge for the oppressed.\"\nPsal. xxxvii. 6, \"He will bring forth thy righteousness as the light,\nand thy judgment as the noon-day.\" Psal. lxxxix. 14, \"Justice and\njudgment are the habitation of his throne.\" Psal. ciii. 6, \"The Lord\nexecuteth righteousness and judgment for all that are oppressed.\"\nPsal. cxlvi. 7. In a word, the sentence of an unjust judge is passed\nagainst his own soul, and he calleth to God to condemn him\nrighteously, who unrighteously condemned others. Of all men he cannot\nstand in judgment, nor abide the righteous doom of Christ.\n\n_Direct._ II. When you well understand the greatness of the sin,\nfind out and overcome the root and causes of it in yourselves;\nespecially selfishness, covetousness, and passion. A selfish man\ncareth not what another suffereth, so that his own ends and interest\nbe promoted by it. A covetous man will contend and injure his\nneighbour whenever his own commodity requireth it. He so much loveth\nhis money that it can prevail with him to sin against God, and cast\naway his own soul; much more to hurt and wrong his neighbour. A proud\nand passionate man is so thirsty after revenge, to make others stoop\nto him, that he careth not what it cost him to accomplish it. Overcome\nthese inward vices, and you may easily forbear the outward sins.\n\n_Direct._ III. Love your neighbours as yourselves: for that is\nthe universal remedy against all injurious and uncharitable\nundertakings.\n\n_Direct._ IV. Keep a tender conscience, which will not make light\nof sin. It is those that have seared their consciences by infidelity\nor a course of sinning, who dare venture with Judas or Gehazi for the\nprey, and dare oppress the poor and innocent, and feel not, nor fear,\nwhilst they cast themselves on the revenge of God.\n\n_Direct._ V. Remember the day when all these causes must be heard\nagain, and the righteous God will set all straight, and vindicate the\ncause of the oppressed. Consider what a dreadful appearance that man\nis like to have at the bar of heaven, who hath falsely accused or\ncondemned the just in the courts of men. What a terrible indictment,\naccusation, conviction, and sentence must that man expect! If the\nhearing of righteousness and the judgment to come made Felix tremble,\nsurely it is infidelity or the plague of a stupified heart, which\nkeepeth contentious persons, perverters of justice, false witnesses,\nand unjust judges from trembling.\n\n_Direct._ VI. Remember the presence of that God who must be your\nfinal Judge. That he seeth all your pride and covetousness, and all\nyour secret contrivances for revenge, and is privy to all your deceits\nand injuries. You commit them in his open sight.\n\n_Direct._ VII. Meddle not with law-suits till you have offered an\nequal arbitration of indifferent men, or used all possible means of\nlove to prevent them. Law-suits are not the first, but the last\nremedy. Try all others before you use them.\n\n_Direct._ VIII. When you must needs go to law, compose your minds\nto unfeigned love towards him that you must contend with, and watch\nover your hearts with suspicion and the strictest care, lest secret\ndisaffection get advantage by it: and go to your neighbour, and labour\nto possess his heart also with love, and to demulce his mind; that you\nmay not use the courts of justice, as soldiers do their weapons, to do\nthe worst they can against another, as an enemy; but as loving friends\ndo use an amicable arbitration; resolving contentedly to stand to what\nthe judge determineth, without any alienation of mind, or abatement of\nbrotherly love.\n\n_Direct._ IX. Be not too confident of the righteousness of your\nown cause; but ask counsel of some understanding, godly, and impartial\nmen; and hear all that can be said, and patiently consider of the\ncase, and do as you would have others do by you.\n\n_Direct._ X. Observe what terrors of conscience use to haunt\nawakened sinners, especially on a deathbed, for such sins as false\nwitnessing, and false judging, and oppressing, and injuring the\ninnocent, even above most other sins.\n\n\n\n\nCHAPTER XXIII.\n\nCASES OF CONSCIENCE, AND DIRECTIONS AGAINST BACKBITING, SLANDERING,\nAND EVIL SPEAKING.\n\n\n_Tit. 1. Cases of Conscience about Backbiting and Evil-speaking._\n\n_Quest._ I. May I not speak evil of that which is evil? and call\nevery one truly as he is?\n\n_Answ._ You must not speak a known falsehood of any man under\npretence of charity or speaking well. But you are not to speak all the\nevil of every man which is true: as opening the faults of the king or\nyour parents, though never so truly, is a sin against the fifth\ncommandment, \"Honour thy father and mother:\" so if you do it without a\ncall, you sin against your neighbour's honour, and many other ways\noffend.\n\n_Quest._ II. Is it not sinful silence, and a consenting to or\ncountenancing of the sins of others, to say nothing against them, as\ntender of their honour?\n\n_Answ._ It is sinful to be silent when you have a call to speak:\nif you forbear to admonish the offender in love between him and you,\nwhen you have opportunity and just cause, it is sinful to be silent\nthen. But to silence backbiting is no sin. If you must be guilty of\nevery man's sin that you talk not against behind his back, your whole\ndiscourse must be nothing but backbiting.\n\n_Quest._ III. May I not speak that which honest, religious,\ncredible persons do report?\n\n_Answ._ Not without both sufficient evidence and a sufficient\ncall. You must not judge of the action by the person, but of the\nperson by the action. Nor must you imitate any man in evil-doing. If a\ngood man abuse you, are you willing that all men follow him and abuse\nyou more?\n\n_Quest._ IV. May I believe the bad report of an honest, credible\nperson?\n\n_Answ._ You must first consider whether you may hear it, or\nmeddle with it: for if it be a case that you have nothing to do with,\nyou may not set your judgment to it, either to believe it, or to\ndisbelieve it. And if it be a thing that you are called to judge of,\nyet every honest man's word is not presently to be believed: you must\nfirst know whether it be a thing that he saw, or is certain of\nhimself, or a thing which he only taketh upon report; and what his\nevidence and proof is; and whether he be not engaged by interest,\npassion, or any difference of opinion; or be not engaged in some\ncontrary faction, where the interest of a party or cause is his\ntemptation; or whether he be not used to rash reports and uncharitable\nspeeches; and what concurrence of testimonies there is, and what is\nsaid on the other side; especially what the person accused saith in\nhis own defence. If it be so heinous a crime in public judgment, to\npass sentence before both parties are heard, and to condemn a man\nbefore he speak for himself; it cannot be justifiable in private\njudgment. Would you be willing yourselves that all should be believed\nof you, which is spoken by any honest man? And how uncertain are we of\nother men's honesty, that we should on that account think ill of\nothers!\n\n_Quest._ V. May I not speak evil of them that are enemies to God, to\nreligion and godliness, and are open persecutors of it; or are enemies\nto the king or church?\n\n_Answ._ You may on all meet occasions speak evil of the sin; and\nof the persons when you have a just call; but not at your own\npleasure.\n\n_Quest._ VI. What if it be one whose honour and credit countenanceth\nan ill cause, and his dishonour would disable him to do hurt?\n\n_Answ._ You may not belie the devil, nor wrong the worst man that\nis, though under pretence of doing good; God needeth not malice, nor\ncalumnies, nor injustice to his glory: it is an ill cause that cannot\nbe maintained without such means as these. And when the matter is\ntrue, you must have a call to speak it, and you must speak it justly,\nwithout unrighteous aggravations, or hiding the better part, which\nshould make the case and person better understood. There is a time and\ndue manner, in which that man's crimes and just dishonour may be\npublished, whose false reputation injureth the truth. But yet I must\nsay, that a great deal of villany and slander is committed upon this\nplausible pretence; and that there is scarce a more common cloak for\nthe most inhuman lies and calumnies.\n\n_Quest._ VII. May I not lawfully make a true narration of such\nmatters of fact, as are criminal and dishonourable to offenders? Else\nno man may write a true history to posterity of men's crimes.\n\n_Answ._ When you have a just call to do it, you may; but not at\nyour own pleasure. Historians may take much more liberty to speak the\ntruth of the dead, than you may of the living: though no untruth must\nbe spoken of either: yet the honour of princes and magistrates while\nthey are alive is needful to their government, and therefore must be\nmaintained, ofttimes by the concealment of their faults: and so\nproportionably the honour of other men is needful to a life of love,\nand peace, and just society; but when they are dead, they are not\nsubjects capable of a right to any such honour as must be maintained\nby such silencing of the truth, to the injury of posterity: and\nposterity hath usually a right to historical truth, that good examples\nmay draw them to imitation, and bad examples may warn them to take\nheed of sin. God will have the name of the wicked to rot; and the\nfaults of a Noah, Lot, David, Solomon, Peter, &c. shall be recorded.\nYet nothing unprofitable to posterity may be recorded of the dead,\nthough it be true; nor the faults of men unnecessarily divulged; much\nless may the dead be slandered or abused.\n\n_Quest._ VIII. What if it be one that hath been oft admonished in\nvain? May not the faults of such a one be mentioned behind his back?\n\n_Answ._ I confess such a one (the case being proved, and he being\nnotoriously impenitent) hath made a much greater forfeiture of his\nhonour than other men; and no man can save that man's honour who will\ncast it away himself. But yet it is not every one that committeth a\nsin after admonition, who is here to be understood; but such as are\nimpenitent in some mortal or ruling sin: for some may sin oft in a\nsmall and controverted point, for want of ability to discern the\ntruth; and some may live in daily infirmities, (as the best men do,)\nwhich they condemn themselves for, and desire to be delivered from.\nAnd even the most impenitent man's sins must not be meddled with by\nevery one at his pleasure, but only when you have just cause.\n\n_Quest._ IX. What if it be one whom I cannot speak to face to\nface?\n\n_Answ._ You must let him alone, till you have just cause to speak\nof him.\n\n_Quest._ X. When hath a man a just cause and call to open\nanother's faults?\n\n_Answ._ Negatively: 1. Not to fill up the time with other idle\nchat, or table talk. 2. Not to second any man, how good soever, who\nbackbiteth others; no, though he pretend to do it to make the sin more\nodious, or to exercise godly sorrow for other men's sin. 3. Not\nwhenever interest, passion, faction, or company seemeth to require it.\nBut, affirmatively, 1. When we may speak it to his face in love and\nprivacy, in due manner and circumstances, as is most hopeful to\nconduce to his amendment. 2. When, after due admonition, we take two\nor three, and after that tell the church (in a case that requireth\nit). 3. When we have a sufficient cause to accuse him to the\nmagistrate. 4. When the magistrate or the pastors of the church,\nreprove or punish him. 5. When it is necessary to the preservation of\nanother: as if I see my friend in danger of marrying with a wicked\nperson, or taking a false servant, or trading and bargaining with one\nthat is like to over-reach him, or going among cheaters, or going to\nhear or converse with a dangerous heretic or seducer; I must open the\nfaults of those that they are in danger of, so far as their safety and\nmy charity require. 6. When it is any treason or conspiracy against\nthe king or commonwealth; where my concealment may be an injury to the\nking, or damage or danger to the kingdom. 7. When the person himself\ndoth, by his self-justification, force me to it. 8. When his\nreputation is so built upon the injury of others, and slanders of the\njust, that the justifying of him is the condemning of the innocent, we\nmay then indirectly condemn him, by vindicating the just; as if it be\nin a case of contention between two, if we cannot justify the right\nwithout dishonour to the injurious, there is no remedy but he must\nbear his blame. 9. When a man's notorious wickedness hath set him up\nas a spectacle of warning and lamentation, so that his crimes cannot\nbe hid, and he hath forfeited his reputation, we must give others\nwarning by his fall: as an excommunicate person, or malefactor at the\ngallows, &c. 10. When we have just occasion to make a bare narrative\nof some public matters of fact; as of the sentence of a judge, or\npunishment of offenders, &c. 11. When the crime is so heinous, as that\nall good persons are obliged to join to make it odious, as Phinehas\nwas to execute judgment. As in cases of open rebellion, treason,\nblasphemy, atheism, idolatry, murders, perjury, cruelty; such as the\nFrench massacre, the Irish far greater massacre, the murdering of\nkings, the powder-plot, the burning of London, &c. Crimes notorious\nshould not go about in the mouths or ears of men, but with just\ndetestation. 12. When any person's false reputation is a seducement to\nmen's souls, and made by himself or others the instruments of God's\ndishonour, and the injury of church or state, or others, though we may\ndo no unjust thing to blast his reputation, we may tell the truth so\nfar as justice, or mercy, or piety requireth it.\n\n_Quest._ XI. What if I hear daubers applauding wicked men, and\nspeaking well of them, and extenuating their crimes, and praising them\nfor evil doing?\n\n_Answ._ You must on all just occasions speak evil of sin; but\nwhen that is enough, you need not meddle with the sinner; no, not\nthough other men applaud him, and you know it be false; for you are\nnot bound to contradict every falsehood which you hear. But if in any\nof the twelve forementioned cases you have a call to do it, (as for\nthe preservation of the hearers from a snare thereby; as if men\ncommend a traitor or a wicked man to draw another to like his way,)\nin such cases you may contradict the false report.\n\n_Quest._ XII. Are we bound to reprove every backbiter, in this\nage when honest people are grown to make little conscience of it, but\nthink it their duty to divulge men's faults?\n\n_Answ._ Most of all, that you may stop the stream of this common\nsin, ordinarily whenever we can do it without doing greater hurt, we\nshould rebuke the tongue that reporteth evil of other men causelessly\nbehind their backs; for our silence is their encouragement in sin.\n\n\n_Tit. 2. Directions against Backbiting, Slandering, and Evil\nSpeaking._\n\n_Direct._ I. Maintain the life of brotherly love. Love your\nneighbour as yourself.\n\n_Direct._ II. Watch narrowly lest interest or passion should\nprevail upon you. For where these prevail, the tongue is set on fire\nof hell, and will set on fire the course of nature, James ii.\nSelfishness and passion will not only prompt you to speak evil, but\nalso to justify it, and think you do well; yea, and to be angry with\nthose that will not hearken to you and believe you.\n\n_Direct._ III. Especially involve not yourselves in any faction,\nreligious or secular. I do not mean that you should not imitate the\nbest, and hold most intimate communion with them; but that you abhor\nunlawful divisions and sidings; and when error, or uncharitableness,\nor carnal interest hath broken the church into pieces where you live,\nand one is of Paul, and another of Apollos, and another of Cephas, one\nof this party, and another of that, take heed of espousing the\ninterest of any party, as it stands cross to the interest of the\nwhole. It would have been hardly credible, if sad experience had not\nproved it, how commonly and heinously almost every sect of christians\ndo sin in this point against each other! and how far the interest of\ntheir sect, which they account the interest of Christ, will prevail\nwith multitudes even of zealous people, to belie, calumniate,\nbackbite, and reproach those that are against their opinion and their\nparty! yea, how easily will they proceed beyond reproaches, to bloody\npersecutions! He that thinketh he doth God service by killing Christ\nor his disciples, will think that he doth him service by calling him a\ndeceiver, and one that hath a devil, a blasphemer, and an enemy to\nC\u00e6sar, and calling his disciples pestilent fellows and movers of\nsedition among the people, and accounting them as the filth and\noffscouring of the world. That zeal which murdered and destroyed many\nhundred thousand of the Waldenses and Albigenses, and thirty thousand\nor forty thousand in one French massacre, and two hundred thousand in\none Irish massacre, and which kindled the Maryan bonfires in England,\nmade the powder mine, and burnt the city of London, and keepeth up the\nInquisition, I say, that zeal will certainly think it a service to the\nchurch, (that is, their sect,) to write the most odious lies and\nslanders of Luther, Zuinglius, Calvin, Beza, and any such excellent\nservants of the Lord. So full of horrid, impudent lies are the\nwritings of (not one but) many sects against those that were their\nchief opposers, that I still admonish all posterity, to see good\nevidence for it, before they believe the hard sayings of any factious\nhistorian or divine, against those that are against his party. It is\nonly men of eminent conscience, and candour, and veracity, and\nimpartiality, who are to be believed in their bad report of others,\nexcept where notoriety or very good evidence doth command belief above\ntheir own authority and veracity. A siding factious zeal, which is\nhotter for any sect or party, than for the common christianity and\ncatholic church, is always a railing, a lying, and a slandering zeal,\nand is notably described, James iii. as \"earthly, sensual, and\ndevilish,\" causing \"envy, strife, and confusion, and every evil work.\"\n\n_Direct._ IV. Observe well the commonness of this sin of\nbackbiting, that it may make you the more afraid of falling into that\nwhich so few do escape. I will not say, among high and low, rich and\npoor, court and country, how common is this sin; but among men\nprofessing the greatest zeal and strictness in religion, how few make\nconscience of it! Mark in all companies that you come into, how common\nit is to take liberty to say what they think of all men; yea, to\nreport what they hear, though they dare not say that they believe it!\nAnd how commonly the relating of other men's faults, and telling what\nthis man or that man is, or did, or said, is part of the chat to waste\nthe hour in! And if it be but true, they think they sin not: nay, nor\nif they did but hear that it is true. For my part I must profess, that\nmy conscience having brought me to a custom of rebuking such\nbackbiters, I am ordinarily censured for it, either as one that loveth\ncontradiction, or one that defendeth sin and wickedness, by taking\npart with wicked men; all because I would stop the course of this\ncommon vice of evil speaking and backbiting where men have no call.\nAnd I must thankfully profess, that among all other sins in the world,\nthe sins of selfishness, pride, and backbiting, I have been most\nbrought to hate and fear, by the observation of the commonness of\nthem, even in persons seeming godly: nothing hath fixed an\napprehension of their odiousness so deeply in me, nor engaged my heart\nagainst them above all other sins so much, as this lamentable\nexperience of their prevalence in the world, among the more religious,\nand not only in the profane.\n\n_Direct._ V. Take not the honesty of the person, as a sufficient\ncause to hear or believe a bad report of others. It is lamentable to\nhear how far men, otherwise honest, do too often here offend. Suspect\nevil speakers, and be not over-credulous of them. Charity thinketh not\nevil, nor easily and hastily believeth it. Liars are more used to evil\nspeaking, than men of truth and credit are. It is no wrong to the\nbest, that you believe him not when he backbiteth without good\nevidence.\n\n_Direct._ VI. Rebuke backbiters, and encourage them not by\nhearkening to their tales. Prov. xxv. 23, \"The north wind driveth away\nrain, so doth an angry countenance a backbiting tongue.\" It may be\nthey think themselves religious persons, and will take it for an\ninjury to be driven away with an angry countenance: but God himself,\nwho loveth his servants better than we, is more offended at their sin;\nand that which offendeth him, must offend us. We must not hurt their\nsouls, and displease God, by drawing upon us the guilt of their sins,\nfor fear of displeasing them. Tell them how God doth hate backbiting,\nand advise them if they know any hurt by others, to go to them\nprivately, and tell them of it in a way that tendeth to their\nrepentance.\n\n_Direct._ VII. Use to make mention of the good which is in\nothers; (except it be unseasonable, and will seem to be a promoting of\ntheir sin): God's gifts in every man deserve commendations; and we\nhave allowance to mention men's virtues oftener than to mention their\nvices. Indeed when a bad man is praised in order to the disparagement\nof the good, or to honour some wicked cause or action against truth\nand godliness, we must not concur in such malicious praises; but\notherwise we must commend that which is truly commendable in all. And\nthis custom will have a double benefit against backbiting: it will\nuse your own tongues to a contrary course, and it will rebuke the evil\ntongues of others, and be an example to them of more charitable\nlanguage.\n\n_Direct._ VIII. Understand yourselves, and speak often to others,\nof the sinfulness of evil-speaking and backbiting. Show them the\nscriptures which condemn it, and the intrinsical malignity which is in\nit: as here followeth.\n\n_Direct._ IX. Make conscience of just reproof and exhorting\nsinners to their faces. Go tell them of it privately and lovingly, and\nit will have better effects, and bring you more comfort, and cure the\nsin of backbiting.\n\n\n_Tit. 3. The Evil of Backbiting and Evil-speaking._\n\n1. It is forbidden of God among the heinous, damning sins, and made\nthe character of a notorious wicked person, and the avoiding of it is\nmade the mark of such as are accepted of God and shall be saved: Rom.\ni. 29, 30, it is made the mark of a reprobate mind, and joined with\nmurder, and hating God, viz. \"full of envy, debate, deceit, malignity,\nwhisperers, backbiters.\" Psal. xv. 2, 3, \"Lord, who shall abide in thy\ntabernacle? who shall dwell in thy holy hill? He that backbiteth not\nwith his tongue, nor doeth evil to his neighbour, nor taketh up a\nreproach against his neighbour.\" And when Paul describeth those whom\nhe must sharply rebuke and censure, he just describeth the factious\nsort of christians of our times. 2 Cor. xii. 20, \"For I fear lest when\nI come, I shall not find you such as I would, and that I shall be\nfound unto you such as ye would not: lest there be debates, envyings,\nwraths, strifes, backbitings, whisperings, swellings, tumults.\" Eph.\niv. 31, \"Let all bitterness, and wrath, and anger, and clamour, and\nevil-speaking be put away from you, with all malice, and be kind one\nto another, and tender-hearted--.\"\n\n2. It is a sin which gratifieth Satan, and serveth his malice against\nour neighbour. He is malicious against all, and speaking evil, and\ndoing hurt, are the works which are suitable to his malignity! And\nshould a christian make his tongue the instrument of the accuser of\nthe brethren, to do his work against each other?\n\n3. It signifieth want of christian love. For love speaketh not evil,\nnor openeth men's faults without a cause, but covereth infirmities;\nmuch less will it lie and slander others, and carry about uncertain\nreports against them. It is not to do as you would be done by: and how\nessential love is to true christianity, Christ himself hath often told\nus.\n\n4. It is a sin which directly serveth to destroy the hearers' love,\nand consequently to destroy their souls. If the backbiter understood\nhimself, he would confess that it is his very end to cause you to hate\n(or abate your love to) him whom he speaketh evil of. He that speaketh\ngood of a man, representeth him amiable; for amiableness and goodness\nare all one. And he that speaketh evil of a man representeth him\nhateful or unlovely; for hatefulness, unloveliness, and evil are all\none. And as it is not the natural way of winning love, to entreat and\nbeg it, and say, I pray you love this person, or that thing; but to\nopen the goodness of the thing or person, which will command love: so\nis it not the natural way to stir up hatred, by entreating men to hate\nthis man or that; but to tell how bad they are, which will command\nhatred in them that do believe it. Therefore to speak evil of another,\nis more than to say to the hearers, I pray you hate this man, or abate\nyour love to him. And that the killing of love is the killing or\ndestroying of men's souls, the apostle John doth frequently declare.\n\n5. And it tendeth also to destroy the love, and consequently the soul\nof him that you speak evil of. For when it cometh to his hearing, (as\none way or other it may do,) what evil you have reported of him behind\nhis back, it tendeth to make him hate you, and so to make him worse.\n\n6. It is a great make-bate and peace-breaker wherever it is practised.\nIt tendeth to set people together by the ears. When it is told that\nsuch a one spake evil of you in such a place, there are then\nheart-burnings, and rehearsals, and sidings, and such ensuing malice\nas the devil intended by this design.\n\n7. They that use to speak evil of others behind their backs, it is ten\nto one will speak falsehoods of them when they do not know it. Fame is\ntoo ordinarily a liar, and they shall be liars who will be its\nmessengers. How know you whether the thing that you report is true? Is\nit only because a credible person spake it? But how did that person\nknow it to be true? Might he not take it upon trust as well as you?\nAnd might he not take a person to be credible that is not? And how\ncommonly doth faction, or interest, or passion, or credulity, make\nthat person incredible in one thing, who is credible in others, where\nhe hath no such temptation! If you know it not to be true, or have not\nsufficient evidence to prove it, you are guilty of lying and\nslandering interpretatively, though it should prove true; because it\nmight have been a lie for aught you knew.\n\n8. It is gross injustice to talk of a man's faults, before you have\nheard him speak for himself. I know it is usual with such to say, O we\nhave heard it from such as we are certain will not lie. But he is a\nfoolish and unrighteous judge, that will be peremptory upon hearing\none party only speak, and knoweth not how ordinary it is for a man\nwhen he speaketh for himself, to blow away the most confident and\nplausible accusations, and make the case appear to be quite another\nthing. You know not what another man hath to say till you have heard\nhim.\n\n9. Backbiting teacheth others to backbite. Your example inviteth them\nto do the like: and sins which are common, are easily swallowed, and\nhardly repented of: men think that the commonness justifieth or\nextenuateth the fault.\n\n10. It encourageth ungodly men to the odious sin of backbiting and\nslandering the most religious, righteous person. It is ordinary with\nthe devil's family to make Christ's faithfullest servants their table\ntalk, and the objects of their reproach and scorn, and the song of\ndrunkards? What abundance of lies go current among such malignant\npersons, against the most innocent, which would all be ashamed, if\nthey had first admitted them to speak for themselves. And such\nslanders and lies are the devil's common means to keep ungodly men\nfrom the love of godliness, and so from repentance and salvation. And\nbackbiting professors of religion encourage men to this; for with what\nmeasure they mete, it shall be measured to them again. And they that\nare themselves evil spoken of, will think that they are warranted to\nrequite the backbiters with the like.\n\n11. It is a sin which commonly excludeth true, profitable reproof and\nexhortation. They that speak most behind men's backs, do usually say\nleast to the sinner's face, in any way which tendeth to his salvation.\nThey will not go lovingly to him in private, and set home his sin upon\nhis conscience, and exhort him to repentance; but any thing shall\nserve as a sufficient excuse against this duty; that they may make the\nsin of backbiting serve instead of it: and all is out of carnal\nself-saving; they fear men will be offended if they speak to their\nfaces, and therefore they will whisper against them behind their\nbacks.\n\n12. It is at the least, but idle talk and a misspending of your time:\nwhat the better are the hearers for hearing of other men's misdoings?\nAnd you know that it no whit profiteth the person of whom you speak. A\nskilful, friendly admonition might do him good! But to neglect this,\nand talk of his faults unprofitably, behind his back, is but to\naggravate the sin of your uncharitableness, as being not contented to\nrefuse your help to a man in sin, but you must also injure him and do\nhim hurt.\n\n\n\n\nCHAPTER XXIV.\n\nCASES AND DIRECTIONS AGAINST CENSORIOUSNESS AND UNWARRANTABLE JUDGING.\n\n\n_Tit. 1. Cases of Conscience about Judging of Others._\n\n_Quest._ I. Am I not bound to judge truly of every one as he is?\n\n_Answ._ 1. There are many that you are not bound to meddle with,\nand to pass any judgment at all upon. 2. There are many whose faults\nare secret, and their virtues open; and of such you cannot judge as\nthey are, because you have no proof or evidence to enable you: you\ncannot see that which is latent in the heart, or done in darkness. 3.\nYou neither ought on pretence of charity, nor can believe an evident\nknown untruth of any man.\n\n_Quest._ Doth not charity bind me to judge men better than they\nare?\n\n_Answ._ Charity bindeth you, 1. Rather to observe the best in\nthem, than the worst. 2. And, as I said, to judge of no man's faults\nuncalled. 3. Nor to judge of that which is not evident, but out of\nsight; and thus consequently it bindeth you to judge some men to be\nbetter than they are; but not directly.\n\n_Object._ Then a man is bound to err and believe an untruth.\n\n_Answ._ No: you are not bound to believe that it is certainly\ntrue, that such a man is better than he is; because you have no\nevidence of its certain truth. But you are bound to believe it a thing\nprobable or verisimile, likely to be true, by an opinion or fallible\nhuman faith; and this is not a falsehood; for that is likely and\nprobable to you, which hath the more probable evidence, and more for\nit than against it: so that the thing which you are to believe\nimmediately is this proposition, There is more evidence to me to prove\nit likely that this man is sincere than contrary: and consequently you\nbelieve this, and believe not the contrary, because the contrary hath\nno evidence. But you are not to take it as a certain thing, that the\ncontrary hath no latent reality.\n\n_Quest._ II. How far may I judge ill of one by outward appearances, as\nby the countenance, gestures, and other uncertain but suspicious\nsigns?\n\n_Answ._ There are some signs which are not so much as probable,\nbut a little suspicious, and which men are very ordinarily mistaken\nby: as those that will judge of a man at the first look by his face;\nand those that will judge a studious, serious person (a lawyer, a\njudge, or a divine) to be morose or proud, because they are not\ncomplimental, but of few words; or because they have not patience to\nwaste precious hours in hearing an empty vessel sound, an ignorant,\nself-conceited person talk foolishly. Such censures are but the\neffects of injudiciousness, unrighteousness, and rash haste. There\nare other signs which make it probable to a wise and charitable\nperson, that the man is bad (e. g. proud, or covetous, or a\nhypocrite). If with these, there are as great sins to make the\ncontrary probable, we must rather incline to the better than the\nworse. But if not, we may fear the worst of that person, but not\nconclude it as a certainty; and therefore we may not in public\ncensures, proceed upon such uncertainties, nor venture to divulge\nthem; but only use them to help us for due caution, and pity, and\nprayer, and endeavour for such a one's recovery and help.\n\n_Quest._ III. How far may I censure upon the report of others?\n\n_Answ._ According to the degree of the credibility of the\npersons, and evidence of the narrative; not simply in themselves, but\nas compared with all that is to be heard on the contrary part; else\nyou are partial and unjust.\n\n_Quest._ IV. Doth not the fifth command oblige me in honour to\nparents and princes, to judge them to be better than their lives\ndeclare them to be?\n\n_Answ._ You are gradually to honour them more than others, and\ntherefore to be more afraid of dishonouring them, and must not sit in\njudgment on them, to believe any harm of them, which evidence doth not\ncompel you to believe. But you are not to judge any sin the less,\nbecause it is theirs; nor to judge contrary to evidence, nor to call\nevil good, nor to be wilfully blind, nor to flatter any in their sin.\n\n_Quest._ V. Whom must we judge for sincere and sanctified\nchristians?\n\n_Answ._ 1. All those that profess to be such, whom you cannot\ndisprove. 2. But as there are several degrees of evidence and\nprobability, so must there be several degrees of your good opinion of\nothers. Of some who give you the highest probability, you may have the\nstrongest confidence short of certainty: of others you may have less;\nand of some you may have much more fear than hope. 3. And yet in\nmatters of church rights and public communion, your fears will not\nallow you to use them as no christians; for their profession of faith\nand repentance is certain; and as long as your fears of their\nhypocrisy or unsoundness are but uncertain, it must not (on that\naccount) prevail to deprive another of his right.\n\n_Quest._ VI. But is not my error my sin, if I prove mistaken, and\ntake that man for a sincere christian who is none?\n\n_Answ._ If you judged it to be certain, your judgment and error\nwas your sin; but if you only judged him a professor of christianity,\nand one that on that account you were bound to have church communion\nwith as if he were sincere, because you cannot prove the contrary,\nthis was no error; or if you erred for want of sufficient evidence to\nknow the truth, this error is not in itself a sin.\n\n_Quest._ VII. Whom must I judge a visible member of the church,\nwith whom I am thus bound to hold communion?\n\n_Answ._ 1. If you are the pastor of the church who are made the\njudge, at his admission by baptism, or afterwards, you must so judge\nof every one who maketh a credible profession of true christianity,\nthat is, of his present consent to the sacramental covenant: and that\nprofession is credible, which is, 1. Understood by him that maketh it.\n2. Deliberate. 3. Voluntary. 4. Seemingly serious. 5. And is not\ndisproved by valid evidence of the contrary. These are the true\nmeasures of church communion; for every man, next God, is the judge of\nhis own heart; and God would have every man the chooser or refuser of\nhis own mercies.\n\n2. But if you are but a private member of the church, you are to\njudge that person a visible member of the church, whom the pastor hath\ntaken in by baptism, and not cast out again by excommunication; except\nthe contrary be notorious: and even then you are oft obliged for order\nsake to carry yourself towards him as a visible member, till he be\nregularly cast out.\n\n_Quest._ VIII. Whom must I judge a true worshipper of God, and\nwhom not?\n\n_Answ._ Him that professeth true christianity, and joineth in\ntrue worship with a christian church, or privately (when hindered)\nacknowledgeth the true God in all his essential attributes, and\nheareth his word, and prayeth to him for all things necessary to\nsalvation, and praiseth him accordingly, not giving the worship proper\nto God unto any creature; and doth all this as a sinner redeemed by\nJesus Christ, trusting in his merits, sacrifice, and intercession, and\ngiveth not his office to any other. And he is a false worshipper who\ndenieth any essential attribute of God, or essential part of the\noffice of Christ, or giveth these to any other; or refuseth his word,\nor excludeth in his prayers any thing essential to christianity, or\nabsolutely necessary to salvation. But _secundum quid_, in lesser\nparts, or in circumstances, or measures, every man on earth is a false\nworshipper, that is, he offereth God a worship some way faulty and\nimperfect, and hath some sin in his worshipping of God; and sin is a\nthing that God requireth not, but forbiddeth even in the smallest\nmeasures.\n\n_Quest._ IX. Which must I judge a true church of Christ, and\nwhich a false church?\n\n_Answ._ The universal church is but one, and is the whole society\nof christians as united to Christ their only Head; and this cannot be\na false church. But if any other set up a usurper as the universal\nhead, and so make another policy and church, this is a false church\nformally, or in its policy; but yet the members of this false church\nor policy may some of them as christians be also members of the true\nchurch of Christ: and thus the Roman church as papal is a false\ncatholic church, having the policy of a usurper; but as christians\nthey may be members of the true catholic church of Christ. But for a\nparticular church which is but part of the universal, that is a true\nchurch considered merely as an ungoverned community, which is a true\npart of the catholic, prepared for a pastor, but yet being without\none: but that only is a true political church, which consisteth of\nprofessed christians conjoined under a true pastor, for communion in\nthe profession of true christianity, and for the true worshipping of\nGod, and orderly walking for their mutual assistance and salvation.\n\n_Quest._ X. Whom must we judge true prophets and pastors of the\nchurch.\n\n_Answ._ He is a true prophet who is sent by God, and speaketh\ntruth by immediate supernatural revelation or inspiration. And he is a\nfalse prophet who either falsely saith that he hath divine revelations\nor inspiration, or prophesieth falsehood as from God. And he is a true\npastor at the bar of God, who is, 1. Competently qualified with\nabilities for the office. 2. Competently disposed to it, with\nwillingness and desire of success; and hath right ends in undertaking\nand discharging it. 3. Who hath a just admission, by true ordination\nof pastors, and consent of the flock; and he is to be accounted a true\npastor _in foro ecclesia_, in the church's judgment, whom the\nchurch judgeth to have all these qualifications, and thereupon\nadmitteth him into possession of the place, till his incapacity be\nnotoriously or publicly and sufficiently proved, or he be removed or\nmade uncapable.\n\n\n_Tit. 2. Directions for the Cure of Sinful Censoriousness._\n\n_Direct._ I. Meddle not at all in judging of others without a\ncall. Know first whether it be any of your work; if not, be afraid of\nthose words of your Judge, Matt. vii. 1-5, \"Judge not, that ye be not\njudged; for with what judgment ye judge, you shall be judged,\" &c. And\nRom. xiv. 4, \"Who art thou that judgest another man's servant? To his\nown master he standeth or falleth.\" And verses 10, and 13, \"But why\ndost thou judge thy brother? or why dost thou set at nought thy\nbrother? We shall all stand before the judgment-seat of Christ.--Every\none of us shall give account of himself to God. Let us not therefore judge\none another any more.\" 1 Cor. iv. 3-5, \"But with me it is a very small\nthing that I should be judged of you, or of man's judgment--Therefore\njudge nothing before the time till the Lord come, who both will bring\nto light the hidden things of darkness, and will make manifest the\ncounsels of the hearts--.\" Col. ii. 16, \"Let no man judge you in meat\nor in drink, or in respect of any holy day, or of the new moon, or\nsabbath.\"\n\n_Quest._ But when have I a call to judge another?\n\n_Answ._ You may take the answer to this from the answer to quest.\nx. chap. xxiii. tit. 1. 1. If your office and place require it as a\nmagistrate, pastor, parent, master, tutor, &c. 2. If the safety of the\nchurch or your neighbour do require it. 3. If the good of the sinner\nrequire it that you may seek his repentance and reformation. 4. If\nyour own preservation or welfare (or any other duty) require it.\n\n_Direct._ II. Keep up a humble sense of your own faults, and that\nwill make you compassionate to others. He that is truly vile in his\nown eyes, is least inclined to vilify others: and he that judgeth\nhimself with the greatest penitent severity, is the least inclined to\nbe censorious to his brother. Pride is the common cause of\ncensoriousness: he that saith with the Pharisee, \"I fast twice a week,\nand pay tithes of all that I have, I am no adulterer,\" &c. will also\nsay, \"I am not as other men, nor as this publican:\" when the true\npenitent findeth so much of his own to be condemned, that he smiteth\non his own breast and saith, \"God be merciful to me a sinner.\" The\nprouder, self-conceited sort of christians are ever the most\ncensorious of their neighbours.\n\n_Direct._ III. Be much therefore at home in searching, and\nwatching, and amending your own hearts: and then you will find so much\nto do about yourselves, that you will have no mind or leisure to be\ncensuring others; whereas the superficial hypocrite, whose religion is\nin externals, and is unacquainted with his heart and heaven, is so\nlittle employed in the true work of a christian, that he hath leisure\nfor the work of a censorious Pharisee.\n\n_Direct._ IV. Labour for a deep experimental insight into the\nnature of religion, and of every duty. For no men are so censorious as\nthe ignorant who know not what they say; whilst experienced persons\nknow those difficulties and other reasons which calm their minds. As\nin common business, no man will sooner find fault with a workman in\nhis work, than idle praters who least understand it. So is it commonly\nin matters of religion: women and young men that never saw into the\ngreat mysteries of divinity, but have been lately changed from a\nvicious life, and have neither acquaintance with the hard points of\nreligion, nor with their own ignorance of them, are the common, proud\ncensurers of their brethren much wiser than themselves, and of all men\nthat are more moderate and peaceable than themselves, and are more\naddicted to unity, and more averse to sects and separations than\nthey. Study harder, and wait till you grow up to the experience of the\naged, and you will be less censorious and more peaceable.\n\n_Direct._ V. Think not yourselves fit judges of that which you\nunderstand not: and think not proudly that you are more like to\nunderstand the difficulties in religion, with your short and lazy\nstudies, than those that in reading, meditation, and prayer have spent\ntheir lives in searching after them. Let not pride make you abuse the\nHoly Ghost, by pretending that he hath given you more wisdom in a\nlittle time, and with little means and diligence, than your betters\nhave by the holy industry of their lives: say not, God can give more\nto you in a year than to others in twenty; for it is a poor argument\nto prove that God hath done it, because he can do it. He can make you\nan angel, but that will not prove you one. Prove your wisdom before\nyou pretend to it, and overvalue it not: Heb. v. 11, 12, showeth that\nit is God's ordinary way to give men wisdom according to their time\nand means, unless their own negligence deprive them of his blessing.\n\n_Direct._ VI. Study to keep up christian love, and to keep it\nlively. For love is not censorious, but is inclined to judge the best,\ntill evidence constrain you to the contrary. Censoriousness is a\nvermin which crawleth in the carcass of christian love, when the life\nof it is gone.\n\n_Direct._ VII. Value all God's graces in his servants; and then\nyou will see something to love them for, when hypocrites can see\nnothing: make not too light of small degrees of grace, and then your\ncensure will not overlook them.\n\n_Direct._ VIII. Remember the tenderness of Christ, who condemneth\nnot the weak, nor casteth infants out of his family, nor the diseased\nout of his hospital; but dealeth with them in such a gracious\ngentleness, as beseemeth a tender-hearted Saviour: he will not break\nthe bruised reed: he carrieth his lambs in his arms, and gently\ndriveth those with young! He taketh up the wounded man, when the\npriest and Levite pass him by. And have you not need of the tenderness\nof Christ yourselves as well as others? Are you not afraid lest he\nshould find greater faults with you than you find in others; and\ncondemn you as you condemn them?\n\n_Direct._ IX. Let the sense of the common corruption of the\nworld, and imperfection of the godly, moderate your particular\ncensures. As Seneca saith, To censure a man for that which is common\nto all men, is in a sort to censure him for being a man, which\nbeseemeth not him that is a man himself. Do you not know the frailty\nof the best, and the common pravity of human nature? How few are there\nthat must not have great allowance, or else they will not pass for\ncurrent in the balance! Elias was a man subject to passions: Jonah to\npeevishness: Job had his impatience: Paul saith even of the teachers\nof the primitive church, \"They all (that were with him) seek their\nown, and not the things of Jesus Christ.\" What blots are charged on\nalmost all the churches, and almost all the holy persons, mentioned\nthroughout all the Scriptures! Learn then of Paul a better lesson than\ncensoriousness: Gal. vi. 1, \"Brethren, if a man be overtaken in a\nfault, ye which are spiritual restore such an one in the spirit of\nmeekness; considering thyself, lest thou also be tempted. Bear ye one\nanother's burdens, and so fulfil the law of Christ. Let every man\nprove his own work, and then he shall have rejoicing in himself\nalone,\" &c.\n\n_Direct._ X. Remember that judgment is God's prerogative (further\nthan as we are called to it for the performance of some duty, either\nof office, or of private charity, or self-preservation): and that the\nJudge is at the door! and that judging unmercifully maketh us liable\nto judgment without mercy. The foresight of that near universal\njudgment, which will pass the doom on us and all men, will do much to\ncure us of our rash censoriousness.\n\n_Direct._ XI. Peruse and observe all the directions in the last\nchapter against evil-speaking and backbiting, that I may not need to\nrepeat them: especially avoid, 1. The snare of selfishness and\ninterest. For most men judge of others principally by their own\ninterest. He is the good man that is good to them, or is on their\nside; that loveth and honoureth them, and answereth their desires:\nthis is the common false judgment of the corrupted, selfish world; who\nvilify and hate the best, because they seem unsuitable to them and\ntheir carnal interest. Therefore take heed of their judgment about any\nman that you have a falling out with: for it is two to one but you\nwill wrong him through this selfishness. 2. Avoid passion; which\nblindeth the judgment. 3. Avoid faction; which maketh you judge of all\nmen as they agree or disagree with your opinions, or your side and\nparty. 4. Avoid too hasty belief of censures, and rebuke them. 5. Hear\nevery man speak for himself before you censure him, if it be possible,\nand the case be not notorious.\n\n_Direct._ XII. Keep still upon your mind a just and deep\napprehension of the malignity of this sin of rash censuring. It is of\ngreatest consequence to the mortifying of any sin, what apprehensions\nof it are upon the mind. If religious persons apprehended the\nodiousness of this as much as they do of swearing, drunkenness,\nfornication, &c. they would as carefully avoid it. Therefore I shall\nshow you the malignity of this sin.\n\n\n_Tit. 3. The Evil of the Sin of Censoriousness._\n\n1. It is a usurpation of God's prerogative, who is the Judge of all\nthe world: it is a stepping up into his judgment-seat, and undertaking\nhis work; as if you said, I will be God as to this action. And if he\nbe called the antichrist, who usurpeth the office of Christ, to be the\nuniversal monarch and head of the church, you may imagine what he\ndoth, who (though but in one point) doth set up himself in the place\nof God.\n\n2. They that usurp not God's part in judging, yet ordinarily usurp the\npart of the magistrate or pastors of the church. As when mistaken,\ncensorious christians refuse to come to the sacrament of communion,\nbecause many persons are there whom they judge to be ungodly, what do\nthey but usurp the office of the pastors of the church, to whom the\nkeys are committed for admission and exclusion, and so are the\nappointed judges of that case? The duty of private members is but to\nadmonish the offender first secretly, and then before witnesses, and\nto tell the church if he repent not, and humbly to tell the pastors of\ntheir duty, if they neglect it: and when this is done, they have\ndischarged their part, and must no more excommunicate men themselves,\nthan they must hang thieves when the magistrate doth neglect to hang\nthem.\n\n3. Censoriousness signifieth the absence or decay of love: which\ninclineth men to think evil, and judge the worst, and aggravate\ninfirmities, and overlook or extenuate any good that is in others. And\nthere is least grace where there is least love.\n\n4. It showeth also much want of self-acquaintance, and such heart\nemployment as the sincerest christians are taken up with. And it\nshoweth much want of christian humility and sense of your own\ninfirmities and badness; and much prevalency of pride and\nself-conceitedness. If you knew how ignorant you are, you would not be\nso peremptory in judging: and if you knew how bad you are, you would\nnot be so forward to condemn your neighbours. So that here is together\nthe effect of much self-estrangedness, hypocrisy, and pride. Did you\never well consider the mind of Christ, when he bid them that accused\nthe adulterous woman, John viii. 7, \"He that is without sin among you,\nlet him first cast a stone at her?\" Certainly adultery was a heinous\ncrime, and to be punished with death, and Christ was no patron of\nuncleanness; but he knew that it was a hypocritical sort of persons\nwhom he spake to, who were busy in judging others rather than\nthemselves. Have you studied his words against rash censurers, Matt.\nvii. 3, 4; \"And why beholdest thou the mote in thy brother's eye, but\nconsiderest not the beam that is in thine own eye? Or how wilt thou\nsay to thy brother, Let me pull out the mote out of thine eye; and\nbehold a beam is in thine own eye? Thou hypocrite! first cast out the\nbeam out of thine own eye, and then shalt thou see clearly to cast out\nthe mote which is in thy brother's eye.\" I know well that impenitent\nsinners do use to pervert all these words of Christ, against any that\nwould bring them to repentance for their sin; and account all men rash\ncensurers, who would make them acquainted with their unsanctified\nhearts and lives. But it is not their abuse of Scripture, which will\njustify our overpassing it with neglect. Christ spake it not for\nnothing; and it must be studied by his disciples.\n\n5. Censoriousness is injustice, in that the censurers would not be so\ncensured themselves. You will say, Yes, if we were as bad, and did\ndeserve it. But though you have not that same fault, have you no\nother? And are you willing to have it aggravated, and be thus rashly\njudged? You do not as you would be done by: yea, commonly censurers\nare guilty of false judging; and whilst they take things hastily upon\ntrust, and stay not to hear men speak for themselves, or to inquire\nthoroughly into the cause, they commonly condemn the innocent; and\ncall good evil, and put light for darkness; and take away the\nrighteousness of the righteous from him, when God hath cursed such\nwith a woe.\n\n6. And false censuring is the proper work of the devil, the accuser of\nthe brethren, Rev. xii. 10, \"who accuseth them before God, day and\nnight;\" And christians should not bear his image, nor do his work.\n\n7. Censoriousness is contrary to the nature and office of Jesus\nChrist: he came to pardon sin, and cover the infirmities of his\nservants, and to cast them behind his back, and into the depth of the\nsea, and to bury them in his grave; and it is the censurer's work to\nrake them up, and to make them seem more and greater than they are,\nand to bring them into the open light.\n\n8. Censoriousness causeth uncharitableness and sinful separations in\nthe censurers: when they have conceited their brethren to be worse\nthan they are, they must then reproach them, or have no communion with\nthem, and avoid them as too bad for the company of such as they: or\nwhen they have usurped the pastor's work in judging, they begin the\nexecution by sinful separation.\n\n9. Censoriousness is an infectious sin, which easily taketh with the\nyounger and prouder sort of christians, and so setteth them on\nvilifying others: and at this little gap there entereth all\nuncharitableness, backbitings, revilings, church divisions, and sects,\nyea, and too often rebellious and bloody wars at last.\n\n10. Censoriousness is a sore temptation to them that are censured,\neither to contemn such as censure them, and go on the other hand too\nfar from them; or else to comply with the errors and sinful humours of\nthe censurers, and to strain their consciences to keep pace with the\ncensorious.\n\nAnd here I must leave it on record to posterity for their warning,\nthat the great and lamentable actions, changes, and calamities of this\nage have arisen (next to gross impiety) from this sin of censoriousness\nproducing these two contrary effects, and thereby dividing men into\ntwo contrary parties: the younger sort of religious people, and the\nmore ignorant, and many women, having more zeal than judgment, placed\ntoo much of their religion in a sharp opposition to all ceremonies,\nformalities, and opinions which they thought unlawful; and were much\ninclined to schism and unjust separations upon that account; and\ntherefore censured such things as antichristian, and those that used\nthem as superstitious and temporizers; and no man's learning, piety,\nwisdom, or laboriousness in the ministry could save him from these\nsharp, reproachful censures. Hereupon one party had not humility and\npatience enough to endure to be so judged of; nor love and tenderness\nenough for such peevish christians, to bear with them in pity, as\nparents do with froward infants; but because these professed holiness\nand zeal, even holiness and zeal were brought under suspicion for\ntheir sakes; and they were taken to be persons intolerable, as unfit\nto lie in any building, and unmeet to submit to christian government;\nand therefore meet to be used accordingly. Another sort were so\nwearied with the profaneness and ungodliness of the vulgar rabble, and\nsaw so few that were judiciously religious, that they thought it their\nduty to love and cherish the zeal and piety of their censorious weak\nones, and to bear patiently with their frowardness, till ripeness and\nexperience cured them (and so far they were right). And because they\nthought that they could do them no good, if they once lost their\ninterest in them, (and were also themselves too impatient of their\ncensure,) some of them seemed (to please them) to be more of their\nopinion than they were; and more of them forbore to reprove their\npetulance, but silently suffered them to go on; especially when they\nfell into the sects of antinomians, anabaptists, and separatists, they\ndurst not reprove them as they deserved, lest they should drive them\nout of the hive, to some of these late swarms. And thus censoriousness\nin the ignorant and self-conceited drove away one part to take them as\ntheir enemies; and silenced or drew on another party to follow them\nthat led the van in some irregular, violent actions; and the wise and\nsober moderators were disregarded, and in the noise of these tumults\nand contentions could not be heard, till the smart of either party in\ntheir suffering forced them to honour such, whom in their exaltation\nagain they despised or abused. This is the true sum of all the\ntragedies in Britain of this age.\n\n\n_Tit. 4. Directions for those that are rashly censured._\n\n_Direct._ I. Remember when you are injured by censures, that God\nis now trying your humility, charity, and patience; and therefore be\nmost studious to exercise and preserve these three. 1. Take heed lest\npride make you disdainful to the censurer; a humble man can bear\ncontempt; hard censures hurt men so far as they are proud. 2. Take\nheed lest imbecility add to your impatience, and concur with pride:\ncannot you bear greater things than these? Impatience will disclose\nthat badness in yourselves, which will make you censured much more;\nand it will show you as weak in one respect as the censurers are in\nanother. 3. Take heed lest their fault do not draw you to overlook or\nundervalue that serious godliness which is in many of the censorious;\nand that you do not presently judge them hypocrites or schismatics,\nand abate your charity to them, or incline to handle them more roughly\nthan the tenderness of Christ alloweth you. Remember that in all ages\nit hath been thus: the church hath had peevish children within, as\nwell as persecuting enemies without; insomuch as Paul, Rom. xiv.\ngiveth you the copy of these times, and giveth them this counsel,\nwhich from him I am giving you. The weak in knowledge were censorious,\nand judged the strong; the strong in knowledge were weak in charity,\nand contemned the weak: just as now one party saith, These are\nsuperstitious persons, and antichristian; the other saith, What giddy\nschismatics are these! but Paul chideth them both; one sort for\ncensuring, and the other for despising them.\n\n_Direct._ II. Take heed lest whilst you are impatient under their\ncensures, you fall into the same sin yourselves. Do they censure you\nfor differing in some forms or ceremonies from them? Take heed lest\nyou over-censure them for their censoriousness: if you censure them as\nhypocrites who censure you as superstitious, you condemn yourselves\nwhile you are condemning them. For why will not censuring too far,\nprove you hypocrites also, if it prove them such?\n\n_Direct._ III. Remember that Christ beareth with their weakness,\nwho is wronged by it more than you, and is more against it. He doth\nnot quit his title to them for their frowardness, nor cease his love,\nnor turn every infant out of his family that will cry and wrangle, nor\nevery patient out of his hospital that doth complain and groan; and we\nmust imitate our Lord, and love where he loveth, and pity where he\npitieth, and be merciful as our heavenly Father is merciful.\n\n_Direct._ IV. Remember how amiable a thing the least degree of\ngrace is, even when it is clouded and blotted with infirmities. It is\nthe divine nature, and the image of God, and the seed of glory; and\ntherefore as an infant hath the noble nature of a man, and in all his\nweakness is much more honourable than the best of brutes (so that it\nis death to kill an infant, but not a beast): so is the most infirm\nand froward true christian more honourable and amiable than the most\nsplendid infidel. Bear with them in love and honour to the image and\ninterest of Christ.\n\n_Direct._ V. Remember that you were once weak in grace yourselves; and\nif happy education under peaceable guides did not prevent it, it is\ntwo to one but you were yourselves censorious. Bear therefore with\nothers as you bear with crying children, because you were once a child\nyourself. Not that the sin is ever the better, but you should be the\nmore compassionate.\n\n_Direct._ VI. Remember that your own strength and judgment is so\ngreat a mercy, that you should the easilier bear with a censorious\ntongue. The rich and noble can bear with the envious, remembering that\nit is happy to have that worth or felicity which men do envy. You\nsuffer fools gladly, seeing you yourselves are wise. If you are in the\nright let losers talk.\n\n_Direct._ VII. Remember that we shall be shortly together in\nheaven, where they will recant their censures, and you will easily\nforgive them, and perfectly love them. And will not the foresight of\nsuch a meeting cause you to bear with them, and forgive and love them\nnow?\n\n_Direct._ VIII. Remember how inconsiderable a thing it is as to\nyour own interest, to be judged of man; and that you stand or fall to\nthe judgment of the Lord, 1 Cor. iv. 3, 4. What are you the better or\nthe worse for the thoughts or words of a man; when your salvation or\ndamnation lieth upon God's judgment. It is too much hypocrisy, to be\ntoo much desirous of man's esteem and approbation, and too much\ntroubled at his disesteem and censure, and not to be satisfied with\nthe approbation of God. Read what is written against man-pleasing,\npart i.\n\n_Direct._ IX. Make some advantage of other men's censures, for\nyour own proficiency. If good men censure you, be not too quick in\nconcluding that you are innocent, and justifying yourselves; but be\nsuspicious of yourselves, lest they should prove the right, and\nexamine yourselves with double diligence. If you find that you are\nclear in the point that you are censured for, suspect and examine lest\nsome other sin hath provoked God to try you by these censures; and if\nyou find not any other notable fault, let it make you the more\nwatchful by way of prevention, seeing the eyes of God and men are on\nyou; and it may be God's warning, to bid you take heed for the time to\ncome. If you are thus brought to repentance, or to the more careful\nlife, by occasion of men's censures, they will prove so great a\nbenefit to you, that you may bear them the more easily.\n\n\n\n\nCHAPTER XXV.\n\nCASES AND DIRECTIONS ABOUT TRUSTS AND SECRETS.\n\n\n_Tit. 1. Cases of Conscience about Trusts and Secrets._\n\n_Quest._ I. How are we forbidden to put our trust in man? And how\nmay it be done?\n\n_Answ._ 1. You must not trust man for more than his proportion,\nand what belongs to man to do: you must not expect that from him which\nGod alone can do. 2. You must not trust a bad, unfaithful man to do\nthat which is proper to a good and faithful man to do. 3. You must not\ntrust the best man, being imperfect and fallible, as fully as if you\nsupposed him perfect and infallible: but having to do with a corrupted\nworld, we must live in it with some measure of distrust to all men\n(for all that Cicero thought this contrary to the laws of friendship).\nBut especially ignorant, dishonest, and fraudulent men must be most\ndistrusted. As Bucholtzer said to his friend that was going to be a\ncourtier, _Commendo tibi fidem diabolorum, crede et contremisce_:\nhe that converseth with diabolical men, must believe them no further\nthan is due to the children of the father of lies. But we must trust\nmen as men, according to the principles of veracity that are left in\ncorrupted nature; and we must trust men so far as reason showeth us\ncause, from their skill, fidelity, honesty, or interest: so a surgeon,\na physician, a pilot may be trusted with our lives: and the skilfuller\nand faithfuller any man is, the more he is to be trusted.\n\n_Quest._ II. Whom should a man choose for a matter of trust?\n\n_Answ._ As the matter is: one that hath wisdom, skill, and\nfidelity, through conscience, honesty, friendship, or his own apparent\ninterest.\n\n_Quest._ III. In what cases may I commit a secret to another?\n\n_Answ._ When there is a necessity of his knowing it, or a greater\nprobability of good than hurt by it, in the evidence which a prudent\nman may see.\n\n_Quest._ IV. What if another commit a thing to me with charge of\nsecrecy, and I say nothing to him, and so promise it not; am I bound\nto secrecy in that case?\n\n_Answ._ If you have cause to believe that he took your silence\nfor consent, and would not else have committed it to you, you are\nobliged in point of fidelity, as well as friendship: except it be with\nrobbers, or such as we are not bound to deal openly with, and on terms\nof equality.\n\n_Quest._ V. What if it be a secret, but I am under no command or\npromise at all about it?\n\n_Answ._ You must then proceed according to the laws of charity\nand friendship; and not reveal that which is to the injury of another,\nwithout a greater cause.\n\n_Quest._ VI. What if it be against the king, or state, or common\ngood?\n\n_Answ._ You are bound to reveal it, so far as the safety of the\nking, or state, or common good requireth it; yea, though you swear the\ncontrary.\n\n_Quest._ VII. What if it be only against the good of some third\nordinary person.\n\n_Answ._ You must endeavour to prevent his wrong, either by\nrevealing the thing, or dissuading from it, or by such means as\nprudence shall tell you are the meetest, by exercising your love to\none, without doing wrong to the other.\n\n_Quest._ VIII. What if a man secretly intrust his estate to me,\nfor himself or children, when he is in debt, to defraud his creditors?\n\n_Answ._ You ought not to take such a trust: and if you have done\nit, you ought not to hold it, but resign it to him that did intrust\nyou. Yea, and to disclose the fraud, for the righting of the\ncreditors, except it be in such a case as that the creditor is some\nsuch vicious or oppressing person, as you are not obliged to exercise\nthat act of charity for; or when the consequents of revealing it will\nbe a greater hurt, than the righting of him will compensate;\nespecially when it is against the public good.\n\n_Quest._ IX. What if a delinquent intrust me with his estate or\nperson to secure it from penalty?\n\n_Answ._ If it be one that is prosecuted by a due course of\njustice, _cujus p\u0153na debetur reipublic\u00e6_, whose punishment the\ncommon good requireth, the case must be decided as the former: you\nmust not take nor keep such a trust. But if it be one whose repentance\ngiveth you reason to believe, that his impunity will be more to the\ncommon good than his punishment, and that if the magistrate knew it,\nhe ought to spare or pardon him, in this case you may conceal his\nperson or estate; so be it you do it not by a lie, or any other sinful\nmeans, or such as will do more hurt than good.\n\n_Quest._ X. What if a friend intrust me with his estate to secure\nit from some great taxes or tributes to the king? May I keep such a\ntrust or not?\n\n_Answ._ No: if they be just and legal taxes, for the maintenance\nof the magistrate or preservation of the commonwealth: but if it be\ndone by a usurper that hath no authority, (or done without or beyond\nauthority, the oppressing of the subject,) you may conceal his estate\nor your own by lawful means.\n\n_Quest._ XI. What if a man that suffereth for religion, commit\nhis person or estate to my trust?\n\n_Answ._ You must be faithful to your trust, 1. If it be true\nreligion and a good cause for which he suffereth. 2. Or if he be\nfalsely accused of abuses in religion. 3. Or if he be faulty, but the\npenalty intended, from which you secure him, is incomparably beyond\nhis fault and unjust. Supposing still that you save him only by lawful\nmeans, and that it be not like to tend to do more hurt than good, to\nthe cause of religion or the commonwealth.\n\n_Quest._ XII. What if a papist or other erroneous person intrust\nme (being of the same mind) to educate his children in that way, when\nhe is dead, and afterward I come to see the error, must I perform that\ntrust or not?\n\n_Answ._ No: 1. Because no trust can oblige you to do hurt. 2.\nBecause it is contrary to the primary intent of your friend; which was\nhis children's good. And you may well suppose that had he seen his\nerror, he would have intrusted you to do accordingly: you are bound\ntherefore to answer his primary intention, and truly to endeavour his\nchildren's good.\n\n_Quest._ XIII. But what if a man to whom another hath intrusted\nhis children, turn papist or heretic, and so thinketh error to be\ntruth? what must he do?\n\n_Answ._ He is bound to turn back again to the truth, and do\naccordingly.\n\n_Object._ But one saith this is the truth and another that; and\nhe thinketh he is right.\n\n_Answ._ There is but one of the contraries true. Men's thinking\nthemselves to be in the right doth not make it so. And God will not\nchange his laws, because they misunderstand or break them: therefore\nstill that which God bindeth them to is to return unto the truth. And\nif they think that to be truth which is not, they are bound to think\notherwise. If you say, They cannot; it is either not true, or it is\nlong of themselves that they cannot: and they that cannot immediately,\nyet mediately can do it, in the due use of means.\n\n_Quest._ XIV. What if I foresee that the taking a trust may\nhazard my estate, or otherwise hurt me, and yet my dying (or living)\nfriend desireth it?\n\n_Answ._ How far the law of christianity or friendship oblige you\nto hurt yourself for his good, must be discerned by a prudent\nconsidering, what your obligations are to the person, and whether the\ngood of your granting his desires, or the hurt to yourself, is like to\nbe the greater, and of more public consequence: and whether you injure\nnot your own children or others by gratifying him. And upon such\ncomparison, prudence must determine the case.\n\n_Quest._ XV. But what if afterward the trust prove more to my\nhurt than I foresaw?\n\n_Answ._ If it was your own fault that you foresaw it not, you\nmust suffer proportionably for that fault; but otherwise you must\ncompare your own hurt with the orphans', in case you do not perform\nthe trust: and consider whether they may not be relieved another way;\nand whether you have reason to think that if the parent were alive and\nknew the danger, he would expect you should perform your trust, or\nwould discharge you of it. If it be some great and unexpected dangers,\nwhich you think upon good grounds the parent would acquit you from if\nhe were living, you fulfil your trust if you avoid them, and do that\nwhich would have been his will if he had known it. Otherwise you must\nperform your promise though it be to your loss and suffering.\n\n_Quest._ XVI. But what if it was only a trust imposed by his\ndesire and will, without my acceptance or promise to perform it?\n\n_Answ._ You must do as you would be done by, and as the common\ngood, and the laws of love and friendship, do require. Therefore the\nquality of the person, and your obligations to him, and especially the\ncomparing of the consequent good and evil together, must decide the\ncase.\n\n_Quest._ XVII. What if the surviving kindred of the orphan be\nnearer to him than I am, and they censure me and calumniate me as\ninjurious to the orphan, may I not ease myself of the trust, and cast\nit upon them?\n\n_Answ._ In this case also, the measure of your suffering must first\nbe compared with the measure of the orphan's good; and then your\nconscience must tell you whether you verily think the parent who\nintrusted you, would discharge you if he were alive and knew the case.\nIf he would, though you promised, it is to be supposed that it was not\nthe meaning of his desire or your promise, to incur such suffering:\nand if you would not believe that he would not discharge you if he\nwere alive, then if you promised you must perform; but if you promised\nnot, you must go no further than the law of love requireth.\n\n_Quest._ XVIII. What is a minister of Christ to do, if a penitent\nperson confess secretly some heinous or capital crime to him (as\nadultery, theft, robbery, murder); must it be concealed or not?\n\n_Answ._ 1. If a purpose of sinning be antecedently confessed, it\nis unlawful to further the crime, or give opportunity to it by a\nconcealment: but it must be so far opened as is necessary for the\nprevention of another's wrong, or the person's sin; especially if it\nbe treason against the king or kingdom, or any thing against the\ncommon good.\n\n2. When the punishment of the offender is apparently necessary to the\ngood of others, especially to right the king or country, and to\npreserve them from danger by the offender or any other, it is a duty\nto open a past fault that is confessed, and to bring the offender to\npunishment, rather than injure the innocent by their impunity.\n\n3. When restitution is necessary to a person injured, you may not by\nconcealment hinder such restitution; but must procure it to your power\nwhere it may be had.\n\n4. It is unlawful to promise universal secrecy absolutely to any\npenitent. But you must tell him before he confesseth, If your crime be\nsuch, as that opening it is necessary to the preservation or righting\nof king, or country, or your neighbour, or to my own safety, I shall\nnot conceal it. That so men may know how far to trust you.\n\n5. Yet in some rare cases, (as the preservation of our parents, king,\nor country,) it may be a duty to promise and perform concealment, when\nthere is no hurt like to follow but the loss or hazard of our own\nlives, or liberties, or estates; and consequently if no hurt be like\nto follow but some private loss of another, which I cannot prevent\nwithout a greater hurt.\n\n6. If a man ignorant of the law, and of his own danger, have rashly\nmade a promise of secrecy, and yet be in doubt, he should open the\ncase _in hypothesi_ only, to some honest, able lawyer, inquiring\nif such a case should be, what the law requireth of the pastor, or\nwhat danger he is in if he conceal it; that he may be able further to\njudge of the case.\n\n7. He that made no promise of secrecy, virtual or actual, may,\n_c\u00e6teris paribus_, bring the offender to shame or punishment\nrather than to fall into the like himself for the concealment.\n\n8. He that rashly promised universal secrecy, must compare the\npenitent's danger and his own, and consider whose suffering is like to\nbe more to the public detriment, all things considered, and that must\nbe first avoided.\n\n9. He that findeth it his duty to reveal the crime to save himself,\nmust yet let the penitent have notice of it, that he may fly and\nescape; unless as aforesaid, when the interest of the king, or\ncountry, or others, doth more require his punishment.\n\n10. But when there is no such necessity of the offender's punishment,\nfor the prevention of the hurt or wrong of others, nor any great\ndanger by concealment to the minister himself, I think that the\ncrime, though it were capital, should be concealed. My reasons are,\n\n(1.) Because though every man be bound to do his best to prevent sin,\nyet every man is not bound to bring offenders to punishment. He that\nis no magistrate, nor hath a special call so to do, may be in many\ncases not obliged to it.\n\n(2.) It is commonly concluded that (in most cases) a capital offender\nis not bound to bring himself to punishment: and that which you could\nnot know but by his free confession, is confessed to you only on your\npromise of concealment, seemeth to me to put you under no other\nobligation to bring him to punishment than he is under himself.\n\n(3.) Christ's words and practice, in dismissing the woman taken in\nadultery, showeth that it is not always a duty for one that is no\nmagistrate to prosecute a capital offender, but that sometimes his\nrepentance and life may be preferred.\n\n(4.) And magistrates' pardons show the same.\n\n(5.) Otherwise no sinner would have the benefit of a counsellor to\nopen his troubled conscience to: for if it be a duty to detect a great\ncrime in order to a great punishment, why not a less also in order to\na less punishment. And who would confess when it is to bring\nthemselves to punishment?\n\n11. In those countries where the laws allow pastors to conceal all\ncrimes that penitents freely confess, it is left to the pastor's\njudgment to conceal all that he discerneth may be concealed without\nthe greater injury of others, or of the king or commonwealth.\n\n12. There is a knowledge of the faults of others, by common fame,\nespecially many years after the committing, which doth not oblige the\nhearers to prosecute the offender. And yet a crime publicly known is\nmore to be punished (lest impunity imbolden others to the like) than\nan unknown crime, revealed in confession.\n\n\n_Tit. 2. Directions about Trusts and Secrets._\n\n_Direct._ I. Be not rash in receiving secrets or any other\ntrusts: but first consider what you are thereby obliged to, and what\ndifficulties may arise in the performance; and foresee all the\nconsequents as far as is possible, before you undertake the trust;\nthat you cast not yourselves into snares by mere inconsiderateness,\nand prepare not for perplexities and repentance.\n\n_Direct._ II. Be very careful what persons you commit either\ntrusts or secrets to; and be sure they be trusty by their wisdom,\nability, and fidelity.\n\n_Direct._ III. Be not too forward in revealing your own secrets\nto another's trust: for, 1. You cannot be certain of any one's\nsecrecy, where you are most confident. 2. You oblige yourself too much\nto please that person, who by revealing your secrets may do you hurt;\nand are in fear lest carelessness, or unfaithfulness, or any accident\nshould disclose it. 3. You burden your friend with the charge and care\nof secrecy.[168]\n\n_Direct._ IV. Be faithful to your friend that doth intrust you;\nremembering that perfidiousness or falseness to a friend, is a crime\nagainst humanity, and all society, as well as against christianity;\nand stigmatizeth the guilty in the eyes of all men, with the brand of\nan odious, unsociable person.\n\n_Direct._ V. Be not intimate with too many, nor confident in too\nmany; for he that hath too many intimates, will be opening the secrets\nof one to another.\n\n_Direct._ VI. Abhor covetousness and ambition; or else a bribe or the\npromise of preferment, will tempt you to perfidiousness. There is no\ntrusting a selfish, worldly man.\n\n_Direct._ VII. Remember that God is the avenger of perfidiousness,\nwho will do it severely: and that even they that are pleased and\nserved by it, do yet secretly disdain and detest the person that doth\nit; because they would not be so used themselves.\n\n_Direct._ VIII. Yet take not friendship or fidelity to be an\nobligation to perfidiousness to God, or the king, or commonwealth, or\nto another, or to any sin whatsoever.\n\n[168] Quod tacitum esse velis nemini dixeris. Si tibi non imperasti,\nquomodo ab alio silentium speras? Martin. Dumiens, de morib.\n\n\n\n\nCHAPTER XXVI.\n\nDIRECTIONS AGAINST SELFISHNESS AS IT IS CONTRARY TO THE LOVE OF OUR\nNEIGHBOUR.\n\n\nThe two tables of the law are summed up by our Saviour in two\ncomprehensive precepts: \"Thou shalt love the Lord thy God with all thy\nheart, and soul, and might:\" and, \"Thou shalt love thy neighbour as\nthyself.\" In the decalogue the first of these is the true meaning of\nthe first commandment, put first because it is the principle of all\nobedience: and the second is the true meaning of the tenth\ncommandment, which is therefore put last, because it is the\ncomprehensive sum of other duties to our neighbour or injuries against\nhim, which any other particular instances may contain; and also the\nprinciple of the duty to, or sin against, our neighbour. The meaning\nof the tenth commandment is variously conjectured at by expositors:\nsome say that it speaketh against inward concupiscence and the sinful\nthoughts of the heart; but so do all the rest, in the true meaning of\nthem, and must not be supposed to forbid the outward action only, nor\nto be any way defective: some say that it forbiddeth coveting and\ncommandeth contentment with our state; so doth the eighth commandment;\nyet there is some part of the truth in both these. And the plain truth\nis, (as far as I can understand it,) that the sin forbidden is\nselfishness as opposite to the love of others, and the duty commanded\nis to love our neighbours; and that it is as is said, the sum of the\nsecond table, \"Thou shalt love thy neighbour as thyself:\" as the\ncaptain leadeth the van, and the lieutenant bringeth up the rear; so,\n\"Thou shalt love God above all,\" is the first commandment, and \"Thou\nshalt love thy neighbour as thyself,\" is the last, for the aforesaid\nreason. I shall therefore in these following directions speak to the\ntwo parts of the tenth commandment.\n\n_Direct._ I. The first help against selfishness is to understand\nwell the nature and malignity of the sin. For want of this it commonly\nprevaileth, with little suspicion, lamentation, and opposition. Let me\nbriefly therefore anatomize it.\n\n1. It is the radical, positive sin of the soul, comprehending\nseminally or causally all the rest. The corruption of man's nature, or\nhis radical sin, hath two parts, the positive part, and the privative\npart: the positive part is selfishness, or the inordinate love of\ncarnal self; the privative part is ungodliness or want of the love of\nGod. Man's fall was his turning from God to himself; and his\nregeneration consisteth in the turning of him from himself to God; or\nthe generating of the love of God (as comprehending faith and\nobedience) and the mortifying of self-love. Selfishness therefore is\nall positive sin in one, as want of the love of God is all privative\nsin in one. And self-denial and the love of God are all duties\nvirtually; for the true love of man is comprehended in the love of\nGod. Understand this, and you will understand what original and actual\nsin is, and what grace and duty are.\n\n2. Therefore selfishness is the cause of all sin in the world, both\npositive and privative, and is virtually the breach of every one of\nGod's commandments. For even the want of the love of God is caused by\nthe inordinate love of self; as the consuming of other parts is caused\nby the dropsy, which tumefieth the belly. It is only selfishness which\nbreaketh the fifth commandment, by causing rulers to oppress and\npersecute their subjects, and causeth subjects to be seditious and\nrebellious; and causeth all the bitterness, and quarrellings, and\nuncomfortableness, which ariseth among all relations. It is only\nselfishness which causeth the cursed wars of the earth, and desolation\nof countries, by plundering and burning; the murders which cry for\nrevenge to heaven (whether civil, military, or religious): which\ncauseth all the railings, fightings, envyings, malice; the schisms,\nand proud overvaluings of men's own understandings and opinions; and\nthe contending of pastors, who shall be the greatest, and who shall\nhave his will in proud usurpations and tyrannical impositions and\ndomination: it is selfishness which hath set up and maintaineth the\npapacy, and causeth all the divisions between the western and the\neastern churches; and all the cruelties, lies, and treachery exercised\nupon that account. It is selfishness which troubleth families and\ncorporations, churches and kingdoms; which violateth vows, and bonds\nof friendship, and causeth all the tumults, and strifes, and troubles\nin the world. It is selfishness which causeth all covetousness, all\npride and ambition, all luxury and voluptuousness, all surfeiting and\ndrunkenness, chambering and wantonness, time-wasting and heart-corrupting\nsports, and all the riots and revelling of the sensual; all the\ncontending for honours and preferments, and all the deceit in buying\nand selling, the stealing and robbing, the bribery and simony, the\nlaw-suits which are unjust, the perjuries, false witnessing,\nunrighteous judging, the oppressions, the revenge, and in one word,\nall the uncharitable and unjust actions in the world. This is the true\nnature of carnal selfishness, and it is no better.\n\n3. Selfishness is the corruption of all the faculties of the soul. It\nis the sin of the mind, by self-conceitedness and pride; it is the sin\nof the will and affections, by self-love, and all the selfish passions\nwhich attend it; selfish desires, angers, sorrows, discontents,\njealousies, fears, audacities, &c. It is the corruption of all the\ninferior faculties, and the whole conversation by self-seeking, and\nall the forementioned evils.\n\n4. Selfishness is the commonest sin in the world. Every man is now\nborn with it, and hath it more or less; and therefore every man should\nfear it.\n\n5. Selfishness is the hardest sin in the world to overcome. In all the\nunregenerate it is predominant; for nothing but the sanctifying Spirit\nof God can overcome it. And in many thousands that seem very zealous\nin religion, and very mortified in all other respects, yet in some way\nor other selfishness doth so lamentably appear, yea, and is so strong\nin many that are sincere, that it is the greatest dishonour to the\nchurch of Christ, and hath tempted many to infidelity, or to doubt\nwhether there be any such thing as true sanctification in the world.\nThe persons that seemed the most mortified saints, if you do but\ncross them in their self-interest, or opinion, or will, or seem to\nslight them, or have a low esteem of them, what swellings, what\nheart-burnings, what bitter censurings, what proud impatience, if not\nschisms and separations, will it cause? God hath better servants; but\ntoo many which seem to themselves and others to be the best, are no\nbetter. How then should every christian abhor and watch against this\nuniversal evil!\n\n_Direct._ II. Consider oft how amiable a creature man would be,\nand what a blessed condition the world and all societies would be in,\nif selfishness were but overcome. There would then be no pride, no\ncovetousness, no sensuality, no tyranny or oppressing of the poor, no\nmalice, cruelty, or persecution; no church divisions, no scandals,\nnothing to dishonour religion, or to hinder the saving progress of the\ngospel; no fraud or treacheries, no over-reaching or abusing others;\nno lying nor deceit, no neglect of our duty to others; in a word, no\ninjustice or uncharitableness in the world.\n\n_Direct._ III. Judge of good and evil by sober reason, and not by\nbrutish sense. And then oft consider, whether really there be not a\nmore excellent end than your selfish interest? even the public good of\nmany, and the pleasing and glorifying of God. And whether all mediate\ngood or evil should not be judged of principally by those highest\nends? Sense leadeth men to selfishness or privateness of design; but\ntrue reason leadeth men to prefer the public, or any thing that is\nbetter than our self-interest.\n\n_Direct._ IV. Nothing but returning by converting grace to the\ntrue love of God, and of man for his sake, will conquer selfishness.\nMake out therefore by earnest prayer for the Spirit of sanctification;\nand be sure that you have a true apprehension of the state of grace;\nthat is, that it is indeed the love of God and man. Love is the\nfulfilling of the law; therefore love is the holiness of the soul: set\nyour whole study upon the exercise and increase of love, and\nselfishness will die as love reviveth.\n\n_Direct._ V. Study much the self-denying example and precepts of\nyour Saviour. His life and doctrine are the liveliest representation\nof self-denial that ever was given to the world. Learn Christ, and you\nwill learn self-denial. He had not sinful selfishness to mortify, yet\nnatural self was so wonderfully denied by him, for his Father's will\nand our salvation, that no other book or teacher in the world will\nteach us this lesson so perfectly as he. Follow him from the manger,\nor rather from the womb, to the cross and grave; behold him in his\npoverty and contempt; enduring the contradiction and ingratitude of\nsinners, and making himself of no reputation; behold him apprehended,\naccused, condemned, crowned with thorns, clothed in purple, with a\nreed in his hand, scourged, and led away to execution, bearing his\ncross, and hanged up among thieves; forsaken by his own disciples, and\nall the world, and in part by him who is more than all the world; and\nconsider why all this was done; for whom he did it, and what lesson he\npurposed hereby to teach us. Consider why be made it one half the\ncondition of our salvation, and so great a part of the christian\nreligion, to deny ourselves, and take up our cross and follow him; and\nwill have no other to be his disciples, Luke xiv. 26, 31, 33. Were a\ncrucified Christ more of our daily study, and did we make it our\nreligion to learn and follow his holy example, self-denial would be\nbetter known and practised, and christianity would appear as it is,\nand not as it is misunderstood, adulterated and abused in the world.\nBut because I have long ago written a \"Treatise of Self-denial,\" I\nshall add no more.\n\n\n\n\nCHAPTER XXVII.\n\nCASES AND DIRECTIONS FOR LOVING OUR NEIGHBOUR AS OURSELVES.\n\n\n_Tit. 1. Cases of Conscience about loving our Neighbour._\n\n_Quest._ I. In what sense is it that I must love my neighbour as\nmyself? Whether in the kind, of love, or in the degree, or only in the\nreality.\n\n_Answ._ The true meaning of the text is, you must love him\naccording to his true worth, without the diversion and hinderance of\nselfishness and partiality. As you must love yourself according to\nthat degree of goodness which is in you, and no more; so must you as\nimpartially love your neighbour according to that degree of goodness\nwhich is in him. So that it truly extendeth to the reality, the kind\nand the degree of love, supposing it in both proportioned to the\ngoodness of the object. But before this can be understood, the true\nnature of love must be well understood.\n\n_Quest._ II. What is the true nature of love, both as to myself\nand neighbour?\n\n_Answ._ Love is nothing but the prime motion of the will to its\nproper object; which is called complacence: the object of it is simple\ngoodness, or good as such: it ariseth from suitableness between the\nobject and the will, as appetite doth from the suitableness of the\nappetent fancy and food. This good, as it is variously modified, or\nany way differeth, doth accordingly cause or require a difference in\nour love; therefore that love which in its prime act and nature is but\none, is diversely denominated, as its objects are diversified. To an\nobject as simply good, in itself, it followeth the understanding's\nestimation, and is called, as I said, mere complacence or adhesion: to\nan object as not yet attained, but absent, or distant, and attainable,\nit is called desire or desiring love: and as expected, hope, or hoping\nlove (which is a conjunction of desire and expectation): to an object\nnearest and attained, it is called fruition, or delight, or delighting\nlove: to an object which by means must be attained, it is called\nseeking love, as it exciteth to the use of those means: and to an\nobject missed it is, by accident, mourning love. But still love itself\nin its essential act is one and the same. As it respecteth an object\nwhich wanteth something to make it perfect, and desireth the supply of\nthat want, it is called love of benevolence; denominated from this\noccasion, as it desireth to do good to him that is loved. And it is a\nlove of the same nature which we exercise towards God, who needeth\nnothing, as we rejoice in that perfection and happiness which he hath;\nthough it be not to be called properly by the same name. Goodness\nbeing the true object of love, is the true measure of it; and\ntherefore God is infinitely and primitively good, is the prime and\nonly simple object of our absolute, total love. And therefore those\nwho understand no goodness in any being, but as profitable to them, or\nto some other creature, do know no God, nor love God as God, nor have\nany love but selfish and idolatrous. By this you may perceive the\nnature of love.\n\n_Quest._ III. But may none be loved above the measure of his\ngoodness? How then did God love us when we were not, or were his\nenemies? And how must we love the wicked? And how must an ungodly\nperson love himself?\n\n_Answ._ If only good, as such, be the object of love, then\ncertainly none should be loved but in proportion to his goodness. But\nyou must distinguish between mere natural and sensitive love or\nappetite, and rational love; and between love, and the effects of\nlove; and between natural goodness in the object, and moral goodness.\nAnd so I further answer, 1. There is in every man a natural and\nsensitive love of himself and his own pleasure and felicity, and an\naverseness to death and pain and sorrow, as there is in every brute:\nand this God hath planted there for the preservation of the creature.\nThis falleth not under commands or prohibitions directly, because it\nis not free but necessary; as no man is commanded or forbidden to be\nhungry, or thirsty, or weary, or the like: it is not this love which\nis meant when we are commanded to love our neighbour as ourselves. For\nI am not commanded to feel hunger, and thirst, nor to desire meat and\ndrink by the sensitive appetite for my neighbour: nor sensitively to\nfeel his pain or pleasure, nor to have that natural aversation from\ndeath and pain, nor sensitive desire of life and pleasure, for him as\nfor myself. But the love here spoken of, is that volition with the due\naffection conjunct, which is our rational love, as being the act of\nour highest faculty, and falling under God's command. As to the\nsensitive love, it proceedeth not upon the sense or estimate of\ngoodness in the person who loveth himself or any other (as beasts love\ntheir young ones without respect to their excellency). But it is\nrational love which is proportioned to the estimated goodness of the\nthing beloved. 2. Physical goodness may be in an object which hath no\nmoral goodness; and this may contain a capacity of moral goodness: and\neach of them is amiable according to its nature and degree. 3.\nBeneficence is sometimes an effect of love, and sometimes an effect of\nwisdom only as to the object, and of love to something else; but it is\nnever love itself. Usually benevolence is an act of love, and\nbeneficence an effect, but not always. I may do good to another\nwithout any love to him, for some ends of my own, or for the sake of\nanother. And a man may be obliged to greater beneficence, where he is\nnot obliged to greater love.\n\nAnd now to the instances, I further answer, 1. When we had no being,\nGod did not properly love us _in esse reali_ (unless you will go\nto our co-existence in eternity; for we were not _in esse\nreali_); but only as we were _in esse cognito_; which is but\nto love the idea in himself: but he purposed to make us, and to make\nus lovely, and to do us good, and so he had that which is called\n_amor benevolenti\u00e6_ to us: which properly was not love to us, but\na love to himself, and the idea in his own eternal mind, which is\ncalled a loving us _in esse cognito_, and a purpose to make us\ngood and lovely. That which is not lovely is not an object of love:\nman was not lovely indeed, when he was not; therefore he was not an\nobject of love (but _in esse cognito_.) The same we say of God's\nloving us when we were enemies: he really loved us with complacency so\nfar as our physical goodness made us lovely; and as morally lovely he\ndid not love us, otherwise than _in esse cognito_. But he\npurposed to make us morally lovely, and gave us his mercies to that\nend; and so loved us with a love of benevolence, as it is called;\nwhich signifieth no more than out of a complacence (or love) to\nhimself, and to us, as physically good, to purpose to make us morally\ngood and happy. As to the incident difficulty of love beginning _de\nnovo_ in God, I have fully resolved it elsewhere.[169]\n\n2. So also we must love a wicked man with a love of benevolence: which\nproperly is but to love him in his physical worth, and his capacity of\nmoral goodness and happiness, and thereupon (but especially through\nthe love of God) to desire his happiness.\n\n3. And as to the loving of ourselves, (besides the sensitive love\nbefore mentioned which respecteth self as self, and not as good,) a\nwicked man may rationally love himself according to his physical\ngoodness as a man, which containeth his capacity of moral goodness,\nand so of being holy and serviceable to God and to good men, and happy\nin the fruition of God. But beyond all such goodness (which only is\namiableness) no man may rationally love himself or any other, with the\ntrue formal act of love, which is complacence; though he may wish good\nto himself or another beyond the present goodness which is in them;\nnay, he wisheth them good, not because they are good, but because they\nwant good.\n\nAnd though some define loving to be _bene velle alicui ut illi bene\nsit_, to desire another's welfare, yet indeed this may be without\nany true formal love at all. As I may desire the welfare of my horse,\nwithout any proper love to him, even for myself and use. When God from\neternity willeth to make Paul, and to convert and save him, _ut illi\nbene sit_, it is called love of benevolence; but properly it is\nonly to be called, a will to make Paul good and lovely;[170] it being\nonly God himself who is the original and ultimate end of that will and\npurpose; and himself only which he then loveth, there being nothing\nbut himself to love; till in that instant that Paul is existent, and\nso really lovely. For Paul _in esse cognito_ is not Paul; yet no\nreality doth _oriri de novo_ in God; but a new respect and\ndenomination, and in the creature new effects. (Of which elsewhere.)\n\n_Quest._ IV. Must I love every one as much as myself in degree,\nor only some?\n\n_Answ._ You must love every one impartially as yourself,\naccording to his goodness; and you must wish as well to every one as\nto yourself; but you must love no man complacentially so much as\nyourself, who is not or seemeth not to have as much loveliness, that\nis, as much goodness, or as much of God, as yourself.\n\n_Quest._ V. Must I love any one more than myself?\n\n_Answ._ Yes, every one that is and appeareth better than\nyourself. Your sensitive love to another cannot be as much as to\nyourself; and your beneficence (ordinarily) must be most to yourself,\nbecause God in nature and his laws hath so appointed it; and your\nbenevolence to yourself and to others must be alike; but your rational\nestimation, and love or complacence, (with the honour and praise\nattending it,) must be more to every one that is better than yourself;\nfor that which is best is most amiable, and that which hath most of\nGod.\n\n_Quest._ VI. Will it not then follow, that I must love another\nman's wife and children better than mine own, when they are really\nbetter?\n\n_Answ._ Yes, no doubt; but it is only with that rational,\nestimative love. But there is besides a love to wife and children,\nwhich is in some measure sensitive, which you are not obliged to give\nto others; and rationally they are more amiable to you, in their\npeculiar relations and respects, though others are more amiable in\nother respects; and besides, though you value and rationally love\nanother more, yet the expressions must not be the same; for those must\nfollow the relation according to God's command. You may not cohabit or\nembrace, nor maintain and provide for others as your own, even when\nyou rationally love them more; the common good requires this order in\nthe expressive part, as well as God's command.\n\n_Quest._ VII. Who is my neighbour that I must love as myself?\n\n_Answ._ Not devils or damned souls, who are under justice and\nfrom under mercy, and are none of our society: but, 1. Every natural\nman _in via_, being a member of God's kingdom in the same world,\nis to be loved as my natural self; and every spiritual man as a member\nof the same kingdom of Christ, must be loved as my spiritual self; and\nevery spiritual man as such, above my natural self as such; and no\nnatural man as such, so much as my spiritual self as such: so that no\nman on earth is excluded from your love, which must be impartial to\nall as to yourself, but proportioned to their goodness.\n\n_Quest._ VIII. Are not antichrist and those that sin against the\nHoly Ghost excepted out of this our love, and out of our prayers and\nendeavours of their good?\n\n_Answ._ Those that (with Zanchy) think Mahomet to be antichrist,\nmay so conclude, because he is dead and out of our communion. Those\nthat take the papacy to be antichrist (as most protestants do) cannot\nso conclude; because, as there is but one antichrist, that is, one\npapacy, though a hundred popes be in that seat, so every one of those\npopes is _in via_, and under mercy, and recoverable out of that\ncondition; and therefore is to be loved and prayed for accordingly.\nAnd as for those that blaspheme the Holy Ghost, it is a sin that one\nman cannot certainly know in another, ordinarily at least; and\ntherefore cannot characterize a person unfit for our love, and\nprayers, and endeavours.\n\n_Quest._ IX. May we not hate the enemies of God? How then must we\nlove them as ourselves?\n\n_Answ._ We may and must hate sin in every one; and where it is\npredominant, as God is said to hate the sinner for his sin, so must\nwe; and yet still love him as ourselves: for you must hate sin in\nyourselves as much or more than in any other; and if you are wicked\nyou must hate yourselves as such; yea, if you are godly, you must\n_secundum quid_, or in that measure as you are sinful, abhor, and\nloathe, and hate yourselves as such; and yet you must love yourselves\naccording to the measure of all that natural and moral goodness which\nis in you; and you must desire and endeavour all the good to\nyourselves that you can. Just so must you hate and love another; love\nthem and hate them impartially as you must do yourselves.\n\n_Quest._ X. May I not wish hurt sometimes to another, more than\nto myself?\n\n_Answ._ You may wish a mediate hurt which tendeth to his good, or\nto the good of others; but you must never wish any final hurt and\nmisery to him. You may wish your friend a vomit or bloodletting for\nhis cure; and you may wish him some affliction, when it is needful and\napt to humble him and do him good, or to restrain him from doing hurt\nto others; and on the same accounts, and for the public good, you may\ndesire penal justice to be done upon him, yea, sometimes unto death;\nbut still with a desire of the saving of his soul. And such hurt you\nmay also wish yourself as is necessary to your good; but you are not\nto wish the same penalties to yourself, 1. Because you have somewhat\nelse first to wish and do, even to repent and prevent it. 2. Because\nyou are not bound ordinarily to do execution upon yourself. It is more\nin your power to repent yourself, and make repentance less necessary\nby humble confession and amendment, than to bring another to\nrepentance. Yet I may add also, that hypothetically you may wish that\ndestruction to the enemies of God in this life, which absolutely you\nmay not wish; that is, you must desire first that they may repent, and\nsecondly, that they may be restrained from hurting others; but if\nneither of these may be attained, that they may be cut off.\n\n\n_Tit. 2. Directions for Loving our Neighbour as Ourselves._\n\n_Direct._ I. Take heed of selfishness and covetousness, the two\ngreat enemies of love. Of which I have spoken more at large before.\n\n_Direct._ II. Fall out with no man; or if you do, be speedily\nreconciled; for passions and dissensions are the extinguishers of\nlove.\n\n_Direct._ III. Love God truly, and you will easily love your\nneighbour; for you will see God's image on him, or interest in him,\nand feel all his precepts and mercies obliging you hereunto. As 1 John\niii. 11, 23; and iv. 7, 12, 20, 21.\n\n_Direct._ IV. To this end let Christ be your continual study. He\nis the full revelation of the love of God; the lively pattern of love,\nand the best teacher of it that ever was in the world: his\nincarnation, life, and sufferings, his gospel and covenant, his\nintercession and preparations for our heavenly felicity, all are the\ngreat demonstrations of condescending, matchless love. Mark both God's\nlove to us in him, and his love to man, and you will have the best\ndirective and incentive of your love.\n\n_Direct._ V. Observe all the good which is in every man. Consider\nof the good of humanity in his nature, and the goodness of all that\ntruth which he confesseth, and of all that moral good which appeareth\nin his heart and life; and let not oversight or partiality cause you\nto overlook it, or make light of it. For it is goodness which is the\nonly attractive of love; and if you overlook men's goodness, you\ncannot love them.\n\n_Direct._ VI. Abhor and beware of a censorious disposition, which\nmagnifieth men's faults, and vilifieth their virtues, and maketh men\nseem worse than indeed they are. For as this cometh from the want of\nlove, so doth it destroy that little which is left.\n\n_Direct._ VII. Beware of superstition and an erring judgment,\nwhich maketh men place religion where God never placed it. For when\nthis hath taught you to make duties and sins of your own humour and\ninvention, it will quickly teach you to love or hate men accordingly\nas they fit or cross your opinion and humour: thus many a papist\nloveth not those that are not subjects of the Roman monarch, and that\nfollow not all his irrational fopperies. Many an anabaptist loveth not\nthose that are against his opinion of re-baptizing: one loveth not\nthose who are for liturgies, forms of worship, and church music; and\nmany love not those who are against them; and so of other things (of\nwhich more anon).\n\n_Direct._ VIII. Avoid the company of censorious backbiters and\nproud contemners of their brethren: hearken not to them that are\ncauselessly vilifying others, aggravating their faults and extenuating\ntheir virtues. For such proud, supercilious persons (religious or\nprofane) are but the messengers of Satan, by whom he entreateth you to\nhate your neighbour, or abate your love to him. And to hear them speak\nevil of others, is but to go hear a sermon against charity, which may\ntake with such hearts as ours before we are aware.\n\n_Direct._ IX. Keep still the motives and incentives of love upon\nyour minds. Which I shall here next set before you.\n\n\n_Tit. 3. The Reasons or Motives of Love to our Neighbour._\n\n_Motive_ I. Consider well of the image and interest of God in man.\nThe worst man is his creature, and hath his natural image, though not\nhis moral image; and you should love the work for the workman's sake.\nThere is something of God upon all human nature above the brutes; it\nis intelligent, and capable of knowing him, of loving him, and of\nserving him; and possibly may be brought to do all this better than\nyou can do it. Undervalue not the noble nature of man, nor overlook\nthat of God which is upon them, nor the interest which he hath in\nthem.\n\n_Motive_ II. Consider well of God's own love to man. He hateth\ntheir sins more than any of us; and yet he loveth his workmanship upon\nthem: \"And maketh his sun to shine and his rain to fall on the evil\nand on the good, on the just and on the unjust,\" Matt. v. 45. And what\nshould more stir us up to love, than to be like to God?\n\n_Motive_ III. And think oft of the love of Christ unto mankind;\nyea, even unto his enemies. Can you have a better example, a livelier\nincentive, or a surer guide?\n\n_Motive_ IV. Consider of our unity of nature with all men:\nsuitableness breedeth and maintaineth love. Even birds and beasts do\nlove their kind; and man should much more have a love to man, as being\nof the same specific form.\n\n_Motive_ V. Love is the principle of doing good to others. It\ninclineth men to beneficence: and all men call him good who is\ninclined to do good.\n\n_Motive_ VI. Love is the bond of societies; of families, cities,\nkingdoms, and churches: without love, they will be but enemies\nconjunct; who are so much the more hurtful and pernicious to each\nother, by how much they are nearer to each other. The soul of\nsocieties is gone when love is gone.\n\n_Motive_ VII. Consider why it is that you love yourselves,\n(rationally,) and why it is that you would be beloved of others. And\nyou will see that the same reasons will be of equal force to call for\nlove to others from you.\n\n_Motive_ VIII. What abundance of duty is summarily performed in\nlove! And what abundance of sin is avoided and prevented by it! If it\nbe the fulfilling of the law, it avoideth all the violations of the\nlaw (proportionably). So far as you have love, you will neither\ndishonour superiors, nor oppress inferiors, nor injure equals: you\nwill neither covet that which is your neighbour's, nor envy, nor\nmalice them, nor defame, nor backbite, nor censure them unjustly; nor\nwill you rob them or defraud them, nor withhold any duty or kindness\nto them.\n\n_Motive_ IX. Consider how much love pleaseth God; and why it is\nmade so great a part of all your duty; and why the gospel doth so\nhighly commend it, and so strictly command it, and so terribly condemn\nthe want of it! And also how suitable a duty it is for you, who are\nobliged by so much love of God! These things well studied will not be\nwithout effect.\n\n_Motive_ X. Consider also that it is your own interest, as well\nas your great duty. 1. It is the soundness and honesty of your hearts.\n2. It is pleasing to that God on whom only you depend. 3. It is a\ncondition of your receiving the saving benefits of his love. 4. It is\nan amiable virtue, and maketh you lovely to all sober men: all men\nlove a loving nature, and hate those that hate and hurt their\nneighbours. Love commandeth love, and hurtfulness is hatefulness. 5. It\nis a sweet, delightful duty: all love is essentiated with some\ncomplacence and delight. 6. It tendeth to the ease and quietness of\nyour lives. What contentions and troubles will love avoid! What peace\nand pleasure doth it cause in families, neighbourhoods, and all\nsocieties! And what brawling vexations come where it is wanting! It\nwill make all your neighbours and relations to be a comfort and\ndelight to you, which would be a burden and trouble, if love were\nabsent. 7. It maketh all other men's felicity and comforts to be\nyours. If you love them as yourselves, their riches, their health,\ntheir honours, their lordships, their kingdoms, yea, more, their\nknowledge, and learning, and grace, and happiness, are partly to you\nas your own: as the comforts of wife and children, and your dearest\nfriends, are; and as our love to Christ, and the blessed angels and\nsaints in heaven, do make their joys to be partly ours. How excellent,\nand easy, and honest a way is this, of making all the world your own,\nand receiving that benefit and pleasure from all things both in heaven\nand earth, which no distance, no malice of enemies can deny you! If\nthose whom you truly love have it, you have it. Why then do you\ncomplain that you have no more health, or wealth, or honour, or that\nothers are preferred before you? Love your neighbour as yourselves,\nand then you will be comforted in his health, his wealth, and his\npreferment, and say, Those have it whom I love as myself, and\ntherefore it is to me as mine own. When you see your neighbour's\nhouses, pastures, corn, and cattle, love will make it as good and\npleasant to you as if it were your own. Why else do you rejoice in the\nportions and estates of your children as if it were your own? The\ncovetous man saith, Oh how glad should I be if this house, this land,\nthis corn were mine: but love will make you say, It is all to me as\nmine own. What a sure and cheap way is this of making all the world\nyour own! Oh what a mercy doth God bestow on his servants' souls, in\nthe day that he sanctifieth them with unfeigned love! How much doth he\ngive us in that one grace! And oh what a world of blessing and\ncomforts do the ungodly, the malicious, the selfish, and the\ncensorious cast away, when they cast away or quench the love of their\nneighbours; and what abundance of calamity do they bring upon\nthemselves! In this one summary instance we may see, how much religion\nand obedience to God doth tend to our own felicity and delight; and\nhow easy a work it would be, if a wicked heart did not make it\ndifficult! and how great a plague sin is unto the sinner; and how sore\na punishment of itself! And by this you may see, what it is that all\nfallings-out, divisions, and contentions tend to; and all temptations\nto the abatement of our love; and who it is that is the greater loser\nby it, when love to our neighbour is lost; and that backbiters and\ncensurers who speak ill of others, come to us as the greatest enemies\nand thieves, to rob us of our chiefest jewel and greatest comfort in\nthis world; and accordingly should they be entertained.\n\n[169] Apology against Dr. Kendal.\n\n[170] But if any be resolved to call mere benevolence by the name of\nlove, I will not contend about a name.\n\n\n\n\nCHAPTER XXVIII.\n\nSPECIAL CASES AND DIRECTIONS FOR LOVE TO GODLY PERSONS AS SUCH.\n\n\n_Tit. 1. Cases of Conscience about Love to the Godly._\n\nWhom we must take for godly I answered before, chap. xxiv. tit. 1.\nquest. v.\n\n_Quest._ I. How can we love the godly when no man can certainly\nknow who is sincerely godly?\n\n_Answ._ Our love is not the love of God, which is guided by\ninfallibility; but the love of man, which is guided by the dark and\nfallible discerning of a man. The fruits of piety and charity we\ninfallibly see in their lives; but the saving truth of that grace\nwhich is or ought to be the root, we must judge of according to the\nprobability which those signs discover, and love men accordingly.\n\n_Quest._ II. Must we love those as godly, who can give no\nsensible account of their conversion, for the time, or manner, or\nevidence of it?\n\n_Answ._ We must take none for godly, who show no credible\nevidence of true conversion, that is, of true faith and repentance:\nbut there is many a one truly godly, who through natural defect of\nunderstanding or utterance, are not able in good sense to tell you\nwhat conversion is, nor to describe the manner in which it was wrought\nupon them, much less to define exactly the time or sermon when it was\nfirst wrought, which few of the best christians are able to do;\nespecially of them who had pious education, and were wrought on in\ntheir childhood. But if the covenant of grace be wisely opened to them\naccording to their capacity, and they deliberately, and soberly, and\nvoluntarily profess their present assent and consent thereto, they do\nthereby give you the credible evidence of a true conversion, till you\nhave sufficient contrary evidence to disprove it. For none but a\nconverted man can truly repent and believe in God the Creator,\nRedeemer, and Sanctifier, according to the baptismal covenant.\n\n_Quest._ III. But what if he be so ignorant that he cannot tell\nwhat faith, or repentance, or redemption, or sanctification, or the\ncovenant of grace is?\n\n_Answ._ If you have sufficient evidence that indeed he doth not\nat all understand the essentials of the sacramental covenant, you may\nconclude that he is not truly godly; because he cannot consent to what\nhe knoweth not: _ignorantis non est consensus_; and if you have\nno evidence of such knowledge, you have no evidence of his godliness,\nbut must suspend your judgment. But yet many a one understandeth the\nessentials of the covenant, who cannot tell another what they are;\ntherefore his mind (in case of great disability of utterance) must be\nfished out by questions, to which his yea or no will discover what he\nunderstandeth or consenteth to: you would not refuse to do so by one\nof another language, or a dumb man, who understood you, but could\nanswer you but by broken words or signs: and very ill education may\nmake a great many of the phrases of Scripture, and religious language,\nas strange to some men, though spoken in their native tongue, as if it\nwere Greek or Latin to them, who yet may possibly understand the\nmatter. A wise teacher by well composed questions may (without fraud\nor formality) discern what a man understandeth, though he say but yea\nor no; when an indiscreet, unskilful man, will make his own\nunskilfulness and uncharitableness the occasion of contemptuous\ntrampling upon some that are as honest as himself. If a man's desires\nand endeavours are to that which is good, and he be willing to be\ntaught, and use the means, it must be very gross ignorance indeed, and\nwell proved, that must disprove his profession of faith. If he\ncompetently understand what it is to believe in God the Father, Son,\nand Holy Ghost, the Creator, Redeemer, and Sanctifier, he\nunderstandeth all that is absolutely necessary to salvation. And his\nyea or no may sometimes signify his understanding it.\n\n_Quest._ IV. Must I take the visible members of the church,\nbecause such, for truly godly?\n\n_Answ._ Yes, except when you have particular sufficient proof of\ntheir hypocrisy. Certainly no man doth sincerely enter into the\nbaptismal covenant, but he that is sincerely a penitent believer (if\nat age). For that covenant giveth actual pardon and adoption to those\nthat sincerely enter into it: the very consenting to it (which is\nrepentance and faith) being the very condition of the present\nreception of these benefits.[171] And therefore it is that the ancient\nwriters still affirmed that all the baptized were regenerated,\njustified, and adopted. Whether an adult person be truly fit for\nbaptism, or not, the pastor that baptizeth is to judge; and he must\nsee the credible signs of true faith and repentance before he baptize\nhim; which are no other than his understanding, voluntary, sober\nprofession of consent to the baptismal covenant: but when he is\nbaptized, and professeth to stand to that covenant once made, he is to\nbe judged a godly person by all the church members, who have not\nsufficient proof of the contrary: because if he be sincere in what he\ndid and still professeth, he is certainly godly; and whether he be\nsincere or not, he himself is the best and regular judge or discerner,\nso far as to put in his claim to baptism, which the pastor is obliged\nnot to deny him, without disproving him: and the pastor is judge as to\nhis actual admittance; and therefore the people have nothing\nnecessarily to do, but know whether he be baptized and stand to his\nbaptism; for which they are to take him as sincere, unless by his\nnotorious discovery of the contrary they can disprove him. These are\nnot only the true terms of church communion, but of love to the godly;\nand though this goeth hardly down with some good men, who observe how\nfew of the baptized seem to be seriously religious, and therefore they\nthink that a visible church member as such, is not at all to be\naccounted sincere, that is, to be believed in his profession, and that\nwe owe him not the special love which is due to the godly, but only a\ncommon love due only to professors without respect to their sincerity;\nyet this opinion will not hold true; nor is a profession required\nwithout respect to the truth or falsehood of it; the credibility of it\nbeing the very reason that it is requisite. Nor is it any other faith\nor consent to the covenant below that which is sincere and saving,\nwhich must be professed by all that will be taken for church members.\nAnd though those that are of the contrary opinion are afraid lest this\nwill occasion too much strictness in the pastors in judging whose\nprofession is credible, and consequently will countenance separation\nin the people, yet God hath provided a sufficient remedy against that\nfear, by making every man the opener of his own heart, and tying us by\nthe law of nature and of Scripture, to take every man's profession for\ncredible, which is sober, understanding, and voluntary, unless they\ncan disprove it, or prove him a liar, and perfidious, and incredible.\nAnd whereas it is a latitude of charity which bringeth them to the\ncontrary opinion, for fear lest the incredible professors of\nchristianity should be all excluded from the visible church, yet\nindeed it is but the image of charity, to bring catechumens into the\nchurch, (as to set the boys of the lowest form among them that are in\ntheir Greek,) and to deny all special christian love to all visible\nmembers of the church as such; and to think that we are not bound to\ntake any of them (as such) to be sincere, or in the favour of God, or\njustified, for fear of excluding those that are not. But of this I\nhave largely written in a treatise of this subject.[172]\n\n_Quest._ V. Must we take all visible church members alike to be\ngodly, and love them equally?\n\n_Answ._ No: there are as many various degrees of credit due to\ntheir profession, as there are various degrees of credibility in it:\nsome manifest their sincerity by such full and excellent evidences in a\nholy life, that we are next to certain that they are sincere; and some\nmake a profession so ignorantly, so coldly, and blot it by so many\nfalse opinions and vices, that our fear of them may be greater than\nour hope; of whom we can only say, that we are not altogether hopeless\nof their sincerity, and therefore must use them as godly men, because\nwe cannot prove the contrary; but yet admonish them of their danger,\nas having much cause to fear the worst: and there may be many\nnotorious wicked men in some churches, through the pastors' fault, for\nwant of discipline; and these for order sake we must assemble with,\nbut not dissemble with them and our own consciences, so as to take\nthem for godly men, when the contrary is notorious; nor yet to admit\nthem to our familiarity. The pastor hath the keys of the church, but\nwe have the keys of our own houses and hearts.\n\n_Quest._ VI. Must we love all equally that seem truly godly, the\nstrong and the weak?\n\n_Answ._ No: he that loveth men for their holiness, will love them\naccording to the degrees of their holiness, as far as he can discern\nit.\n\n_Quest._ VII. Must we love him more who hath much grace (or\nholiness) and is little useful for want of gifts, or him that hath\nless grace and eminent useful gifts?\n\n_Answ._ They must both be loved according to the diversity of\ntheir goodness. He that hath most grace is best, and therefore most to\nbe loved in himself; but as a means to the conversion of souls and the\nhonour of God in the good of others, the man that hath the most\neminent gifts, must be most loved. The first is more loved in and for\nhis own goodness: the second is more lovely _propter aliud_, as a\nmeans to that which is more loved than either of them.\n\n_Quest._ VIII. Must we love him as a godly man, who liveth in any\ngreat or mortal sin?\n\n_Answ._ Every man must be loved as he is: if by a mortal sin, be\nmeant a sin inconsistent with the love of God, and a state of grace,\nthen the question is no question; it being a contradiction which is in\nquestion. But if by a great and mortal sin, be meant only this or that\nact of sinning, and the question be, Whether that act be mortal, that\nis, inconsistent with true grace or not? then the particular act, with\nthe circumstances, must be considered, before that question can be\nanswered. Murder is one of the most heinous sins; and one man may be\nguilty of it, out of deliberate, habituate malice; and another through\na sudden passion; and another through mere inadvertency, carelessness,\nand negligence. Stealing may be done by one man presumptuously, and by\nanother merely to save the life of himself or his children: these will\nnot equally prove a man in a state of death, and without true grace.\nAnd which is a mortal sin inconsistent with the life of grace, and\nwhich not, is before spoken to, and belongeth not to this place. Only\nI shall say, that the sin (be it great or small as to the outward act\nor matter) which certainly excludeth the habitual devotedness of the\nsoul to God, by resignation, obedience, and love, is mortal, or a mark\nof spiritual death; and so is all sin, which consisteth not with\nhabitual repentance, and a predominant hatred of sin as sin, and of a\ndisobedient, unholy heart and life; and therefore all sin, which is\nnot repented of as soon as it is known, and the sinner hath time and\nopportunity of deliberation; because in such a case, the habit of\nrepentance will produce the act.\n\n_Quest._ IX. Must an excommunicate person be loved as godly or\nnot?\n\n_Answ._ You must distinguish, 1. Of excommunication. 2. Of the\nperson that is to judge. 1. There is an excommunication which\ncensureth not the state of the sinner, but only suspendeth him from\nchurch communion as at the present actually unfit for it: and there is\nan excommunication which habituately or statedly excludeth the sinner\nfrom his church relation, as an habituate, impenitent, obstinate\nperson. 2. Some persons have no opportunity to try the cause\nthemselves, being strangers, or not called to it; but must take it\nupon the pastor's judgment: and some have no opportunity to know the\nperson and the cause, whether he be justly excommunicated or not. Now,\n1. Those that know by notoriety or proof that the person is justly\nexcommunicated with the second sort of excommunication, must not, nor\ncannot love him as a godly man. 2. Those that know by notoriety or\nproof that the person is unjustly excommunicated, are not therefore to\ndeny him the estimation and love which is due to a godly man: though\nfor order sake they may sometimes be obliged to avoid external church\ncommunion with him. 3. Those that know nothing of the cause\nthemselves, must judge as the pastor judgeth, who is the legal judge;\nyet so, as to take it to be but a human, fallible, and no final\njudgment.\n\n_Quest._ X. Can an unsanctified hypocrite unfeignedly love a\ngodly man?\n\n_Answ._ There is no doubt but he may materially love him, on some\nother consideration; as because he is a kinsman, friend, benefactor,\nor is witty, learned, fair, &c.\n\n_Quest._ XI. But can he love a godly man because he is godly?\n\n_Answ._ He may love a godly man (at least) as he may love God. An\nunholy person cannot love God in all his perfections respectively to\nhimself, as a God who is most holy and just in his government,\nforbidding all sin, and condemning the ungodly; for the love of his\nsins is inconsistent with this love. But he may love him as he is most\ngreat, and wise, and good in the general, and as he is the Maker and\nBenefactor of the world and of the sinner; yea, and in general as his\nGovernor; and so he may verily think that he loveth God as God,\nbecause he loveth him for his essentialities; but indeed he doth not,\n(speaking strictly,) because he leaveth out some one or more of these\nessentialities; even as he that loveth man as rational, but not as a\nvoluntary free agent, loveth not man as man: and as a heretic is no\nchristian, because he denieth some one essential part of christianity;\neven so as to the love of godly men, an ungodly man may believe that\nthey are better than others, and therefore love them; but not as\ngodliness is the consent to that holiness and justice of God, which\nwould restrain him from his beloved sins, and condemn him for them. So\nfar as they are simply godly to themselves, without respect to him and\nhis sins, he may love them.\n\n_Quest._ XII. May he love a godly man as he would make him godly,\nand convert him?\n\n_Answ._ He may love him as a better man than others, and in\ngeneral he may wish himself as good, and may love him because he\nwisheth him well; but as he cannot be (or rather is not) willing\nhimself to leave his sins and live in holiness, so another is not\ngrateful to him, who urgently persuadeth him to this.\n\n_Quest._ XIII. Doth any ungodly person love the godly comparatively\nmore than others?\n\n_Answ._ So far as he doth love them as godly, so far he may love\nthem more than those that are not such; many a bad father loveth a\nreligious child better than the rest; because they think that wisdom\nand godliness are good; and they are glad to see their children do\nwell, as long as they do not grate upon them with troublesome\ncensures: for another man's godliness costeth a bad man little or\nnothing; he may behold it without the parting with his sins.\n\n_Quest._ XIV. Doth every sincere christian love all the godly\nwith a special love? even those that oppose their opinions, or that\nthey think do greatly wrong them?\n\n_Answ._ 1. Every true christian loveth a godly man as such, and\ntherefore loveth all such, if he take them to be such. 2. No godly man\ndoth habitually and impenitently live in such malice or enmity, as\nwill not suffer him to see the godliness of a dissenter or adversary,\nwhen it hath sufficient evidence. 3. But ill education and company,\nand want of opportunity, may keep a true christian from discerning the\ngodliness of another, and so from loving him as a godly man. 4. And\nerror, and faction, and passion may in a temptation so far prevail as\nat present to pervert his judgment, and make him misjudge a godly man\nto be ungodly, though when he hath opportunity to deliberate and come\nto himself, he will repent of it.\n\n_Quest._ XV. What is that love to the godly which proveth a man's\nsincerity, and which no hypocrite or unregenerate person doth attain\nto?\n\n_Answ._ It hath in it these essential parts: 1. He loveth God\nbest, and his servants for his sake. 2. He loveth godliness, and the\nperson as godly, and therefore would fain be such himself; or loveth\nit for himself as well as in others. 3. He loveth not one only, but\nall the essential parts of godliness (our absolute resignation to God\nour Owner, our absolute obedience to God our Ruler, and our highest\ngratitude and love to God our Benefactor and our End). 4. He loveth\ngodliness and godly men, above his carnal, worldly interest, his\nhonour, wealth, or pleasure; and therefore will part with these in\nworks of charity, when he can understand that God requireth it. These\nfour set together make up that love which will prove your sincerity,\nand which no hypocrite doth perform. Hypocrites either love the godly\nonly as their benefactors with a self-love; or they love them as godly\nto themselves, but would not be like them, and love not godliness\nitself to make them godly; or they love them for some parts of\ngodliness, and not for all; or they love them but in subjection to\ntheir worldly love; with such a dry and barren love as James\nrejecteth, James ii. as will not be at any great cost upon them, to\nfeed, or clothe, or visit, or relieve them.\n\n\n_Tit. 2. Directions for Loving the Children of God._\n\n_Direct._ I. Once get the love of God, and you cannot choose but\nlove his children. Therefore first set your hearts to that, and study\nthe directions for it, part i. God must be first loved as God, before\nthe godly can be loved as such; though perhaps this effect may\nsometimes be more manifest than the cause: fortify the cause and the\neffect will follow.\n\n_Direct._ II. Get Christ to dwell in your hearts by faith, Eph.\niii. 17; and then you will love his members for his sake. The study of\nthe love of God in Christ, and the belief of all the benefits of his\nlove and sufferings, will be the bellows continually to kindle your\nlove to your Redeemer, and to all those that are like him and beloved\nby him.\n\n_Direct._ III. Cherish the motions of God's Spirit in yourselves.\nFor he is a Spirit of love; and it is the same Spirit which is in all\nthe saints; therefore the more you have of the Spirit, the more unity\nand the more love will you have to all that are truly spiritual. The\ndecays of your own holiness, containeth a decay of your love to the\nholy.\n\n_Direct._ IV. Observe their graces more than their infirmities.\nYou cannot love them unless you take notice of that goodness which is\ntheir loveliness. Overlooking and extenuating the good that is in\nothers, doth show your want of love to goodness, and then no wonder if\nyou want love to those that are good.\n\n_Direct._ V. Be not tempters and provokers of them to any sin.\nFor that is but to stir up the worser part which is in them, and to\nmake it more apparent; and so to hide their amiableness, and hinder\nyour own love. They that will be abusing them, and stirring up their\npassions, or oppressing wise men to try if they can make them mad, or\nincreasing their burdens and persecutions to see whether there be any\nimpatience left in them, are but like the horseman who was still\nspurring his horse, and then sold him because he was skittish and\nunquiet; or like the gentleman that must needs come as a suitor to a\nbeautiful lady, just when she had taken a vomit and purge, and then\ndisdained her as being unsavoury and loathsome.\n\n_Direct._ VI. Stir up their graces, and converse much with them\nin the exercises of grace. If Aristotle or Socrates, Demosthenes or\nCicero, stood silent by you among other persons, you will perceive no\ndifference between them and a fool or a vulgar wit: but when once they\nopen their lips and pour out the streams of wisdom and eloquence, you\nwill quickly perceive how far they excel the common world, and will\nadmire, love, and honour them. So when you converse with godly men\nabout matters of trading or common employments only, you will see no\nmore but their blamelessness and justice; but if you will join with\nthem in holy conference or prayer, or observe them in good works, you\nwill see that the Spirit of Christ is in them. When you hear the\nlongings of their souls after God, and their heavenly desires and\nhopes and joys, and their love to piety, charity, and justice, express\nthemselves in their holy discourse and prayers, and see the fruits of\nthem in their lives, you will see that they are more than common men.\n\n_Direct._ VII. Foresee the perfection of their graces in their\nbeginnings. No man will love a seed or stock of those plants or trees\nwhich bear the most beautiful flowers and fruits, unless in the seed\nhe foresee the fruit or flower which it tendeth to. No man loveth the\negg aright, who doth not foreknow what a bird it will bring forth.\nAristotle or Cicero were no more amiable in their infancy than others,\nexcept to him that could foretell what men they were like to prove.\nThink oft of heaven, and what a thing a saint will be in glory, when\nhe shall shine as the stars, and be equal to the angels; and then you\nwill quickly see cause to love them.\n\n_Direct._ VIII. Frequently think of the everlasting union and\nsweet agreement which you must have with them in heaven for ever. How\nperfectly you will love each other in the love of God! How joyfully\nyou will consent in the love and praises of your Creator and Redeemer!\nThe more believingly you foresee that state, and the more you\ncontemplate thereon, and the more your conversation is in heaven, the\nmore will you love your fellow-soldiers and travellers, with whom you\nmust live in blessedness for ever.\n\n\n_Tit. 3. Motives or Meditative Helps to the Godly._\n\n_Motive_ I. Consider what relation all the regenerate have to\nGod. They are not only his creatures, but his adopted children: and\nare they not honourable and amiable who are so near to God?\n\n_Motive_ II. Think of their near relation to Jesus Christ: they\nare his members, and his brethren, and the purchase of his sufferings,\nand co-heirs of everlasting life, Rom. viii. 16, 17; Eph. v. 26, 27.\n\n_Motive_ III. Think of the excellency of that spirit and holy\nnature which is in them. Regeneration hath made them partakers of the\ndivine nature, and hath endued them with the Spirit of Christ, and\nhath by the incorruptible seed made them new creatures, of a holy and\nheavenly mind and life; and hath renewed them after the image of God!\nAnd what besides God himself can be so amiable as his image?\n\n_Motive_ IV. Think of the precious price which was paid for their\nredemption: if you will estimate things by their price, (if the\npurchaser be wise,) how highly must you value them!\n\n_Motive_ V. Remember how dearly they are beloved of God, their\nCreator and Redeemer. Read and observe God's tender language towards\nthem, and his tender dealings with them. He calleth them his children,\nhis beloved, yea, dearly beloved, his jewels, the apple of his eye,\nDeut. xxxiii. 12; Psal. lx. 5; cxxvii. 2; Col. iii. 12; Jer. xii. 7;\nMal. iii. 17; Zech. ii. 8; Deut. xxxii. 10. Christ calleth the least\nof them his brethren, Matt. xxv. Judge of his love to them by his\nincarnation, life, and sufferings! Judge of it by that one\nheart-melting message after his resurrection, John xx. 17, \"Go to my\nbrethren and say unto them, I ascend to my Father and your Father, to\nmy God and your God.\" And should we not love them dearly who are so\ndearly beloved of God?\n\n_Motive_ VI. They are our brethren, begotten by the same Father\nand Spirit, of the same holy seed, the word of God; and have the same\nnature and disposition: and this unity of nature and nearness of\nrelation, is such a suitableness as must needs cause love.\n\n_Motive_ VII. They are our companions in labour and tribulation,\nin our duty and sufferings: they are our fellow-soldiers and\ntravellers, with whom only we can have sweet and holy converse, and a\nheavenly conversation; when the carnal savour not the things of God.\n\n_Motive_ VIII. Consider how serviceable their graces render them,\nfor the pleasing of God and the good of men. They are the work of God,\ncreated to good works, Eph. ii. 10. They are fitted by grace to love\nand praise their Maker and Redeemer, and to obey his laws, and to\nhonour him in their works, as shining lights in a dark generation.\nThey are the blessings of the place where God hath planted them; they\npray for sinners, and exhort them, and give them good examples, and\ncall them from their sins, and lovingly draw them on to conversion and\nsalvation. For their sakes God useth others the better where they\nlive. Ten righteous persons might have saved Sodom. They are lovely\ntherefore for the service which they do.\n\n_Motive_ IX. All their graces will be shortly perfected, and all\ntheir infirmities done away. They are already pardoned and justified\nby Christ; and every remaining spot and wrinkle will be shortly taken\naway, Eph. v. 26, 27, and they shall be presented perfect unto God.\nAnd they that shall be so perfect then, are amiable now.\n\n_Motive_ X. They shall see the glory of God, and live for ever in\nhis presence: they shall be employed in his perfect love and praise,\nand we shall be their companions therein: and those that must sing\nhallelujahs to God in perfect amity and concord, such an harmonious,\nblessed choir, should live in great endearedness in the way.\n\n\n_Tit. 4. The Hinderances and Enemies of Christian Love._\n\n_Enemy_ I. The first enemy of christian love, is the inward\nunregeneracy and carnality of the mind: \"for the carnal mind is enmity\nto God, and neither is nor can be subject to his law,\" Rom. vi. 7; and\ntherefore it is at enmity with holiness, and with those that are\nseriously holy. The excellency of a christian is seen only by faith,\nbelieving what God speaketh of them, and by spiritual discerning of\ntheir spiritual worth: but the \"natural man discerneth not the things\nof the Spirit, but they are as foolishness to him, because they must\nbe spiritually discerned,\" 1 Cor. ii. 14. There must be a suitableness\nof nature before there can be true love; and he that will love them as\nholy, must first love holiness himself.\n\n_Enemy_ II. Another enemy to christian love is selfishness, or\ninordinate self-love; for this will make men love no one heartily, but\nas they serve, or love, or honour them, and according to the measures\nof their selfish interest: if a godly man will not flatter such\npersons, and serve their proud or covetous humours, they cannot love\nhim. A selfish person maketh so great a matter of every infirmity\nwhich crosseth his interest, or every mistake which crosseth his\nopinion, or every little injury that is done him, that he crieth out\npresently, Oh what wicked and unconscionable people are these! What\nhypocrites are they! Is this their religion? Is this justice or\ncharity? All virtues and vices are estimated by them according to\ntheir own ends and interest chiefly; they can think better of a common\nwhoremonger, or swearer, or atheist, or infidel that loveth, and\nhonoureth, and serveth them, than of the most holy and upright servant\nof God, who thinketh meanly or hardly of them, and standeth in their\nway, and seemeth to be against their interest; it is no commendation\nto him in this man's account, that he loveth God, and all that are\ngodly, if he seem to injure or cross a selfish man. A carnal\nself-lover can love none but himself and for himself; and maketh all\nfaults which are against himself to be the characters of an odious\nperson, rather than those which are committed against God.\n\n_Enemy_ III. Christian love is often diminished and marred by\ndegenerating into a carnal sort of love, through the prevalency of\nsome carnal vice. Thus they that loved a man for godliness, turn it\ninto a selfish love, for some honour, or favour, or benefits to\nthemselves. And young persons of different sexes begin to love each\nother for piety, and by undiscreet, and unwary, and sinful\nfamiliarities, are drawn before they are aware, to carnal, fond, and\nsinful love; and these persons think that their holy love is stronger\nthan before; whenas it is stifled, consumed, and languishing, as\nnatural heat by a burning fever, and is overcome and turned into\nanother thing.\n\n_Enemy_ IV. Passion and impatiency is a great enemy to christian\nlove. It is stirring up displeasing words and carriage, and then\ncannot bear them; it meeteth every where with matter of displeasure\nand offence, and is still casting water on this sacred fire, and\nfeigning or finding faults in all.\n\n_Enemy_ V. Self-ignorance and partiality is a great enemy to\nlove; when it maketh men overlook their own corruptions, and extenuate\nall those faults in themselves, which in others they take for heinous\ncrimes; and so they want that compassion to others which would bear\nwith infirmities, because they know not how bad they are themselves,\nand what need they have of the forbearance of others.\n\n_Enemy_ VI. Censoriousness is an enemy to brotherly love (as is\naforesaid): a censorious person will tell you how dearly he loveth\nall the godly; but he can allow so few the acknowledgment of their\ngodliness, that few are beholden to him for his love. His sinful\nhumour blindeth his mind, that he cannot see another's godliness; he\nwill love them for their sincerity when he can see it, but that will\nnot be till he hath better eyes. Timon was a great lover of wisdom,\nbut a hater of all men, because he took no man to be wise.\n\n_Enemy_ VII. Faction and parties, or siding in religion, is one\nof the greatest enemies of christian love. For this causeth\ncensoriousness, and maketh men so overvalue the opinions which they\nhave chosen, and the interest of their party, that they hardly see\ngoodness in any that are not of their mind, and quickly find faults\n(or devise them) in those that are against them.\n\n_Enemy_ VIII. Conversing with malicious, wicked, or censorious\npersons, is a great hinderance of the love of godly men; for he that\nheareth them daily slandered, and represented as brain-sick,\nseditious, self-conceited, humorous, hypocritical people, will easily\ntake them as odious, but hardly as amiable, unless he come nearer\nthem, and know them better than by a liar's words.\n\n_Enemy_ IX. Too high expectations are great enemies to love. When\nmen either look that saints on earth should be like saints in heaven,\nwho have no infirmity; or look for greater parts of nature or art,\ningenuity or excellency of speech, than is in other persons, or when\nselfishness and covetousness or pride doth make men look for great\nrespect, and observance, and esteem, or gifts, or commodity from\nothers; when sin and error raiseth these unreasonable expectations,\nand the imperfect graces of christians do not answer them, such\npersons think contemptibly of good men, and call them hypocrites, and\nas bad as others, because they are not such as they expected.\n\n_Enemy_ X. The placing of men's goodness in lesser matters in\nwhich it doth not consist, is also a common enemy of love. When a man\nis himself so carnal as not to know what spiritual excellency is, but\nprefers some common gifts before it, such a one can never be satisfied\nin the ordinary sort of upright men. Thus some make a great matter of\ncompliment, and courtship, and handsome deportment, when some holy\npersons are so taken up with the great matters of God and their\nsalvation, and so retired from the company of complimenters, that they\nhave neither time, nor mind, nor skill, nor will for such\nimpertinencies. Some place so much in some particular opinions, or\nceremonies, or forms of church government and worship, that they can\nthink well of no man that is against them; whereas good men on earth\nare so imperfect, that they are, and will be, of several opinions\nabout such things; and so these persons oblige themselves by their own\nopinionativeness, to be always against one part of the sincerest\nservants of Christ. One man can think well of none that is not for his\nchurch party, or way of government and worship; and another can think\nwell of none that is not for his way. One can think well of none that\nprayeth not by his book, and doth not turn, and bend, and look just in\nthe same manner, garb, and posture with himself, and that useth not\nall the ceremonies which he affecteth; or at least, if his weakness\nmake him guilty of any unhandsome tone or gesture, or of any incompt\nand unapt expressions, or needless repetitions, or unpleasing style\n(all which we wish that all good men were free from). Another can\nthink well of no man, that is for pomp and force in church government,\nor for ceremonies, forms, and books in prayer, and for prescribed\nwords in worshipping God. And thus placing religion where they should\nnot, causeth too many to take up with a mistaken religion for\nthemselves, and to dislike all that are not of their mind, and\ncertainly destroyeth christian love in one part of christians towards\nthe other.\n\n_Enemy_ XI. Pride also is a pestilent extinguisher of love. For a\nproud man is so much overwise in his own eyes, that he can without\nremorse stigmatize all that dissent from him with the names of\nignorant or erroneous, schismatical, heretical, or what other name the\nhumour or advantage of the times shall offer him: and he is so good in\nhis own eyes, that he measureth men's goodness and godliness by their\nagreement with him, or compliance with his will. And he is so great in\nhis own eyes, that he thinketh himself and his complices only fit to\nmake laws for others, and to rule them in their opinions, and in the\nworship of God; and no man fit to say any thing publicly to God, but\nwhat he putteth into their mouths. He can think well of none that will\nnot obey him: like the pope of Rome, that saith, No man on earth hath\nchurch communion with him that is not subject to him. A humble\nchristian thinketh that himself and the gospel have great and unusual\nprosperity in the world, when they have but liberty; but proud men\nthink that religion is ruinated, and they are persecuted, when they\nhave not their will upon their brethren, and when their brethren will\nbe but brethren, and deny them obedience. Subjects they can think well\nof and command, but brethren they cannot love nor tolerate.\n\n_Enemy_ XII. Lastly, The counterfeits of christian love deceive\nabundance, and keep them from that which is love indeed. They might be\nbrought to it, if they had not thought that they had it already, when\nthey have it not.\n\n\n_Tit. 5. The Counterfeits of Christian Love._\n\n_Count._ I. It is but counterfeit love to christians, when they\nare loved only for being of the common religion of the country, and\nthe same that you say you are of yourselves: as one Mahometan loveth\nanother.\n\n_Count._ II. Or to love one only sect or party of christians,\nwhich you espouse as the only party or church; and not to love a\nchristian as a christian, and so to love all true christians whom you\ncan discern to be such.\n\n_Count._ III. To love only those christians who are your kindred\nor relations, or those that have been some way benefactors to you.\n\n_Count._ IV. To love christians only for their familiarity, or\nkind and loving conversation, and civil, obliging deportment among\nmen.\n\n_Count._ V. To love them only because they are learned, or have\nbetter wits or abilities of speech, in preaching, prayer, or\nconference than others.\n\n_Count._ VI. To love them only upon the praise which common\ncommendations may sometimes give them, and for being magnified by\nfame, and well spoken of by all men. Thus many wicked men do love the\nsaints departed, when they hate those that are alive among them.\n\n_Count._ VII. To love them only for being godly in themselves at\na distance, so they will not trouble them with their godliness; while\nthey love not those that reprove them, and would draw them to be as\ngodly.\n\n_Count._ VIII. To love them only for suffering with them in the\nsame cause. Thus a profane person taken by the Turks may love his\nfellow-captives who refuse to renounce Christ. And thus a sufferer for\nan ill cause, or an erroneous sect, may love those that suffer with\nhim above others.\n\n_Count._ IX. To love them only for holding strict and right\nopinions, while they will not endure to live accordingly. Thus many\nlove the light, that cannot bear the heat and motion; many love an\northodox person, of a sound judgment, that is against looseness and\nprofaneness in his opinion, and do not like the folly of the\nlicentious; who yet like licentious practice best.\n\n_Count._ X. To love them for some parts of godliness only; while\nsome other essential part will not be endured (of which before).\n\n_Count._ XI. To love them in a kind fit only, as Saul with tears\nprofessed to do his son David; but to have no habitual, constant love.\n\n_Count._ XII. Lastly, To love godly men a little, and the world\nand fleshly interest more; to love them only so as will cost them\nnothing; to wish them fed, but not to feed them; and to wish them\nclothed, but not to clothe them; and to wish them out of prison, but\nnot to dare to visit them for fear of suffering themselves. He that\nhath this world's goods, and seeth his brother have need, and shutteth\nup the bowels of his compassion from him, how dwelleth the love of God\nin him? 1 John iii. 17. Surely if the love of his brother were in him,\nthe love of God had been in him. But he hath no true love to his\nbrother, that will only love him on terms that cost him little, and\ncannot give and suffer for his love. All these are deceiving\ncounterfeits of love to the children of God.\n\n\n_Tit. 6. Cases and Directions for intimate, special Friends._\n\n_Quest._ I. Is it lawful to have an earnest desire to be loved by\nothers? especially by some one person above all other?\n\n_Answ._ There is a desire of others' love which is lawful, and\nthere is a desire which is unlawful.\n\nI. It is lawful, 1. When we desire it as it is their duty, which God\nhimself obligeth them to perform, and so is part of their integrity,\nand is their own good, and pleaseth God. So parents must desire their\nchildren to love them, and one another, because it is their duty, and\nelse they are unnatural and bad. And husband and wife may desire that\neach other discharge that duty of love which God requireth, and so may\nall others. 2. It is lawful also to desire for our own sakes to be\nloved by others; so be it it be, 1. With a calm and sober desire,\nwhich is not eager, peremptory, or importunate, nor overvalueth the\nlove of man. 2. According to the proportion of our own worth; not\ndesiring to be thought greater, wiser, or better than indeed we are,\nnor to be loved erroneously by an overvaluing love. 3. When we desire\nit for the benefits to which it tendeth, more than to be valued and\nloved for ourselves: as, 1. That we may receive that edification and\ngood from a friend which love disposeth them to communicate. 2. That\nwe may do that good to our friends, which love disposeth them to\nreceive. 3. That we may honour and please God, who delighteth in the\ntrue love and concord of his children.\n\nII. But the unlawful desire of others' love to us, is much more\ncommon, and is a sin of a deeper malignity than is commonly observed.\nThis desire of love is sinful, when it is contrary to that before\ndescribed; as, 1. When we desire it over-eagerly. 2. When we desire it\nselfishly and proudly, to be set up in the good opinion of others; and\nnot to make a benefit of it to ourselves or them; but our own honour\nis more desired in it, than the honour of God. 3. When we desire to be\nthought greater, wiser, or better than we are, and to be loved with\nsuch an overvaluing love; and have no desire that the bounds of truth\nand usefulness should restrain and limit that love to us which we\naffect. 4. When it is an erroneous, fanciful, carnal, or lustful\nesteem of some one person, which maketh us desire his love more than\nothers. As because he is higher, richer, fairer, &c.\n\nThis eager desire to be overloved by others, hath in it all these\naggravations. 1. It is the very sin of pride, which God hath declared\nso great a detestation of. For pride is an overvaluing ourselves, for\ngreatness, wisdom, or goodness, and a desire to be so overvalued of\nothers. And he that would be overloved, would be overvalued.\n\n2. It is self-idolizing: when we would be loved as better than we are,\nwe rob God of that love which men should render to him, who can never\nbe overloved, and we would fain seem a kind of petty deities to the\nworld, and draw men's eyes and hearts unto ourselves. When we should\nbe jealous of God's interest and honour, lest we or any creature\nshould have his due, this proud disposition maketh people set up\nthemselves in the estimation of others, and they scarce care how good\nor wise they are esteemed, nor how much they are lifted up in the\nhearts of others.\n\n3. It is an injurious insnaring the minds of others, and tempting them\nto erroneous opinions of us, and affections to us; which will be their\nsin, and may bring them into many inconveniences. It is an ordinary\nthing to do greater hurt to a friend whom we value, by insnaring him\nin an inordinate love, than ever we did or can do to an enemy by\nhating him.\n\n_Quest._ II. Is it lawful, meet, or desirable to entertain that\nextraordinary affection to any one, which is called special\nfriendship; or to have an endeared, intimate friend, whom we love far\nabove all others?\n\n_Answ._ Intimate, special friendship is a thing that hath been so\nmuch pleaded for by all sorts of men, and so much of the felicity of\nman's life hath been placed in it, that it beseemeth not me to speak\nagainst it. But yet I think it meet to tell you with what cautions and\nlimits it must be received, and how far it is good, and how far sinful\n(for there are perils here to be avoided, which neither Cicero, nor\nhis Scipio and L\u00e6lius, were acquainted with).\n\nI. 1. It is lawful to choose some one well qualified person, who is\nfittest for that use, and to make him the chief companion of our\nlives, our chiefest counsellor and comforter, and to confine our\nintimacy and converse to him in a special manner above all others.\n2. And it is lawful to love him not only according to his personal\nworth, but according to his special suitableness to us, and to desire\nhis felicity accordingly, and to exercise our love to him more\nfrequently and sensibly (because of his nearness and presence) than\ntowards some better men that are further off.\n\nThe reasons of such an intimate friendship are these: 1. No man is\nsufficient for himself, and therefore nature teacheth them to desire a\nhelper. And there is so wonderful a diversity of temperaments and\nconditions, and so great a disparity and incongruity among good and\nwise men towards each other, that one that is more suitable and\ncongruous to us than all the rest, may on that account be much\npreferred.\n\n2. It is not many that can be so near us as to be ordinary helpers to\nus; and a wiser man at a distance, or out of reach, may be less useful\nto us, than one of inferior worth at hand.\n\n3. The very exercise of friendly love and kindness to another is\npleasant: and so it is to have one to whom we may confidently reveal\nour secrets, to bear part of our burden, and to confirm us in our\nright apprehensions, and to cure us of wrong ones.\n\n4. And it is no small benefit of a present bosom friend, to be instead\nof all the world to us; that is, of common, unprofitable company: for\nman is a sociable creature, and abhorreth utter solitude. And among\nthe common sort, we shall meet with so much evil, and so little that\nis truly wise or good, as will tempt a man to think that he is best\nwhen he is least conversant with mankind. But a selected friend is to\nus for usefulness instead of many, without these common encumbrances\nand snares.\n\n5. And it is a great part of the commodity of a faithful friend, to be\nassisted in the true knowledge of ourselves: to have one that will\nwatch over us, and faithfully tell us of the sin, and danger, and\nduty, which we cannot easily see without help, and which other men\nwill not faithfully acquaint us with.\n\nII. But yet it is rare to choose and use this friendship rightly; and\nthere are many evils here to be carefully avoided. The instances shall\nbe mentioned anon in the directions, and therefore now passed by.\n\n_Quest._ III. Is it meet to have more such bosom friends than\none?\n\n_Answ._ 1. Usually one only is meetest: 1. Because love diffused\nis oft weak, and contracted is more strong. 2. Because secrets are\nseldom safe in the hands of many. 3. Because suitable persons are\nrare. 4. And though two or three may be suitable to you, yet perhaps\nthey may be unsuitable among themselves. And the calamities of their\nown disparities will redound to you; and their fallings-out may turn\nto the bewraying of your secrets, or to some other greater wrong.\n\n2. But yet sometimes two or three such friends may be better than one\nalone. 1. In case they be all near and of an approved suitableness and\nfidelity. 2. In case they be all suitable and endeared to one another.\n3. If a man live _per vices_ in several places, and his friends\ncannot remove with him, he may have one friend in one place, and\nanother in another, and so many will be but as one that is constant.\n4. And in case that many may add to our help, our counsel and comfort,\nmore than to our danger, hurt, or trouble. In all these cases many are\nbetter than one.\n\n_Quest._ IV. Is it fit for him to take another bosom friend who\nhath a pious wife? And is any other so fit to be a friend, as he and\nshe that are as one flesh?\n\n_Answ._ When a wife hath the understanding, and virtue, and\nfidelity fit for this sort of friendship, then no one else is so fit,\nbecause of nearness and united interests. The same I say of a husband\nto a wife. But because that it seldom falls out that there is such a\nfitness for this office, especially in the wife, in that case it is\nlawful and meet to choose a friend that is fit indeed, and to commit\nthose secrets to him which we commit not to a wife: for secrets are\nnot to be committed to the untrusty, nor wise counsel to be expected\nfrom the unwise, how near soever. And the great writers about this\nspecial friendship, do think that no woman is fit for it, but men\nonly; but that conclusion is too injurious to that sex.\n\n_Quest._ V. Is it agreeable to the nature of true friendship to\nlove our friend not only for himself, but for our own commodity? And\nwhether must he or I be the chief end of my love and friendship?\n\n_Answ._ 1. Indeed in our love to God, he that is the object is\nalso our chief and ultimate end, and we must love him more for himself\nthan for ourselves. And yet here it is lawful subordinately to intend\nourselves.\n\n2. And our love to the commonwealth should be greater than our love\nto ourselves, and therefore we may not love it chiefly for ourselves.\n\n3. And if our bosom friend be notoriously better than we are, and more\nserviceable to God and to the common good, we should love him also\nabove ourselves, and therefore not chiefly for ourselves.\n\n4. But in case of an equality of goodness and usefulness, we are not\nbound to love our most intimate friend more than ourselves; and\ntherefore may at least equally love him for ourselves as for himself.\nAnd if we are really and notoriously better and more useful, we may\nlove him chiefly for ourselves, and ourselves above him. But still we\nmust love God and the public good, above both ourselves and him, and\nmust love both ourselves and him in order to God, who is the beginning\nand end of all.\n\n_Quest._ VI. Is it contrary to the nature of true friendship to\nkeep any secret from such a bosom friend, or to retain any suspicion\nof him, or to suppose that he may possibly prove unfaithful to us and\nforsake us?\n\n_Answ._ Cicero and the old doctors say of friendship, that all\nthis is inconsistent with true friendship; and it is true that it is\ncontrary to perfect friendship: but it is as true, that perfect\nfriendship cannot be and must not be among imperfect men: and that the\nnature of mankind is so much depraved, that the best are unmeet for\nperfect friendship: and certainly few men, if any in the world, are\nfit for every secret of our hearts. Besides that we are so bad, that\nif all our secret thoughts were known to one another, it might do much\nto abate our friendship and love to each other. And it is certain that\nman is so corrupt a creature, and good men so imperfectly cured of\ntheir corruption, that there is selfishness, uncertainty, and\nmutability in the best. And therefore it is not a duty to judge\nfalsely of men, but contrarily to judge of them as they are; and\ntherefore to suppose that it is possible the closest friend may reveal\nour secrets, one time or other, and that the stedfastest friend may\npossibly become our enemy. To think that possible which is possible,\n(and more,) is injurious to none.\n\n_Quest._ VII. Is it lawful to change a bosom friend, and to\nprefer a new one whom we perceive to be more worthy before an old one?\n\n_Answ._ An old friend, _c\u00e6teris paribus_, is to be preferred\nbefore a new one, and is not to be cast off without desert and\nnecessity. But for all that, 1. If an old friend prove false, or\nnotably unfit, 2. Or if we meet with another that is far more able,\nfit, and worthy, no doubt but we may prefer the latter; and may value,\nlove, and use men as they are for goodness, worth, and usefulness.\n\n_Quest._ VIII. What love is due to a minister that hath been the\nmeans of our conversion? And can such a one be loved too much?\n\n_Answ._ 1. There is a special love due to such a one, as the hand\nby which God did reach out to us his invaluable mercies; and\ningratitude, and sectarian, proud contempt of such as have been our\nfathers in Christ, is no small sin.\n\n2. But yet another that never did us good, who is much wiser, and\nbetter, and more serviceable to the church, must be better loved, than\nhe by whom we were converted. Because we are to love men more for the\nsake of God and his image and service, than for ourselves.\n\n3. And it is a very common thing, for passionate women and young\npeople, when they are newly converted, to think that they can never\ntoo much value, and honour, and love those that converted them; and to\nthink that all such love is holy and from God; whereas the same love\nmay be of God as to the principle, motives, and ends, in the main, and\nyet may have great mixtures of passionate weakness, and sinful\nexcess, which may tend to their great affliction in the end. Some that\nhave been converted by the writings of a minister a hundred or a\nthousand miles off, must needs go see the author: some must needs\nremove from their lawful dwellings and callings, to live under the\nministry of such a one; yea, if it may be, in the house with him: some\nhave affections so violent, as proveth a torment to them when they\ncannot live with those whom they so affect: some by that affection are\nready to follow those that they so value into any error. And all this\nis a sinful love by this mixture of passionate weakness, though pious\nin the main.\n\n_Quest._ IX. Why should we restrain our love to a bosom friend\n(contrary to Cicero's doctrine)? And what sin or danger is in loving\nhim too much?\n\n_Answ._ All these following: 1. It is an error of judgment and of\nwill, to suppose any one better than he is, (yea, perhaps than any\ncreature on earth is,) and so to love him.\n\n2. It is an irrational act, and therefore not fit for a rational\ncreature, to love any one further than reason will allow us, and\nbeyond the true causes of regular love.\n\n3. It is usually a fruit of sinful selfishness: for this excess of\nlove doth come from a selfish cause, either some strong conceit that\nthe person greatly loveth us, or for some great kindness which he hath\nshowed us, or for some need we have of him, and fitness appearing in\nhim to be useful to us, &c. Otherwise it would be purely for amiable\nworth, and then it would be proportioned to the nature and measure of\nthat worth.\n\n4. It very often taketh up men's minds, so as to hinder their love to\nGod, and their desires and delights in holy things: while Satan\n(perhaps upon religious pretences) turneth our affections too\nviolently to some person, it diverteth them from higher and better\nthings: for the weak mind of man can hardly think earnestly of one\nthing, without being alienated in his thoughts from others; nor can\nhardly love two things or persons fervently at once, that stand not in\npure subordination one to the other: and we seldom love any fervently\nin a pure subordination to God; for then we should love God still more\nfervently.\n\n5. It oft maketh men ill members of the church and commonwealth. For\nit contracteth that love to one overvalued person, which should be\ndiffused abroad among many; and the common good, which should be loved\nabove any single person, is by this means neglected (as God himself):\nwhich maketh wives, and children, and bosom friends become those gulfs\nthat swallow up the estates of most rich men; so that they do little\ngood with them to the public state, which should be preferred.\n\n6. Over-much friendship engageth us in more duty than we are well able\nto perform, without neglecting our duty to God, the commonwealth, and\nour own souls. There is some special duty followeth all special\nacquaintance; but a bosom friend will expect a great deal. You must\nallow him much of your time in conference, upon all occasions; and he\nlooketh that you should be many ways friendly and useful to him, as he\nis or would be to you. When, alas, frail man can do but little: our\ntime is short; our strength is small; our estates and faculties are\nnarrow and low. And that time which you must spend with your bosom\nfriend; where friendship is not moderated and wisely managed, is\nperhaps taken from God and the public good, to which you first owed\nit. Especially if you are magistrates, ministers, physicians,\nschoolmasters, or such other as are of public usefulness. Indeed if\nyou have a sober, prudent friend, that will look but for your vacant\nhours, and rather help you in your public service, you are happy in\nsuch a friend. But that is not the excess of love that I am\nreprehending.\n\n7. This inordinate friendship prepareth for disappointments, yea, and\nfor excess of sorrows. Usually experience will tell you that your best\nfriends are but uncertain and imperfect men, and will not answer your\nexpectation; and perhaps some of them may so grossly fail you, as to\nset light by you, and prove your adversaries. I have seen the bonds of\nextraordinary dearness many ways dissolved: one hath been overcome by\nthe flesh, and turned drunkard and sensual, and so proved unfit for\nintimate friendship (who yet sometime seemed of extraordinary\nuprightness and zeal). Another hath taken up some singular conceits in\nreligion, and joined to some sect where his bosom friend could not\nfollow him. And so it hath seemed his duty to look with strangeness,\ncontempt, or pity on his ancient friend, as one that is dark and low,\nif not supposed an adversary to the truth, because he espouseth not\nall his misconceits. Another is suddenly lifted up with some\npreferment, dignity, and success, and so is taken with higher things\nand higher converse, and thinks it is very fair, to give an embrace to\nhis ancient friend, for what he once was to him, instead of continuing\nsuch endearedness. Another had changed his place and company, and so\nby degrees grown very indifferent to his ancient friend, when he is\nout of sight, and converse ceaseth. Another hath himself chosen his\nfriend amiss, in his unexperienced youth, or in a penury of wise and\ngood men, supposing him much better than he was; and afterwards hath\nhad experience of many persons of far greater wisdom, piety, and\nfidelity, whom therefore reason commanded him to prefer. All these are\nordinary dissolvers of these bonds of intimate and special friendship.\n\nAnd if your love continue as hot as ever, its excess is like to be\nyour excessive sorrow. For, 1. You will be the more grieved at every\nsuffering of your friend, as sicknesses, losses, crosses, &c. whereof\nso many attend mankind, as is like to make your burden great. 2. Upon\nevery removal, his absence will be the more troublesome to you. 3. All\nincongruities and fallings-out will be the more painful to you,\nespecially his jealousies, discontents, and passions, which you cannot\ncommand. 4. His death, if he die before you, will be the more\ngrievous, and your own the more unwelcome, because you must part with\nhim. These and abundance of sore afflictions are the ordinary fruits\nof too strong affections; and it is no rare thing for the best of\nGod's servants to profess, that their sufferings from their friends\nwho have overloved them, have been ten times greater than from all the\nenemies that ever they had in the world.\n\nAnd to those that are wavering about this case, Whether only a common\nfriendship with all men according to their various worth, or a bosom\nintimacy with some one man, be more desirable? I shall premise a free\nconfession of my own case, whatever censures for it I incur. When I\nwas first awakened to the regard of things spiritual and eternal, I\nwas exceedingly inclined to a vehement love to those that I thought\nthe most serious saints, and especially to that intimacy with some\none, which is called friendship; by which I found extraordinary\nbenefit, and it became a special mercy to my soul. But it was by more\nthan one or two of the aforementioned ways, that the strict bond of\nextraordinary friendship hath been relaxed, and my own excessive\nesteem of my most intimate friends confuted. And since then I have\nlearned to love all men according to their real worth, and to let out\nmy love more extensively and without respect of persons, acknowledging\nall that is good in all; but with a double love and honour to the\nexcellently wise and good; and to value men more for their public\nusefulness, than for their private suitableness to me; and yet to\nvalue the ordinary converse of one or a few suitable friends, before a\nmore public and tumultuary life, except when God is publicly\nworshipped, or when public service inviteth me to deny the quiet of a\nprivate life: and though I more difference between man and man than\never, I do it not upon so slight and insufficient grounds as in the\ntime of my unexperienced credulity; nor do I expect to find any\nwithout the defects, and blots, and failings of infirm, imperfect,\nmutable man.\n\n_Quest._ X. What qualifications should direct us in the choice of\na special bosom friend?\n\n_Answ._ 1. He must be one that is sincere and single-hearted, and\nnot given to affectation, or any thing that is much forced in his\ndeportment; plain, and open-hearted to you, and not addicted to a\nhiding, fraudulent, or reserved carriage.\n\n2. He must be one that is of a suitable temper and disposition; I mean\nnot guilty of all your own infirmities, but not guilty of a crossness\nor contrariety of disposition. As if one be in love with plainness of\napparel, and frugality in diet and course of life, and the other be\nguilty of curiosity, and ostentation, and prodigality; if one be for\nfew words, and the other for many; if one be for labour, and the other\nfor idleness, and frequent interruptions; if one be for serving the\nhumours of men, and the other for a contempt of human censure, in the\nway of certain duty; these disparities make them unfit for this sort\nof bosom friendship.\n\n3. He must not be a slave to any vice; for that which maketh him false\nto God, and to betray his own soul, may make him false to man, and to\nbetray his friend.\n\n4. He must not be a selfish person; that is, corruptly and partially\nfor himself, and for his own carnal ends and interest. For such a one\nhath no true love to others, but when you seem cross to his own\ninterest, his pleasure, wealth, or honour he will forsake you; for so\nhe doth by God himself.\n\n5. He must be humble, and not notably proud. For pride will make him\nquarrelsome, disdainful, impatient, and quite unsuitable to a humble\nperson.\n\n6. He must be one that is thoroughly and resolvedly godly: for you\nwill hardly well centre any where but in God; nor will he be useful to\nall the ends of friendship, if he be not one that loveth God, and holy\nthings, and is of a pious conversation: nor can you expect that he\nthat is false to God, and will sell his part in him for the pleasure\nor gain of sin, should long prove truly faithful unto you.\n\n7. He must be one that is judicious in religion; that is, not of an\nerroneous, heretical wit; nor ignorant of those great and excellent\ntruths, which you should oft confer about; but rather one that\nexcelleth you in solid understanding, and true judgment, and a\ndiscerning head, that can teach you somewhat which you know not; and\nis not addicted to corrupt you with false opinions of his own.\n\n8. He must be one that is not schismatical and embodied in any\ndividing sect; for else he will be no longer true to you, than the\ninterest of his party will allow him; and if you will not follow him\nin his conceits and singularities, he will withdraw his love, and\ndespise you; and if he do not, yet he may endanger your stedfastness,\nby the temptation of his love.\n\n9. He must be one that hath no other very intimate friend, unless his\nfriend be also as intimate with you as with him; because else he will\nbe no further secret and trusty to you, than the interest or will of\nhis other friend will allow him.\n\n10. He must be one that is prudent in the management of business, and\nespecially those which your converse is concerned in; else his\nindiscretion in words or practice, will not suffer your friendship to\nbe long entire.\n\n11. He must be one that is not addicted to loquacity, but can keep\nyour secrets; otherwise he will be so untrusty as to be uncapable of\ndoing the true office of a friend.\n\n12. He must have a zeal and activity in religion and in all\nwell-doing; otherwise he will be unfit to warm your affections, and to\nprovoke you to love and good works, and to do the principal works of\nfriendship, but will rather cool and hinder you in your way.\n\n13. He must be one that is not addicted to levity, unconstancy, and\nchange; or else you can expect no stability in his friendship.\n\n14. He must not much differ from you in riches, or in poverty, or in\nquality in the world. For if he be much richer, he will be carried\naway with higher company and converse than yours, and will think you\nfitter to be his servant than his friend. And if he be much poorer\nthan you, he will be apt to value your friendship for his own\ncommodity, and you will be still in doubt whether he be sincere.\n\n15. He must be one that is like to live with you or near you, that you\nmay have the frequent benefit of his converse, counsel, example, and\nother acts of friendship.\n\n16. He must be one that is not very covetous, or a lover of riches or\npreferment; for such a one will no longer be true to you, than his\nmammon will allow him.\n\n17. He must be one that is not peevish, passionate, and impatient; but\nthat can both bear with your infirmities, and also bear much from\nothers for your sake, in the exercise of his friendship.\n\n18. He must be one that hath so good an esteem of your person, and so\ntrue and strong a love to you, as will suffice to move him, and hold\nhim to all this.\n\n19. He must be yet of a public spirit, and a lover of good works, that\nhe may put you on to well-doing, and not countenance you in an idle\nself-pleasing and unprofitable life. And he ought to be one that is\nskilful in the business of your calling, that he may be fit to censure\nyour work, and amend it, and direct you in it, and confer about it;\nand it is best for you if he be one that excelleth you herein, that he\nmay add something to you (but then you will not be such to him, and so\nthe friendship will be unequal.)\n\n20. Lastly, There must be some suitableness in age and sex. The young\nwant experience to make them meet for the bosom friendship of the aged\n(though yet they may take delight in instructing them, and doing them\ngood). And the young are hardly reconcilable to all the gravity of the\naged. And it must not be a person of a different sex, unless in case\nof marriage. Not but that they may be helpful to each other as\nchristians, and in a state of distant friendship; but this bosom\nintimacy they are utterly unfit for, because of unsuitableness,\ntemptation, and scandal.\n\n\n_Directions for the Right Use of Special Bosom Friendship._\n\n_Direct._ I. Engage not yourself to any one as a bosom friend,\nwithout great evidence and proof of his fitness in all the foregoing\nqualifications. By which you may see that this is not an ordinary way\nof duty or benefit, but a very unusual case. For it is a hard thing to\nmeet with one among many thousands, that hath all these\nqualifications; and when that is done, if you have not all the same\nqualifications to him, you will be unmeet for his friendship, whatever\nhe be for yours. And where in an age will there be two that are suited\nin all those respects? Therefore our ordinary way of duty is, to love\nall according to their various worth, and to make the best use we can\nof every one's grace and gifts, and of those most that are nearest us;\nbut without the partiality of such extraordinary affection to any one\nabove all the rest. For young persons usually make their choice\nrashly, of one that afterwards proveth utterly unmeet for the office\nof such a friend, or at least, no better than many other persons; nay,\nten to one, but after-experience will acquaint them with many that are\nmuch wiser, and better, and fitter for their love. And hasty\naffections are guilty of blind partiality, and run men into sin and\nsorrow, and often end in unpleasant ruptures. Therefore be not too\nforward in this friendship.\n\n_Direct._ II. When you do choose a friend, though he must be one\nthat you have no cause to be suspicious of, yet reckon that it is\npossible that he may be estranged from you, yea, and turn your enemy.\nCauseless jealousies are contrary to friendship on your part; and if\nthere be cause, it is inconsistent with friendship on his part. But\nyet no friendship should make you blind, and not to know that man is a\ncorrupt and mutable creature; especially in such an age as this,\nwherein we have seen, how personal changes, state changes, and changes\nin religion, have alienated many seeming friends. Therefore love them,\nand use them, and trust them, but as men, that may possibly fail all\nyour expectations, and open all your secrets, and betray you, yea, and\nturn your enemies. Suspect it not, but judge it possible.\n\n_Direct._ III. Be open with your approved friend, and commit all\nyour secrets to him, still excepting those, the knowledge of which may\nbe hurtful to himself, or the revealing of them hereafter may be\nintolerably injurious to yourself, to the honour of religion, to the\npublic good, or to any other. If you be needlessly close, you are\nneither friendly, nor can you improve your friend enough to your own\nadvantage. But yet if you open all without exception, you may many\nways be injurious to your friend and to yourself; and the day may come\nwhich you did not look for, in which his weakness, passion, interest,\nor alienation, may trouble you by making all public to the world.\n\n_Direct._ IV. Use as little affectation or ceremony with your\nfriend as may be; but let all your converse with him be with openness\nof heart, that he may see that you both trust him, and deal with him\nin plain sincerity. If dissimulation and forced affectation be but\nonce discovered, it tendeth to breed a constant diffidence and\nsuspicion. And if it be an infirmity of your own which you think\nneedeth such a cover, the cloak will be of worse effect, than the\nknowledge of your infirmity.\n\n_Direct._ V. Be ever faithful to your friend, for the cure of all\nhis faults; and never turn friendship into flattery: yet still let all\nbe done in love, though in a friendly freedom, and closeness of\nadmonition. It is not the least benefit of intimate friendship, that\nwhat an enemy speaketh behind our backs, a friend will open plainly to\nour faces. To watch over one another daily, and be as a glass to show\nour faces or faults to one another, is the very great benefit of true\nfriendship. Eccles. iv. 9-11, \"Two are better than one, because they\nhave a good reward for their labour. For if they fall, the one will\nlift up his fellow: but woe to him that is alone when he falleth, for\nhe hath not another to help him up.\" It is a flatterer and not a\nfriend, that will please you by concealing or extenuating your sin.\n\n_Direct._ VI. Abhor selfishness as most contrary to real\nfriendship. Let your friend be as yourself, and his interest as your\nown. If we must love our neighbour as ourselves, much more our dearest\nbosom friends.\n\n_Direct._ VII. Understand what is most excellent and useful in\nyour friend, and that improve. Much good is lost by a dead-hearted\ncompanion, that will neither broach the vessel and draw that out which\nis ready for their use; nor yet feed any good discourse, by due\nquestions or answers, but stifle all by barren silence. And a dull,\nsilent hearer, will weary and silence the speaker at the last.\n\n_Direct._ VIII. Resolve to bear with each other's infirmities: be\nnot too high in your expectations from each other; look not for\nexactness and innocence, but for human infirmities, that when they\nfall out, you may not find yourselves disappointed. Patience is\nnecessary in all human converse.\n\n_Direct._ IX. Yet do not suffer friendship to blind you, to own\nor extenuate the faults of your dearest friend. For that will be\nsinful partiality, and will be greatly injurious to God, and treachery\nagainst the soul and safety of your friend.\n\n_Direct._ X. And watch lest the love, estimation, or reverence of\nyour friend, should draw you to entertain his errors, or to imitate\nhim in any sinful way. It is no part of true friendship to prefer men\nbefore the truth of Christ, nor to take any heretical, dividing, or\nsensual infection from our friend, and so to die and perish with him;\nnor is it friendly to desire it.\n\n_Direct._ XI. Never speak against your friend to a third person;\nnor open his dishonourable weakness to another. As no man can serve\ntwo masters, so no man can well please two contrary friends: and if\nyou whisper to one the failings of another, it tendeth directly to the\ndissolution of your friendship.\n\n_Direct._ XII. Think not that love will warrant your partial,\nerroneous estimation of your friend. You may judge him fittest for\nyour intimacy; but you must not judge him better than all other men,\nunless you have special evidence of it, as the reason of such a\njudgment.\n\n_Direct._ XIII. Let not the love of your friend draw you to love\nall, or any others, the less, and below their worth. Let not\nfriendship make you narrow-hearted, and confine your charity to one:\nbut give all their due, in your valuation and your conversation, and\nexercise as large a charity and benignity as possibly you can;\nespecially to societies, churches, and commonwealth, and to all the\nworld. It is a sinful friendship, which robbeth others of your\ncharity; especially those to whom much more is due than to your\nfriend.\n\n_Direct._ XIV. Exercise your friendship in holiness and\nwell-doing: kindle in each other the love of God and goodness, and\nprovoke each other to a heavenly conversation. The more of God and\nheaven is in your friendship, the more holy, safe, and sweet, and\ndurable it will prove. It will not wither, when an everlasting subject\nis the fuel that maintaineth it. If it will not help you the better to\nholiness and to heaven, it is worth nothing. Eccles. iv. 11, \"If two\nlie together, then they have heat; but how can one be warm alone.\" See\nthat your friendship degenerate not into common carnal love, and\nevaporate not in a barren converse, instead of prayer and heavenly\ndiscourse, and faithful watchfulness and reproof.\n\n_Direct._ XV. Prepare each other for suffering and death, and\ndwell together in the house of mourning, where you may remember your\nnearer everlasting friendship; and not only in the house of mirth, as\nif it were your work to make each other forget your latter end.\n\n[171] Lege quam plurima veterum testimonia in D. Gatakero contra\nDavenantium de Baptismo.\n\n[172] \"Disputations of Right to Sacraments.\"\n\n\n\n\nCHAPTER XXIX.\n\nCASES AND DIRECTIONS FOR LOVING AND DOING GOOD TO ENEMIES.\n\n\nMost which belongeth to this subject is said before, chap. ix. about\nforgiving enemies, and therefore thither I refer the reader.\n\n\n_Tit. 1. Cases about Loving and Doing Good to Enemies._\n\n_Quest._ I. Whom must I account an enemy, and love under that\nname?\n\n_Answ._ 1. Not every one that is angry with you, or that giveth\nyou foul words, or that undervalueth you, or that speaketh against\nyou, or that doth you wrong; but he that hateth you, and seeketh or\ndesireth your destruction or your hurt as such designedly. 2. And no\nman must be taken for such, that doth not manifest it, or by whom you\ncannot prove it. 3. But if you have reasonable suspicion you may carry\nyourself the more warily for your own preservation, lest he should\nprove your enemy, and his designs should take you unprovided.\n\n_Quest._ II. With what kind of love must an enemy be loved, and\non what accounts?\n\n_Answ._ Primarily with a love of complacence, for all the good\nwhich is in him, natural or moral: he must be loved as man for the\ngoodness of his nature; and his understanding and virtues must be\nacknowledged as freely, and loved as fully, as if he were no enemy of\nours: enmity must not blind and pervert our judgment of him, and hinder\nus from discerning all that is amiable in him; nor must it corrupt our\naffections, and hinder us from loving it and him. 2. Secondarily we\nmust love him with a love of benevolence, desiring him all that\nhappiness which we desire to ourselves, and endeavouring it according\nto our opportunities.\n\n_Quest._ III. Must I desire that God will pardon and save him,\nwhile he repenteth not of the wrong he doth me; and being impenitent,\nis uncapable of pardon?\n\n_Answ._ 1. You must desire at once that God will give him\nrepentance and forgiveness. 2. If he be impenitent in a state and life\nof ungodliness, or in a known and wilful sin, he is indeed uncapable\nof God's pardon and salvation in that case: but if you know him not to\nbe ungodly, and if mistake or passion only, or some personal offence\nor falling out, have made him your enemy, and you are not sure that\nthe enmity is so predominant as to exclude all true charity; or if he\nthink you to be a bad person, and be your enemy on that account, you\nmust pray for his pardon and salvation, though he should not\nparticularly repent.\n\n_Quest._ IV. What if he be my enemy upon the account of religion,\nand so an enemy to God?\n\n_Answ._ 1. There are too many who have too much enmity to each\nother, upon the account of different opinions and parties in religion,\nin an erroneous zeal for godliness, who are not to be taken for\nenemies to God. What acts of hostility have in this age been used by\nseveral sects of zealous christians against each other! 2. If you know\nthem to be enemies of God and godliness, you must hate their sin, and\nlove their humanity and all that is good in them, and wish their\nrepentance, welfare, and salvation.\n\n_Quest._ V. What must I do for an enemy's good, when my benefits\nare but like to imbolden, encourage, and enable him to do hurt to me\nor others?\n\n_Answ._ 1. Usually kindness tendeth to convince and melt an\nenemy, and to hinder him from doing hurt. 2. Such ways of kindness\nmust be chosen, as do most engage an enemy to returns of kindness,\nwithout giving him ability or opportunity to do mischief in case he\nprove implacable. You may show him kindness, without putting a sword\ninto his hand. Prudence will determine of the way of benefits, upon\nconsideration of circumstances.\n\n_Quest._ VI. May I not defend myself against an enemy, and hurt\nhim in my own defence? And may I not wish him as much hurt as I may do\nhim?\n\n_Answ._ When you can save yourself by fair words, or flight, or\nsome tolerable loss, without resisting him to his hurt, you should\nrather choose it, and \"resist not evil,\" Matt. v. 39. When you cannot\ndo so, you must defend yourself with as little hurt to your enemy as\nyou can. And if you cannot save yourself from a lesser hurt, without\ndoing him a greater, you must rather suffer it.\n\n_Object._ But if I hurt him in my own defence, it is his own\nfault.\n\n_Answ._ So it may, and yet be yours too: you are bound to charity\nto your enemy, and not to justice only.\n\n_Object._ But if I run away from him, or resist him not, it will\nbe my dishonour; and I may defend my honour as well as my life.\n\n_Answ._ Such objections and reasonings (which the Jesuits use\nagainst Jesus) were fitter for the mouth of an atheist than of a\nchristian. It is pride which setteth so much by the esteem of men,\nyea, of bad and foolish men, as to plead honour for uncharitableness:\nand the voice of pride is the voice of the devil, contrary to him \"who\nmade himself of no reputation,\" Phil. ii. 7, 8, and submitted to be\narrayed in a garb of mockery, and led out with scorn like a fool, and\nbowed to, and buffeted, and spit upon, and crucified; who calleth to\nus to learn of him to be meek and lowly, and to deny ourselves, and\ntake up the cross, (which is shameful suffering,) if we will be his\ndisciples, Matt. xi. 28, 29; Luke xiv. 30-33. To every christian it is\nthe greatest honour to be like Jesus Christ, and to excel in charity.\nIt is a greater dishonour to want love to an enemy, than to fly from\nhim, or not resist him. He that teacheth otherwise, and maketh sin\nhonourable, and the imitation and obedience of Christ to be more\ndishonourable, doth preach up pride, and preach down charity, and doth\npreach for the devil against Jesus Christ; and therefore should\nneither call himself a Jesuit nor a christian.\n\nYea more, if the person that would hurt or kill you, be one that is of\nmore worth and usefulness as to the public good, you should rather\nsuffer by him, or be slain by him, than you should equally hurt him or\nkill him in your own defence. As if the king of another kingdom that\nhath no authority over you, (for of your own there is no question,)\nshould assault you; or any one whose death would be a greater loss\nthan yours. For the public good is better than your own.\n\nAnd it will not always hold, that you may wish another as much hurt as\nyou may do him: for in defending yourself, you may sometimes\nblamelessly do more hurt than you were willing to do. And you must\nnever wish your enemies hurt as such, but only as a necessary means of\ngood, as of preservation of himself, or you, or others.\n\n_Quest._ VII. Must kings and states love their enemies? How then\ncan war be lawful?\n\n_Answ._ Kings and states are bound to it as much as private men;\nand therefore must observe the foresaid law of love as well as others.\nTherefore they must raise no war unnecessarily, nor for any cause be\nit never so just in itself, when the benefits of the war are not like\nto be a greater good, than the war will bring hurt both to friends and\nfoes set together. A lawful offensive war is almost like a true\ngeneral council: on certain suppositions such a thing may be; but\nwhether ever the world saw such a thing, or whether ever such\nsuppositions will come to existence, is the question.\n\n\n_Tit. 2. Motives to Love and do Good to Enemies._\n\n_Motive_ I. God loveth his enemies, and doth them good; and he is\nour best exemplar. Matt. v. 44, 45, \"But I say unto you, Love your\nenemies, bless them that curse you, do good to them that hate you, and\npray for them which despitefully use you, and persecute you; that ye\nmay be the children of your Father which is in heaven: for he maketh\nhis sun to rise on the evil and on the good, and sendeth rain on the\njust and on the unjust.\"\n\n_Motive_ II. Jesus Christ was incarnate to set us a pattern,\nespecially of this virtue: he sought the salvation of his enemies; he\nwent up and down doing good among them. He died for his enemies: he\nprayeth for them even in his sufferings on the cross: he wept over\nthem when he foresaw their ruin. When he was reviled, he reviled not\nagain. This is the pattern which we must imitate.\n\n_Motive_ III. God loved even us ourselves when we were his\nenemies; or else what had become of us? And Christ died even for us,\nas enemies, to reconcile us by his death to God, Rom. v. 9, 10.\nTherefore we are specially obliged to this duty.\n\n_Motive_ IV. To be God's enemies is to be wicked and unlovely; so\nthat in such God could see nothing amiable, but our nature and those\npoor remainders of virtue in it, and our capacity of being made better\nby his grace; and yet he then loved us: but to be an enemy to you or\nme, is not to be ungodly or wicked as such; it is an enmity but\nagainst a vile, unworthy worm, and therefore is a smaller fault.\n\n_Motive_ V. We do more against ourselves than any enemy or\ndevils, and yet we love ourselves; why then should we not love another\nwho doth less against us.\n\n_Motive_ VI. All that is of God and is good must be loved; but\nthere may be much of God, and much natural and moral good, in some\nenemies of ours.\n\n_Motive_ VII. To love an enemy signifieth a mind that is\nimpartial, and loveth purely on God's account, and for goodness' sake;\nbut the contrary showeth a selfish mind, that loveth only on his own\naccount.\n\n_Motive_ VIII. If you love only those that love you, you do no\nmore than the worst man in the world may do; but christians must do\nmore than others, Matt. v. 47; or else they must expect no more than\nothers.\n\n_Motive_ IX. Loving and doing good to enemies is the way to win\nthem and to save them. If there be any spark of true humanity left in\nthem, they will love you when they perceive indeed that you love them.\nA man can hardly continue long to hate him whom he perceiveth\nunfeignedly to love him. And this will draw him to love religion for\nyour sake, when he discerneth the fruits of it.\n\n_Motive_ X. If he be implacable, it will put you into a condition\nfit for God to own you in, and to judge you according to your\ninnocency. These two together contain the sense of \"heaping coals of\nfire on his head:\" that is, q. d. If he be not implacable, you will\nmelt and win him; and if he be implacable, you will engage God in your\ncause, who best knoweth when and how to revenge.\n\n\n_Tit. 3. Directions for Loving and doing Good to Enemies._\n\n_Direct._ I. Make no man your enemy, so far as you can avoid it:\nfor though you may pretend to love him when he is your enemy, you have\ndone contrary to love in making him your enemy; for thereby he is\ndeprived of his own love to you. And if his charity be his best\ncommodity, then he that robbeth him (though he be never so culpable\nhimself) hath done that which belongeth to the worst of enemies; it is\na thousand times greater hurt and loss to him, to lose his own love to\nothers, than to lose another's love to him: and therefore to make him\nhate you, is more injurious or hurtful to him, than to hate him.\n\n_Direct._ II. Take not those for your enemies that are not, and\nbelieve not any one to be your enemy, till cogent evidence constrain\nyou. Take heed therefore of ill, suspicious, and ungrounded censures;\nexcept defensively so far only as to secure yourselves or others from\na possible hurt.\n\n_Direct._ III. Be not desirous or inquisitive to know what men\nthink or say of you (unless in some special case where your duty or\nsafety requireth it). For if they say well of you, it is a temptation\nto pride; and if they say ill of you, it may abate your love and tend\nto enmity. \"Also take no heed to all words that are spoken, lest thou\nhear thy servant curse thee: for ofttimes also thy own heart knoweth,\nthat thou thyself likewise hast cursed (or spoken evil of) others,\"\nEccles. vii. 21. It is strange to see how the folly of men is pleased\nwith their own temptations.\n\n_Direct._ IV. Frown away those flatterers and whisperers who\nwould aggravate other men's enmity to you or injuries against you, and\nthink to please you by telling you needlessly of other men's wrongs.\nWhile they seem to show themselves enemies to your enemies, indeed\nthey show themselves enemies consequently to yourselves; for it is\nyour destruction that they endeavour in the destruction of your love.\n\"If a whisperer separate chief friends,\" Prov. xvi. 28, much more may\nhe abate your love to enemies: let him therefore be entertained as he\ndeserveth.\n\n_Direct._ V. Study, and search, and hearken after all the good\nwhich is in your enemies. For nothing will he the object of your love,\nbut some discerned good. Hearken not to them that would extenuate and\nhide the good that is in them.\n\n_Direct._ VI. Consider much how capable your enemy (and God's\nenemy) is of being better. And for aught you know God may make him\nmuch better than yourselves! Remember Paul's case. And when such a one\nis converted, forethink how penitent and humble, how thankful and\nholy, how useful and serviceable he may be; and love him as he is\ncapable of becoming so lovely to God and man.\n\n_Direct._ VII. Hide not your love to your enemies, and let not\nyour minds be satisfied that you are conscious that you love them; but\nmanifest it to them by all just and prudent means; for else you are so\nuncharitable as to leave them in their enmity, and not to do your part\nto cure it. If you could help them against hunger and nakedness, and\nwill not, how can you truly say you love them? And if you could help\nthem against malice and uncharitableness, and will not, how can you\nthink but this is worse? If they knew that you love them unfeignedly,\nas you say you do, it is two to one but they would abate their enmity.\n\n_Direct._ VIII. Be not unnecessarily strange to your enemies, but\nbe as familiar with them as well as you can. For distance and\nstrangeness cherish suspicious and false reports, and enmity; and\nconverse in kind familiarity, hath a wonderful power to reconcile.\n\n_Direct._ IX. Abhor above all enemies that pride of heart, which\nscorneth to stoop to others for love and peace. It is a devilish\nlanguage to say, Shall I stoop or crouch to such a fellow? I scorn to\nbe so base. Humility must teach you to give place to the pride and\nwrath of others, and to confess it when you have wronged them, and ask\nthem forgiveness: and if they have done the wrong to you, yet must you\nnot refuse to be the first movers and seekers for reconciliation.\nThough I know that this rule hath some exceptions; as when the enemies\nof religion or us are so malicious and implacable, that they will but\nmake a scorn of our submission, and in other cases, when it is like to\ndo more harm than good, it is then lawful to retire ourselves from\nmalice.\n\n_Direct._ X. However, let the enmity be in them alone: watch your\nown hearts with a double carefulness, as knowing what your temptation\nis; and see that you love them, whether they will love you or not.\n\n_Direct._ XI. Do all the good for them that lawfully you can; for\nbenefits melt and reconcile: and hold on though ingratitude discourage\nyou.\n\n_Direct._ XII. Do them good first in those things that they are\nmost capable of valuing and relishing; that is (ordinarily) in\ncorporal commodities: or if it be not in your power to do it\nyourselves, provoke others to do it (if there be need). And then they\nwill be prepared for greater benefits.\n\n_Direct._ XIII. But stop not in your enemy's corporal good, and\nin his reconciliation to yourself; for then it will appear to be all\nbut a selfish design which you are about. But labour to reconcile him\nto God, and save his soul, and then it will appear to be the love of\nGod, and him that moved you.\n\n_Direct._ XIV. But still remember that you are not bound to love\nan enemy as a friend, but as a man so qualified as he is; nor to love\na wicked man, who is an enemy to godliness, as if he were a godly man;\nbut only as one that is capable of being godly. This precept of loving\nenemies was never intended for the levelling all men in our love.\n\n\n\n\nCHAPTER XXX.\n\nCASES AND DIRECTIONS ABOUT WORKS OF CHARITY.\n\n\n_Tit. 1. Cases of Conscience about Works of Charity._\n\n_Quest._ I. What are the grounds, and reasons, and motives to\ncharitable works?\n\n_Answ._ 1. That doing good doth make us likest to God. He is the\nuniversal Father and Benefactor to the world. All good is in him or\nfrom him, and he that is best and doth most good is likest him.\n\n2. It is an honourable employment therefore: it is more honourable to\nbe the best man in the land, than to be the greatest: greatness is\ntherefore honourable, because it is an ability to do good; and wisdom\nis honourable because it is the skill of doing good: so that goodness\nis that end which maketh them honourable, and without respect to which\nthey were as nothing. A power or skill to do mischief is no\ncommendation.\n\n3. Doing good maketh us pleasing and amiable to God, because it maketh\nus like him, and because it is the fulfilling of his will. God can\nlove nothing but himself, and his own excellencies or image appearing\nin his works; or his works so far as his attributes appear and are\nglorified in them.\n\n4. Good works are profitable to men, Tit. iii. 8. Our brethren are the\nbetter for them: the bodies of the poor are relieved, and men's souls\nare saved by them.\n\n5. In doing good to others we do good to ourselves; because we are\nliving members of Christ's body, and by love and communion feel their\njoys, as well as pains. As the hand doth maintain itself by\nmaintaining and comforting the stomach; so doth a loving christian by\ngood works.\n\n6. There is in every good nature a singular delight in doing good: it\nis the pleasantest life in all the world. A magistrate, a preacher, a\nschoolmaster, a tutor, a physician, a judge, a lawyer, hath so much\ntrue pleasure as his life and labours are successful in doing good. I\nknow that the conscience of honest endeavours may afford solid comfort\nto a willing though unsuccessful man; and well-doing may be pleasant\nthough it prove not a doing good to others; but it is a double, yea, a\nmultiplied comfort to be successful. It is much if an honest,\nunsuccessful man (a preacher, a physician, &c.) can keep up so much\npeace, as to support him under the grief of his unsuccessfulness; but\nto see our honest labours prosper, and many to be the better for them,\nis the pleasantest life that man can here hope for.\n\n7. Good works are a comfortable evidence that faith is sincere, and\nthat the heart dissembleth not with God: whenas a faith that will not\nprevail for works of charity, is dead and uneffectual, and the image\nor carcass of faith indeed, and such as God will not accept, James ii.\n\n8. We have received so much ourselves from God, as doubleth our\nobligation to do good to others: obedience and gratitude do both\nrequire it.\n\n9. We are not sufficient for ourselves, but need others as well as\nthey need us: and therefore as we expect to receive from others, we\nmust accordingly do to them. If the eye will not see for the body, nor\nthe hand work for the body, nor the feet go for it, the body will not\nafford them nutriment, and they shall receive as they do.\n\n10. Good works are much to the honour of religion, and consequently of\nGod; and much tend to men's conviction, conversion, and salvation.\nMost men will judge of the doctrine by the fruits. Matt. v. 16, \"Let\nyour light so shine before men, that they may see your good works, and\nglorify your Father which is in heaven.\"\n\n11. Consider how abundantly they are commanded and commended in the\nword of God. Christ himself hath given us the pattern of his own life,\nwhich from his first moral actions to his last, was nothing but doing\ngood and bearing evil. He made love the fulfilling of the law, and the\nworks of love the genuine fruits of christianity, and an acceptable\nsacrifice to God. Gal. vi. 10, \"As we have opportunity let us do good\nto all men, especially to them of the household of faith.\" Heb. xiii. 10,\n\"To do good and communicate forget not; for with such sacrifices God\nis well pleased.\" Tit. iii. 8, \"This is a faithful saying, and these\nthings I will that thou constantly affirm, that they which have\nbelieved in God might be careful to maintain good works: these things\nare good and profitable to men.\" Eph. ii. 10, \"For we are his\nworkmanship, created in Christ Jesus to good works, which God hath\nbefore ordained that we should walk in them.\" Tit. ii. 14, \"To purify\nto himself a peculiar people, zealous of good works.\" Acts xx. 35,\n\"That so labouring ye ought to support the weak, and to remember the\nwords of the Lord Jesus, how he said, It is more blessed to give than\nto receive.\" Eph. iv. 28, \"Let him that stole steal no more, but\nrather let him labour, working with his hands the thing that is good,\nthat he may have to give to him that needeth.\" You see poor labourers\nare not excepted from the command of helping others: insomuch that the\nfirst church sold all their possessions, and had all things common;\nnot to teach levelling and condemn propriety, but to show all after\nthem that christian love should use all to relieve their brethren as\nthemselves.\n\n12. Consider that God will in a special manner judge us at the last\nday according to our works, and especially our works of charity: as in\nMatt. xxv. Christ hath purposely and plainly showed; and so doth many\nanother text of Scripture. These are the motives to works of love.\n\n_Quest._ II. What is a good work, even such as God hath promised\nto reward?\n\n_Answ._ 1. The matter must be lawful, and not a sin. 2. It must\ntend to a good effect, for the benefit of man, and the honour of God.\n3. It must have a good end; even the pleasing and glory of God, and\nthe good of ourselves and others. 4. It must come from a right\nprinciple, even from the love of God, and of man for his sake. 5. It\nmust be pure and unmixed: if any sin be mixed with it, it is sinful so\nas to need a pardon: and if sin be predominant in it, it is so far\nsinful as to be unacceptable to God, in respect to the person, and is\nturned into sin itself. 6. It must be in season; or else it may\nsometimes be mixed with sin, and sometimes be evil itself and no good\nwork. 7. It must be comparatively good as well as simply. It must not\nbe a lesser good instead of a greater, or to put off a greater; as to\nbe praying when we should be quenching a fire, or saving a man's life.\n8. It must be good in a convenient degree. Some degrees are necessary\nto the moral being of a good work, and some to the well-being. God\nmust be loved and worshipped as God, and heaven sought as heaven, and\nmen's souls and lives must be highly prized and seriously preserved:\nsome sluggish doing of good is but undoing it. 9. It must be done in\nconfidence of the merits of Christ, and presented to God as by his\nhands, who is our Mediator and Intercessor with the Father.\n\n_Quest._ III. What works of charity should one choose in these\ntimes, who would improve his Master's talents to his most comfortable\naccount?\n\n_Answ._ The diversity of men's abilities and opportunities, make\nthat to be best for one man which is impossible to another.[173] But I\nshall name some that are in themselves most beneficial to mankind,\nthat every man may choose the best which he can reach to.\n\n1. The most eminent work of charity, is the promoting of the\nconversion of the heathen and infidel parts of the world: to this\nprinces and men of power and wealth might contribute much if they were\nwilling; especially in those countries in which they have commerce and\nsend ambassadors: they might procure the choicest scholars, to go over\nwith their ambassadors and learn the languages, and set themselves to\nthis service according to opportunity; or they might erect a college\nfor the training up of students purposely for that work, in which they\nmight maintain some natives procured from the several infidel\ncountries, (as two or three Persians, as many Indians of Indostan, as\nmany Tartarians, Chinese, Siamites, &c.) which might possibly be\nobtained; and these should teach students their country languages. But\ntill the christian world be so happy as to have such princes,\nsomething may be done by volunteers of lower place and power; as Mr.\nWheelock did in translating the New Testament, and Mr. Pococke by the\nhonourable Mr. Robert Boyle's procurement and charge, in translating\n\"Grotius de Verit. Christ. Relig.\" into Arabic, and sending it to\nIndostan and Persia. And what excellent labour hath good Mr. John\nElliot (with some few assistants) bestowed these twenty years and more\nin New England; where now he hath translated and printed the whole\nScriptures in their American tongue, (with a Catechism and Call to the\nUnconverted,) by the help of a press maintained from hence.\n\n2. The attempt of restoring the christian churches to their primitive\npurity and unity, according to men's several opportunities, is a most\nexcellent and desirable work; which though the ignorance and\nwickedness of many, and the implacableness and bloodiness of the\ncarnal, proud, domineering part, and the too great alienation of some\nothers from them, do make it so difficult as to be next to desperate,\nat the present, yet is not to be cast off as desperate indeed; for\ngreat things have been done by wise and valiant attempts. Princes\nmight do very much to this, if they were both wise and willing. And\nwho knoweth but an age may come that may be so happy? The means and\nmethod I would willingly describe, but that this is no fit place or\ntime.\n\n3. The planting of a learned, able, holy, concordant ministry in a\nparticular kingdom, and settling the primitive discipline thereby, is\na work also which those princes may very much promote, whose hearts\nare set upon it, and who set up no contrary interest against it; but\nbecause these lines are never like to be known to princes, (unless by\nway of accusation,) it is private men's works which we must speak to.\n\n4. It is a very good work to procure and maintain a worthy minister in\nany of the most ignorant parishes in these kingdoms, (of which, alas,\nhow many are there!) where the skilful preaching of the gospel is now\nwanting; or to maintain an assistant in populous parishes, where one\nis not able to do the work; or by other just means to promote this\nservice.\n\n5. It is a very good work to set up free-schools in populous and in\nignorant places, especially in Wales; that all may be taught to read,\nand some may be prepared for the universities.\n\n6. It is an excellent work to cull out some of the choicest wits,\namong the poorer sort in the country schools, who otherwise would\nwither for want of culture; and to maintain them for learning in order\nto the ministry, with some able, godly tutor in the university, or\nsome country minister who is fit and vacant enough thereunto.\n\n7. It is an excellent work to give among poor ignorant people, Bibles\nand catechisms, and some plain and godly books which are most fitted\nto their use. But it were more excellent to leave a settled revenue\nfor this use, (naming the books, and choosing meet trustees,) that so\nthe rent might every year furnish a several parish, which would in a\nshort time be a very extensive benefit, and go through many countries.\n\n8. It is a very good work to set poor men's children apprentices to\nhonest, religious masters, where they may at once get the blessing to\ntheir souls of a godly education, and to their bodies, of an honest\nway of maintenance.\n\n9. It will not be unacceptable to God, to relieve some of the persons,\nor poor children, of those very many hundred faithful ministers of\nChrist, who are now silenced and destitute of maintenance, many having\nnothing at all, but what charity sendeth them, to maintain themselves\nand desolate families, who were wont to exercise charity to the bodies\nand souls of others. Read Matt. xxv.; Gal. vi. 5-8.\n\n10. It is a good work of them who give stocks of money, or yearly\nrents, to be lent for five, or six, or seven years to young tradesmen,\nat their setting up, upon good security, choosing good trustees, who\nmay choose the fittest persons; and if it be a rent, it will still\nincrease the stock, and if any should break, the loss of it may be\nborne.\n\n11. It would be a very good work for landlords to improve their\ninterest with their tenants, to further at once their bodily comfort\nand salvation, to hire them by some abatement at their rent days, to\nlearn catechisms, and read the Scripture and good books in their\nfamilies, and give the pastor an account of their proficience. Whether\nthe law will enable them to bind them to any such thing in their\nleases, I cannot tell.\n\n12. And the present work of charity for every one, is to relieve the\nmost needy which are next at hand. To know what poor families are in\ngreatest want, and to help them as we are able; and to provoke the\nrich to do that which we cannot do ourselves, and to beg for others;\nand still to make use of bodily relief, to further the good of their\nsouls, by seconding all with spiritual advice and help.\n\n_Quest._ IV. In what order are works of charity to be done? And\nwhom must we prefer when we are unable to accommodate all?\n\n_Answ._ 1. The most public works must be preferred before\nprivate. 2. Works for the soul, _c\u00e6teris paribus_, before works\nfor the body; and yet bodily benefits in order of time, must oft go\nfirst as preparations to the other. 3. Greatest necessities,\n_c\u00e6teris paribus_, must be supplied before lesser: the saving of\nanother's life must be preferred before your own less necessary\ncomforts. 4. Your own and families' wants must, _c\u00e6teris\nparibus_, be supplied before strangers; even before some that you\nmust love better; because God hath in point of provision and\nmaintenance, given you a nearer charge of yourselves and families than\nof others. 5. Nature also obligeth you to prefer your kindred before\nstrangers, if there be a parity as to other reasons. 6. And, _c\u00e6teris\nparibus_, a good man must be preferred before a bad. 7. And yet\nthat charity which is like to tend to the good of the soul as well as\nof the body is to be preferred; and in that case ofttimes a bad man is\nto be preferred, when a greater good is like to be the effect.\n8. A friend, _c\u00e6teris paribus_, is to be preferred before an\nenemy; but not when the good is like to be greater which will follow\nthe relieving of an enemy. Many other rules might be given, but they\nare laid down already, part i. chap. where I treat of good works;\nwhither I refer you.\n\n_Quest._ V. Should I give in my lifetime, or at my death?\n\n_Answ._ According as it is like to do most good; but none should\nneedlessly delay: both are best.\n\n_Quest._ VI. Should one devote or set by a certain part of daily\nincomes?\n\n_Quest._ VII. What proportion is a man bound to give to the poor?\n\n_Answ._ These two questions having answered in a letter to Mr.\nThomas Gouge, now printed, and the book being not in many hands, I\nwill here recite that letter as it is published.\n\nMost dear, and very much honoured brother,\n\nEven the philosopher hath taught me so to esteem you, who said, that\n\"He is likest to God, who needeth fewest things for himself, and doth\nmost good to others.\" And Christ telleth us, that universal charity\n(extending even to them that hate and persecute us) doth make us, as\nhis children, like our heavenly Father, Matt. v. 44-46, 48. As hating\nand hurting their neighbours is the mark of the children of the devil,\n(John viii. 44,) so loving and doing good is the mark of the children\nof God. And it is observable, that no one treateth so copiously and\npathetically of love (both of Christ's love to us, and ours to him) as\nthe blessed disciple, whom Jesus is said to have eminently loved (as\nJohn xiii. 14-17, and 1 John, show).\n\nIt hath often pleased me to hear how dearly you were beloved, by that\nexceeding great and populous parish, where lately you were preacher,\nfor your eminent charity to their souls and bodies; and to see that\nstill you take it for your work and calling, to be a provoker of\nothers to love and to good works, Heb. x. 24; whilst many that are\ntaken for good christians, do deal in such works as rarities or\nrecreations, only a little now and then upon the by, and whilst\nSatan's ministers are provoking others to hatred and to hurtfulness.\n\nYour labour is so amiable to me, that it would contribute to my\ncomforts, if I were able to contribute any thing to your assistance.\n\nYou desire me to give you my judgment of the _quota pars_; What\nproportion it is meet for most men to devote to charitable uses;\nwhether the tenth part of their increase be not ordinarily a fit\nproportion?\n\nThe reason why I use not to answer such questions without much\ndistinguishing (when lazy, impatient readers would have them answered\nin a word) is, because the real difference of particular cases is so\ngreat, as maketh it necessary; unless we will deceive men, or leave\nthe matter as dark and unresolved as we found it.\n\nI. Before I answer your question, I shall premise, that I much approve\nof the way which you insist upon, of setting so much constantly apart\nas is fit for us to give, that it may be taken by us to be a devoted\nor consecrated thing. And methinks that there is much of a divine\ndirection for the time in 1 Cor. xvi. 1, 2, together with the ancient\nchurch, \"That upon the first day of the week, every one lay by him in\nstore, as God had prospered him.\" And it will do much to cure\npharisaical sabbatizing, when the Lord's day is statedly used in this,\nwith holy works; and will teach hypocrites to know what this meaneth,\n\"I will have mercy and not sacrifice,\" Matt. ix. 13; xii. 7. And that\nworks of charity are an odour, a sweet smell, a sacrifice acceptable\nand well pleasing to God, who of the riches of his glory in Christ,\nwill supply all the need of such, as bring forth such fruit to abound\nunto their account, Phil. iv. 17-19. So it be done without any\ninsnaring vows, or rash engagements to unnecessary things; this\nconstant setting apart a certain proportion for pious and charitable\nuses, will have these advantages:\n\n1. Our distribution will be made deliberately and prudently, when\nbeforehand we study a due proportion, and determine accordingly;\nwhereas they that give only occasionally as some object suddenly\ninviteth them, will do it at random, without due respect to their own\naccounts, whether the proportion given be answerable to their own\nestate and duty.\n\n2. This stated way will make men's charity much more extensive: when\nobjects of charity are not in their sight, they will inquire after\nthem, and they will seek for the needy, if the needy seek not unto\nthem; because they have so much by them to dispose of, which is\ndevoted to God. But those who give but as occasional objects draw it\nfrom them, will give to none but those that crave, or will pass by\nmany as needy, whom they see not, while they relieve only these few\nthat they hap to see.\n\n3. And it will make men's charity also to be more constant, and done\nobediently as a christian's daily work and duty; when occasional\ncharity will be more rarely and unconstantly exercised. In a word, as\nthe observation of the Lord's day, which is a stated proportion of\ntime, secureth the holy improvement of our time, much better than if\nGod be served but occasionally, without a stated time; and as a\nconstant stated course of preaching excelleth mere occasional\nexhortation; even so a constant course of giving, wisely, will find\nout objects, and overcome temptations, and discharge our duty with\nmuch more integrity and success. And if we can easily perceive that\noccasional praying will not so well discharge the duty of prayer, as a\nconstant stated course will do; why should we not think the same of\noccasional giving, if men did but perceive that giving according to\nour ability, is as sure and great a duty as praying? Now to your\nquestion of the proportion of our gifts.\n\nII. We must distinguish,\n\n1. Between them that have no more than will supply their own and their\nfamilies' true necessities, and those that have more.\n\n2. Between them that have a stock of money which yieldeth them no\nincrease, and those that have more increase by their labour, but\nlittle stock.\n\n3. Between them whose increase is like to be constant, and theirs that\nis uncertain, sometimes more and sometimes less.\n\n4. Between them that have many children, or near kindred, that nature\ncasteth upon them for relief; and those that have few or no children,\nor have a competent provision for them, and have few needy kindred\nthat they are especially obliged to relieve.\n\n5. Between those that live in times and places where the necessities\nof the poor are very great, or some great works of piety are in hand;\nand those that live where the poor are in no great necessity, and no\nconsiderable opportunity for any great work of piety or charity doth\nappear. These distinctions premised, I answer as followeth:\n\n1. It is certain that every true sanctified christian hath devoted\nhimself and all that he hath to God, to be used in obedience to his\nwill, and for his glory, 1 Cor. vi. 19, 20; x. 31; Luke xviii. 33. The\nquestion therefore is not, Whether the tenth part of our estate should\nbe devoted to and employed in the service of God, one way or other, as\nhe directeth us; for it is out of question that all is his, and we are\nbut his stewards; and must give account of our stewardship, and of all\nour receivings, Matt. xxv. But the question is only what proportion is\nbest pleasing to God in our giving to others.\n\n2. A christian being unfeignedly thus resolved in the general, to lay\nout that he hath or shall have as God would have him, and to his glory\n(as near as he can); his next inquiry must be, (for finding out the\nwill of God,) to know in the ordinary course of his distribution,\nwhere God hath gone before him by any particular prescript, and tied\nhim to one certain way of giving; and where God hath only given him\nsome general direction, and left him to discern his duty in\nparticulars, by that general rule, and the further direction of\nobjects and providence. And in this inquiry he will find,\n\n1. That God hath first prescribed to him in nature, the necessary\nsustentation of his own life. And,\n\n2. The necessary maintenance of his children and family.\n\n3. The necessary maintenance of the preachers of the gospel, for the\nworship of God, and the salvation of men, 1 Cor. ix.; Phil. iv.\n10, 11, 14, 17, 18; Luke x. 7; 1 Tim. v. 17, 18.\n\n4. The necessary maintenance of the commonwealth, and paying tribute\nto the higher powers, who are the ministers of God to us for good;\nattending continually upon this very thing, Rom. xiii. 4, 6.\n\n5. The saving of the lives of those that are in apparent danger of\nfamine or perishing, within our sight or reach, 1 John iii. 17; Luke\nx. 33. Thus far God hath prescribed to us, how he would have us use\nour estates in an ordinary way. In many other things he hath left us\nto more general directions.\n\n3. To know among good works, which is to be preferred, it principally\nconcerneth us next to know, what works do most contribute to our\nchiefest ends; which God is most honoured by; which tend to the\ngreatest good: and here we shall find that, _c\u00e6teris paribus_,\n\n1. The souls of men are to be preferred before their bodies, in\nestimation and intention; but in time, the body is oft to be preferred\nbefore the soul, because if the body be suffered to perish, the\nhelping of the soul will be past our power.\n\n2. And so the church is finally and estimatively to be preferred\nbefore the commonwealth; but the commonwealth must be first served in\ntime, when it is necessary to the church's support and welfare; for\nthe church will else perish with the commonwealth.\n\n3. The good of many is to be preferred before the good of few, and\npublic good to be valued above private, Rom. ix. 3.\n\n4. A continued good is greater than a short and transitory good. And\nso necessary is it to have chief respect in all our works to our\nchiefest end, (the greatest good,) that even when God seemeth to have\nprescribed to us the way of our expenses, yet that is but as to our\nordinary course: for if in an extraordinary case it fall out, that\nanother way is more to God's glory and the common good, it must be\nthen preferred; for all means are to be judged of by the end, and\nchosen and used for it. For example, if the good of church and\ncommonwealth, or of the souls of many, do stand up against our\ncorporal provision of our children or families, it is to be preferred;\nwhich is easily proved _a fortiore_, because it is to be\npreferred before our own good, even the saving of our lives. A good\nsubject will lose his life to save the life of his king; and a good\nsoldier will die to save his general or the army; and a useless member\nof the church should be content to die, if it be necessary, to save\nthe life of a pastor that is greatly useful. If a poor, ordinary\nchristian then had been so put to it, that either Paul or he must\nfamish, no doubt but his ultimate end would have commanded him to\nprefer the apostle before himself: so that in extraordinary cases, the\nend and greatest good must be our guide.\n\n4. Though I may ordinarily prefer my own life before another's, yet I\nmust not prefer my mere delight or health before another's life: and\nthough men must provide for the lives of their children before the\nlives of others, yet the life of a poor neighbour (_c\u00e6teris\nparibus_) must be preferred and provided for, before the portions of\nyour own children, and before the supply of their tolerable wants: so\nthat as long as there are poor about you, that are in necessity of\nfood to save their lives, the portions or comeliest clothing of your\nchildren must rather be neglected, than the poor be suffered to\nperish. How else do I love my neighbour as myself, if I make so great\na difference between myself and him?\n\n5. Even the food and raiment, and other necessaries, which a christian\nuseth himself, he must use for God, and not for his carnal self at\nall; not taking it as his own, which he may use at and for his own\npleasure, but as part of his Master's goods, which are all to be used\nonly for his service. As a steward, that when he giveth every servant\nhis part, and taketh his own part, it is not as if it were primarily\nhis own, but as a servant on the same account with the rest: so when I\ndevote all that I have to God, I am so far from excepting my own part,\neven my food and raiment, that I do more confidently intend the\nserving of God with that, than with the rest, because it is more in my\npower, and there is in it more of my duty. The same I may say of that\nwhich is given to our children and other relations.\n\n6. Therefore when more of the service and interest of God, lieth upon\nyour own or your children's using of his talents, than upon other\nmen's, you are bound (for God, and not for yourselves) to retain so\nmuch the more to yourselves and children. It is a fond conceit that a\nman is bound to give all to others, rather than to himself or\nchildren, when it is most probable, that those others would do God\nless service with it, than himself or his children would do: as\nsuppose such a man as Mr. Elliot in New England (that devoteth himself\nto the conversion of the Indians) had riches, when some neighbour\nministers were poor, that are engaged in no such work. He that knoweth\nthat God hath given him a heart and an opportunity to do him more\nservice with it than another would do, is not bound to put it out of\nhis own hands into another's, that is less like to be a faithful\nimprover of it. If you have a son of your own that is a preacher of\nthe gospel, and is more able and serviceable than other ministers in\nequal want, no doubt you have then a double obligation to relieve your\nown son before another; as he is your son, and as he is more\nserviceable to God. If other men are bound to supply your want for the\nwork and interest of the gospel, you are not bound to give away your\nown supplies, to the disabling you from your work, unless when you see\na greater work, or the present absolute necessity of others, doth\nrequire it.\n\n7. It is imprudent and unsafe, and therefore unlawful, ordinarily, to\ntie yourself unchangeably for continuance, to any one particular way\nof using your estates for God; as to vow that you will give it to\nministers, or to the poor, or to schools, &c.; because the changes may\nbe such which God will make, as shall make that way to be one year\nnecessary, which before was not, and so change your duty. We cannot\nprescribe to God what way he shall appoint us for the future, to use\nhis talents in. His word bids us prefer the greatest good; but which\nis the greatest his providence must tell us.\n\n8. He that hath no more than is necessary to the very preservation of\nhis own life and his family's, is not bound to give to others (unless\nin some extraordinary case, which calleth him to prefer a greater and\nmore public good): and he that hath no more than is needful to the\ncomfortable support of himself and family, is not bound to relieve\nthose that have no greater wants than himself. And his own necessity\nis not to be measured merely by what he hath, but by the use he hath\nfor it: for a magistrate, or one that is engaged in public works, may\nhave need of as many hundreds a year, as a private man of pounds.\n\n9. Those that have many children to provide for, or poor kindred that\nnature casteth on them, cannot give so much (proportionably) to other\npoor, as those are bound to do that have few or none; for these are\nbound to give all, except their personal necessaries, to public,\npious, or charitable works, because God calleth not for it any other\nway.\n\n10. To pamper the flesh, is a sin as well in the rich as in the poor:\nthe rich therefore are bound not only to give all that the flesh can\nspare, when its own inordinate desires are satisfied, but deny\nthemselves, and mortify the flesh, and be good husbands for God, and\nstudious to retrench all unnecessary expenses, and to live laboriously\nand thriftily, that they may have the more to do good with. It is a\ngreat extenuation of the largest gifts, as to God's esteem, when they\nare but the leavings of the flesh, and are given out of men's\nabundance, and when we offer that to God that costeth us nothing: as\nChrist doth purposely determine the case; comparing the rich man's\ngifts with the widow's two mites, he said, \"Of a truth I say unto you,\nthat this poor widow hath cast in more than they all: for all these\nhave of their abundance cast in unto the offerings of God; but she of\nher penury hath cast in all the living that she had,\" Luke xxi. 1-4;\nthat is, all the stock she had beforehand, though she had need of it\nherself. It is a very considerable thing in our charity, how much\nmortification and self-denial is expressed in it, and how much it\ncosteth our own flesh to give to others. And therefore they that think\nthey are excused from doing good to others, as long as they have any\nneed of it themselves, and will give nothing but what they have no\nneed of, (it being not of absolute necessity to their lives,) do offer\na sacrifice of no great value in the eyes of God. What then shall we\nsay of them, that will not give even out of their abundance, and that\nwhich without any suffering they may spare?\n\n11. The first and principal thing to be done by one that would give as\nGod would have him, is, to get a truly charitable heart, which\ncontaineth all these parts:\n\n1. That we see God in his needy creatures, and in his cause or work\nthat needs our help.\n\n2. That we be sensible of his abundant love in Christ to us, in giving\npardon and eternal life, and that from the sense of this our thankful\nhearts are moved to do good to others.\n\n3. That therefore we do it ultimately as to Christ himself; who taketh\nthat which is done for his cause and servants, as done to him, Matt.\nxxv. 40.\n\n4. That we conquer the cursed sin of selfishness, which makes men\nlittle regard any but themselves.\n\n5. That we love our neighbours as ourselves, and love most where there\nis most of God and goodness, and not according to self-interest: and\nthat as members of the same body, we take our brethren's wants and\nsufferings as our own; and then we should be as ready to help them as\nourselves.\n\n6. That we know the vanity of worldly riches, and be not earthly-minded,\nbut regard the interest of God and our souls above all the treasures\nof the world.\n\n7. That we unfeignedly believe the promises of God, who hath engaged\nhimself to provide for us, and everlastingly to reward us in glory\nwith himself. If these seven qualifications be wrought upon the heart,\ngood works will plentifully follow. Make but the tree good, and the\nfruit will be good. But when the heart is void of the root and life\nwhich should produce them, the judgment will not be persuaded that so\nmuch is necessary, and required of us; and the will itself will still\nhang back, and be delaying to do good, and doing all pinchingly and\nhypocritically, with unwillingness and distrust.\n\nNo wonder if good works are so rare, when it is evident that to do\nthem sincerely and heartily as our trade and business, it is necessary\nthat the whole soul be thus renewed by faith, and love, and\nself-denial, and mortification, and by a heavenly hope and mind. They\nare the fruits and works of the new creature (which is, alas, too rare\nin the world): \"For we are his workmanship, created in Christ Jesus\nunto good works, which God hath before ordained that we should walk in\nthem,\" Eph. ii. 10. Therefore our first and chiefest labour should be\nto be sure that we are furnished with such hearts, and then if we have\nwherewith to do good, such hearts will be sure to do it: such hearts\nwill best discern the time and measure, as a healthful man's appetite\nwill in eating; for they will take it for a mercy and happiness to do\ngood, and know, that it is they that give that are the great\nreceivers. It is but a little money or alms that the poor receive of\nus, but it is God's acceptance, and favour, and reward that we\nreceive, which is in \"this life a hundred-fold, (in value,) and in the\nworld to come eternal life,\" Matt. xix. 29. But if we have little or\nnothing to give, such a heart is accepted, as if we had given as much\nas we desire to give; so that if you have a heart that would give\nthousands if you had it, God will set down upon your account, so many\nthousands given (in desire). Your two mites shall be valued above all\nthe superfluities of sensual worldlings: \"For if there be first a\nwilling mind, it is accepted according to that a man hath, and not\naccording to that he hath not,\" 2 Cor. viii. 12. But God taketh not\nthat for a willing mind, which only saith, I would give if I should\nsuffer nothing by it myself, or were I sure I should not want; but\nthat which saith, I will serve God as well as I can with my estate\nwhile I have it, and deny my flesh, that I may have to do good with,\nand trust God for my provision and reward; for if there be a readiness\nto will, there will be a performance also out of that which you have,\n2 Cor. viii. 11.\n\n12. Such a holy, self-denying, charitable heart, with the help of\nprudence, is the best judge of the due proportion which we should\ngive: for this willing readiness being supposed, prudence will discern\nthe fittest objects, and the fittest time, and the fittest measure,\nand will suit the means unto the end: when once a man's heart is set\nupon doing good, it will not be very hard to perceive how much\nourselves, our families, the poor, and religious uses should have; for\nif such a person be prudent himself, he hath always with him a\nconstant counsellor, with a general rule, and directing providence; if\nhe want prudence sufficient to be his own director, he will take\ndirection from the prudence of others.\n\n13. Such a truly willing mind will not be much wanting in the general\nof doing good, but one way or other will serve God with his estate;\nand then if in any particulars he should come short, it will\ncomparatively be a very small sin, when it is not for want of\nwillingness, but of skill. The will is the chief seat of all moral\ngood and evil; there is no more virtue than there is will, nor any\nmore sin or vice than there is will. He that knoweth not how much he\nshould give, because he is not willing to give it, and therefore not\nwilling to know it, is indeed the miser and sinfully ignorant; but if\nit be not for want of a willing mind that we mistake the proportion,\nit will be a very pardonable mistake.\n\n14. Your proportion of the tenth part is too much for some, and much\ntoo little for others, but for the most, I think it as likely a\nproportion as it is fit for another to prescribe in particular, with\nthese following explications.\n\n1. He that hath a full stock of money, and no increase by it, must\ngive proportionably out of his stock; when he that hath little or no\nstock, but the fruits of his daily industry and labour, may possibly\nbe bound to give less than the other.\n\n2. It is not the tenth of our increase, deducting first all our\nfamilies' provision, that you mean when you direct to give the tenth\n(for it is far more, if not all, that after such provision must be\ngiven); but it is the tenth without deduction that you mean; therefore\nwhen family necessaries cannot spare the tenth, it may be too much\n(else even the receivers must all be givers): but when family\nnecessities can spare much more than the tenth, then the tenth is not\nenough.\n\n3. In those places where church, and state, and poor are all to be\nmaintained by free gift, there the tenth of our increase is far too\nlittle, for those that have any thing considerable to spare, to give\nto all these uses.\n\nThis is apparent in that the tenths alone were not thought enough even\nin the time of the law, to give towards the public worship of God: for\nbesides the tenths, there were the first-fruits, and oblations, and\nmany sorts of sacrifices; and yet at the same time, the poor were to\nbe maintained by liberal gifts besides the tenths: and though we read\nnot of much given to the maintenance of their rulers and magistrates,\nbefore they chose to have a king, yet afterwards we read of much; and\nbefore, the charges of wars and public works lay upon all.\n\nIn most places with us, the public ministry is maintained by glebe and\ntithes, which are none of the people's gifts at all, for he that sold\nor leased them their lands, did suppose that tithes were to be paid\nout of it, and therefore they paid a tenth part less for it, in\npurchase, fines, or rents, than otherwise they should have done; so\nthat I reckon, that most of them give little or nothing to the\nminister at all. Therefore they may the better give so much the more\nto the needy, and to other charitable uses. But where minister, and\npoor, and all are maintained by the people's contribution, there the\ntenths are too little for the whole work; but yet to most, or very\nmany, the tenths to the poor alone, besides the maintenance of the\nministry and state, may possibly be more than they are able to give.\nThe tenths even among the heathens, were given in many places to their\nsacrifices, priests, and to religious, public, civil works, besides\nall their private charity to the poor.\n\nI find in Diog. Laertius, lib. i. (mihi) 32. that Pisistratus the\nAthenian tyrant, proving to Solon (in his epistle to him) that he had\nnothing against God or man to blame him for, but for taking the crown;\ntelling him, that he caused them to keep the same laws which Solon\ngave them, and that better than the popular government could have\ndone, doth instance thus: _Atheniensium singuli decimas frugum\nsuarum separant, non in usus nostros consumendas, verum sacrificiis\npublicis, commodisque communibus, et si quando bellum contra nos\ningruerit, in sumptus deputandas_: that is, Every one of the\nAthenians do separate the tithes of their fruits, not to be consumed\nto our uses, but to defray the charge in public sacrifices, and in the\ncommon profits, and if war at any time invade us. And Plautus saith,\n_Ut decimam solveret Herculi_. Indeed as among the heathens the\ntithes were conjunctly given for religious and civil uses, so it seems\nthat at first the christian emperors settled them on the bishops for\nthe use of the poor, as well as for the ministers, and church service,\nand utensils. For to all these they were to be divided, and the bishop\nwas as the guardian of the poor: and the glebe or farms that were\ngiven to the church, were all employed to the same uses; and the\ncanons required that the tithes should be thus disposed of by the\nclergy; _non tanquam propri\u00e6, sed domino oblat\u00e6_: and the emperor\nJustinian commanded the bishops, _Ne ea qu\u00e6 ecclesiis relicta sunt\nsibi adscribant sed in necessarios ecclesi\u00e6 usus impendant_; lib.\nxliii. cap. de Episc. et Cler. vid. Albert. Ranzt. Metrop. lib. i.\ncap. 2. et sax. lib. vi. cap. 52. And Hierom (ad Damasc.) saith,\n_Quoniam quicquid habent clerici pauperum est; et domus illorum\nomnibus debent esse communes; susceptioni peregrinarum et hospitum\ninvigilare debent; maxime curandum est illis, ut de decimis et\noblationibus, c\u0153nobiis et Xenodochiis qualem voluerint et potuerint\nsustentationem impendant_.\n\nYet then the paying of tithes did not excuse the people from all other\ncharity to the poor: Austin saith, _Qui sibi aut pr\u00e6mium comparat,\naut peccatorum desiderat indulgentiam promereri, reddat decimam, etiam\nde novem partibus studeat eleemosynam dare pauperibus_. And in our\ntimes there is less reason that tithes should excuse the people from\ntheir works of charity, both because the tithes are now more\nappropriate to the maintenance of the clergy, and because (as is\naforesaid) the people give them not out of their own. I confess, if we\nconsider how decimation was used before the law by Abraham and Jacob,\nand established by the law unto the Jews, and how commonly it was used\namong the gentiles, and last of all by the church of Christ, it will\nmake a considerate man imagine, that as there is still a divine\ndirection for one day in seven, as a necessary proportion of time to\nbe ordinarily consecrated to God, besides what we can spare from our\nother days; so that there is something of a divine canon, or\ndirection, for the tenth of our revenues or increase to be ordinarily\nconsecrated to God, besides what may be spared from the rest. And\nwhether those tithes, that are none of your own, and cost you nothing,\nbe now to be reckoned to private men, as any of their tenths, which\nthey themselves should give, I leave to your consideration. Amongst\nAugustine's works we find an opinion that the devils were the tenth\npart of the angels, and that man is now to be the tenth order among\nthe angels, the saints filling up the place that the devils fell from,\nand there being nine orders of angels to be above us, and that in this\nthere is some ground of our paying tenths; and therefore he saith,\nthat _H\u00e6c est Domini justissima consuetudo; ut si tu illi decimam\nnon dederis, tu ad decimam revocaberis, id est, d\u00e6monibus, qui sunt\ndecima pars angelorum, associaberis_. Though I know not whence he\nhad this opinion, it seemeth that the devoting of a tenth part\nordinarily to God, is a matter that we have more than a human\ndirection for.\n\n15. In times of extraordinary necessities of the church, or state, or\npoor, there must be extraordinary bounty in our contributions: as if\nan enemy be ready to invade the land, or if some extraordinary work of\nGod (as the conversion of some heathen nations) do require it, or some\nextraordinary persecution and distress befall the pastors, or in a\nyear of famine, plague, or war, when the necessities of the poor are\nextraordinary; the tenths in such cases will not suffice, from those\nthat have more to give: therefore in such a time, the primitive\nchristians sold their possessions, and laid down the price at the feet\nof the apostles.\n\nIn one word, an honest, charitable heart being presupposed as the root\nor fountain, and prudence being the discerner of our duty, the\napostle's general rule may much satisfy a christian for the\nproportion, 1 Cor. xvi. 2, \"Let every one of you lay by him in store,\nas God hath prospered him;\" and 2 Cor. viii. 12, \"according to that a\nman hath:\" though there be many intimations, that ordinarily a tenth\npart at least is requisite.\n\nIII. Having thus resolved the question of the _quota pars_ or\nproportion to be given, I shall say a little to the question, Whether\na man should give most in his lifetime, or at his death?\n\n_Answ._ 1. It is certain that the best work is that which is like\nto do most good.\n\n2. But to make it best to us, it is necessary that we do it with the\nmost self-denying, holy, charitable mind.\n\n3. That, _c\u00e6teris paribus_, all things else being equal, the\npresent doing of a good work, is better than to defer it.\n\n4. That to do good only when you die, because then you can keep your\nwealth no longer, and because then it costeth you nothing to part with\nit, and because then you hope that this shall serve instead of true\nrepentance and godliness; this is but to deceive yourselves, and will\ndo nothing to save your souls, though it do never so much good to\nothers.\n\n5. That he that sinfully neglecteth in his lifetime to do good, if he\ndo it at his death, from true repentance and conversion, it is then\naccepted of God; though the sin of his delay must be lamented.\n\n6. That he that delayeth it till death, not out of any selfishness,\nbackwardness, or unwillingness, but that the work may be better, and\ndo more good, doth better than if he hastened a lesser good. As if a\nman have a desire to set up a free-school for perpetuity, and the\nmoney which he hath is not sufficient; if he stay till his death, that\nso the improvement of the money may increase it, and make it enough\nfor his intended work, that is to do a greater good with greater\nself-denial: for,\n\n(1.) He receiveth none of the increase of the money for himself.\n\n(2.) And he receiveth in his lifetime none of the praise or thanks of\nthe work. So also, if a man that hath no children, have so much land\nonly as will maintain him, and desireth to give it all to charitable\nuses when he dieth, this delay is not at all to be blamed, because he\ncould not sooner give it; and if it be not in vain-glory, but in love\nto God and to good works that he leaveth it, it is truly acceptable at\nlast. So that all good works that are done at death, are not therefore\nto be undervalued, nor are they rejected of God; but sometimes it\nfalleth out that they are so much the greater and better works, though\nhe that can do the same in his lifetime, ought to do it.\n\nIV. But though I have spent all these words in answering these\nquestions, I am fully satisfied that it is very few that are kept from\ndoing good by any such doubt or difficulty, in the case which stalls\ntheir judgments; but by the power of sin and want of grace, which\nleave an unwillingness and backwardness on their hearts. Could we tell\nhow to remove the impediments in men's wills, it would do more than\nthe clearest resolving all the cases of conscience, which their\njudgments seem to be unsatisfied in. I will tell you what are the\nimpediments in your way, that are harder to be removed than all these\ndifficulties, and yet must be overcome before you can bring men to be\nlike true christians, \"rich in good works.\"\n\n1. Most men are so sensual and selfish, that their own flesh is an\ninsatiable gulf that devoureth all, and they have little or nothing to\nspare from it to good uses. It is better cheaply maintaining a family\nof temperate, sober persons, than one fleshly person that hath a whole\nlitter of vices and lusts to be maintained: so much a year seemeth\nnecessary to maintain their pride in needless curiosity and bravery,\nand so much a year to maintain their sensual sports and pleasures; and\nso much to please their throats or appetites, and to lay in provision\nfor fevers, and dropsies, and coughs, and consumptions, and a hundred\nsuch diseases, which are the natural progeny of gluttony, drunkenness,\nand excess; and so much a year to maintain their idleness, and so of\nmany other vices. But if one of these persons have the pride, and\nidleness, and gluttony, and sportfulness of wife, and children, and\nfamily also to maintain, as well as their own, many thousand pounds a\nyear perhaps may be too little. Many a conquering army hath been\nmaintained at as cheap a rate, as such an army of lusts (or garrison\nat least) as keep possession of some such families, when all their\nluxury goeth for the honour of their family, and they glory in wearing\nthe livery of the devil, the world, and the flesh (which they once\nrenounced, and pretended to glory in nothing but the cross of Christ);\nand when they take care in the education of their children, that this\nentailed honour be not cut off from their families: no wonder if God's\npart be little from these men, when the flesh must have so much, and\nwhen God must stand to the courtesy of his enemies, and have but their\nleavings. I hope the nobility and gentry of England that are innocent\nherein, will not be offended with me, if I tell them that are guilty,\nthat when I foresee their accounts, I think them to be the miserablest\npersons upon earth, that rob God, and rob the king of that which\nshould defray the charges of government, and rob the church, and rob\nthe poor, and rob their souls of all the benefits of good works, and\nall to please the devouring flesh. It is a dreadful thing to foresee\nwith what horror they will give up their reckoning, when instead of so\nmuch in feeding and clothing the poor, and promoting the gospel, and\nthe saving of men's souls, there will be found upon their account, so\nmuch in vain curiosities and pride, and so much in costly sports and\npleasures, and so much in flesh-pleasing luxury and excess. The trick\nthat they have got of late, to free themselves from the fears of this\naccount, by believing that there will be no such day, will prove a\nshort and lamentable remedy: and when that day shall come upon them\nunawares, their unbelief and pleasures will die together, and deliver\nthem up to never-dying horror and despair. I have heard it often\nmentioned as the dishonour of France, that the third part of the\nrevenues of so rich a kingdom should be devoted and paid to the\nmaintaining of superstition: but if there be not many (and most)\nkingdoms in the world, where one half of their wealth is devoted to\nthe flesh, and so to the devil, I should be glad to find myself herein\nmistaken: and judge you which is more disgraceful, to have half your\nestates given in sensuality to the devil, or a third part too\nignorantly devoted to God! If men laid out no more than needs upon the\nflesh, they might have the more for the service of God and of their\nsouls. You cannot live under so much a year, as would maintain twice\nas many frugal, temperate, industrious persons, because your flesh\nmust needs be pleased, and you are strangers to christian\nmortification and self-denial. Laertius tells us that Crates Thebanus\nput all the money into the banker's or usurer's hands, with this\ndirection, That if his sons proved idiots it should all be paid to\nthem, but if they proved philosophers it should be given to the poor;\nbecause philosophers can live upon a little, and therefore need\nlittle. So if we could make men mortified christians, they would need\nso little for themselves, that they would have the more to give to\nothers, and to do good with.\n\n2. Men do not seriously believe God's promises; that he will\nrecompense them in this life (with better things) an hundred-fold, and\nin the world to come with life eternal!\" Matt. xix. 29. And that \"by\nreceiving a prophet, or righteous man, they may have a prophet's or\nrighteous man's reward,\" Matt. x. 41. And that \"a cup of cold water\n(when you have no better) given to one of Christ's little ones in the\nname of a disciple, shall not be unrewarded,\" Matt. x. 42. They\nbelieve not that heaven will pay for all, and that there is a life to\ncome in which God will see that they be no losers. They think there is\nnothing certain but what they have in hand, and therefore they lay up\na treasure upon earth, and rather trust to their estates than God;\nwhereas if they verily believed that there is another life, and that\njudgment will pass on them on the terms described, Matt. xxv. they\nwould more industriously lay up a treasure in heaven, Matt. vi. 20,\nand \"make themselves friends of the mammon of unrighteousness,\" and\nstudy how to be rich in good works, and send their wealth to heaven\nbefore them, and \"lay up a good foundation against the time to come,\nthat they may lay hold upon eternal life,\" and then they would be\n\"ready to distribute, and willing to communicate,\" 1 Tim. vi. 17-19;\nLuke xvi. 9. They would then know how much they are beholden to God,\nthat will not only honour them to be his stewards, but reward them for\ndistributing his maintenance to his children, as if they had given so\nmuch of their own; they would then see that it is they that are the\nreceivers, and that giving is the surest way to be rich, when for\ntransitory things (sincerely given) they may receive the everlasting\nriches. Then they would see that he that saveth his riches loseth\nthem, and he that loseth them for Christ doth save them, and lay them\nup in heaven; and that it is more blessed to give than to receive; and\nthat we should ourselves be laborious that we may have wherewith to\nsupport the weak, and to give unto the needy. Read Acts xx. 35;\nEph. iv. 28; Prov. xxxi. 20, &c. Then they would not be weary of\nwell-doing, if they believed that, \"in due season, they shall reap if\nthey faint not; but as they have opportunity, would do good to all\nmen; but especially to them that are of the household of faith,\" Gal.\nvi. 9, 10. They would not \"forget to do good, and communicate, as\nknowing that with such sacrifices God is well pleased, Heb. xiii. 16.\nA true belief of the reward, would make men strive who should do most.\n\n3. Another great hinderance is the want of love to God and our\nneighbours, to Christ and his disciples. If men loved Christ, they\nwould not deal so niggardly with his disciples, when he has told them\nthat he taketh all that they do to the least of them, (whom he calleth\nhis brethren,) as done to himself, Matt. xxv.; x. 39, 40.\n\nIf men loved their neighbours as themselves, I leave you to judge in\nwhat proportion and manner they would relieve them! Whether they would\nfind money to lay out on dice and cards, and gluttonous feastings, on\nplays, and games, and pomp, and pride, while so many round about them\nare in pinching want.\n\nThe destruction of charity or christian love is the cause that works\nof charity are destroyed. Who can look that the seed of the serpent,\nthat hath an enmity against the holy seed, should liberally relieve\nthem? or that the fleshly mind, which is enmity against God, should\nbe ready to do good to the spiritual and holy servants of God? Gen.\nxv.; Rom. viii. 6-8; or that a selfish man should much care for any\nbody but himself and his own? When love is turned into the hatred of\neach other, upon the account of our partial interests and opinions;\nand when we are like men in war, that think he is the bravest, most\ndeserving man that hath killed most; when men have bitter, hateful\nthoughts of one another, and set themselves to make each other odious,\nand to ruin them, that they may stand the faster, and think that\ndestroying them is good service to God; who can look for the fruits of\nlove from damnable uncharitableness and hatred; or that the devil's\ntree should bring forth holy fruit to God?\n\n4. And then (when love is well spoken of by all, even its deadly\nenemies) lest men should see their wickedness and misery, (and is it\nnot admirable that they see it not?) the devil hath taught them to\nplay the hypocrite, and make themselves a religion which costs them\nnothing, without true christian love and good works, that they may\nhave something to quiet and cheat their consciences with. One man\ndrops now and then an inconsiderable gift, and another oppresseth, and\nhateth, and destroyeth (and slandereth and censureth, that he may not\nbe thought to hate and ruin without cause); and when they have done,\nthey wipe their mouths with a few hypocritical prayers or good words,\nand think they are good christians, and God will not be avenged on\nthem. One thinks that God will save him because he is of this church,\nand another because he is of another church. One thinks to be saved\nbecause he is of this opinion and party in religion, and another\nbecause he is of that. One thinks he is religious because he saith his\nprayers this way, and another because he prayeth another way. And thus\ndead hypocrites, whose hearts were never quickened with the powerful\nlove of God, to love his servants, their neighbours, and enemies, do\npersuade themselves that God will save them for mocking and flattering\nhim with the service of their deceitful lips; while they want the love\nof God, which is the root of all good, and are possessed with the love\nof money, which is the root of all evil, 1 Tim. vi. 10, and are\n\"lovers of pleasures more than of God,\" 2 Tim. iii. 4.\n\nThey will join themselves forwardly to the cheap and outside actions\nof religion; but when they hear much less than \"One thing thou yet\nwantest: sell all that thou hast and distribute to the poor, and thou\nshalt have a treasure in heaven:--they are very sorrowful, because\nthey are very rich,\" Luke xviii. 22, 23. Such a fruitless love as they\nhad to others, James ii. such a fruitless religion they have as to\nthemselves. For \"pure religion and undefiled before God, is to visit\nthe fatherless and widows in their adversity, and to keep yourselves\nunspotted from the world,\" James i. 27. See 1 John ii. 15; iii. 17,\n\"Whoso hath this world's goods, and seeth his brother have need, and\nshutteth up his bowels of compassion from him, how dwelleth the love\nof God in him?\" There are three texts that describe the case of\nsensual, uncharitable gentlemen.\n\n1. Luke xvi. \"A rich man clothed in purple and silk, (for so, as Dr.\nHammond noteth, it should rather be translated,) and fared sumptuously\nevery day,\" you know the end of him.\n\n2. Ezek. xvi. 49. \"Sodom's sin was pride, fulness of bread, and\nabundance of idleness, neither did she strengthen the hand of the poor\nand needy.\"\n\n3. James v. 1-7. \"Go to now, ye rich men, weep and howl for the\nmiseries that shall come upon you.--Ye have lived in pleasure on\nearth, and been wanton; ye have nourished your hearts, as in (or for)\nthe day of slaughter.--Ye have condemned and killed the just, and he\ndoth not resist you--.\" And remember Prov. xxi. 13, \"Whoso stoppeth\nhis ears at the cry of the poor, he also shall cry himself and shall\nnot be heard.\" And James ii. 13, \"He shall have judgment without mercy\nthat showed no mercy, and mercy rejoiceth against judgment.\" Yea, in\nthis life it is oft observable that, Prov. xi. 24, \"There is that\nscattereth, and yet increaseth, and there is that withholdeth more\nthan is meet, but it tendeth to poverty.\"\n\n\n_Tit. 2. Directions for Works of Charity._\n\n_Direct._ I. Love God, and be renewed to his image; and then it\nwill be natural to you to do good; and his love will be in you a\nfountain of good works.\n\n_Direct._ II. Love your neighbours, and it will be easy to you to\ndo them all the good you can; as it is to do good to yourselves, or\nchildren, or dearest friends.\n\n_Direct._ III. Learn self-denial, that selfishness may not cause\nyou to be all for yourselves, and be Satan's law of nature in you,\nforbidding you to do good to others.\n\n_Direct._ IV. Mortify the flesh, and the vices of sensuality:\npride and curiosity, gluttony and drunkenness, are insatiable gulfs,\nand will devour all, and leave but little for the poor: though there\nbe never so many poor families which want bread and clothing, the\nproud person must first have the other silk gown, or the other\nornaments which may set them out with the forwardest in the mode and\nfashion; and this house must first be handsomer built, and these rooms\nmust first be neatlier furnished; and these children must first have\nfiner clothes: let Lazarus lie never so miserable at the door, the\nsensualist must be clothed in purple and silk, and fare deliciously\nand sumptuously daily, Luke xvi. The glutton must have the dish and\ncup which pleaseth his appetite, and must keep a full table for the\nentertainment of his companions that have no need. These insatiable\nvices are like swine and dogs, that devour all the children's bread.\nEven vain recreations and gaming shall have more bestowed on them,\nthan church or poor (as to any voluntary gift). Kill your greedy vices\nonce, and then a little will serve your turns, and you may have\nwherewith to relieve the needy, and do that which will be better to\nyou at your reckoning day.\n\n_Direct._ V. Let not selfishness make your children the\ninordinate objects of your charity and provision, to take up that\nwhich should be otherwise employed. Carnal and worldly persons would\nperpetuate their vice, and when they can live no longer themselves,\nthey seem to be half alive in their posterity, and what they can no\nlonger keep themselves, they think is best laid up for their children\nto feed them as full, and make them as sensual and unhappy as\nthemselves. So that just and moderate provisions will not satisfy\nthem; but their children's portions must be as much as they can get,\nand almost all their estates are _sibi et suis_, for themselves\nand theirs: and this pernicious vice is as destructive to good works,\nas almost any in the world. That God who hath said that he is worse\nthan an infidel who provideth not for his own family, will judge many\nthousands to be worse than christians, and than any that will be saved\nmust be, who make their families the devourers of all which should be\nexpended upon other works of charity.\n\n_Direct._ VI. Take it as the chiefest extrinsical part of your\nreligion to do good; and make it the trade or business of your lives,\nand not as a matter to be done on the by. James i. 27, \"Pure religion\nand undefiled before God and the Father is this, to visit the\nfatherless and widows in their affliction, and to keep himself\nunspotted from the world.\" \"If we are created for good works,\" Eph.\nii. 10; \"and redeemed and purified to be zealous of good works,\" Tit.\nii. 14; and must be judged according to such works, Matt. xxv.; then\ncertainly it should be our chiefest daily care and diligence, to do\nthem with all our hearts and abilities. And as we keep a daily account\nof our own and our servants' business in our particular callings, so\nshould we much more of our employment of our Master's talents in his\nservice; and if a heathen prince could say with lamentation, Alas, I\nhave lost a day! if a day had passed in which he had done no one good,\nhow much more should a christian, who is better instructed to know the\ncomforts and rewards of doing good!\n\n_Direct._ VII. Give not only out of your superfluities, when the\nflesh is glutted with as much as it desireth; but labour hard in your\ncallings, and be thrifty and saving from all unnecessary expenses, and\ndeny the desires of ease and fulness, and pride and curiosity, that\nyou may have the more to do good with. Thriftiness for works of\ncharity is a great and necessary duty, though covetous thriftiness for\nthe love of riches be a great sin. He that wasteth one half of his\nmaster's goods through slothfulness or excesses, and then is\ncharitable with the other half, will make but a bad account of his\nstewardship. Much more he that glutteth his own and his family's and\nretainers' fleshly desires first, and then giveth to the poor only the\nleavings of luxury, and so much as their fleshly lusts can spare. It\nis a dearer, a laborious and a thrifty charity, that God doth expect\nof faithful stewards.\n\n_Direct._ VIII. Delay not any good work which you have present\nability and opportunity to perform. Delay signifieth unwillingness or\nnegligence. Love and zeal are active and expeditious; and delay doth\nfrequently frustrate good intentions. The persons may die that you\nintend to do good to; or you may die, or your ability and\nopportunities may cease; that may be done to-day which cannot be done\nto-morrow. The devil is not ignorant of your good intentions, and he\nwill do all that possibly he can to make them of no effect; and the\nmore time you give him, the more you enable him to hinder you. You\nlittle foresee what abundance of impediments he may cast before you;\nand so make that impossible which once you might have done with ease.\nProv. iii. 28, \"Say not to thy neighbour, Go and come again, and\nto-morrow I will give, when thou hast it by thee.\" Prov. xxvii. 1,\n\"Boast not thyself of to-morrow, for thou knowest not what a day may\nbring forth.\"\n\n_Direct._ IX. Distrust not God's providence for thy own\nprovision. An unbelieving man will needs be a God to himself, and\ntrust himself only for his provisions, because indeed he cannot trust\nGod. But you will find that your labour and care are vain, or worse\nthan vain, without God's blessing. Say not distrustfully, What shall I\nhave myself when I am old? Though I am not persuading you to make no\nprovision, or to give away all; yet I must tell you, that it is\nexceeding folly to put off any present duty, upon distrust of God, or\nexpectation of living to be old. He that over-night said, \"I have\nenough laid up for many years,\" did quickly hear, \"Thou fool, this\nnight shall thy soul be required of thee; and whose then shall the\nthings be which thou hast provided?\" Luke xii. 20. Rather obey that,\nEccles. ix. 10, \"Whatsoever thy hand findeth to do, do it with thy\nmight: for there is no work, nor device, nor knowledge, nor wisdom in\nthe grave whither thou goest.\" Do you think there is not a hundred\nthousand whose estates are now consumed in the flames of London, who\ncould wish that all that had been given to pious or charitable uses?\nDo but believe from the bottom of your hearts, that \"he that hath pity\non the poor, lendeth to the Lord, and that which he layeth out he will\npay him again,\" Prov. xix. 17. And that, Matt. x. 40-42, \"He that\nreceiveth you, receiveth me, and he that receiveth me, receiveth him\nthat sent me: he that receiveth a prophet in the name of a prophet,\nshall receive a prophet's reward; and he that receiveth a righteous\nman, in the name of a righteous man, shall receive a righteous man's\nreward: and whosoever shall give to drink to one of these little ones,\na cup of cold water only (i. e. when he hath no better) in the name of\na disciple, verily I say unto you, he shall in no wise lose his\nreward.\" I say, believe this, and you will make haste to give while\nyou may, lest your opportunity should overslip you.\n\n_Direct._ X. What you cannot do yourselves, provoke others to do\nwho are more able: \"Provoke one another to love and to good works.\"\nModesty doth not so much forbid you to beg for others as for\nyourselves. Some want but information to draw them to good works: and\nsome that are unwilling, may be urged to it, to avoid the shame of\nuncharitableness: and though such giving do little good to themselves,\nit may do good to others. Thus you may have the reward when the cost\nis another's as long as the charity is yours.\n\n_Direct._ XI. Hearken to no doctrine which is an enemy to charity\nor good works; nor yet which teacheth you to trust in them for more\nthan their proper part. He that ascribeth to any of his own works,\nthat which is proper to Christ, doth turn them into heinous sin. And\nhe that ascribeth not to them all that which Christ ascribeth to them,\nis a sinner also. And whatever ignorant men may prate, the time is\ncoming, when neither Christ without our charity, nor our charity\nwithout Christ, (but in subordination to him,) will either comfort or\nsave our souls.\n\n[173] See the Preface to my book, called, \"The Crucifying of the\nWorld.\"\n\n\n\n\nCHAPTER XXXI.\n\nCASES AND DIRECTIONS ABOUT CONFESSING SINS AND INJURIES TO OTHERS.\n\n\n_Tit. 1. Cases about Confessing Sins and Injuries to others._\n\n_Quest._ I. In what cases is it a duty to confess wrongs to those\nthat we have wronged?\n\n_Answ._ 1. When in real injuries you are unable to make any\nrestitution, and therefore must desire forgiveness, you cannot well do\nit without confession. 2. When you have wronged a man by a lie, or by\nfalse witness, or that he cannot be righted till you confess the\ntruth. 3. When you have wronged a man in his honour or fame, where the\nnatural remedy is to speak the contrary, and confess the wrong. 4.\nWhen it is necessary to cure the revengeful inclination of him whom\nyou have wronged, or to keep up his charity, and so to enable him to\nlove you, and forgive you. 5. Therefore all known wrongs to another\nmust be confessed, except when impossibility, or some ill effect which\nis greater than the good, be like to follow. Because all men are apt\nto abate their love to those that injure them, and therefore all have\nneed of this remedy. And we must do our part to be forgiven by all\nwhom we have wronged.\n\n_Quest._ II. What causes will excuse us from confessing wrongs to\nothers?\n\n_Answ._ 1. When full recompence may be made without it, and no\nforgiveness of the wrong is necessary from the injured, nor any of the\naforesaid causes require it. 2. When the wrong is secret and not known\nto the injured party, and the confessing of it would but trouble his\nmind, and do him more harm than good. 3. When the injured party is so\nimplacable and inhumane that he would make use of the confession to\nthe ruin of the penitent, or to bring upon him greater penalty than he\ndeserveth. 4. When it would injure a third person who is interested in\nthe business, or bring them under oppression and undeserved misery. 5.\nWhen it tendeth to the dishonour of religion, and to make it scorned\nbecause of the fault of the penitent confessor. 6. When it tendeth to\nset people together by the ears, and breed dissension, or otherwise\ninjure the commonwealth or government. 7. In general, it is no duty to\nconfess our sin to him that we have wronged, when, all things\nconsidered, it is like in the judgment of the truly wise, to do more\nhurt than good: for it is appointed as a means to good, and not to do\nevil.\n\n_Quest._ III. If I have had a secret thought or purpose to wrong\nanother, am I bound to confess it, when it was never executed?\n\n_Answ._ 1. You are not bound to confess it to the party whom you\nintended to wrong, as any act of justice to make him reparation; nor\nto procure his forgiveness to yourself: because it was no wrong to him\nindeed, nor do thoughts and things secret come under his judgment, and\ntherefore need not his pardon. 2. But it is a sin against God, and to\nhim you must confess it. 3. And by accident, _finis gratia_, you\nmust confess it to men, in case it be necessary to be a warning to\nothers, or to the increase of their hatred of sin, or their\nwatchfulness, or to exercise your own humiliation, or prevent a\nrelapse, or to quiet your conscience, or in a word, when it is like to\ndo more good than hurt.\n\n_Quest._ IV. To whom, and in what cases, must I confess to men my\nsins against God, and when not?\n\n_Answ._ The cases about that confession which belongeth to church\ndiscipline, belongeth to the second part; and therefore shall here be\npassed by. But briefly and in general, I may answer the question thus:\nThere are conveniences and inconveniences to be compared together, and\nyou must make your choice accordingly. The reasons which may move you\nto confess your sins to another are these: 1. When another hath sinned\nwith you, or persuaded or drawn you to it, and must be brought to\nrepentance with you. 2. When your conscience hath in vain tried all\nother fit means for peace or comfort, and cannot obtain it, and there\nis any probability of such advice from others as may procure it. 3.\nWhen you have need of advice to resolve your conscience, whether it be\nsin or not, or of what degree, or what you are obliged to in order to\nforgiveness. 4. When you have need of counsel to prevent the sin for\nthe time to come, and mortify the habit of it.\n\nThe inconveniences which may attend it, are such as these: 1. You are\nnot certain of another's secrecy; his mind may change, or his\nunderstanding fail, or he may fall out with you, or some great\nnecessity may befall him to drive him to open what you told him. 2.\nThen whether your shame or loss will not make you repent it, should be\nforeseen. 3. And how far others may suffer in it. 4. And how far it\nwill reflect dishonour on religion. All things being considered on\nboth sides, the preponderating reasons must prevail.\n\n\n_Tit. 2. Directions about Confessing Sin to others._\n\n_Direct._ I. Do nothing which you are not willing to confess, or\nwhich may trouble you much, if your confession should be opened.\nPrevention is the easiest way: and foresight of the consequents should\nmake a wise man still take heed.\n\n_Direct._ II. When you have sinned or wronged any, weigh well the\nconsequents on both sides before you make your confession: that you\nmay neither do that which you may wish undone again, nor causelessly\nrefuse your duty: and that inconveniences foreseen may be the better\nundergone when they cannot be avoided.\n\n_Direct._ III. When a well-informed conscience telleth you that\nconfession is your duty, let not self-respects detain you from it, but\ndo it whatever it may cost you. Be true to conscience, and do not\nwilfully put off your duty. To live in the neglect of a known duty, is\nto live in a known sin: which will give you cause to question your\nsincerity, and cause more terrible effects in your souls, than the\ninconveniences of confession could ever have been.\n\n_Direct._ IV. Look to your repentance that it be deep and\nabsolute, and free from hypocritical exceptions and reserves. For half\nand hollow repentance will not carry you through hard and costly\nduties. But that which is sincere, will break over all: it will make\nyou so angry with yourselves and sins, that you will be as inclined to\ntake shame to yourselves in an honest revenge, as an angry man is to\nbring shame upon his adversary. We are seldom over-tender of a man's\nreputation whom we fall out with: and repentance is a falling out with\nourselves. We can bear sharp remedies, when we feel the pain, and\nperceive the mortal danger of the disease: and repentance is such a\nperception of our pain and danger. We will not tenderly hide a mortal\nenemy, but bring him to the most open shame: and repentance causeth us\nto hate sin as our mortal enemy. It is want of repentance that maketh\nmen so unwilling to make a just confession.\n\n_Direct._ V. Take heed of pride, which maketh men so tender of\ntheir reputation, that they will venture their souls to save their\nhonour: men call it bashfulness, and say they cannot confess for\nshame; but it is pride that maketh them so much ashamed to be known by\nmen to be offenders, while they less fear the eye and judgment of the\nAlmighty. Impudence is a mark of a profligate sinner; but he that\npretendeth shame against his duty, is foolishly proud; and should be\nmore ashamed to neglect his duty, and continue impenitent in his sin.\nA humble person can perform a self-abasing, humbling duty.\n\n_Direct._ VI. Know the true uses of confession of sin, and use it\naccordingly. Do it with a hatred of sin, to express yourselves\nimplacable enemies to it: do it to repair the wrong which you have\ndone to others, and the dishonour you have done to the christian\nreligion, and to warn the hearers to take heed of sin and temptation\nby your fall; it is worth all your shame, if you save one sinner by it\nfrom his sin: do it to lay the greater obligation upon yourselves for\nthe future, to avoid the sin and live more carefully; for it is a\ndouble shame to sin after such humbling confessions.\n\n\n\n\nCHAPTER XXXII.\n\nCASES AND DIRECTIONS ABOUT SATISFACTION AND RESTITUTION.\n\n\n_Tit. 1. Cases of Conscience about Satisfaction and Restitution._\n\n_Quest._ I. When is it that proper restitution must be made, and when\nsatisfaction? and what is it?\n\n_Answ._ Restitution properly is _ejusdem_, of the same thing, which\nwas detained or taken away. Satisfaction is _solutio \u00e6quivalentis, vel\ntantidem_, alias _indebiti_, that which is for compensation or\nreparation of loss, damage, or injury; being something of equal value\nor use to the receiver. Primarily _res ipsa debetur_, restitution is\nfirst due, where it is possible; but when that is unavoidably hindered\nor forbidden by some effectual restraint, satisfaction is due. Whilst\nrestitution of the same may be made, we cannot put off the creditor or\nowner with that which is equivalent without his own consent; but by\nhis consent we may at any time. And to the question, What is due\nsatisfaction? I answer, that when restitution may be made, and he that\nshould restore doth rather desire the owner to accept some other thing\nin compensation, there that proportion is due satisfaction which both\nparties agree upon. For if it be above the value it was yet\nvoluntarily given, and the payer might have chosen: and if it be under\nthe value, it was yet voluntarily accepted, and the receiver might\nhave chosen. But if restitution cannot be made, or not without some\ngreater hurt to the payer than the value of the thing, there due\nsatisfaction is that which is of equal value and use to the receiver;\nand if he will not be satisfied with it, he is unjust, and it is\n_quoad valorem rei et debitum solventis_, full satisfaction, and he is\nnot (unless by some other accident) bound to give any more; because it\nis not another's unrighteous will that he is obliged to fulfil, but a\ndebt which is to be discharged. But here you must distinguish betwixt\nsatisfaction in commutative justice, for a debt or injury, and\nsatisfaction in distributive, governing justice, for a fault or crime.\nThe measure of the former satisfaction, is so much as may compensate\nthe owner's loss; not only so much as the thing was worth to another,\nbut what it was worth to him: but the measure of the latter\nsatisfaction, is so much as may serve the ends of government instead\nof actual obedience; or so much as will suffice to the ends of\ngovernment, to repair the hurts which the crime hath done, or avoid\nwhat it would do.\n\n[Sidenote: Why did they restore fourfold?]\n\nAnd here you may see the answer to that question, Why a thief was\ncommanded to restore fourfold, by the law of Moses; for in that\nrestitution there was a conjunction of both these sorts of\nsatisfaction, both in point of commutative and distributive justice:\nso much as repaired the owner's loss was satisfaction to the owner for\nthe injury: the rest was all satisfaction to God and the commonwealth\nfor the public injury that came by the crime or violation of the law.\nOther answers are given by some, but this is the plain and certain\ntruth.\n\n_Quest._ II. How far is restitution or satisfaction necessary?\n\n_Answ._ As far as acts of obedience to God and justice to man are\nnecessary: that is, 1. As a man that repenteth truly of sin against\nGod, may be saved without external obedience, if you suppose him cut\noff by death immediately upon his repenting, before he hath any\nopportunity to obey; so that the _animus obediendi_ is absolutely\nnecessary, and the _actus obediendi_ if there be opportunity: so is it\nhere, the _animus restituendi_, or true resolution or willingness to\nrestore, is ever necessary to the sincerity of justice and repentance\nin the person, as well as necessary _necessitate pr\u00e6cepti_; and the\nact of restitution primarily, and of satisfaction secondarily, is\nnecessary, if; there be time and power: I say necessary always as a\nduty, _necessitate pr\u00e6cepti_; and necessary _necessitate medii_, as a\ncondition of pardon and salvation, so far as they are necessary acts\nof true repentance and obedience, as other duties are: that is, as a\ntrue penitent may in a temptation omit prayer or church communion, but\nyet hath always such an habitual inclination to it, as will bring him\nto it when he hath opportunity by deliberation to come to himself; and\nas in the same manner a true penitent may omit a work of charity or\nmercy, but not give over such works; even so is it in this case of\nrestitution and satisfaction.\n\n_Quest._ III. Who are they that are bound to make restitution or\nsatisfaction?\n\n_Answ._ 1. Every one that possesseth and retaineth that which is\nindeed another man's, and hath acquired no just title to it himself,\nmust make restitution. Yet so, that if he came lawfully by it (as by\nfinding, buying, or the like) he is answerable for it only upon the\nterms in those titles before expressed. But if he came unlawfully by\nit, he must restore it with all damages. The cases of borrowers and\nfinders are before resolved. He that keepeth a borrowed thing longer\nthan his day, must return it with the damage. He that loseth a thing\nwhich he borrowed, must make satisfaction, unless in cases where the\ncontract, or common usage, or the quality of the thing, excuseth him.\n2. He that either by force, or fraud, or negligence, or any injustice,\ndoth wrong to another, is bound to make him a just compensation,\naccording to the proportion of the guilt and the loss compared\ntogether; for neither of them is to be considered alone. If a servant\nneglect his master's business, and it fall out that no loss followeth\nit, he is bound to confess his fault, but not to pay for a loss which\nmight have been, but was not. And if a servant by some such small and\nordinary negligence, which the best servants are guilty of, should\nbring an exceeding great damage upon his master, (as by dropping\nasleep to burn his house, or by an hour's delay which seemed not very\ndangerous, to frustrate some great business) he is obliged to\nreparation as well as to confession; but not to make good all that is\nlost, but according to the proportion of his fault. But he that by\noppression or robbery taketh that which is another's, or bringeth any\ndamage to him, or by slander, false-witness, or any such unrighteous\nmeans, is bound to make a fuller satisfaction; and those that concur\nin the injury, being accessories, are bound to satisfy. As, 1. Those\nthat teach or command another to do it. 2. Those who send a\ncommission, or authorize another to do it. 3. Those who counsel,\nexhort, or persuade another to do it. 4. Those who by consenting are\nthe causes of it. 5. Those who co-operate and assist in the injury\nknowingly and voluntarily. 6. Those who hinder it not when they could\nand were obliged to do it. 7. Those who make the act their own, by\nowning it, or consenting afterward. 8. Those who will not reveal it\nafterward, that the injured party may recover his own, when they are\nobliged to reveal it. But a secret consent which no way furthered the\ninjury, obligeth none to restitution, but only to repentance; because\nit did no wrong to another, but it was a sin against God.\n\n_Quest._ IV. To whom must restitution or satisfaction be made?\n\n_Answ._ 1. To the true owner, if he be living and to be found,\nand it can be done. 2. If that cannot be, then to his heirs, who are\nthe possessors of that which was his. 3. If that cannot be, then to\nGod himself, that is, to the poor, or unto pious uses; for the\npossessor is no true owner of it; and therefore where no other owner\nis found, he must discharge himself so of it, to the use of the\nhighest and principal Owner, as may be most agreeable to his will and\ninterest.[174]\n\n_Quest._ V. What restitution should he make who hath dishonoured\nhis governors or parents?\n\n_Answ._ He is bound to do all that he can to repair their honour,\nby suitable means; and to confess his fault, and crave their pardon.\n\n_Quest._ VI. How must satisfaction be made for slanders, lies,\nand defaming of others?\n\n_Answ._ By confessing the sin, and unsaying what was said, not\nonly as openly as it was spoken, but as far as it is since carried on\nby others, and as far as the reparation of your neighbour's good name\nrequireth, if you are able.\n\n_Quest._ VII. What reparation must they make who have tempted\nothers to sin, and hurt their souls?\n\n_Answ._ 1. They must do all that is in their power to recover\nthem from sin, and to do good to their souls. They must go to them,\nand confess and lament the sin, and tell them the evil and danger of\nit, and incessantly strive to bring them to repentance. 2. They must\nmake reparation to the Lord of souls, by doing all the good they can\nto others, that they may help more than they have hurt.\n\n_Quest._ VIII. What reparation can or must be made for murder or\nmanslaughter?\n\n_Answ._ By murder there is a manifold damage inferred: 1. God is\ndeprived of the life of his servant. 2. The person is deprived of his\nlife. 3. The king is deprived of a subject. 4. The commonwealth is\ndeprived of a member. 5. The friends and kindred of the dead are\ndeprived of a friend. 6. And perhaps also damnified in their estates.\nAll these damages cannot be fully repaired by the offender; but all\nmust be done that can be done. 1. Of God he can only beg pardon, upon\nthe account of the satisfactory sacrifice of Christ; expressing true\nrepentance as followeth. 2. To the person murdered no reparation can\nbe made. 3. To the king and commonwealth, he must patiently yield up\nhis life, if they sentence him to death, and without repining, and\nthink it not too dear to become a warning to others, that they sin not\nas he did. 4. To disconsolate friends no reparation can be made; but\npardon must be asked. 5. The damage of heirs, kindred, and creditor,\nmust be repaired by the offender's estate, as far as he is able.\n\n_Quest._ IX. Is a murderer bound to offer himself to death,\nbefore he is apprehended?\n\n_Answ._ Yes, in some cases: as, 1. When it is necessary to save\nanother who is falsely accused of the crime. 2. Or when the interest\nof the commonwealth requireth it. But otherwise not; because an\noffender may lawfully accept of mercy, and nature teacheth him to\ndesire his own preservation: but if the question be, When doth the\ninterest of the commonwealth require it? I think much oftener than it\nis done: as the common interest requireth that murderers be put to\ndeath, when apprehended; so it requireth that they may not frequently\nand easily be hid, or escape by secrecy or flight; for then it would\nimbolden others to murder: whereas when few escape, it will more\neffectually deter men. If therefore any murderer's conscience shall\nconstrain him in true repentance, voluntarily to come forth and\nconfess his sin, and yield up himself to justice, and exhort others to\ntake heed of sinning as he did, I cannot say that he did any more than\nhis duty in so doing; and indeed I think that it is ordinarily a duty,\nand that ordinarily the interest of the commonwealth requireth it;\nthough in some cases it may be otherwise. The execution of the laws\nagainst murder, is so necessary to preserve men's lives, that I do not\nthink that self-preservation alone will allow men to defeat the\ncommonwealth of so necessary a means of preserving the lives of many,\nto save the life of one, who hath no right to his own life, as having\nforfeited it. If to shift away other murderers from the hand of\njustice be a sin, I cannot see but that it is so ordinarily to do it\nfor oneself: only I think that if a true penitent person have just\ncause to think that he may do the commonwealth more service by his\nlife than by his death, that then he may conceal his crime or fly; but\notherwise not.\n\n_Quest._ X. Is a murderer bound to do execution on himself, if\nthe magistrate upon his confession do not?\n\n_Answ._ No: because it is the magistrate who is the appointed\njudge of the public interest, and what is necessary to its reparation,\nand hath power in certain cases to pardon: and though a murderer may\nnot ordinarily strive to defeat God's laws and the commonwealth, yet\nhe may accept of mercy when it is offered him.\n\n_Quest._ XI. What satisfaction is to be made by a fornicator or\nadulterer?\n\n_Answ._ Chastity cannot be restored, nor corrupted honour\nrepaired. But, 1. If it was a sin by mutual consent, the party that\nyou sinned with must by all importunity be solicited to repentance;\nand the sin must be confessed, and pardon craved for tempting them to\nsin. 2. Where it can be done without a greater evil than the benefit\nwill amount to, the fornicators ought to join in marriage, Exod.\nxxii. 16. 3. Where that cannot be, the man is to put the woman into as\ngood a case for outward livelihood, as she would have been in if she\nhad not been corrupted by him; by allowing her a proportionable dowry,\nExod. xxii. 17; and the parents' injury to be recompensed, Deut.\nxxii. 28, 29. 4. The child's maintenance also is to be provided for by\nthe fornicator. That is, 1. If the man by fraud or solicitation\ninduced the woman to the sin, he is obliged to all as aforesaid. 2. If\nthey sinned by mutual forwardness and consent, then they must jointly\nbear the burden; yet so that the man must bear the greater part,\nbecause he is supposed to be the stronger and wiser to have resisted\nthe temptation. 3. If the woman importuned the man, she must bear the\nmore: but yet he is responsible to parents and others for their\ndamages, and in part to the woman herself, because he was the stronger\nvessel, and should have been more constant: and _volenti non fit\ninjuria_, is a rule that hath some exceptions.\n\n_Quest._ XII. In what case is a man excused from restitution and\nsatisfaction?\n\n_Answ._ 1. He that is utterly disabled cannot restore or satisfy.\n2. He that is equally damnified by the person to whom he should\nrestore, is excused in point of real equity and conscience, so be it\nthat the reasons of external order and policy oblige him not. For\nthough it may be his sin (of which he is to repent) that he hath\nequally injured the other, yet it requireth confession, rather than\nrestitution or satisfaction, unless he may also expect satisfaction\nfrom the other. Therefore if you owe a man an hundred pounds, and he\nowe you as much and will not pay you, you are not bound to pay him,\nunless for external order sake, and the law of the land. 3. If the\ndebt or injury be forgiven, the person is discharged. 4. If nature or\ncommon custom do warrant a man to believe that no restitution or\nsatisfaction is expected, or that the injury is forgiven, though it be\nnot mentioned, it will excuse him from restitution or satisfaction: as\nif children or friends have taken some trifle, which they may presume\nthe kindness of a parent or friend will pass over, though it be not\njustifiable.\n\n_Quest._ XIII. What if the restitution will cost the restorer far\nmore than the thing is worth?\n\n_Answ._ He is obliged to make satisfaction, instead of restitution.\n\n_Quest._ XIV. What if the confessing of the fault may engage him\nthat I must restore to, so that he will turn it to my infamy or ruin?\n\n_Answ._ You may then conceal the person, and send him satisfaction by\nanother hand; or you may also conceal the wrong itself, and cause\nsatisfaction to be made him, as by gift, or other way of payment.\n\n\n_Tit. 2. Directions about Restitution and Satisfaction._\n\n_Direct._ I. Foresee the trouble of restitution, and prevent it.\nTake heed of covetousness, which would draw you into such a snare.\nWhat a perplexed case are some men in, who have injured others so far\nas that all they have will scarce make them due satisfaction!\nEspecially public oppressors, who injure whole nations, countries, or\ncommunities: and unjust judges, who have done more wrong perhaps in\none day or week than all their estates are worth: and unjust lawyers,\nwho plead against a righteous cause: and false witnesses, who\ncontribute to the wrong: and unjust juries, or any such like: also\noppressing landlords; and soldiers that take men's goods by violence;\nand deceitful tradesmen, who live by injuries. In how sad a case are\nall these men!\n\n_Direct._ II. Do nothing which is doubtful, if you can avoid it,\nlest it should put you upon the trouble of restitution. As in case of\nany doubtful way of usury or other gain, consider, that if it should\nhereafter appear to you to be unlawful, and so you be obliged to\nrestitution, (though you thought it lawful at the taking of it,) what\na snare then would you be in, when all that use must be repaid! And so\nin other cases.\n\n_Direct._ III. When really you are bound to restitution or\nsatisfaction, stick not at the cost or suffering, be it never so\ngreat, but be sure to deal faithfully with God and conscience. Else\nyou will keep a thorn in your hearts, which will smart and fester till\nit be out: and the ease of your consciences will bear the charge of\nyour costliest restitution.\n\n_Direct._ IV. If you be not able in your lifetime to make\nrestitution, leave it in your wills as a debt upon your estates; but\nnever take it for your own.\n\n_Direct._ V. If you are otherwise unable to satisfy, offer your\nlabour as a servant to him to whom you are indebted; if at least by\nyour service you can make him a compensation.\n\n_Direct._ VI. If you are that way unable also, beg of your\nfriends to help you, that charity may enable you to pay the debt.\n\n_Direct._ VII. But if you have no means at all of satisfying,\nconfess the injury and crave forgiveness, and cast yourself on the\nmercy of him whom you have injured.\n\n[174] Heb. v. 23; 1 Sam xii. 3; Neh. v. 11; Numb. v. 8; Luke xix. 8.\n\n\n\n\nCHAPTER XXXIII.\n\nCASES AND DIRECTIONS ABOUT OUR OBTAINING PARDON FROM GOD.\n\n\n_Tit. 1. Cases of Conscience about Obtaining Pardon of Sin from\nGod._\n\n_Quest._ I. Is there pardon to be had for all sin without\nexception, or not?\n\n_Answ._ 1. There is no pardon procured or offered, for the final\nnon-performance of the conditions of pardon; that is, for final\nimpenitency, unbelief, and ungodliness. 2. There is no pardon for any\nsin, without the conditions of pardon, that is, without true faith and\nrepentance, which is our conversion from sin to God. 3. And if there\nbe any sin which certainly excludeth true repentance to the last, it\nexcludeth pardon also; which is commonly taken to be the case of\nblasphemy against the Holy Ghost; of which I have written at large in\nmy \"Treatise against Infidelity.\"\n\nBut, 1. All sin, except the final non-performance of the conditions of\npardon, is already conditionally pardoned in the gospel; that is, if\nthe sinner will repent and believe. No sin is excepted from pardon to\npenitent believers.\n\n2. And all sin is actually pardoned to a true penitent believer.\n\n_Quest._ II. What if a man do frequently commit the same heinous\nsin; may he be pardoned?\n\n_Answ._ Whilst he frequently committeth it (being a mortal sin)\nhe doth not truly repent of it; and whilst he is impenitent he is\nunpardoned: but if he be truly penitent, his heart being habitually\nand actually turned from the sin, it will be forgiven him; but not\ntill he thus forsake it.\n\n_Quest._ III. Is the day of grace and pardon ever past in this\nlife?\n\n_Answ._ The day of grace and pardon to the penitent is never past\nin this life;[175] there is no day or hour in which a true penitent\nperson is not pardoned; or in which the impenitent is not\nconditionally pardoned, that is, if he will truly repent and believe\nin Christ: and as for the day of true penitence, it is not past to the\nimpenitent; for it never yet came, that is, they never truly repented.\nBut there is a time, with some provoking, forsaken sinners, when God\nwho was wont to call them to repentance by outward preaching and\ninward motions, will call and move them so no more, but leave them\nmore quietly in the blindness and hardness of their hearts.\n\n_Quest._ IV. May we be certain of pardon of sin in this life?\n\n_Answ._ Yes, every man that understandeth the covenant of grace,\nmay be certain of pardon, so far as he is certain of the sincerity of\nhis faith and repentance, and no further; and if a man could not be\nsure of that, the consolatory promises of pardon would be in a sort in\nvain; and we could not tell how to believe and repent, if we cannot\ntell when we truly do it.\n\n_Quest._ V. Can any man pardon sins against God? and how far?\n\n_Answ._ Pardon is the remitting of a punishment. So far as man is\nto punish sinners against God, so far they may pardon, that is, remit\nthat punishment. (Whether they do well in so doing, is another\nquestion.) Magistrates are to execute corporal penalties upon\nsubjects for many sins against God, and they may pardon accordingly.\nThe pastors of the church, who are its guides as to public church\ncommunion, may remove offenders from the said communion, and they may\nabsolve them when they are penitent, and they may (rightfully or\nwrongfully) remit the penalty which they may inflict. 2. The pastors\nof the church may, as God's officers, declare the conditional general\npardon, which is contained in the covenant of grace; and that with\nparticular application to the sinner, for the comforting of his mind:\nq. d. Having examined your repentance, I declare to you as the\nminister of Christ, that if it be as you express it, without\ndissembling or mistake, your repentance is sincere, and your sin is\npardoned. 3. On the same terms a pastor may as the minister or\nmessenger of Christ, deliver this same conditional pardon contained in\nthe covenant of grace, as sealed by the sacraments of baptism and the\nLord's supper; which is an act of investiture: q. d. I do as the\nminister of Christ, hereby seal and deliver to you in his name, the\npardon of all your sins through his blood; supposing your professed\nfaith and repentance be sincere; otherwise it is void and of no such\neffect. But this is, 1. But a conditional pardon, though with\nparticular application. 2. And it is but a ministerial act of delivery\nor investiture, and not the act of the donor by himself; nor the gift\nof the first title: so that it is no whit proper to say, that the\nminister pardoneth you; but that the minister bringeth and delivereth\nyou the pardon, and sealeth it in his Master's name; or that Christ\ndoth pardon you, and send it you by his minister. As it is utterly\nimproper to say, that the king's messenger pardoneth a traitor,\nbecause he bringeth him a pardon from the king. And though (if we\nagree of this sense) the controversy remaining will be but _de\nnomine_, yet it is not of small moment, when abused words do tend to\nabuse the people's understandings: he that saith, I forgive your sins,\ndoth teach the people to take him for a god, whatever he meaneth in\nhimself; and blasphemous words will not be sufficiently excused, by\nsaying that you have not a blaspheming sense. So that a pastor may, 1.\nDeclare Christ's pardon. 2. And seal and deliver it conditionally in\nChrist's name. But he cannot pardon the internal punishments in this\nlife, nor the eternal punishments of the next. 3. But the punishments\nof excommunication he may pardon, who must execute them.\n\n_Quest._ VI. Doth God forgive sin before it be committed (or\njustify the sinner from it)?\n\n_Answ._ No, no: for it is a contradiction to forgive that which\nis not, or to remit a penalty which is not due; but he will indeed\njustify the person, not by Christ's righteousness, but by his own\ninnocency _in tantum_, so far as he is no sinner. He that hath\nnot committed a sin, needeth no pardon of it, nor any righteousness\nbut his innocency, to justify him against the false accusation of\ndoing that which he never did. God doth prepare the sacrifice and\nremedy before upon the foresight of the sin: and he hath made a\nuniversal act of pardon beforehand, which shall become an actual\npardon to him who penitently accepteth it; and he is purposed in\nhimself to pardon all whom he will pardon; so that he hath the\ndecretive _nolle punire_ before. But none of this is proper\npardon, or the justification of a sinner, in the gospel sense, as\nshall be further showed.\n\n_Quest._ VII. Is an elect person pardoned and justified, before\nfaith and repentance?\n\n_Answ._ (Laying aside the case of infants, which dependeth on the\nfaith of others) the former answer will serve for this question.\n\n_Quest._ VIII. Is pardon or justification perfect before death?\n\n_Answ._ 1. _De re_: 1. The pardon which you have this year\nextendeth not to the sins which you commit the next year, or hour; but\nthere must be a renewed act of pardon for renewed sins; though not a\nnew gospel, or covenant, or act of oblivion to do it; but the same\ngospel covenant doth morally perform a new act of pardon, according to\nthe Redeemer's mind and will. 2. The pardon which we have now, is but\nconstitutive and _in jure_, and but virtual as to sentential\njustification; but the sentence of the judge is a more perfective act:\nor if any think that God doth now sentence us just before the angels\nin any celestial court, yet that at judgment will be a more full\nperfective act. 3. The executive pardon which we have now, which is\nopposite to actual punishing, is not perfect till the day of judgment;\nbecause all the punishment is not removed till the last enemy, death,\nbe overcome, and the body be raised from the earth. 2. And now the\ncontroversy _de nomine_, whether it be proper to call our present\njustification or pardon perfect, is easily decided from what is said\n_de re_.\n\n_Quest._ IX. Is our pardon perfect as to all the sins that are\npast?\n\n_Answ._ 1. As to the number of sins pardoned, it is; for all are\npardoned. 2. As to the species of the act, and the plenary effect, it\nis not. For, 1. All the punishment is not removed. 2. The final\nabsolving sentence is to come. 3. The pardon which we have is, as to\nits continuance, but conditional; and the tenor of the covenant would\ncease the pardon even of all sins past, if the sinner's faith and\nrepentance should cease; I speak not _de eventu_, whether ever\nany do fall away, but of the tenor of the covenant; which may prevent\nfalling away. Now a pardon which hath much yet to be done, as the\ncondition of its continuance, is not so perfect, as it will be when\nall those things are performed.\n\n_Quest._ X. May pardon or justification be reversed or lost?\n\n_Answ._ Whether God will eventually permit his true servants, to\nfall so far as to be unjustified, is a controversy which I have\nwritten of in a fitter place. 2. But _quoad robur peccatoris_, it\nis, alas, too easy to fall away, and be unjustified. 3. And as to the\ntenor of the covenant, it continueth the promise and threatening\nconditionally, and supposing the sinner defectible, doth threaten\ndamnation to them that are now justified, if they should not\npersevere, but apostatize, Col. i. 33; Rom. xi. 22; John xv. 9.\n\n_Quest._ XI. Is the pardon of my own sins to be believed _fide\ndivina_? And is it the meaning of that article of the creed, I\nbelieve the pardon of my sins?\n\n_Answ._ 1. I am to believe _fide divina_, that Christ hath\npurchased and enacted a conditional pardon, which is universal, and\ntherefore extendeth to my sins as well as to other men's; and that he\ncommandeth his ministers to offer me this, and therein to offer me the\nactual pardon of all my sins, to be mine if I truly repent and\nbelieve: and that if I do so, my sins are actually pardoned. And I am\nobliged accordingly to believe in Christ, and take him for my Saviour,\nfor the pardon of my sins. But this is all the meaning of the creed,\nand Scripture, and all that is of divine belief. 2. But that I am\nactually pardoned, is not of divine faith, but only on supposition\nthat I first believe; which Scripture telleth not, whether I do or\nnot. In strict sense, I must first believe in Christ for pardon: and\nnext, in a larger sense, I must believe that I am pardoned; that is,\nI must so conclude by an act of reason, one of the premises being _de\nfide_, and the other of internal self-knowledge.\n\n_Quest._ XII. May a man trust in his own faith or repentance for\nhis pardon and justification, in any kind?\n\n_Answ._ Words must be used with respect to the understanding of\nthe hearers; and perilous expressions must be avoided lest they\ndeceive men. But _de re_, 1. You must not trust to your faith or\nrepentance, to do that which is proper to God, or to Christ, or to the\ngospel, or for any more than their own part, which Christ hath\nassigned them. 2. You must trust to your faith and repentance for that\nwhich is truly their own part. And should you not trust them at all,\nyou must needs despair, or trust presumptuously to you know not what:\nfor Christ will not be instead of faith or repentance to you.\n\n_Quest._ XIII. What are the several causes and conditions of\npardon?\n\n_Answ._ 1. God the Father is the principal efficient, giving us\nChrist, and pardon with and through him. 2. Christ's person by his\nsacrifice and merits is the meritorious cause. 3. The gospel covenant\nor promise is the instrumental cause, or God's pardoning act or grant.\n4. Repentance is the condition _sine qua non_, directly _gratia\nfinis_, in respect to God, to whom we must turn. 5. Faith in Christ\nis the condition _sine qua non_, directly _gratia medii\nprincipalis_, in respect to the Mediator, who is thereby received.\n6. The Holy Ghost worketh us to these conditions.\n\n\n_Tit. 2. Directions for Obtaining Pardon from God._\n\n_Direct._ I. Understand well the office of Jesus Christ as our\nRedeemer, and what it is that he hath done for sinners, and what he\nundertaketh further to do. For if you know not Christ's office and\nundertaking, you will either be ignorant of your true remedy, or will\ndeceive yourselves by a presumptuous trust, that he will do that which\nis contrary to his office and will.\n\n_Direct._ II. Understand well the tenor of the covenant of grace;\nfor there it is that you must know what Christ will give, and to whom,\nand on what terms.\n\n_Direct._ III. Understand well the nature of true faith and\nrepentance; or else you can neither tell how to obtain pardon, nor to\njudge of it.\n\n_Direct._ IV. Absolutely give up yourselves to Christ, in all the\noffices of a Mediator, Priest, Prophet, and King. And think not to be\njustified by one act or part of christianity, by alone believing in\nChrist as a sacrifice for sin. To be a true believer and to be a true\nchristian is all one; and is the faith in Christ which is the\ncondition of justification and salvation. Study the baptismal\ncovenant; for the believing in God the Father, Son, and Holy Ghost\nthere meant, is the true faith, which is the condition of our pardon.\n\n_Direct._ V. Be sure that your repentance contain in it a desire\nto be perfectly holy and free from all sin, and a resolution against\nall known and wilful sinning, and particularly that you would not\ncommit the same sins if you had again the same temptations (supposing\nthat we speak not of such infirmities as good men live in; which yet\nyou must heartily desire to forsake).\n\n_Direct._ VI. Pray earnestly and believingly for pardon through\nChrist; even for the continuance of your former pardon, and for\nrenewed pardon for renewed sins; for prayer is God's appointed means,\nand included in faith and repentance, which are the summary\nconditions.\n\n_Direct._ VII. Set all right between you and your neighbours, by\nforgiving others, and being reconciled to them, and confessing your\ninjuries against them, and making them restitution and satisfaction;\nfor this also is included in your repentance, and expressly made the\ncondition of your pardon.\n\n_Direct._ VIII. Despise not the sacramental delivery of pardon,\nby the ministers of Christ; for this belongeth to the full investiture\nand possession of the benefit: nor yet the spiritual consolation of a\nskilful, faithful pastor, nor public absolution upon public\nrepentance, if you should fall under the need of such a remedy.\n\n_Direct._ IX. Sin no more. I mean, resolvedly break off all that\nwilful sin of which you do repent: for repentings, and purposes, and\npromises of a new and holy life, which are uneffectual, will never\nprove the pardon of your sins; but show your repentance to be\ndeceitful.\n\n_Direct._ X. Set yourselves faithfully to the use of all those\nholy means, which God hath appointed for the overcoming of your sins;\nand to that life of holiness, righteousness, love, and sobriety, which\nis contrary to them. Otherwise your repentance is fraudulent and\ninsufficient: these means, and no less than all these, must be used by\nhim, that will make sure of the pardon of his sins from God: and he\nthat thinketh all these too much, must look for pardon some other way,\nthan from the mercy of God, or the grace of Christ; for God's pardon\nis not to be had upon any other terms, than those of God's\nappointment. He that will make new conditions of his own, must pardon\nhimself if he can, on those conditions; for God will not be tied to\nthe laws of sinners.\n\n[175] Some speak too ignorantly and dangerously about the day of grace\nbeing past in this life.\n\n\n\n\nCHAPTER XXXIV.\n\nCASES AND DIRECTIONS ABOUT SELF-JUDGING.\n\n\n_Tit. 1. Cases of Conscience about Self-judging._\n\nBecause I have said so much of this subject in the third part of my\n\"Saints' Rest,\" and in a \"Treatise of Self-acquaintance,\" and in my\n\"Directions for Peace of Conscience,\" and before in this book, I shall\nbe here the briefer in it.\n\n_Quest._ I. What are the uses and reasons of self-judging, which\nshould move us to it?\n\n_Answ._ In the three foresaid treatises I have opened them at\nlarge. In a word, without it we shall be strangers to ourselves; we\ncan have no well-grounded comfort, no true repentance and humiliation,\nno just estimation of Christ and grace, no just observance of the\nmotions of God's Spirit, no true application of the promises or\nthreatenings of the Scripture, yea, we shall pervert them all to our\nown destruction; no true understanding of the providence of God, in\nprosperity or adversity; no just acquaintance with our duty: a man\nthat knoweth not himself, can know neither God, nor any thing aright,\nnor do any thing aright; he can neither live reasonably, honestly,\nsafely, nor comfortably, nor suffer or die with solid peace.\n\n_Quest._ II. What should ignorant persons do, whose natural\ncapacity will not reach to so high a work, as to try and judge\nthemselves in matters so sublime?\n\n_Answ._ 1. There is no one who hath reason and arts sufficient to\nlove God, and hate sin, and live a holy life, and believe in Christ,\nbut he hath reason and parts sufficient to know (by the use of just\nmeans) whether he do these things indeed or not. 2. He that cannot\nreach assurance, must take up with the lower degrees of comfort, of\nwhich I shall speak in the directions.\n\n_Quest._ III. How far may a weak christian take the judgment of\nothers, whether his pastor, or judicious acquaintance, about his\njustification and sincerity?\n\n_Answ._ 1. No man's judgment must be taken as infallible about\nthe sincerity of another; nor must it be so far rested on, as to\nneglect your fullest search yourself; and for the matter of fact, what\nyou have done, or what is in you, no man can be so well acquainted\nwith it as yourselves. 2. But in judging whether those acts of grace\nwhich you describe, be such as God hath promised salvation to, and in\ndirecting you in your self-judging, and in conjecturing at your\nsincerity by your expressions and your lives, a faithful friend or\npastor may do that, which may much support you, and relieve you\nagainst inordinate doubts and fears, and show you that your sincerity\nis very probable. Especially if you are assured that you tell him\nnothing but the truth yourselves; and if he be one that is acquainted\nwith you and your life, and hath known you in temptations, and one\nthat is skilful in the matters of God and conscience, and one that is\ntruly judicious, experienced, and faithful, and is not biassed by\ninterest or affection; and especially when he is not singular in his\njudgment, but the generality of judicious persons who know you are of\nthe same mind; in this case you may take much comfort in his judgment\nof your justification, though it cannot give you any proper certainty,\nnor is to be absolutely rested in.\n\n\n_Tit. 2. Directions for Self-judging as to our Actions._\n\n_Direct._ I. Let watchfulness over your hearts and lives be your\ncontinual work. Never grow careless or neglectful of yourselves: keep\nyour hearts with all diligence. As an unfaithful servant may deceive\nyou, if you look after him but now and then; so may a deceitful heart.\nLet it be continually under your eye.\n\n_Object._ Then I must neglect my calling, and do nothing else.\n\n_Answ._ It need not be any hinderance to you at all. As every man\nthat followeth his trade and labour, doth still take heed that he do\nall things right, and every traveller taketh heed of falling, and he\nthat eateth taketh heed of poisoning or choking himself, without any\nhinderance, but to the furtherance of that which he is about; so is it\nwith a christian about his heart: vigilant heedfulness must never be\nlaid by, whatever you are doing.\n\n_Direct._ II. Live in the light as much as is possible. I mean\nunder a judicious, faithful pastor, and amongst understanding,\nexemplary christians; for they will be still acquainting you with what\nyou should be and do; and your errors will be easily detected, and in\nthe light you are not so like to be deceived.\n\n_Direct._ III. Discourage not those that would admonish or\nreprove you, nor neglect their opinion of you. No, not the railings of\nan enemy; for they may tell you that in anger (much more in fidelity)\nwhich it may concern you much to hear, and think of, and may give you\nsome light in judging of yourselves.\n\n_Direct._ IV. If you have so happy an opportunity, engage some\nfaithful bosom friend to watch over you, and tell you plainly of all\nthat they see amiss in you. But deal not so hypocritically as to do\nthis in the general, and then be angry when he performeth his trust,\nand discourage him by your pride and impatience.\n\n_Direct._ V. Put yourselves in another's case, and be impartial.\nWhen you cannot easily see the faults of others, inquire then whether\nyour own be not as visible, if you were as ready to observe and\naggravate them. And surely none more concern you than your own, nor\nshould be so odious and grievous to you; nor are so, if you are truly\npenitent.\n\n_Direct._ VI. Understand your natural temper and inclination, and\nsuspect those sins which you are naturally most inclined to, and there\nkeep up the strictest watch.\n\n_Direct._ VII. Understand what temptations your place, and\ncalling, and relations, and company do most subject you to; and there\nbe most suspicious of yourselves.\n\n_Direct._ VIII. Mark yourselves well in the hour of temptation:\nfor then it is that the vices will appear, which before lay covered\nand unknown.\n\n_Direct._ IX. Suspect yourselves most heedfully of the most\ncommon and most dangerous sins. Especially unbelief and want of love\nto God, and a secret preferring of earthly hopes before the hopes of\nthe life to come; and selfishness, and pride, and sensual pleasing of\nthe fleshly appetite and fancy: these are the most common, radical,\nand most mortal, damning sins.\n\n_Direct._ X. Take certain times to call yourselves to a special\nstrict account. As, 1. At your preparation for the Lord's day at the\nend of every week. 2. In your preparation for the sacrament of\nChrist's body and blood. 3. And before a day of humiliation. 4. In a\ntime of sickness or other affliction. 5. Yea, every night review the\nactions of the foregoing day. He that useth to call his conscience\nseriously to account, is likest to keep his accounts in order, and to\nbe ready to give them up to Christ.\n\n_Direct._ XI. Make not light of any sin which you discover in\nyour self-examination. But humble yourselves for it before the Lord,\nand be affected according to its importance, both in its guilt and\nevil signification.\n\n_Direct._ XII. And let the end of all be the renewed exercise of\nfaith and thankfulness, and resolutions for better obedience\nhereafter. That you may see more of the need and use of a Saviour, and\nmay thankfully magnify that grace which doth abound where sin\nabounded; and may walk the more watchfully and holily for the time to\ncome.\n\n\n_Tit. 3. Directions for Self-judging as to our Estates, to know\nwhether we are in a Regenerate and Justified State, or not._\n\n_Direct._ I. If you would so judge of the state of your souls, as\nnot to be deceived, come not to the trial with an over-confident\nprejudice or conceit of your own condition, either as good or bad. He\nthat is already so prepossessed as to resolve what to judge before he\ntrieth, doth make his trial but a means to confirm him in his conceit.\n\n_Direct._ II. Let not self-love, partiality, or pride, on the one\nside, or fear on the other side, pervert your judgment in the trial,\nand hinder you from the discerning of the truth. Some men cannot see\nthe clearest evidences of their unsanctified hearts, because self-love\nwill give them leave to believe nothing of themselves which is bad or\nsad. They will believe that which is good and pleasant, be it never so\nevidently false. As if a thief could be saved from the gallows, by a\nstrong conceit that he is a true man; or the conceit that one is\nlearned, would make him learned. Others through timorousness can\nbelieve nothing that is good or comfortable of themselves: like a man\non the top of a steeple, who though he know that he standeth fast and\nsafe, yet trembleth when he looketh down, and can scarce believe his\nown understanding. Silence all the objections of an over-timorous\nmind, and it will doubt and tremble still.\n\n_Direct._ III. Surprise not yourselves on the sudden and\nunprepared, with the question, whether you are justified or not; but\nset about it as the most serious business of your life. A great and\ndifficult question must have a well-studied answer, and not be\nanswered hastily and rashly. If one should meet you in the street, and\ndemand some great and long account of you, you would desire him to\nstay till you review your memorials, or have time to cast it up. Take\nsome appointed time to do this, when you have no intruding thoughts to\nhinder you; and think not that it must be resolved easily or quickly\nupon the first inquiry, but by the most sober and judicious\nconsideration, and patient attendance till it be done.\n\n_Direct._ IV. Understand the tenor of the covenant of grace,\nwhich is the law that you must judge of your estates by: for if you\nmistake that, you will err in the conclusion. He is an unfit judge,\nwho is ignorant of the law.\n\n_Direct._ V. Mistake not the nature of true faith in Christ.\nThose that think it is a believing that they are actually pardoned,\nand shall be saved, do some of them presume or believe it when it is\nfalse, and some of them despair, because they cannot believe it. And\nthose that think that faith is such a recumbency on Christ as always\nquieteth the mind, do think they have no faith when they have no such\nquietness. And those that think it is only the resting on the blood of\nChrist for pardon, do take up with that which is no true faith. But he\nthat knoweth that faith in Christ, is nothing else but christianity,\nor consenting to the christian covenant, may know that he consenteth,\neven when he findeth much timorousness and trouble, and taketh not up\nwith a deceitful faith.\n\n_Direct._ VI. Remember in your self-judging, that the will is the\nman, and what you truly would be, that you are, in the sense of the\ncovenant of grace.\n\n_Direct._ VII. But remember also that your endeavours must prove\nthe truth of your desires, and that idle wishes are not the\ndenominating acts of the will.\n\n_Direct._ VIII. Also your successes must be the proof of the\nsincerity of your endeavours: for such striving against sin as endeth\nin yielding to it, and not in victory, is no proof of the uprightness\nof your hearts.\n\n_Direct._ IX. Mark what you are in the day of trial; for at other\ntimes it is more easy to be deceived: and record what you then\ndiscover in yourself: what a man is in trial, that he is indeed.\n\n_Direct._ X. Especially try yourselves in the great point of\nforsaking all for Christ, and for the hopes of the fruition of God in\nglory. Know once whether God or the creature can do more with you, and\nwhether heaven or earth be dearer to you, and most esteemed, and\npractically preferred, and then you may judge infallibly of your\nstate.\n\n_Direct._ XI. Remember that in melancholy and weakness of\nunderstanding, you are not fit for the casting up of so great\naccounts; but must take up with the remembrance of former discoveries,\nand with the judgment of the judicious, and be patient till a fitter\nseason, before you can expect to see in yourselves the clear evidence\nof your state.\n\n_Direct._ XII. Neither forget what former discoveries you have made,\nnor yet wholly rest in them, without renewing your self-examination.\nThey that have found their sincerity, and think that the next time\nthey are in doubt, they should fetch no comfort from what is past, do\ndeprive themselves of much of the means of their peace. And those\nthat trust all to the former discoveries of their good estate, do\nproceed upon unsafe and negligent principles; and will find that such\nslothful and venturous courses will not serve turn.\n\n_Direct._ XIII. Judge not of yourselves by that which is unusual\nand extraordinary with you, but by the tenor and drift of your hearts\nand lives. A bad man may seem good in some good mood; and a good man\nmay seem bad in some extraordinary fall. To judge of a bad man by his\nbest hours, and of a good man by his worst, is the way to be deceived\nin them both.\n\n_Direct._ XIV. Look not unequally at the good or evil that is in\nyou; but consider them both impartially as they are. If you observe\nall the good only that is in you, and overlook the bad; or search\nafter nothing but your faults, and overlook your graces; neither of\nthese ways will bring you to true acquaintance with yourselves.\n\n_Direct._ XV. Look not so much either at what you should be, or\nat what others are, as to forget what you are yourselves. Some look so\nmuch at the glory of that full perfection which they want, as that\ntheir present grace seemeth nothing to them; like a candle to one that\nhath been gazing on the sun. And some look so much at the debauchery\nof the worst, that they think their lesser wickedness to be holiness.\n\n_Direct._ XVI. Suffer not your minds to wander in confusion, when\nyou set yourselves to so great a work: but keep it close to the matter\nin hand, and drive it on till it have come to some satisfaction and\nconclusion.\n\n_Direct._ XVII. If you are not able by meditation to do it of\nyourselves, get the help of some able friend or pastor, and do it in a\nway of conference with him: for conference will hold your own thoughts\nto their task; and your pastor may guide them, and tell you in what\norder to proceed, and confute your mistakes, besides confirming you by\nhis judgment of your case.\n\n_Direct._ XVIII. If you cannot have such help at hand, write down\nthe signs by which you judge either well or ill of yourself; and send\nthem to some judicious divine for his judgment and counsel thereupon.\n\n_Direct._ XIX. Expect not that your assurance should be perfect\nin this life; for till all grace be perfect, that cannot be perfect.\nUnjust expectations disappointed are the cause of much disquietment.\n\n_Direct._ XX. Distinguish between the knowledge of your\njustification, and the comfort of it. Many a one may see and be\nconvinced that he is sincere, and yet have little comfort in it,\nthrough a sad or distempered state of mind or body, and unpreparedness\nfor joy; or through some expectations of enthusiastic comforts.\n\n_Direct._ XXI. Exercise grace whenever you would see it: idle\nhabits are not perceived. Believe and repent till you feel that you do\nbelieve and repent, and love God till you feel that you love him.\n\n_Direct._ XXII. Labour to increase your grace if you would be\nsure of it. For a little grace is hardly perceived; when strong and\ngreat degrees do easily manifest themselves.\n\n_Direct._ XXIII. Record what sure discoveries you have made of\nyour estate upon the best inquiry, that it may stand you in stead at a\ntime of further need; for though it will not warrant you to search no\nmore, it will be very useful to you in your after-doubtings.\n\n_Direct._ XXIV. What you can do at one time, follow on again and\nagain till you have finished. A business of that consequence is not to\nbe laid down through weariness or discouragement. Happy is he that in\nall his life hath got assurance of life everlasting.\n\n_Direct._ XXV. Let all your discoveries lead you up to further\nduty. If you find any cause of doubt, let it quicken you to diligence\nin removing it. If you find sincerity, turn it into joyful thanks to\nyour Regenerator; and stop not in the bare discovery of your present\nstate, as if you had no more to do.\n\n_Direct._ XXVI. Conclude not worse of the effects of a discovery\nof your bad condition, than there is cause. Remember that if you\nshould find that you are unjustified, it followeth not that you must\ncontinue so: you search not after your disease or misery as uncurable,\nbut as one that hath a sufficient remedy at hand, even brought to your\ndoors, and cometh a begging for your acceptance, and is freely offered\nand urged on you; and therefore if you find that you are unregenerate,\nthank God that hath showed you your case; for if you had not seen it,\nyou had perished in it: and presently give up yourselves to God in\nJesus Christ, and then you may boldly judge better of yourselves: it\nis not for despair, but for recovery, that you are called to try and\njudge. Nay, if you do but find it too hard a question for you, whether\nyou have all this while been sincere or not, turn from it, and\nresolvedly give up yourselves to God by Christ, and place your hopes\nin the life to come, and turn from this deceitful world and flesh, and\nthen the case will be plain for the time to come. If you doubt of your\nformer repentance, repent now, and put it out of doubt from this time\nforward,\n\n_Direct._ XXVII. When you cannot at the present reach assurance,\nundervalue not a true probability or hope of your sincerity: and still\nadhere to universal grace, which is the foundation of your special\ngrace and comfort. I mean, 1. The infinite goodness of God, and his\nmercifulness to man. 2. The sufficiency of Jesus Christ our Mediator.\n3. The universal gift of pardon and salvation, which is conditionally\nmade to all men, in the gospel. Remember that the gospel is glad\ntidings even to those that are unconverted. Rejoice in this universal\nmercy which is offered you, and that you are not as the devils, shut\nup in despair; and much more rejoice if you have any probability that\nyou are truly penitent and justified by faith: let this support you\ntill you can see more.\n\n_Direct._ XXVIII. Spend much more time in doing your duty, than\nin trying your estate. Be not so much in asking, How shall I know that\nI shall be saved? as in asking, What shall I do to be saved? Study the\nduty of this day of your visitation, and set yourselves to it with all\nyour might. Seek first the things that are above, and mortify your\nfleshly lusts; give up yourselves to a holy, heavenly life, and do all\nthe good that you are able in the world: seek after God as revealed in\nand by our Redeemer: and in thus doing, 1. Grace will become more\nnotable and discernible. 2. Conscience will be less accusing and\ncondemning, and will easilier believe the reconciledness of God. 3.\nYou may be sure that such labour shall never be lost; and in\nwell-doing you may trust your souls with God. 4. Thus those that are\nnot able in an argumentative way to try their state to any full\nsatisfaction, may get that comfort by feeling and experience, which\nothers get by ratiocination. For the very exercise of love to God and\nman, and of a heavenly mind and holy life, hath a sensible pleasure in\nitself, and delighteth the person who is so employed: as if a man were\nto take the comfort of his learning or wisdom, one way is by the\ndiscerning his learning and wisdom, and thence inferring his own\nfelicity; but another way is by exercising that learning and wisdom\nwhich he hath, in reading and meditating on some excellent books, and\nmaking discoveries of some mysterious excellencies in arts and\nsciences, which delight him more by the very acting, than a bare\nconclusion of his own learning in the general would do. What delight\nhad the inventors of the sea-chart and magnetic attraction, and of\nprinting, and of guns, in their inventions! What pleasure had Galileo\nin his telescopes, in finding out the inequalities and shady parts of\nthe moon, the Medicean planets, the adjuncts of Saturn, the changes of\nVenus, the stars of the _via lactea_, &c.! Even so a serious, holy\nperson, hath more sensible pleasures in the right exercise of faith,\nand love, and holiness, in prayer, and meditation, and converse with\nGod, and with the heavenly hosts, than the bare discerning of\nsincerity can afford. Therefore though it be a great, important duty\nto examine ourselves, and judge ourselves before God judge us, and\nkeep close aquaintance with our own hearts and affairs, yet is it the\naddition of the daily practice of a heavenly life, which must be our\nchiefest business and delight. And he that is faithful in them both,\nshall know by experience the excellences of christianity and holiness,\nand in his way on earth, have both a prospect of heaven, and a\nforetaste of the everlasting rest and pleasures.\n\n\n\n\nA MORAL PROGNOSTICATION,\n\nFIRST, WHAT SHALL BEFALL THE CHURCHES ON EARTH, TILL THEIR CONCORD, BY\nTHE RESTITUTION OF THEIR PRIMITIVE PURITY, SIMPLICITY, AND CHARITY:\n\nSECONDLY, HOW THAT RESTITUTION IS LIKELY TO BE MADE, (IF EVER,) AND\nWHAT SHALL BEFALL THEM THENCEFORTH UNTO THE END, IN THAT GOLDEN AGE OF\nLOVE.\n\nWRITTEN BY RICHARD BAXTER; WHEN BY THE KING'S COMMISSION, WE (IN VAIN)\nTREATED FOR CONCORD, 1661.\n\nAND NOW PUBLISHED, NOT TO INSTRUCT THE PROUD THAT SCORN TO LEARN; NOR\nTO MAKE THEM WISE, WHO WILL NOT BE MADE WISE: BUT TO INSTRUCT THE SONS\nOF LOVE AND PEACE, IN THEIR DUTIES AND EXPECTATIONS.\n\nTO TELL POSTERITY, THAT THE THINGS WHICH BEFALL THEM WERE FORETOLD;\nAND THAT THE EVIL MIGHT HAVE BEEN PREVENTED, AND BLESSED PEACE ON\nEARTH ATTAINED, IF MEN HAD BEEN BUT WILLING; AND HAD NOT SHUT THEIR\nEYES AND HARDENED THEIR HEARTS AGAINST THE BEAMS OF LIGHT AND LOVE.\n\n\nTO THE READER.\n\nREADER,\n\nIt is many years since this Prognostication was written (1661, except\nthe thirteen last lines); but it was cast by, lest it should offend\nthe guilty. But the author now thinketh, that the monitory usefulness\nmay overweigh the inconveniences of men's displeasure; at least, to\nposterity, if not for the present age; of which he is taking his\nfarewell. His suppositions are such as cannot be denied: viz.\n\n1. Eccles. i. 9, \"The thing that hath been, is that which shall be;\nand that which is done is that which shall be done: and there is no\nnew thing under the sun.\"\n\n2. The same causes, with the same circumstances, will have the same\neffects on recipients, equally disposed.\n\n3. _Operari sequitur esse_: as natures are, so they act; except\nwhere overpowered.\n\n4. The appetite, sensitive and rational, is the principle of motion;\nand what any love they will desire and seek.\n\n5. Therefore, interest will turn the affairs of the world; and he that\ncan best understand all interests, will be the best moral prognosticator;\nso far men are causes of the events.\n\n6. The pleasing of God, and the happiness of their own and others'\nsouls, being the interest of true believers; and temporal life,\npleasure, and prosperity, being the seeming and esteemed interest of\nunbelievers' cross interests, will carry them contrary ways.\n\n7. Contraries, when near and militant, will be troublesome to each\nother, and seek each other's destruction or debilitation.\n\n8. The senses and experience of all men, in all ages, are to be\nbelieved about their proper objects.\n\n9. Men of activity, power, and great numbers, will have advantage for\nobservance and success, above those that are modest, obscure, and few.\n\n10. Yet men will still be men; and the rational nature will yield some\nfriendly aspect towards the truth.\n\n11. Those that are ignorant, and misled by passion, and carried down\nthe stream, by men of malignity or faction, may come to themselves,\nwhen affliction, experience, and considerateness have had time to\nwork; and may repent, and undo somewhat that they have done.\n\n12. As sense will be sense, when faith hath done its best; so faith\nwill be faith, when flesh or sense hath done its worst.\n\n13. Men that fix on a heavenly, everlasting interest, will not be\ntemporizers, and changed by the worldly men's wills or cruelties.\n\n14. When all men have tired themselves with their contrivances and\nstirs, moderation and peace must be the quiet state.\n\n15. When all worldly wisdom hath done its utmost, and men's endeavours\nare winged with the greatest expectations, God will be God, and blast\nwhat he nilleth; and will overrule all things, to the accomplishment\nof his most blessed will. Amen.\n\nOn these suppositions it is, that the following Prognostications are\nfounded; which I must admonish the reader, not to mistake for\nhistorical narratives: but I exhort him to know _what hath been_,\nand _what is_, if he would know _what will be_; and to make\nsure of everlasting rest with Christ, when he must leave a sinful,\nrestless world.\n\n\nA MORAL PROGNOSTICATION\n\nOF WHAT MUST BE EXPECTED\n\nIN THE CHURCHES OF CHRISTENDOM,\n\nTILL THE GOLDEN AGE RETURNS,\n\nOR TILL THE TIME OF TRUE REFORMATION AND UNITY.\n\n1. Mankind will be born in a state of infancy and nescience, that is,\nwithout actual knowledge.\n\n2. Yea, with a nature that hath the innate dispositions to sloth, and\nto diverting pleasures and business; and more than so, to an\naverseness from those principles which are needful to sanctification\nand heavenly wisdom. The carnal mind will have an enmity against God,\nand will not mind the things of the Spirit, nor be subject to God's\nlaw, Rom. viii. 5-8.\n\n3. Sound learning, or wisdom, in things of so high a nature as are the\nmatters of salvation, will not be attained without hard study, earnest\nprayer, and humble submission to instructions; and all this a long\ntime patiently endured, or rather willingly and delightfully\nperformed.\n\n4. And if the seeds of wisdom be not born with us, in a capacious\ndisposition of understanding; but contrarily a natural unapprehensiveness\nblocks up the way; even time and labour will never (without a miracle)\nbring any to any great eminency of understanding.\n\n5. And they that have both capacity, and an industrious disposition,\nmust have also sound, and able, and diligent teachers; or at least\nescape the hands of seducers, and of partial, factious guides.\n\n6. There are few born with good natural capacities, much less with a\nspecial dispositive acuteness; and few that will be at the pains and\npatience, which the getting of wisdom doth require; and few that will\nhave the happiness of sound and diligent teachers; but fewest of all\nthat will have a concurrence of all these three.\n\n7. Therefore there will be but few very wise men in the world;\nignorance will he common, wisdom will be rare.\n\n8. Therefore error or false opinions will be common. For unless men\nnever think of the things of which they are ignorant, or judge nothing\nof them one way or other, they are sure to err, so far as they judge\nin ignorance. But when things of greatest moment are represented as\ntrue or false, to be believed or rejected, the most ignorant mind is\nnaturally inclined to pass its judgment or opinion of them one way or\nother; and to apprehend them according to the light he standeth in,\nand to think of them as he is disposed. So that ignorance and error\nwill concur.\n\n9. He that erreth, doth think that he is in the right, and erreth not:\nfor to err, and to know that he erreth in judgment, is a contradiction,\nand impossible. (However in words and deeds a man may err, and know\nthat he erreth.)\n\n10. He that knoweth not, and that erreth, perceiveth not that evidence\nof truth which should make him receive it, and which maketh other men\nreceive it; and therefore knoweth not that indeed another is in the\nright, or seeth any more than he.\n\n11. Especially when every man is a stranger to another's mind and\nsoul, as to any immediate inspection; and therefore knoweth not\nanother's knowledge, nor the convincing reasons of his judgment.\n\n12. As no man is moved against his own errors, by the reasons which he\nknoweth not; so pride, self-love, and partiality thence arising,\nincline all men naturally to be overvaluers of their own understandings,\nand so over-confident of all their own conceptions, and over-stiff in\ndefending all their errors. As pride and selfishness are the\nfirstborn of Satan, and the root of all positive evil in man's soul;\nso a man is more naturally proud of that which is the honour of a man,\nwhich is his understanding and goodness, than of that which is common\nto a beast, as strength, beauty, ornaments, &c. Therefore pride of\nunderstanding and goodness oft live, when sordid apparel telleth you\nthat childish pride of ornaments is dead. And this pride maketh it\nvery difficult, to the most ignorant and erroneous, to know their\nignorance and error, or so much as to suspect their own\nunderstandings.\n\n13. He that seeth but few things, seeth not much to make him doubt,\nand seeth not the difficulties which should check his confidence and\nstiffness in his way.\n\n14. He that seeth many things, and that clearly knoweth much;\nespecially, if he see them in their order, and respects to one\nanother, and leaveth out no one substantial part which is needful to\nopen the signification of the rest.\n\n15. He that seeth many things disorderly and confusedly, and not in\ndue method, and leaveth out some substantial parts, and hath not a\ndigested knowledge, doth know much, and err much, and may make a\nbustle in the world of ignorants, as if he were an excellent, learned\nman; but hath little of the inward delight, or of the power and\nbenefits of knowledge.\n\n16. He that seeth many things but darkly, confusedly, and not in the\ntrue place and method, cannot reconcile truths among themselves; but\nis like a boy with a pair of tarrying irons, or like one that hath his\nclock or watch all in pieces, and knoweth not how to set them\ntogether. And therefore is inclined to be a sceptic.\n\n17. This sort of sceptics differ much from humble christians; and have\noft as high thoughts of their understandings as any others: for they\nlay the cause upon the difficulties in the objects, rather than on\nthemselves: unless when they incline to brutishness or Sadducism, and\ntake man's understanding to be incapable of true knowledge, and so lay\nthe blame on human nature as such, that is, on the Creator.\n\n18. Few hope so much as to see the difficulty of things, and make them\ndoubt, or sceptical. But far fewer know, so much as to resolve their\ndoubts and difficulties: therefore, though (as Bishop Jewel saith of\nfaithful pastors) I say not that there will be few cardinals, few\nbishops, few doctors, few deans, few Jesuits, few friars, (there will\nbe enow of these,) yet there will be few wise, judicious divines and\npastors, even in the best and happiest countries.\n\n19. Seeing he that knoweth not, or that erreth, knoweth not that\nanother knoweth, or is in the right, when he is in the wrong;\ntherefore he knoweth not whose judgment to honour and submit to, if he\nshould suspect or be driven from his own: and therefore is not so\nhappy, as to be able to choose the fittest teacher for himself.\n\n20. In this darkness therefore he either carnally casteth himself on\nthe highest and most honoured in the world, where he hath the most\nadvantages for worldly ends; or he followeth the fame of the time and\ncountry where he is, or he falleth in with the major vote of that\nparty, whatsoever it be, which his understanding doth most esteem and\nhonour; or else with some person that hath most advantage on him.\n\n21. If any of these happen to be in the right, he will be also in the\nright materially, and may seem an orthodox, peaceable, and\npraiseworthy man; but where they are in the wrong, he is contented\nwith the _reputation_ of being in the right, and of the good\nopinion of those whom he concurreth with; who flatter and applaud each\nother in the dark.\n\n22. When wise men are but few, they can be but in few places; and\ntherefore will be absent from most of the people, high or low, that\nneed instruction. Besides, that their studiousness inclineth them,\nlike Jerome, to be more retired than others, that know less.\n\n23. This confidence in an erring mind, is not only the case of the\nteachers, as well as of the flocks; but is usually more fortified in\nthem than in others: for they think that the honour of learning and\nwisdom is due to their place, and calling, and name, and standing in\nthe universities; how empty soever they be themselves. And they take\nit for a double dishonour (as it is) for a teacher to be accounted\nignorant; and an injury to their work and office, and to the people's\nsouls, that must by their honour be prepared to profit by them; and\ntherefore they smart more impatiently under any detection of their\nignorance, than the common people do.\n\n24. It is not mere honesty and godliness, that will suffice to save\nministers or people from this ignorance, injudiciousness, and error;\nthere having ever been among the very godly ministers, a few judicious\nmen, that are fit to investigate a difficult truth, or to defend it\nagainst a subtle adversary, or to see the system of theological\nverities in their proper method, harmony, and beauty.\n\n25. Morality hath innumerable difficulties, as well as school\ndivinity; because that moral good and evil are ordinarily such by\npreponderating accidents (actions as actions, being neither; but only\nof physical consideration). And the work of a true casuist is to\ncompare so many accidents, and to discern in the comparison which\npreponderateth, that it requireth both an acute and a large,\ncapacious, farseeing wit, to make a man a true resolver of cases of\nconscience. And consequently to be a judicious pastor, that shall not\nlead the people into errors.\n\n26. As few teachers have natural capacity for exactness, and a\nwillingness and patience for long, laborious studies; so many by their\npastoral oversight of souls, and many by the wants of their families,\n(especially in times of persecution, when all their public maintenance\nis gone, and they must live, with their families, on the charity of\npeople, perhaps poor and persecuted as well as they,) are hindered\nfrom those studies, which else they would undergo.\n\n27. It is few that grow to much exactness of judgment without much\n_writing_ (for themselves or others); for study which is to be\nexactly ordered and expressed by the pen, is usually (at last) the\nexactest study: as the Lord Bacon saith, \"Much reading maketh a man\nfull; much conference maketh a man ready; and much writing maketh a\nman exact.\" There are few Cameros, men of clear judgment, and\nabhorring to write. And there are few divines comparatively that have\nopportunity to write much.\n\n28. They that err in divinity, do think _their falsehoods_ to be\n_God's truth_; and so will honour that which he hates, with the\npretence of his authority and name.\n\n29. Therefore they will call up their own and other men's zeal, to\ndefend those falsehoods as for God, and think that in so doing they do\nGod service.\n\n30. And the interest of their own place, and honour, and ends, will\nsecretly insinuate when they discern it not, and will increase their\nzeal against opposers.\n\n31. Therefore, seeing they are usually many, and wise men but few,\nthey will expect that number should give the precedency to their\nopinions, and will call those proud, or heretical, that gainsay them,\nand labour to defame them, as self-conceited, opinionative men.\n\n32. Therefore too many godly ministers will be great opposers of many\nof those truths of God, which they know not, and which they err about,\nand will help on the service of Satan in the world; and will be the\nauthors of factions and contentions in the churches; whilst too many\nare \"proud, knowing nothing,\" (in those matters when they think they\nare most orthodox,) \"but doting about questions and strifes of words,\nwhereof cometh envy, strife, railing, evil surmisings, perverse\ndisputings of men of corrupt minds, (in this,) and destitute of the\ntruth,\" 1 Tim. vi. 4, 5.\n\n33. And if many good men will erroneously stand up against that truth\nwhich any man wiser than themselves maketh known, the worldly and\nmalicious, that have a manifold enmity against it, will be ready to\nstrengthen them by their concurrence, and to join in the opposition.\n\n34. Not they that are wisest at a distance, but they that are nearest\nthe people, and are always with them, are most likely to prevail to\nmake disciples of them, and bring them to their mind: so great an\nadvantage it is, to talk daily and confidently to ignorant souls, when\nthere is none to talk against them, and to make their folly known.\n\n35. Especially if the same men can get interest in their esteem as\nwell as nearness, and make themselves esteemed the best or wisest men.\n\n36. Therefore Jesuitical, worldly clergymen, will always get about\ngreat men, and insinuate into nobles, and will still defame them that\nare wise and good, that they may seem odious, and themselves seem\nexcellent, and so may carry it by deceitful shows.\n\n37. And they will do their best, to procure all wise and good men,\nthat are against their interest, to be banished from the palaces of\nprinces and nobles, where they are; lest their presence should confute\ntheir slanderers, and they should be as \"burning and shining lights,\"\nthat carry their witness with them where they come: and also to bring\nthem under public stigmatizing censures and sufferings; that their\nnames may be infamous and odious in the world.\n\n38. And heretical pastors will play a lower game, and creep into the\nhouses of silly people, prepared by ignorance and soul-disturbers to\nreceive their heresies.\n\n39. Between these two sorts of naughty pastors, (the WORLDLY and the\nHERETICAL,) and also the multitude of weak, erroneous, honest teachers,\nthe soundest and worthiest will be so few, that far most of the people\n(high and low) are like to live under the influences and advantages of\nerring men; and, therefore, themselves to be an erring people.\n\n40. In that measure that men are carnal, their own carnal interest\nwill rule them. And both the WORLDLY and HERETICAL clergy, are ruled\nby carnal interests, though not the same materially. And the more\nhonest, erring ministers, are swayed by their interests too much;\ninsomuch, that on this account, it was no overvaluing of Timothy, or\nwrong to the other pastors, that it should plainly be said by Paul,\n\"For I have no man like-minded, who will naturally care for your\nstate. For all seek their own, not the things which are Jesus\nChrist's,\" Phil. ii. 20, 21. \"Of your ownselves shall men arise, and\nspeak perverse things, to draw away disciples after them,\" Acts xx. 30.\nBesides the grievous wolves which would not spare the flocks.\n\n41. The interest then of the WORLDLY clergy, will consist in pleasing\nthe great ones of the world; for lordships, and worldly wealth, and\nhonour, and to be made the rulers of their brethren, and to have their\nwills: and the interest of heretics will be to have many to be of\ntheir own opinion to admire them: and the interest of upright\nministers will be to please God, and propagate the gospel, increase\nthe church, and save men's souls; yet so that they have a subordinate\ninterest, for food and raiment, and families, and necessary\nreputation, which they are too apt to overvalue.\n\n42. Therefore, it will be the great trade of the WORLDLY clergy, to\nplease and flatter the rulers of the world, and by all artificial\ninsinuations, and by their friends, to work themselves into their\nfavour, and by scorns and calumnies to work out all other that are\nagainst their interest.\n\n43. And it will be the trade of heretics, to insinuate into the more\nductile people, especially as ministers of truth and righteousness,\nthat have somewhat more excellent in knowledge or holiness, than the\nfaithful ministers of Christ.\n\n44. And it will be the work of faithful ministers, to save men's\nsouls. But with such various degrees of self-denial or selfishness, as\nthey have various degrees of wisdom and holiness.\n\n45. Many great and piously disposed princes, like Constantine, will\nthink that to honour and advance the clergy, into worldly power and\nwealth, is to honour God and the christian religion; and great\nmunificence is fit for their own greatness.\n\n46. And because such honour and wealth cannot possibly be bestowed on\nall, it must make a great disparity, and set some as lords over the\nrest.\n\n47. And the unavoidable weakness, passions, and divisions of the\nclergy, will make rulers think, that there is a necessity; that\nbesides the civil government, there should, be some of their own\noffice, to rule the rest, and to keep them in order, obedience, and\npeace.\n\n48. Ambition and covetousness will abuse this munificence of princes:\nand whilst that any church preferments are so great (beyond the degree\nof a mere encouraging subsistence) as to be a strong bait to tempt the\ndesires of a proud and worldly mind, the most proud and worldly that\nare within the reach of hope, will be the seekers, by themselves, and\nby their friends.\n\n49. Mortified, humble, heavenly men, will either never seek them, or\nwith no great eagerness; their appetite being less, and their\nrestraints much greater.\n\n50. Therefore they that have the keenest appetites to church grandeur\nand preferments, and are the eager seekers, are most likely to find.\n\n51. Therefore the lovers of wealth and honour, are more likely still\nto be the lords among the clergy; except in such marvellous happy\ntimes, when wise and pious princes call the more worthy that seek it\nnot, and reject these thirsty seekers.\n\n52. The greatest lovers of worldly wealth and honour, are the worst\nmen, 1 John ii. 15; James iv. 4, &c.\n\n53. Therefore, except in such times as aforesaid, the worst men will\nbe still the rich and powerful in the clergy, for the most part, or at\nleast, the worldly that are very bad.\n\n54. These carnal minds are enmity to God, and cannot be subject to his\nlaw. And the friendship of the world is enmity to God. And the honour\nand wealth of these worldly men, will be taken by them for their\ninterest; and they will set themselves to defend it, against all that\nwould endanger it.\n\n55. The doctrine and practice of humility, mortification, contempt of\nthe world, forsaking all, taking up the cross, &c. is so much of the\nchristian religion, that however the worldly clergy may formally\npreach it, their minds and interests are at enmity to it.\n\n56. Such men will make church canons according to their interests and\nminds.\n\n57. And they will judge of ministers and people according to their\ninterest and mind; who is sound, and who is erroneous; who is honest,\nand who is bad; who is worthy of favour, and who is worthy of all the\nreproaches that can be devised against him.\n\n58. The humble, mortified ministers and people, that are seriously the\nservants of a crucified Christ, and place their hopes and portion in\nanother world, have a holy disposition, contrary to this worldly,\ncarnal mind; and their manner of preaching will be of a different\nrelish, and the tenor of their lives of a contrary course.\n\n59. The generality of the best people in the christian churches will\nperceive the difference between the worldly and the heavenly manner of\npreaching and of living, and will love and honour the latter far above\nthe former; because their new nature suiteth with things spiritual,\nand fitteth them to relish them.\n\n60. The worst of vicious and worldly men will disrelish the spiritual\nmanner of preaching and living, and will join with the worldly clergy\nagainst it.\n\n61. The worldly clergy being hypocrites, as to christianity and\ngodliness, (like Judas that loved the bag better than Christ,) they\nwill make themselves a religion, consisting of the mere corpse and\ndead image of the true religion; of set words, and actions, and\nformalities, and orders, which in themselves are (many, at least, if\nnot all) good; but the life they will not endure.\n\n62. This image of true religion, or corpse of godliness, they will\ndress up with many additional flowers out of their own gardens, some\ntolerable, and some corrupting: that so they may have something which\nboth their own consciences and the world may take to be honourable\nreligion; lest known ungodliness should terrify conscience within, and\nshame them in the world without.\n\n63. This image of religion, so dressed up, will suit their carnal\nauditors and people too, to the same ends; and therefore will become\ntheir uniting interest.\n\n64. That which is but a weed among these flowers, the more heavenly\nministers and people will dislike, and much more dislike the loathsome\nface of death (or lifelessness) in their religion.\n\n65. These differences of mind and practice, will engage both parties\nin some kind of opposition to each other. The worldly clergy, or\nhypocrites, will have heart-risings against the ministers and people\nthat think meanly of them, and will take it for their interest to\nbring them down: for enmity is hardly restrained from exercise. And\nCain will be wroth that Abel's sacrifice is better accepted than his\nown.\n\n66. The better ministers will be apt, through passion, to speak too\ndishonourably of the other; and the rash and younger sort, and the\nheretical hypocrites that fall in with them, will take it for part of\na godly zeal to speak against them to the people, in such words as\nChrist used of the scribes and Pharisees.\n\n67. Hereupon the exasperations of each party will be increased more\nand more; and the powerful, worldly clergy will think it their\ninterest to devise some new impositions, which they know the other\ncannot yield to, to work them out.\n\n68. Whether they be _oaths_, _subscriptions_, _words_, or _actions_,\nwhich they believe to be against God's word, the spiritual and upright\npart of the clergy and people will not perform them; resolving to obey\nGod rather than man.\n\n69. Hereupon the worldly part will take the advantage, and call them\ndisobedient, stubborn, proud, schismatical, self-opinionated,\ndisturbers of the public peace and order, \"pestilent fellows, and\nmovers of sedition among the people,\" that will let nothing be quiet,\nbut \"turn the world upside down,\" Acts xxiv. 5, 6; and will endeavour\nto bring them to such sufferings, as men really guilty of such crimes\ndeserve.\n\n70. And because the suffering and dissenting party of ministers, when\nsilenced, will leave many vacancies in the churches, they will be fain\nto fill them with men, how empty and unworthy soever, that are of\ntheir own spirit, and will be true to their interests.\n\n71. The exasperation of their sufferings will make many, otherwise\nsober ministers, too impatient, and to give their tongues leave to\ntake down the honour of the clergy whom they suffer by, more than\nbeseemeth men of humility, charity, and patience.\n\n72. When the people, that most esteem their faithful ministers, are\ndeprived of their labours, by the prohibitions of the rest, and\nthemselves also afflicted with them; it will stir up in them an\ninordinate, unwarrantable, passionate zeal; which will corrupt their\nvery prayers, and make them speak unseemly things, and pray for the\ndownfal of that clergy, which they take to be the enemies of God, and\ngodliness. And they will think that to speak easily or charitably of\nsuch men, as dare forbid Christ's ministers to preach his gospel, and\nby notorious sacrilege alienate the persons and gifts that were\nconsecrated solemnly to God, is but to be lukewarm, and indifferent\nbetween God and the devil.\n\n73. And when they take them as enemies to religion, and to themselves,\nthe younger and rasher sort of ministers, but much more the people,\nwill grow into a suspicion of all that they see their afflicters stand\nfor: they will dislike not only their faults, but many harmless\nthings, yea, many laudable customs, which they use; and will grow into\nsome superstition in opposition to them, making new sins in the manner\nof worship, which God never forbad or made to be sins; and taking up\nnew duties, which God never made duties; yea, ready to forsake some\nold and wholesome doctrines, because their afflicters own them; and to\ntake up some new, unsound doctrines, and expositions of God's word,\nbecause they are inclined by opinion and passion conjoined, to go as\nfar as may be from such men, whom they think so bad of.\n\n74. And the vulgar people that have but little sense of religion,\n(that are not by the aforesaid interest united to the afflicting\nclergy,) having a reverence to the worth of those that are afflicted,\nand an experience of the rawness and differing lives of many that\npossess their rooms, will grow to compassionate the afflicted, and to\nthink that they are injured themselves, and so to think hardly of the\ncausers of all this.\n\n75. Hereupon the powerful clergy will increase their accusations\nagainst the party that is against them, and declare to the world in\nprint and from the pulpits, their ignorance, unpeaceableness,\nunruliness, giddiness, false opinions and conceits about the manner of\nworship, and how unsufferable a sort of men they are.\n\n76. By this time the devil will have done the radical part of his\nwork; which is to destroy much of christian love to one another, and\nmake them take each other for unlovely, odious persons: the one part,\nfor persecuting enemies of godliness, and hypocrites, and Pharisees;\nthe other for peevish, seditious, turbulent, unruly sectaries. And on\nthese suppositions, all their after characters, affections, and\npractices towards each other will proceed.\n\n77. By this enmity and opposition against each other, both parties\nwill increase in wrath, and somewhat in numbers. The worldly,\nafflicting clergy will multiply not only such as are disaffected to\nthem, but downright fanatics, and sectaries that will run as far from\nthem as they can, into contrary extremes. For when they are once\nbrought into a distaste of the old hive, the bees will hardly gather\ninto one new one; but will divide into several swarms and hives. As\nevery man's zeal is more against the afflicting party, so he will go\nfurther from them; some to be separatists, some anabaptists, some\nantinomians, some seekers, some quakers, and some to they know not\nwhat themselves.\n\n78. For the women, and apprentices, and novices in christianity, that\nhave more passion than judgment, will abundance of them quite overrun,\neven their own afflicted teachers, and will forsake them, if they will\nnot overrun their own judgments, in forsaking those that do afflict\nthem.\n\n79. And many hypocrites that have no sound religion; but ignorance,\npride, and uncharitableness, will thrust in among them, in these\ndiscontents; or spring up in the nurseries of these briers of passion,\nand will bring in new doctrines, and new ways of worship, and make\nthemselves preachers, and the heads of sects; by reason of whom, the\nway of truth shall be evil spoken of.\n\n80. And many unstable persons seeing this, will dread and loathe so\ngiddy a sort of men, and will turn papists, upon the persuasions of\nthem that tell them that there is no true unity nor consistency but at\nRome; and that all must thus turn giddy at last, that are not fixed in\nthe papal head. And thus they that fly too far from the Common Prayer\nBook, will drive men to the mass; and the afflicters will make\nsectaries, and the sectaries will make papists.\n\n81. When the violent clergy, instead of a fatherly government of the\nflocks, have driven the people into passions, distempers, and\nuncharitable disaffections to themselves, and have also been the great\ncause of multiplied heresies and sects by the same means, instead of\nbeing humbled and penitent for their sin, they will be hardened, and\njustify all their violences, by the giddiness and miscarriages of\nthose sectaries, which they themselves have made.\n\n82. And when they publish the faults of such, for the justification of\ntheir own violence, they will draw thousands into an approbation of\ntheir courses, (to think that such a turbulent people can never be too\nhardly called or used,) and consequently into a participation of their\nguilt.\n\n83. By all this, the dissenters will be still more alienated from\nthem; and many will aggravate the crime of the ministers that conform\nto their impositions, and obey them: and for the sake of a few that\nafflict them, they will condemn many laudable conforming ministers,\nthat never consented to it, but could heartily wish that it were\notherwise.\n\n84. And the younger, and more indiscreet, passionate sort, will\nfrequently reproach such, as unconscionable temporizers, that will do\nany thing for worldly ends, and that as hypocrites for a fleshly\ninterest, concur with the corrupters and afflicters of the godly.\n\n85. These censures and reproaches will provoke those conforming\nministers, who are not masters of their passions, nor conquerors of\ntheir pride, to think as badly of the censurers as their afflicters\ndo, and to join with them in the displaying of all enormities, and\npromoting their further sufferings, and publishing the folly and\nturbulency of their spirits, with spleen and partiality.\n\n86. By these kind of speeches, preachings, and writings, multitudes\nof the debauched will be hardened in their sin against all religion:\nfor when they observe that it is the same party of men, who are thus\nreproached, that are the strictest reprovers of their lewdness, their\nfornications, tippling, gaming, luxuries, and ungodliness; they will\nthink it is no great matter what such a defamed, giddy sort of people\nsay, and that really they are worse themselves.\n\n87. Each party of these adversaries will characterize the adverse\nparty as hypocrites: the passionate sufferers will call the afflicters\nhypocrites and Pharisees, that have no religion, but a formal show of\noutside ceremonies and words, and that tithe mint and cummin, and wash\nthe outside, while within they are full of persecuting cruelty, and\nare wolves in sheep's clothing, loving the uppermost seats, and great\ntitles, and ceremonious phylacteries, whilst they are enemies to the\npreaching of the gospel of Christ, and get revenues to themselves, and\ndevour not only the houses, but the peace and lives of others, under\npretence of long liturgies; and that devour the living saints, while\nthey keep holy days and build monuments for the dead ones, whom their\nfathers murdered, &c. And the powerful clergy will call the others\nhypocrites, and labour to show that the Pharisees' character belongeth\nto them, and that their pretences of strictness in religion, and their\nlong praying and preaching, is but a cloak to cover their\ndisobedience, and covetousness, and secret sins; and that their hearts\nand inside are as bad as others, and that their fervency in devotion\nis but a hypocritical, affected whining and canting; and that they are\nworse than the lesser religious sort of people, because they are more\nunpeaceable, and disobedient, and add hypocrisy to their sin.\n\n88. The ignorant, worldlings, drunkards, and ungodly despisers of\nholiness and heaven, being in all countries most contradicted in their\nway, by this stricter sort of men, and hearing them in pulpit and\npress so branded for hypocrites, will joyfully unite themselves with\nthe censurers; and so they will make up as one party, in crying down\nthe precise hypocrites; and usually make some name to call them by, as\ntheir brand of common ignominy: and they will live the more quietly in\nall their sins, and think they shall be saved as soon as the\nprecisest, that make more show, but have no more sincerity, but more\nhypocrisy, than themselves.\n\n89. The suffering party, seeing the ungodly and the conforming\nafflicters of them thus united, and made one party in opposition to\nthem, will increase their hard thoughts of the adverse clergy, and\ntake them for downright profane, and the leading enemies of godliness\nin the world, that will be captains in the devil's army, and lead on\nall the most ungodly against serious godliness, for their worldly\nends.\n\n90. And the young and indifferent sort of people, in all countries,\nthat were engaged in neither part, being but strangers to religion,\nand to the differences, will be ready to judge of the cause by the\npersons: and seeing so many of the dignified, advanced clergy, and the\nmore sensual sort of the people, on one side, and so many men of\n_strict lives_ on the other, that suffer also for their religion, and\nhearing too that it is some name of _preciseness_ that they are\nreproached by, will think them to be the _better side_; and so the\ntitle of the godly will grow by degrees to be almost appropriated to their\nparty, and the title of _profane_ and _persecutors_ to the other.\n\n91. All this while the nonconforming ministers will be somewhat\ndifferently affected, according to the different degrees of their\njudiciousness, experience, and self-denial.\n\nSome of them will think these passions of the people needful, to check\nthe fierceness of the afflicters (which doth but exasperate it); and\ntherefore will let them alone, though they will not encourage them.\n\nSome of the younger or more injudicious, hot-brained sort will put\nthem on, and make them believe, that all communion with any conforming\nministers or their parish churches is unlawful, and their forms of\nworship are sinful and antichristian; and that they are all\ntemporizers and betrayers of truth and purity, that communicate or\nassemble with them.\n\nThe judicious, and experienced, and most patient and self-denying\nsort, will themselves abstain from all that is sin; and as far as it\nis in their choice and power, will join with the churches that worship\nGod most agreeably to his word and will; but so, as that they will not\nbe loud in their complaints, nor busy to draw men to their opinions in\ncontrovertible points; nor will unchurch and condemn all the churches\nthat have something which they dislike as sinful; nor will renounce\ncommunion of all faulty churches, lest they renounce the communion of\nall in the world, and teach all others to renounce theirs: but they\nwill sometimes communicate with the more faulty churches, to show that\nthey unchurch them not (so they be not forced in it to any sin);\nthough usually they will prefer the purest: yea, ordinarily they will\njoin with the more faulty, when they can have no better, or when the\npublic good requireth it. They will never prefer the interest of their\nnonconforming party, before the interest of christianity, or the\npublic good. They will so defend lesser truths, as not to neglect or\ndisadvantage the greater, which all are agreed in. They will so\npreserve their own innocency, as not to stir up other men's passions,\nnor to make factions or divisions by their difference. They will so\ndislike the pride and worldliness of others, and their injuries\nagainst God and godliness, as not to speak evil of dignities, nor to\ncherish in the people's minds any dishonourable, injurious thoughts of\ntheir kings, or any in authority over them. They will labour to allay\nthe passions of the people, and to rebuke their censorious and too\nsharp language, and to keep up all due charity to those by whom they\nsuffer; but especially _loyalty_ to their kings and rulers, and\npeaceableness as to their countries. They will teach them to\ndistinguish between the cruel that are masters of the game, and all\nthe rest that have no hand in it; and at least not to separate from\nall the rest for the sake of a few. If they will go as far as Martin\n(in Sulpitius Severus) to avoid all communion with Ithacius and\nIdacius, and the councils of bishops, that prosecuted the\nPriscillianists, to the scandal of godliness itself; yet not for their\nsakes to avoid all others, that never consented to it: nor with\nGildas, to say of all the bad ministers, that he was not _eximius\nchristianus_, that would call them ministers, or pastors, rather\nthan traitors. They will persuade the people to discern between good\nand evil, and not to run into extremes, nor to dislike all that their\nafflicters hold or use; nor to call things lawful, by the name of sin,\nand anti-christianity; nor to suffer their passions to blind their\njudgments, to make superstitiously _new sin_ and _duties_, in\nopposition to their adversaries; nor to disgrace their understandings\nand the truth, by errors, factions, revilings, or miscarriages; nor to\nrun into sects; nor to divide Christ's house and kingdom, while they\npretend to be his zealous servants. They will persuade the people to\npatience, and moderation, and peace, and to \"speak evil of no man,\"\nnor by word or deed to revenge themselves; much less to resist the\nauthority that is set over them by God; but to imitate their Saviour,\nand quietly suffer, and being reviled not to revile again, but to love\ntheir enemies, and bless their cursers.\n\n92. The more sober sort of the people will be ruled by these counsels,\nand will do much to quiet the rest. But the heretical part, with their\nown passions, will exasperate many novices and injudicious persons, to\naccount this course and counsel aforesaid, to be but the effect of\n_lukewarmness_ and _carnal compliance_ with sin, and a halting\nbetween two opinions, and a participation in the sin of persecutors\nand malignant enemies of godliness: and they will believe that whoever\njoineth with the parish churches, in their way, is guilty of\nencouraging them in sin, and of false worship.\n\n93. Hereupon they will defame the nonconforming ministers last\ndescribed, as men of no zeal, neither flesh nor fish; and perhaps as\nmen that would save their skin, and shift themselves out of\nsufferings, and betray the truth. And when such ministers acquaint\nthem with their unsound principles and passions, they will say of them\nthat they speak bitterly of the godly, and join with the persecutors\nin reproaching them.\n\n94. And they will carry about among themselves many false reports and\nslanders against them; partly because passion taketh off charity and\ntenderness of conscience; and partly because an opinionative model,\nand siding religiousness, hath ever more followers, and a quicker\nzeal, than true holiness; and partly because they will think that\nhuman converse obligeth them to believe the reports which those that\nare accounted good men utter; and partly because that they will think,\nthat the upholding of their cause (which they think is God's) doth\nneed the suppression of these men's credit and reputation that are\nagainst it.\n\n95. But the greater part of the honest nonconformist ministers will\ndislike the headiness and rashness of the novices and the sectaries,\nand will approve of the aforesaid moderate ways. But their\nopportunities and dispositions of expressing it will be various. Some\nof them will do it freely, whatever be thought of it; and some of them\nthat have impatient auditors, will think that it is no duty to attempt\nthat which will not be endured, and that it is better to do what good\nthey can, than none. And some will think, that seeing the worldly\nclergy forbid them to preach the gospel of salvation, they are not\nbound to keep up any of their reputation or interest, as long as they\nhave themselves no hand in the extremes and passions of the people.\nAnd some that have wives and children, and nothing but the people's\ncharity to find them food and raiment, being turned out of all public\nmaintenance by their afflicters, and prosecuted still with continued\nviolence, will think that it is not their duty to beg their bread from\ndoor to door; nor to turn their families to be kept on the alms of the\nparish, by losing the affection of those people, whose charity only\nthey can expect relief from: and therefore, they will think that\nnecessity, and preservation of their families' lives and health, will\nbetter excuse their silence, when they defend not those that would\ndestroy them, against the over-much opposition of the people; than the\ncommand of their afflicters will excuse their silence, if they neglect\nto preach the christian faith. And some will think, that finding\nthemselves hated and hunted by one party, if they lose the affection\nof the other also, they shall have none to do their office with, nor\nto do any good to; and that they shall but leave the people whom they\ndisplease, to follow those passionate leaders, that will tempt them\nto more dangerous extremities, against the peace of christian\nsocieties.\n\nBut the most judicious and resolved ministers, that live not on the\nfavour or maintenance of the people, or are quite above all worldly\ninterest, will behave themselves wisely, moderately, and yet\nresolvedly; and will do nothing that shall distaste sober and wise\nmen, nor yet despise the souls of the most impotent or indiscreet: but\nby solid principles, endeavour to build them upon solid grounds; and\nto use them with the tenderness, as nurses should do their crying\nchildren. But yet they will not cherish their sin, under the pretence\nof profiting their souls; nor, by silence, be guilty of their blood;\nnor so much as connive at those dangerous extremes, that seem to serve\nsome present exigence and job; but threaten future ruin to the\nchurches, and dishonour to the christian cause. And therefore they\nresolve not to neglect the duties of charity to the bitterest of their\npersecutors; and the rather, because it will prove in the end a\ncharity to the church, and to the souls of the passionate, whose\ncharity they labour to keep alive. And silence at sin is contrary to\ntheir trust and office: and they will not be guilty of that carnal\nwisdom, which would do evil that good may come by it; or that dare not\nseek to cure the principles of uncharitableness, divisions, or\nextremities in the people, for fear of losing advantages of doing them\ngood; or that dare not disown unlawful schisms and separations, for\nfear of encouraging those malignants that call lawful practices by\nthat name. They will do God's work (though with prudence, and not\ndestructive rashness, yet) with fidelity and self-denial. And they\nwill lay at Christ's feet, not only their interest in the favour of\nsuperiors; and their peace, and safety, and liberty, and estates, and\nlives, which are exposed to malignant cruelty, among the Cainites of\nthe world; but also all the good thoughts, and words, and favour of\nthe religious sort of people, yea, and pastors too. And they will look\nmore to the interest of the whole church, than of a narrow party; and\nof posterity, than of the present time; as knowing, that at long\nrunning, it is only truth that will stand uppermost, when malignant\nviolence, and sectarian passions, are both run out of breath. And\ntherefore, in simplicity, and godly sincerity, they will have their\nconversations in the world; and not in fleshly wisdom, or selfish\nblinding passions or factions. Let all men use them how they will, or\njudge or call them what they will; they will not therefore be false to\nGod and to their consciences. And seeing it is their office to govern\nand teach the people, they will not be governed by the favour of the\nmost censorious, ignorant, or proud; but will guide them as faithful\nteachers, till they are deserted by them, and disabled. But the sober,\nancient, wise, and experienced, will always cleave to them, and\nforsake the giddy and sectarian way.\n\n96. In the heat of these extremities, the most peaceable and sober\npart, both of the conformists and nonconformists, will be in best\nesteem with the grave and sober people; but in the greatest strait,\nwith both the extremes.\n\n97. The godly and peaceable conformists, will get the love of the\nsober, by their holy doctrine and lives: but they will be despised by\nthe sectaries, because they conform; and they will be suspected by the\nproud and persecuting clergy, as leaning to the dissenters, and\nstrengthening them by their favour; because these ministers will, in\nall their parishes, more love and honour the godly nonconformists,\nthan the irreligious, ignorant, worldly, dead-hearted multitude, or\nthe malignant enemies of godliness.\n\n98. Hereupon these conformists being taken for the chief upholders of\nthe nonconformists, will be under continual jealousies and rebukes.\nAnd perhaps new points of conformity shall be devised, to be imposed\non them, which it is known their consciences are against; that so they\nmay be forced also to be nonconformists, because secret enemies are\nmore dangerous than open foes.\n\n99. These conformists being thus troubled, will feel also the stirring\nof passion in themselves; and by the injury, will be tempted to think\nmore hardly of their afflicters than before. And so will part of them\nturn downright nonconformists; and the other part will live in\ndispleasure, till they see an opportunity to show it. And these are\nthe likeliest to cross and weaken the worldly, persecuting clergy, of\nany men.\n\n100. And as for the moderate nonconformists, that understand what they\ndo, and why, and seek the reconciling of all dissenters; they will\nalso be loved and honoured by the sober, grave, and experienced\nchristians: but both extremes will be against them. The sectaries will\nsay, as before, that they are lukewarm, and carnal, selfish, complying\nmen. The proud, imposing clergy will say, that it is they that have\ndrawn the people into these extremes; and then complain of them that\nthey cannot rule them. And they will tell them, that till they conform\nthemselves, their moderation doth but strengthen the nonconformists,\nand keep up the reputation of sobriety among them. And the nearer they\ncome to conformity, the more dangerous they are, as being more able to\nsupplant it. And thus the moderate and reconcilers, will be as the\nwedge that is pressed by both sides, in the cleft of church divisions;\nand no side liketh them, because they are not given up to the factious\npassions or interest of either.\n\n101. Only those will, in all these extremities and divisions, keep\ntheir integrity; who are, 1. Wise. 2. Humble and self-denying. 3.\nCharitable, and principled with a spirit of love. 4. And do take the\nfavour of God and heaven alone for their hope and portion, whatever\nbecometh of them in the world. But the WORLDLY persecuting, and the\nSECTARIAN party, will be both constituted by these contrary\nprinciples: 1. Ignorance and error. 2. Pride of their own\nunderstandings; every one thinking that all are intolerable that are\nnot of their mind and way. 3. Uncharitableness, malice, or want of\nlove to others as to themselves. 4. And overvaluing their worldly\naccommodations, honours, and estates.\n\n102. Hereupon the instruments of a foolish shepherd, will still be\nused to the greater scattering of the flocks. And because none are so\nable to dispute against them as the moderate, therefore they will be\ntaken for their most dangerous adversaries. And when they are greatly\ninclined to the healing of these wounds, the violent and lordly will\nnot suffer them; but will pour oil upon the flames, which moderate men\nwould quench. And, as if they were blindfolding and scourging Christ\nagain, they will follow the people with afflicting wounds; and then\ncharge the moderate ministers with their discontents; and charge them\nto reduce them to peace and conformity. And if they cannot get them to\nlove and honour those that are still scourging them with scorpions,\nthe scourgers will lay the blame on these ministers, and say, it is\nall long of them that the people love not those that wound them. And\nthey that cry out most for peace will not endure it, nor give the\npeace-makers leave to do any thing that will accomplish it; nor will\nkeep the spur out of the people's sides, whilst they look that others\n(spurred more sharply) should hold the reins; which yet at the same\ntime they take out of their hands, and forbid them to hold, by\nforbidding them to preach the gospel. So that it will be the sum of\ntheir expectations, Perform not the office of pastors, nor preach the\ngospel of peace and piety to the people any more: but yet, without\npreaching to them, see that you teach them all to love and honour us,\nwhile we silence you, and afflict them; or else we will account you\nintolerable, seditious schismatics, and use you as such.\n\n103. In some kingdoms or countries, it will be thought, that the\npeople will be brought to no obedience to the _lordly pastors_, till\ntheir most _able_ or _moderate ministers_ are kept from them, by\nbanishment, imprisonment, or confinement; which will accordingly be\ndone.\n\n104. When the ministers are banished or removed, that restrained the\npeople's passions, the people will make preachers of themselves; even\nsuch as are suited to their minds.\n\n105. Where papists or heretics are shut out by laws, they will\nsecretly contribute the utmost of their endeavours, to make the\nsufferings of _dissenting protestants_ as grievous as possibly they\ncan; that in despite of them, their own necessities may compel them to\ncry out for liberty, till they procure a common toleration for all,\nand open the door for _papists_ and _heretics_, as well as for\n_themselves_.\n\n106. \"Surely oppression will make wise men mad,\" Eccl. vii. 7.\n\n107. Madmen will speak madly, and do madly.\n\n108. They that speak and do madly, will be thought meetest for Bedlam,\nand for chains.\n\n109. When the ministers are banished or removed, and the people left\nto their passions, and their own-made guides and teachers; passionate\nwomen and boys, and unsettled novices, will run into unwarrantable\nwords and deeds; and will think those means lawful, which seem to\npromise them deliverance, though they be such as God forbiddeth.\n\n110. The seditions and miscarriages of some few will be imputed to the\ninnocent.\n\n111. For the sake of such miscarriages, in some kingdoms, the sword\nwill be drawn against them, and the blood of many will be shed.\n\n112. Hereupon the misguided, passionate youth, being by the proud\nclergy deprived of the presence of that ministry that should moderate\nthem, are likely enough to think rebellion and resisting of authority,\na lawful means for their own preservation; and will plead the law of\nnature and necessity for their justification.\n\n113. If any of the sober, wise, experienced pastors be left among\nthem, that would restrain them from unlawful ways, and persuade them\nto patient suffering; they will be taken for complying betrayers of\nreligion, and of the people's lives; that would have them tamely\nsurrender their throats to butchery.\n\n       *       *       *       *       *\n\nAs in a parenthesis, I will give them some instances for this\nprognostic.\n\n(1.) The great Lord Du Plessis (one of the most excellent noblemen\nthat ever the earth bore, that is known to us by any history) being\nagainst the holding of an assembly of the French churches, against the\nking's prohibition, was rejected by the assembly, as complying with\nthe courtiers (because they said, the king had before promised or\ngranted them that assembly); but the refusing of his counsel cost the\nblood of many thousand protestants, and the loss of all their\ngarrisons and powers, and that lowness of the protestant interest\nthere that we see at this day.\n\n(2.) The great divine, Peter De Moulin, was also against the\nRochellers' proceedings against the king's prohibitions (and so were\nsome chief protestant nobles); but he was rejected by his own party,\nwho paid for it, by the blood of thousands, and their ruin.\n\n(3.) I lately read of a king of France, that hearing that the\nprotestants made verses and pasquels against the mass and processions\nof the papists, made a severe law to prohibit it. When they durst not\nbreak that law, their indiscreet zeal carried them to make certain\nridiculous pictures of the mass priests and the processions; which\nmoderate ministers would have dissuaded them from, but were accounted\ntemporizers and lukewarm: by which the king being exasperated, shut up\nthe protestant churches, took away their liberties, and it cost many\nthousand men their lives. And the question was, Whether God had\ncommanded such jeers, and scorns, and pictures, to be made at so dear\na rate, as the rooting out of the churches, and religion, and the\npeople's lives?\n\n(4.) Great Camero (one of the most judicious divines in the world) was\nin Montabon, when it stood out in arms against the king (accounted\nformerly impregnable). He was against their resistance, and persuaded\nthem to submit. The people of his own religion reviled him as a\ntraitor: one of the soldiers threatened to run him through. In a\nScottish passion he unbuttoned his doublet, and cried, _Feri,\nmiser_, Strike, varlet, or do thy worst; and in the heat, striving\nto get his own goods out of the city, fell into a fever and died. The\ncity was taken, and the rest of the holds through the kingdom after\nit, to the great fall of all the protestants, and the loss of many\nthousand lives.\n\n       *       *       *       *       *\n\n114. Where the devil can bring differences to extremities of violence,\nthe issues are not hard to be conjecturally foreseen; but are such as\nmy prognostics shall no further meddle with, than to foretell you,\nthat both sides are preparing for the increase of their fury and\nextremities, and at last for repentance, or ruinous calamities, if\nthey do as I have described.\n\n115. Carnal and discontented statesmen and politicians, will set in on\nboth sides, to blow the coals, and draw on feuds for their own ends,\nand head the discontented people to their ruin.\n\n116. But in those countries, where the difference never cometh to such\ndisorders, there will be a war bred, and kept up in the people's\nhearts; and neighbours will be against neighbours, as Guelphs and\nGibellines.\n\n117. When kingdoms are thus weakened by intestine discontents, it will\nincrease the hopes and plots of foreign enemies, and make them think\nthat one party (that suffer) will be backward to their own defence, as\nthinking they can be no worse (which is the hopes of the Turks in\nHungary).\n\n118. It will be a great injury, and grief, and danger to christian\nkings and states, to have their kingdoms and commonwealths thus\nweakened, and the cordial love and assistance of their subjects made\nso loose and so uncertain.\n\n119. And it will be a continual vexation to wise and peaceable\nprinces, to govern such divided, discontented people; but to rule a\nunited, loving, concordant, peaceable people, will be their delight\nand joy.\n\n120. A WORLDLY, covetous, proud, domineering, malignant, lazy clergy,\nwill, in most christian nations, be the great plague of the world, and\ntroublers of princes, and dividers of churches; who, for the interest\nof their grandeur, and their wills, will not give the sober, and\npeaceable, and godly ministers, or people, leave to serve God quietly,\nand live in peace. And the impatient, self-conceited, sectarian\nspirit, which, like gunpowder, takes fire upon such injuries, is the\nsecondary divider of the churches, and hinderer of christian love and\npeace; and by their mutual enmity and abuses, they will drive each\nother so far into the extremity of aversion and opposition, that they\nwill but make each other mad; and then, like madmen, run and quarrel,\nwhile sober men stand by and pity them; but can help neither the one\nparty nor the other, nor preserve their own or the public peace.\n\n121. The grand endeavour of the worldly clergy, will be (in most\nkingdoms of the world) to engage princes on their side, and to borrow\ntheir sword, to do their work with, against gainsayers: for they have\nno confidence in the power of the keys; but will despise them secretly\nin their hearts, as leaden, uneffectual weapons, while they make it\nthe glory of their order, that the power of the keys is theirs.\n\n122. If princes suppress disorders by the sword, the said clergy will\nascribe the honour of it to themselves; and say it was _their\norder_, that kept up so much order in the churches. And when they\nhave put princes to that trouble, will assume to themselves the\npraise.\n\n123. The devil will set in, and do his utmost, to make both rulers and\npeople believe, that all this confusion is long of the christian\nreligion, and the strict principles of the sacred Scriptures; and so\nto make men cast off all religion, and take christianity to be\ncontrary to their natural and civil interests.\n\n124. And the papists will every where persuade high and low, that all\nthis cometh by meddling so much with the Scriptures, and busying the\ncommon people with religion; and leaving every man to be a discerning\njudge of truth and duty, instead of trusting implicitly in the\njudgment of their church. And so they would tempt princes tamely to\nsurrender half their government (that is, in all matters of religion)\nto the pope; and persuade the people to resign their reason or\nhumanity to him; (that he who is so far off may rule it all over the\nworld, by his missionaries and agents, who must live upon the prey;)\nand then he knoweth that he shall have both swords, and be the\nuniversal king.\n\n125. To this end, they will strive to make some rulers as bad as they\nwould have them, to do their work, and to make the rest thought worse\nof than they are, that they may have a fair pretence for their\ntreasons and usurpations; which was the case of all the writers, that\nplead for Pope Gregory the Seventh, against the German emperors; who\ntook that advantage, to settle the cardinals' power of elections; and,\nin a council at Rome, to declare the pope to be above the emperor, and\nto have power to depose him: and as bad was done in the general\ncouncil, at Lateran, under Innocent the Third. Can. 2, 3.\n\n126. Concerning princes, I shall give you no prognostics but Christ's;\nthat it will \"be as hard for a rich man to enter into heaven, as for a\ncamel to go through a needle's eye.\" And therefore, you may know what\nmen the rich will be, in most countries of the world.\n\n127. And the rich will be the rulers of the world; and it is meet it\nshould be so: not that men should rule because they are rich, but they\nthat rule should be rich; and not exposed to contempt, by a vulgar\ngarb and state.\n\n128. But some wise and good princes and magistrates God will raise up,\nto keep the interest of truth and justice from sinking in\nbarbarousness, and diabolical wickedness.\n\n129. And where princes and magistrates are bad, they will seldom do so\nmuch hurt as good, or prove very cruel, where the worldly and corrupt\nclergy do not animate and instigate them; their reason, their\ninterest, and their experience will lead them, by man-like usage, to\nseek the people's love and quietness, and their kingdom's unity and\nstrength. But bloody persecutions (such as that of the Waldenses,\nPiedmont lately, France, Ireland, Queen Mary's, &c.) are ordinarily\nthe effects of clergy interest and zeal.\n\n130. The grand design of the devil, through the world, will be to\ncorrupt the two great ordinances of God, _magistracy_ and _ministry_;\nand turn them both against Christ, who giveth them their power. The\ninstances of his success, are most notorious in the Turkish empire,\nand the papal kingdom, called by them the catholic church; which\nCampanella, de Regno Dei, doth labour to prove, by all the prophecies\ncited by the millenarians, or fifth-monarchy men, to be the true\nuniversal kingdom of Christ; in which, by his vicar the pope, he shall\nreign over all the kings and kingdoms of the earth.\n\n\nA PROGNOSTICATION\n\nOF THE CHANGES THAT WILL BE IN CHRISTENDOM IN THE GOLDEN AGE,\n\nAND TIME OF TRUE REFORMATION AND UNITY.\n\n1. Because it is made part of our prayers, \"Thy will be done on earth,\nas it is in heaven;\" and, \"we look for a new heaven, and a new earth,\nwherein dwelleth righteousness.\" I hope their opinion is not true, who\nthink that the earth shall still grow more and more like to hell, till\nthe general conflagration turn it into hell, and make it the proper\nseat of the damned. Yet, lest this should prove true, I will place my\nchief hopes in heaven; remembering who said, \"Sell all, and follow me,\nand thou shalt have treasure in heaven\" (and not on earth). But\nsupposing that ever the world will come to full reformation and\nconcord, (of which I am uncertain, but do not despair of,) I proceed\nto my prognostics of the way.\n\n2. God will stir up some happy king, or governor, in some country of\nchristendom, endowed with wisdom and consideration; who shall discern\nthe true nature of godliness and christianity, and the necessity and\nexcellency of serious religion; and shall see what is the corruption\nand hinderance of it in the world; and shall place his honour and\nfelicity in pleasing God, and doing good, and attaining everlasting\nhappiness; and shall subject all worldly respects unto these high and\nglorious ends. And shall know, that wisdom, and godliness, and justice\nleave the most precious name on earth, and prepare for the most\nglorious reward in heaven: in comparison of which, all fleshly pomp\nand pleasure is dross and dung, and worthy of nothing but contempt.\n\n3. This prince shall have a discerning mind, to know wise men from\nfoolish, good from bad; and among the ministers of Christ, to discern\nthe judicious, spiritual, heavenly, sober, charitable, and peaceable\nsort, from self-seeking, worldly men; that make but a trade of the\nministry, and strive not so much for heaven, and the people's\nsalvation, as they do for worldly honours, power, and wealth. And he\nshall discern how such do trouble the churches and the world, and\ncause divisions, and stir up violence, for their own worldly interests\nand ends.\n\n4. He will take the counsel neither of worldlings, nor true fanatics,\nand dividing persons; but of the learned, godly, self-denying, sober,\npeaceable divines; with his grave and reverend senators, judges, and\ncounsellors; that know what is reason and justice, and what belongeth\nto the public good, as well as to the true interest of the church, and\nof men's souls.\n\n5. He will know those men, whom he is concerned to use, and to judge\nof, as far as may be, by personal acquaintance and observation; and\nnot by the partial reports of adversaries, behind their backs: and so\nhe will neither be deceived in his instruments, nor disappointed by\nthem.\n\n6. He will call together the wise, peace-making persons; and with the\nstrictest charge, commit to them the endeavours of reconciling and\nuniting the several parties; by drawing their differences into the\nnarrowest compass, and stating them more correctly than passionate men\ndo; and by persuading them to love and peace, and to all such\nabatements and forbearances, as are necessary. And his own prudent\noversight and authority (like Constantine's at Nice) will facilitate\nthe success.\n\n7. He and his people will inquire, what terms of concord are meet, not\nonly for some one corner or country, but for all the christian world;\nthat when he hath found it out, he and his kingdom may be a pattern to\nall christendom, and the spring and leaven of a universal concord of\nall christians.\n\n8. Therefore, he will inquire of Vincent. Lirinensis, Catholic Terms\nof _Quod_, 1. _Ab omnibus._ 2. _Ubique._ 3. _Semper, receptum est._\n\n(1.) What all christians are agreed in, as christians, in the\nessentials of their religion.\n\n(2.) What all christians did agree on, in the apostles' time, which\nwas the time of greatest light, love, and purity.\n\n(3.) What all christians, in all kingdoms of the world, since then, to\nthis day, in the midst of all their other differences, have been and\nstill are agreed in, as their religion.\n\nFor he will see, that there is no hope of agreeing the disagreeing\nworld (at least, in many an age) by changing men's judgments from what\nthey are, and bringing them all in controverted things to the mind of\nsome party; nor to agree them on any terms, in which they do not\nreally agree. But that their concord must be founded in that, which\nthey are indeed all agreed in; leaving the superfluities or additions\nof each party, out of the agreement.\n\n9. The peace-makers will then find, that the christian religion is\ncontained in three forms.\n\n(1.) In the sacramental covenant with God the Father, Son, and Holy\nGhost, as the briefest formula.\n\n(2.) In the creed, Lord's prayer, and decalogue; as the summaries of\nthe _credenda_, _appetenda_, and _agenda_, matters of faith, will,\n(or desire,) and practice, as the larger form.\n\n(3.) In that canon of Scripture, which all the churches receive, as\nthe largest form or continent.\n\nAnd that he who is understandingly a sacramental covenanter with God\nthe Father, Son, and Holy Ghost, was ever taken for a visible\nchristian. And therefore baptism was called our christening; and the\nbaptized taken for christians, before they knew the controversies of\n_this_ church, or _that_: and that the competent, explicit understanding\nof the creed, the Lord's prayer, and decalogue, was ever taken for a\ncompetent understanding of the sacramental covenant, and more. And\nthat he that implicitly receiveth the commonly received canonical\nScripture, as God's word, (though he understand no more than as\nfolloweth,) and that explicitly understandeth the creed, Lord's\nprayer, and decalogue, and receiveth them, and consenteth to the\nsacramental covenant, always was accounted, and is still to be\naccounted, a christian. On these terms, therefore, the peace-makers\nwill resolve to endeavour the union of the churches.\n\n10. Therefore they will pare off, and cast away, (as the greatest\nenemy to unity,) all those unnecessary controversies, or things\ndoubtful, which christians (yea, or divines) were never agreed in, and\nwhich never were the happy and successful means or terms of any\nextensive concord; and which have long been tried to be the great\noccasions of all the scruples, and contentions, and divisions, and\nwoeful consequents in the churches. And they will once more say,\n\"IT SEEMETH GOOD TO THE HOLY GHOST, AND TO US, TO LAY UPON YOU NO\nGREATER BURDEN THAN THESE NECESSARY THINGS,\" Acts xv. 28. All\nchristians shall, in general, receive the canonical Scripture as God's\nword; and more particularly, the creed, Lord's prayer, and decalogue,\nas the summary of necessaries; and shall profess, with competent\nunderstanding of it, their consent to the sacramental covenant; and\nvow and devote themselves therein to God. And this shall be all the\ntitle, which they shall be forced to show, for their visible church\ncommunion. And though a higher measure of the understanding of the\nsame principles and rules, shall be required in teachers, than in the\nflock; and accordingly, the ordainers shall try their understandings,\ntogether with their utterance and ministerial readiness of parts; yet\nshall the teachers themselves be (ordinarily) forced to no other\nsubscriptions, professions, or oaths, (besides their civil\nallegiance,) than to assent and consent to all aforesaid; and to\npromise ministerial fidelity in their places. All councils, called\ngeneral or provincial, canons, decretals, articles, formulas, rubrics,\n&c. shall be reserved to their proper use; but be no more used for\ninsnaring and dividing subscriptions, professions, or oaths; or made\nthe engines to tear the churches.\n\n11. When all those superfluities, and foot-balls of contention, are\ncast out of the way, the power of the keys, or pastoral government,\nshall come to be better known and exercised, and the primitive\ndiscipline set up; which took place before Cyril of Alexandria took up\nthe sword, and pride swelled the bishops into a secular state, and way\nof rule. Then it shall be church government, to see that the people\nbe duly taken into the sacramental covenant, and learn the creed,\nLord's prayer, and decalogue; and be instructed in the word of God,\nand live together in sobriety, righteousness, and godliness. And the\npastors shall leave secular matters to the magistrates; and be no more\ntroubled nor corrupted by their use of any forcing power: their\ngovernment shall be a paternal, authoritative exercise of instruction,\nand of love, and no more; like that of a tutor to his pupils, a\nphysician in his hospital, a philosopher in his school (supposing a\ndivine commission and rule). The church itself shall be all their\ncourts, (supposing the magistrates,) and the people the witnesses; and\nthe present incumbent pastors be the judges, without excommunicating\nand absolving lay-chancellors, surrogates, commissaries, or officials.\nAnd all the materials of contention being now gone, they shall have\nnothing to do in these courts, but to try whether the people have\nlearned and understand their catechisms, and consent to God's\ncovenant, and communicate in his worship with the church; and when any\nare accused of wicked living, contrary to sobriety, righteousness, and\ngodliness, to try whether these accusations be well proved: and if so,\nto persuade the offenders to repent; and by plain Scripture arguments,\nto convince them of the sin; and with tears, or fatherly tenderness\nand love, to melt them into remorse, and bring them to confess and\nforsake the sin. And if this cannot be done at once, to try again and\nagain, and pray for their repentance. And, when there is no other\nremedy, to declare such a one openly incapable of church communion;\nand to require the church to avoid communion with him, and him to\nforbear intruding into their communion: and to bind him over by a\nministerial denunciation of God's displeasure, (as against the\nimpenitent,) to answer it at the bar of God himself; as one that is\nunder his wrath, till he do repent. And this is the utmost of the\npastoral power that shall then be used (supposing private\nadmonitions): and this only in that church or congregation wherein the\nsinner had before his communion; and not at a distance, nor in other\nchurches, or parts of the world, where the pastor hath no charge. Yea,\nthis much shall not be exercised irregularly, and at random, to the\ninjury of the flock; but under the rules and remedies afterward here\nexpressed.\n\n12. The primitive church form shall be restored: and as (where there\nare christians enough) no churches shall be too small, so none shall\nbe greater for number or distance, than to be one true particular\nchurch; that is, a society of christians united as pastor and people,\nfor personal communion and assistance in God's public worship, and\nholy living: that is, so many as may have this personal communion, if\nnot all at once, yet _per vices_, as oft as is fit for them to\nmeet with the church (which all in a family cannot usually do at\nonce). So that Ignatius's church mark shall be restored, To every\nchurch there is one altar, and one bishop, with his fellow-presbyters\nand deacons. And there shall no more be a hundred, or six hundred, or\na thousand altars to one bishop, _primi gradus_, and in one\nchurch of the first form, called a particular church. Nor shall all\nthe particular churches be unchurched for want of true bishops; nor\nall their pastors degraded into a new order of teaching ministers,\nthat have no power of pastoral government; nor the true discipline of\nthe churches be made a mere impossible thing, whilst it is to be\nexercised by one bishop only over many hundred congregations, which do\nevery one of them afford full work for a present bishop. Nor shall the\nbishop's office be thought so little holy, any more than preaching,\nand sacramental administrations, as to be performable by a\nlay-delegate, or any one that is not really a bishop. But the people\nshall know them that are \"over them in the Lord, which labour among\nthem, and admonish them; and shall esteem them very highly in love for\ntheir work's sake; and shall be at peace among themselves,\" 1 Thess.\nv. 12, 13. Such bishops as Dr. Hammond in his \"Annotations\"\ndescribeth; that had but one church, and preached, baptized,\ncatechised, visited the sick, took care of the poor, administered the\nLord's supper, guided every congregation as at present in public\nworship, and privately instructed and watched over all the flocks;\nshall be in every church that can obtain such.\n\n13. Where the churches are so great as to need, (as most will do,) and\nso happy as to obtain, many faithful presbyters or pastors, whether\nthey shall live together in a single college life, or married, and at\na distance; and whether one as the chief, or bishop, shall be\npresident, and have a negative voice, or all be equal in a concordant\nguidance of the flocks; shall be left to the choice and liberty of the\nseveral churches, by mutual consent of pastors, and people, and\nmagistrates, to do and vary, as their several states and exigences\nshall require: and shall neither be called antichristian or odious\ntyranny on the one side, nor made of necessity to the church's\ncommunion or peace on the other, as long as the true pastoral or\nepiscopal office is exercised in every particular church.\n\n14. Neither magistrates nor other bishops shall make the bishop's or\npastor's sermons and prayers for him; but leave it as the work of the\nspeaker's office, to word his own sermons and prayers; and to choose a\nset form or no set form, the same or various, as the case requireth:\nyet so as to be responsible (as after) for all abuses and\nmal-administrations, and not suffered to deprave God's worship, by\nconfusion or hurtful errors, or passionate and perverse expressions;\nbut to be assisted and directed to use his office in the most edifying\nways, by such kind of helps as his personal weaknesses shall require.\nAnd where set forms are used, none shall quarrel with them as\nunlawful.\n\n15. None of the people shall have the high privileges of church\ncommunion and sacraments bestowed on them, against their wills; no\nmore than a man impenitent and unwilling, shall be ministerially\nabsolved from the guilt of sin. For every sacramental administration,\nwhether of baptism, or of the body and blood of Christ, is as full an\nact of ministerial absolution as any pastor can perform: and what he\ndoth to particular persons upon their penitence after a lapse, that\nthe pastor doth to the whole church at the Lord's supper. And as\nconsent is made by Christ the condition of pardon and covenant\nbenefits, which no non-consenter hath a title to; so therefore\nprofessed consent is necessary to the sacramental collation or\ninvestiture: and those that are but constrained by the apparent danger\nof a fine or gaols, are not to be accounted voluntary consenters by\nthe church; when the Lord of the church will account none for\nconsenters, that will not forsake all, and endure fines and gaols,\nrather than to be deprived of the benefits of mystical and visible\nchurch communion. The magistrate therefore will wisely, and\nmoderately, bring all the people to hear that which is necessary to\ntheir good; but will not by penalties force the unwilling to receive\neither absolutions or communion with the church, in its special\nprivileges. But if the baptized refuse church communion afterwards,\nthey lamentably punish themselves; and if it be found meet to declare\nthem excommunicate, it will be a terrible penalty, sufficient to its\nproper use.\n\n16. The magistrate will not imprison, harm, confiscate, banish, or\notherwise punish any of his subjects, _eo nomine_, because they\nare excommunicate; for that is to punish his body because his soul is\npunished. Nor will he hearken to those unbelieving clergymen, that cry\nup the power of the keys as their office; and when they have done,\nscorn it as an ineffectual shadow of power, which will do nothing\nwithout the magistrate's force. But he will himself hear and judge\nbefore he punish, and not be debased to be the clergy's executioner,\nto punish before he have tried the cause; because clergymen's pride\nand passions may else engage him to be the instrument of their vices\nand revenge. Yea, as he that seeth a man punished in one court, will\nbe the more dilatory to bring him to punishment in another, for the\nsame crime; so the magistrate that seeth a man excommunicated for his\nfault, will rather delay his civil force against that man, to see what\neffect his excommunication will have: because the conjunction of the\nsword against the excommunicate as such, doth corrupt Christ's\nordinance, and make the fruit of it utterly undiscernible, so that no\none can see whether ever it did any thing at all, or whether all was\ndone by the fear of the sword. And verily, a faithful minister, that\nseeth a sinner come to confession of his fault, but when he must else\nlie in gaol and be undone, will be loth to take that man for a true\npenitent. And to force pastors to absolve or give the sacrament to\nevery one that had rather take it than lie in gaol and be undone, is\nto set up such new terms of church communion, which Christ will give\nmen little thanks for. Church communion is only a privilege due to\nvolunteers and penitents. But yet the magistrate may punish men with\nfines or other penalties for the same faults for which they are\nexcommunicated, having tried and judged them in his own court; but not\n\"_quarterus_\" excommunicate, but according to the nature of the\ncrime.\n\n17. The schools of learning, and academies, shall not educate youth\neither in idleness, luxury, or hypocritical formality; but under\nlearned, pious tutors, in learning sobriety and piety; from whence\nthey shall not over-hastily leap into the pastoral office.\n\n18. None under thirty years of age (at what time Christ himself\nentered on his public works) shall take a pastoral charge, except in\ncase of mere necessity of the church, no, not on pretence of\nextraordinary fitness; but till then shall employ themselves as\nlearners, catechists, schoolmasters, or probationers. Nor shall they\nmeddle in the pulpits with matters of such controversies as the church\nis in danger to be troubled with.\n\n19. Ministers shall all be commanded by the magistrate, and advised by\nthe neighbour pastors, to forbear all unnecessary controversies in the\npulpits; and to teach the people the foresaid substantials, the\ncovenant of grace, the creed, Lord's prayer, and decalogue, the duties\nof faith, love, repentance, and obedience; and shall reserve their\nsubtle and curious speculations for schools and theological writings:\nand so the christian people shall be bred up in the primitive, plain\nsimplicity of doctrine and religion; and their brains shall not be\nheated and racked with those new-coined phrases and subtleties, which\nwill but distemper them into a proud, contentious, wrangling disease;\nbut will not be truly understood by them, when all is done. And so,\nwhen it is the people's work to hear only (usually) the doctrine of\nthe catechism, and simple old christianity, and to talk of no other;\n1. Their time will be employed in promoting faith, repentance, love,\nand obedience, which was wont to be spent in vain janglings and strife\nof words. And, 2. Religion will be an easier thing; and,\nconsequently, will be more common (as cheap food and raiment is every\none's pennyworth): and ministers may hope to bring the generality of\ntheir people to be savingly and practically religious: whereas the\nfine-spun religion of novelists, and wranglers, that pretend new light\nand increase of knowledge, doth not only dwindle into a cobweb of no\nuse, or life, or power; but must be confined to a few, that can have\nleisure to learn to talk in new phrases, and will but become the\nmatter of ignorant men's pride and ostentation; and make them think,\nthat they only are the religious people; and all that cannot talk as\nthey, are profane, and not to be admitted to their communion. Whenas\nthe apostolic, primitive, plain religion, without the laces, and\nwhimsies, that dreamers have since introduced, would make men humble,\nholy, heavenly, obedient, meek, and patient; and spare men the loss of\na great deal of time.\n\n20. The maintenance of the ministry shall neither be so poor, as to\ndiscourage men from devoting their children to the office, or disable\nthem from a total addictedness to their proper work, by any\ndistracting wants or cares; nor yet wholly disable them from works of\ncharity: nor yet so great, as may be a strong bait to proud, covetous,\nworldly-minded men, to intrude into the ministry for fleshly ends. It\nshall be so much, as that the burden of their calling may not be\nincreased by want; but yet not so much, but that self-denial shall be\nexercised by all that undertake the ministry; and of the two, the\nburden of the ministerial labours, with its proper sufferings, shall\nto flesh and blood seem to preponderate the worldly advantage. So\ngreatly needful is it to the church, that all ministers be\nself-denying men; that valuing things spiritually can practise\nhumility, mortification, and contempt of the world, as well as preach\nit.\n\n21. There shall be a treble lock upon the door of the ministry:--\n\n(1.) Whether they are fit to be ministers in general, the ordainers\nshall judge.\n\n(2.) Whether they are fit to be the pastors of this or that particular\nchurch, the members of the church shall so far judge, as that none\nshall become their pastors without their own consent.\n\n(3.) Whether they be fit for the magistrate's countenance,\nmaintenance, and protection, the magistrate himself shall judge.\n\nAnd therefore, all three shall severally try and approve each pastor:\nyet so, that the two first only be taken as necessary to the office\nitself; and the third only to the maintenance and encouragement or\ndefence of the officer. And though sometimes this may occasion\ndisagreements and delays for a time; yet, ordinarily, the securing of\na faithful ministry, and other good effects, will countervail many\nsuch inconveniences.\n\n22. No one church shall have the government of another church; and the\nsecular differences of metropolitans, patriarchs, &c. which was set up\nin one empire, upon secular accounts, and from secular reasons, shall\nall cease. And no differences shall be made necessary among them,\nwhich Christ hath not made necessary. But christian princes shall take\nwarning by the Greek and Latin churches, and by all the calamities and\nruins which have been caused in the christian world, by bishops\nstriving who should be the greatest, when Christ decided the\ncontroversy long ago, Luke xxii.\n\n23. As christians hold personal, christian communion, in their several\nparticular churches; so churches hold a communion of churches, by\nnecessary correspondencies and associations: not making a major vote\nof bishops in synods, to have a proper government over the minor\npart; but that by counsel and concord, that may help and strengthen\none another, and secure the common interest of christianity. And that\nhe that is a member of one church, may be received of the rest; and he\nthat is cast out of one, may not be received by the rest, unless he be\nwronged. So that it shall not be one politic church, but a communion\nof churches.\n\n24. The means of this communion shall be,\n\n(1.) By messengers.\n\n(2.) By letters and certificates communicatory.\n\n(3.) By synods.\n\n25. These synods shall, as to a few neighbour churches, be ordinary\nand stated; and the meetings of ministers in them shall be improved,\n\n(1.) To the directing and counselling of one another, in matters\ndoubtful; especially of discipline.\n\n(2.) To edify each other by conference, prayer, and disputations.\n\n(3.) That the younger may be educated under the grave advice and\ncounsels of the elder.\n\n(4.) That the concord of themselves, and the churches under them, may\nbe preserved.\n\nBut if they would grow imperious, tyrannical, heretical, or\ncontentious, the magistrate shall hinder their stated, ordinary\nmeetings; that it be not accounted a thing simply necessary, nor used\nto the disturbance of the church or state. And all provincial,\nnational, and larger councils, shall be held by the magistrate's\nconsent.\n\n26. He that taketh himself to be wrongfully excommunicated in one\nchurch, shall have a treble remedy:\n\n(1.) To have his cause heard by the associated pastors of the\nneighbour churches; though not as rulers of the bishop or pastor of\nthat particular church, yet as counsellors, and such whose judgment\nbindeth to concord in lawful things.\n\n(2.) To be admitted by another church, if it appear that he is\nwronged. And,\n\n(3.) To appeal to the magistrate, as the preserver of justice and\norder in all societies.\n\n27. The magistrate shall appoint some of the most grave, and wise, and\ngodly, and moderate of the ministers, to have a general inspection\nover many churches; and to see that they be well taught and ordered,\nand that pastors and people do their duty: who shall therefore oft\nvisit them, and shall instruct and exhort the younger ministers; and\nwith the countenance of the magistrate, and their own seniority and\nability, shall rebuke the slothful and faulty ministers; and persuade\nthem to diligence and fidelity: but shall exercise no outward force by\nthe sword; nor any excommunication by themselves alone, or otherwise\nthan in the aforesaid regular way.\n\n28. All ordinations shall be performed, (except in case of necessity,)\neither in the assembly of the associated pastors, with their\npresident; or in the vacant church, by some of them, appointed by the\nrest; or by the general visitor, last mentioned, with a competent\nnumber of assistants. But still, an ordination to the ministry in\ngeneral, shall not be taken to be formally the same as the affixing\nhim to this or that church in particular; nor more than the licensing\nof a physician is the same with the affixing him to a particular\nhospital.\n\n29. A catalogue shall be drawn up of some of the greatest verities,\nwhich are not expressly found in the creed, Lord's prayer, or\ndecalogue; which, as the articles of confession of the associated\nchurches of the nation, shall serve for these three uses:--\n\n(1.) To satisfy all foreign churches, against any accusation, that\nthey are orthodox.\n\n(2.) To examine the knowledge of such as are admitted to the ministry\nby (but not to be subscribed, unless only as to a general\nacknowledgment of the soundness of their doctrine; without saying\nthat, There is nothing faulty in them).\n\n(3.) To be a rule of restraint to ministers, in their preaching; that\nnone be allowed publicly, after admonition, to preach against any\ndoctrine contained in them.\n\n30. The usurped ecclesiastical power of bishops, and presbyteries, and\ncouncils, (which were coercive, or imitated secular courts, or bound\nthe magistrate to execute their decrees,) being cast out, and all\npastors restrained from playing the bishops in other churches, out of\ntheir own charge, the magistrate shall exercise all coercive church\ngovernment himself; and no more trust the sword directly, or\nindirectly, in the hands of the clergy, who have long used it so\nunhappily, to the disturbance of the christian world, and the shedding\nof so much innocent blood. Where it may be had, there shall be a\nchurch justice, or magistrate, in every considerable parish; who,\nbeing present, shall himself hear how ministers preach, and behave\nthemselves among their people. And all ministers and churches shall be\nresponsible to the magistrate, for all abuses, and mal-administration.\nIf any minister preach or pray seditiously, abusively, factiously,\nrailingly, against tolerable dissenters, to the destroying of\nchristian love and unity; or heretically, to the danger of the\npeople's souls; or shall exercise tyranny over the people, or live a\nvicious life; or be negligent in his office of teaching, worship, or\ndiscipline, or otherwise grossly misbehave himself; he shall be\nresponsible both (as aforesaid) to the associated pastors and visitor,\n(or archbishop,) and also to the magistrate; who shall rebuke and\ncorrect him, according to the measure of his offence. And it shall\nappear, that the magistrate is sufficient for all coercive church\ngovernment, without all the clergy's usurpations; which uphold the\nRoman and other tyrannical societies.\n\n31. The question, Who shall be judge of heresy, schism, or church\nsins? shall be thus decided.\n\n(1.) The bishops or pastors of the particular churches shall be the\njudges, who is to be denied communion in their churches as heretics,\nschismatics, &c.\n\n(2.) The associated churches shall be judges, (in their synods, or by\nother correspondence,) who is to be commonly denied communion in all\ntheir churches; and what pastors and churches shall have the\n_dextram communionis_, and who not.\n\n(3.) The magistrate shall be the only judge, who is to be punished for\nheresy or schism, &c. with fines, or any outward, corporal penalty.\nAnd no one shall usurp the other's right.\n\n32. The magistrate shall silence all preachers that, after due\nadmonition, so grossly misbehave themselves in doctrine, worship, or\nconversation, as to be the plagues of the churches, and to do\napparently more hurt than good. But as to all worthy and able\nministers, if they commit any fault, they shall be punished as other\nsubjects, only with such penalties as shall not, by silencing or\nrestraint, be a punishment to the innocent people's souls, nor hinder\nthe preaching of the gospel of salvation: even as if the common\nbakers, brewers, butchers, carpenters, perform their work\nperniciously, (poisoning their beer, bread, and meat,) they shall be\nforbid the trade; but for other faults, they shall be so punished,\nthat the people be not left without bread, beer, meat, houses, for\ntheir faults.\n\n33. If any heretics (as Arians, Socinians, &c.) would creep into the\nministry, there shall not be new forms of subscription made to keep\nthem out; (which it is likely, with their vicious consciences, would\nbe ineffectual, and would open a gap to the old church tyrannies and\ndivisions;) nor an uncertain evil be ineffectually resisted by a\ncertain greater mischief. But while he keepeth his error to himself,\nhe is no heretic as to the church (_non apparere_ being equal to _non\nesse_): and when he venteth his heresy, he is responsible all the ways\naforesaid, and may be by the magistrate punished for his crime, and by\nthe churches be branded as none of their communion; which is the\nregular way of reforming crimes, viz. By judgment and execution, and\nnot by making new rules and laws, as fast as men break the old; as\nthough laws could be made which no man can break.\n\n34. The magistrate shall countenance or tolerate no sin or error, so\nfar as he can cure it by just remedies, which will not do more harm\nthan good: but he shall unwillingly tolerate many tolerable errors and\nfaults; because it is not in his power to remedy them, but by such\nmeans. But,\n\n(1.) The sound and concordant ministry only shall have his countenance\nand maintenance.\n\n(2.) Smaller errors and disorder shall be best cured by gentle\nrebukes, and discountenance, and denial of maintenance; together with\nthe disgrace that will be cast upon them, by the judgment and dissent\nof all the united, concordant ministers and churches (which together\nwill do more and better, than exasperating cruelties will do).\n\n(3.) The publishing of pernicious principles shall be restrained more\nseverely.\n\nBut though men may be restrained from venting pernicious falsehoods,\nthey cannot be constrained to believe the truth; (we are not so\nhappy;) nor shall they be constrained to lie, and say that they\nbelieve it when they do not.\n\n35. All matters of quarrels, division, and cruel usage of each other,\nbeing thus cut off and gone, bitterness and revengeful thoughts will\ncease, and love will revive in all men's breasts, and unity and peace\nwill follow of its own accord. And if any heretical or contentious\nsect arise, the hearts of all united people will so rise against them,\nthat desertion and shame will quickly kill them.\n\n36. Then will the hearts of the people cleave to their pastors: and\nthey will be no more put on the great difficulties of loving the\nbishops that hurt them, or of loving them in gaols; but it will be as\neasy to love them, when they feel the love to their souls in the\nlabours and kindness of their pastors, as to love their dearest and\nnearest friends. And then love will open the people's ears to the\nteacher's doctrine, and it will do them good: and then the labours and\nlives of faithful ministers will be sweet and easy, when the love, and\nthe unity, and faithfulness of the people, is their daily\nencouragement. Oh how good, and how happy, will it be for pastors and\npeople thus to live in love and unity! It will not only remind us of\nAaron's perfume, but of the Spirit of love that dwelt in our Redeemer,\nand which he promised should be his seal and mark upon all his true\ndisciples; yea, and of the celestial society, and life of perfect\nlove.\n\n37. Then shall neighbours exercise their charity, for the help of the\nignorant about them, without the suspicions of venting heresies, or\nsedition, or encroaching on the pastor's office. And neighbours, when\nthey come together, shall not take praying together, or holy\nconference, or singing God's praise, or reading good books, or\nrepeating their teachers' sermons, or counselling each other, to be a\nbad or dangerous work: but the ignorant, that cannot spend the Lord's\nday in holy exercises at home, (because they cannot read or remember\nmuch,) shall join with the families of their more understanding\nneighbours, who can help them; (as they met, Acts xii. 12, for prayer;\nand as neighbour families were to join in eating the passover with the\nfamily that had not enough to eat it;) for love and unity shall end\nthese jealousies. And all shall be done under the guidance and\noversight of their pastors; and not in enmity of opposition to them,\nor to the concordant church assemblies. And oh what helps and comfort\nwill this be to all faithful pastors, when all the work lieth not on\nthem alone; but every one sets his hand to build, in his proper place;\nand when they that converse together all the week, are seconding that\nwhich he more seldom teacheth them in public!\n\n38. The younger sort of ministers, that are now bred up in Vulcan's\nforge, shall be then trained up under grave and peaceable men; where\nuniting and peace-making principles shall be the rudiments of their\nliterature.\n\n39. And the younger sort of the people shall be no more tempted into\nenvious heats against their afflicters; nor into contentious sects,\nbecause of controversies; but shall be fed with the milk of peaceable\nprinciples, and be educated in the love of love itself. And the names\nof sects, and church divisions, and proud pretendings, shall, by use,\nbe made as disgraceful, as now the names of swearing, drunkenness, and\nwhoredom are.\n\n40. And oh how dear, how amiable, how honourable will their governors\nbe, to such a people (especially that blessed prince, that shall first\nperform this work)! How heartily will they pray for them, plead for\nthem, and fight for them! and how freely will they contribute any\nthing in their power to their aid! and how impatient will they be\nagainst every word that would dishonour them! How blessed will the\npeople be under such a prince! and how sweet and easy will the life of\nthat prince be, that is to govern such a people!\n\nGRANT, O LORD, THAT THIS GREAT HONOUR AND COMFORT MAY FALL INTO THE\nHANDS OF THE KING OF ENGLAND, BEFORE ALL OTHERS IN THE WORLD. Kings\nwill then see, that it is their interest, their honour, and their\ngreatest happiness on earth, to be the wise, pious, righteous\ngovernors, of a wise, pious, just, united people; that love them so\nmuch, that still they would fain serve them better than they are able.\n\n41. The ignorant, vulgar, and ruder sort, observing this amiable\nconcord, and all the blessed fruits thereof, will admire religion, and\nfall in love with it: and multitudes that shall be saved, will be\ndaily added to the seriously religious, and the house of Christ will\nbe filled with guests.\n\n42. Hereupon the scandalous and flagitious lives of common protestants\nwill be much cured; for the number of the flagitious will grow small,\nand crimes will be under common disgrace. Besides that, they will be\npunished by the magistrate; so that gross sin will be a marvel.\n\n43. The books of plain doctrine and holy living, with the pacificatory\ntreatises of reconcilers, will then be most in esteem and use; which\nnow are so disrelished by turbulent, discontented, siding persons. And\nabundance of controversial writings, about church government,\nliturgies, ceremonies, and many other matters, will be forgotten and\ncast aside as useless things; for the swords shall be made into\nplough-shares and pruning-hooks.\n\n44. The happy example of that happy prince and country, that shall\nbegin and first accomplish this work, will be famous through all the\nprotestant churches; and will inflame such desires of imitation in\nthem all, and be such a ready direction in the way, that it will\ngreatly expedite their answerable reformation. And the famous felicity\nof that prince, in the reformation and concord of his subjects, will\nkindle in the hearts of other protestant princes and states an earnest\ndesire of the same felicity. And so, as upon the invention of\nprinting, and of guns, the world was presently possessed of guns and\nof printed books, that never before attained any such thing; so here,\nthey that see the happiness of one kingdom brought about, and see how\nit was done, will have matter enough before their eyes, both to excite\ntheir desires and guide their endeavours in the means to bring all\nthis to pass.\n\n45. The protestant kingdoms and states, being thus reformed and united\nin themselves, will be inflamed with an earnest desire of the good of\nall other churches, and of all the world: and therefore, as divines\nhave held something called general councils for the union of all those\nchurches; so these princes will by their agents hold assemblies for\nmaintaining correspondence, to the carrying on of the common good of\nthe world, by the advantage of their united counsels and strength; and\nthen no enemy can stand long before them. For they that love and serve\nthem zealously at home, will venture their lives for them zealously\nabroad, if there be cause.\n\n46. The excellent and successful use of the magistrate's government of\nthe churches in their dominions, will quite shame all the usurping\nclaims of the pope and general councils, and their mongrel\necclesiastic courts, and all the train of artifices and offices, by\nwhich their government of the world is managed. And the world, and\nespecially princes, will plainly see how much they were abused by\ntheir usurpations, and that there is no need of pope or cardinal, nor\nany of those officers or acts at all; but that these are the mere\ncontrivances of carnal policy, to keep up an earthly kingdom under the\nname of the catholic church. And also the purity and unity of the\nreformed churches, where the vulgar have more religion and union than\ntheir monasteries, will dazzle the eyes of the popish princes, states,\nand people; and when they see better, and especially the happiness of\nthe princes, they will forsake the usurper that had captivated them by\nfraud, and will assume their freedom and felicity; and so the Roman\nchurch kingdom will fall.\n\n47. The deluded Mahometans seeing the unity and glory of christendom,\nas they were before kept from Christ by the wicked lives and the\ndivisions of christians (thinking that we are far worse than they); so\nnow they will be brought to admire and honour the christian name, and\nfear the power of the christian princes. And one part of them will\nturn christians; and the rest, even the Turkish power, the christian's\nforce, by the power of God, will easily break. And so the Eastern\nchurches will be delivered and reformed, and the Mahometans come into\nthe faith of Christ.\n\n48. The poor scattered Jews also, when they see the glory and concord\nof christians, will be convinced that Christ is indeed the true\nMessias: and being converted, perhaps, shall by the christian powers\nbe some of them re-established in their own land; but not to their\nancient peculiarity, or policy and law.\n\n49. And then the christian zeal will work to the conversion of the\npoor idolatrous, heathen world; and part of them will yield to reason\nand faith, and the rest by just victories be subdued. And so the\nkingdoms of the world will become the kingdoms of the Lord and his\nChrist; and the gospel shall be preached in all the world.\n\n50. And when the kingdom of grace is perfected, and hath had its time,\nthe kingdom of glory shall appear, upon the glorious appearing of\nChrist our King; and the dead shall arise, and they that have\novercome, shall reign with Christ, and sit with him upon the throne,\neven as he overcame, and is set down with the Father on his throne.\nAmen. Even so, come, Lord Jesus.\n\n\"Neither pray I for these alone, but for them also, which shall\nbelieve on me through their word; that they all may be one, as thou,\nFather, art in me, and I in thee; that they also may be one in us,\nthat the world may believe that thou hast sent me. And the glory which\nthou gavest me, I have given them, that they may be one, even as we\nare one. I in them, and thou in me; that they may be made perfect in\none; and that the world may know that thou hast sent me, and hast\nloved them, as thou hast loved me. Father, I will that they also whom\nthou hast given me, be with me where I am, that they may behold my\nglory which thou hast given me,\" John xvii. 20-24.\n\n_Object._ But if this world should ever become so happy, it would\nbe more amiable, and so be a greater snare to our affections, and make\nus willing to stay from heaven.\n\n_Answ._ No amiableness or pleasantness stealeth the heart from\nGod, or keepeth it from heaven, but that which hideth the glory and\ngoodness of God and heaven from our minds, or corrupteth and diverteth\nthe will and affections by some inconsistency or contrariety; but the\nspiritual excellency of the reformed concordant church on earth, will\nso much more clearly represent heaven to our conceptions, and give our\nhearts so pleasant a foretaste of it, that above all things it will\nexcite our desires of that fuller glory, and call us most powerfully\nto a heavenly mind and life: as the first-fruits and earnest do make\nus desire the harvest, and the full possession; and as now those that\nlive in the most heavenly society, and under the most excellent helps\nand means, have usually more heavenly minds and lives, than they that\nin more tempting and distracting company never enjoy such heavenly\nbeams.\n\nCONSECTARY.\n\nAll the Romish dreams of church union arise from ignorance of the true\nstate and interest of the church, and the true and necessary terms of\nunion.\n\nAnd all the plots also of the moderating papists, that talk of a\npolitical church catholic having a visible constitutive or governing\nhead; whether monarchical, (the pope,) or aristocratical, or\ndemocratical (the patriarchs, or a general council): and that talk of\nuniversal laws of this church, made by such a universal head, besides\nthe universal laws of Christ; and falsely feign the councils called\ngeneral, in a particular empire, called or ruled by one emperor only,\nin his own dominions, to have been universal, as to all the catholic\nchurches on earth; and that feign these councils to have been\ninfallible, which so often erred, and crossed each other; and that set\nthe world upon the undeterminable controversy, Which were true general\ncouncils; and, How many we must receive and conform to: whether only\nfour, or six, or eight; and till what age. And that would persuade\nthe christian world, that whatever diversity of canons, customs, or\nchurch laws, or ceremonies, are allowed among them, it must all be\ndone or held by this same authority of the pope or council, or both:\nto which (though foreign) kings and bishops must all be subject; and\nfrom which they must receive their christianity; and by which all\ntheir reformations must be tried: and that none must be taken as\ncatholics, nor any churches tolerated, that hold not such a factious\nunion, under such a usurping head, personal or collective: but as\nTertullian speaketh, rather than endure such wiser and better\nsocieties, _Solitudinem facerent, et vocarent pacem_: and as a WORLDLY\nCLERGY, whose church and kingdom is only of and in this world, would\nbanish from it all (save a lifeless image) which hath any kin to\nheaven; and suffers none to live in this world among them but\nthemselves.\n\n       *       *       *       *       *\n\nI say, all this is, 1. From ignorance of the true nature of the\nchristian religion, church state, and terms of unity and concord;\nwhich I have lately opened in a book, entitled, \"The True and only\nTerms of the Concord of all the Churches.\"\n\n2. And from contention about ambiguous words, and self-conceitedness\nin their controversies, ignorantly thence raised; which I have sought\nto end in a book, called, \"Catholic Theology.\"\n\n3. And from vicious passions and partiality; which I have sought to\nheal in a book, called, \"The Cure of Church Divisions.\"\n\nAll written long since the writing of this foregoing Prognostication.\n\n\n\n\nTHE REFORMED LITURGY.\n\n\nTHE ORDINARY PUBLIC WORSHIP ON THE LORD'S DAY.\n\n _The Congregation being reverently composed, let the Minister first\n crave God's assistance and acceptance of the Worship, to be performed\n in these or the like words._\n\nEternal, incomprehensible, and invisible God, infinite in power,\nwisdom, and goodness, dwelling in the light which no man can approach,\nwhere thousand thousands minister unto thee, and ten thousand times\nten thousand stand before thee, yet dwelling with the humble and\ncontrite, and taking pleasure in thy people: Thou hast consecrated for\nus a new and living way, that with boldness we may enter into the\nholiest, by the blood of Jesus, and hast bid us seek thee while thou\nmayst be found: We come to thee at thy call, and worship at thy\nfootstool. Behold us in thy tender mercies. Despise us not, though\nunworthy. Thou art greatly to be feared in the assembly of the saints,\nand to be had in reverence of all that are about thee. Put thy fear\ninto our hearts, that with reverence we may serve thee; sanctify us,\nthat thou mayst be sanctified of us, when we draw nigh thee. Give us\nthe Spirit of grace and supplication to help our infirmities, that our\nprayers may be faithful, fervent, and effectual. Let the desire of our\nsouls be to thee: let us draw near thee with our hearts, and not only\nwith our lips, and worship thee, who art a Spirit, in spirit and\ntruth. Let thy word be spoken and heard by us as the word of God. Give\nus attentive, hearing ears, and opened, believing, understanding\nhearts, that we may no more refuse thy calls, nor disregard thy\nmerciful, outstretched hand, nor slight thy counsels and reproofs; but\nbe more ready to hear, than to give the sacrifice of fools. Put thy\nlaws into our hearts, and write them in our minds, and let us be all\ntaught of God. Let thy word be unto us quick and powerful; a discerner\nof the thoughts and intents of the heart; mighty to pull down\nstrong-holds, casting down imaginations and reasonings, and every\nhigh thing that advanceth itself against the knowledge of God; and\nbringing into captivity every thought to the obedience of Christ. Let\nus magnify thee with thanksgiving, and triumph in thy praise. Let us\nrejoice in thy salvation, and glory in thy holy name. Open thou our\nlips, O Lord, and let our mouths show forth thy praise. And let the\nwords of our mouths, and the meditation of our hearts, be acceptable\nin thy sight, through Jesus Christ our Lord and only Saviour.[176]\nAmen.\n\n _Or thus, when brevity is necessary._\n\nO eternal, almighty, and most gracious God, heaven is thy throne, and\nearth is thy footstool, holy and reverend is thy name; thou art\npraised by the heavenly hosts, and in the congregation of thy saints\non earth, and wilt be sanctified in all that come nigh unto thee. We\nare sinful and unworthy dust, but being invited by thee, are bold,\nthrough our blessed Mediator, to present ourselves and our\nsupplications before thee. Receive us graciously, help us by thy\nSpirit; let thy fear be upon us; let thy word come unto us in power,\nand be received in love, with attentive, reverent, and obedient minds.\nMake it to us the savour of life unto life. Cause us to be fervent in\nprayer, and joyful in thy praises, and to serve thee this day without\ndistraction, that we may find that a day in thy courts is better than\na thousand, and that it is good for us to draw near to God; through\nJesus Christ our Lord and Saviour.[177] Amen.\n\n _Next, let one of the Creeds be read by the Minister, saying,_\n\nIn the profession of this christian faith we are here assembled.\n\nI believe in God the Father, &c.\n\nI believe in one God, &c.\n\n _And sometimes Athanasius' Creed._\n\n _The Ten Commandments._\n\nGod spake these words, and said, &c.\n\n _For the right informing and affecting the People, and moving them\n to a penitent, believing Confession, some of these Sentences may be\n read._\n\nGod created man in his image.[178]\n\nBy one man sin entered into the world, and death by sin; and so death\npassed upon all men, for that all have sinned.[179]\n\nFor all have sinned, and come short of the glory of God.[180]\n\nGod so loved the world, that he gave his only begotten Son, that\nwhosoever believeth in him should not perish, but have everlasting\nlife.[181]\n\nHe that believeth on him shall not be condemned: but he that believeth\nnot is condemned already, because he hath not believed in the name of\nthe only begotten Son of God.[182]\n\nAnd this is the condemnation, that light is come into the world, and\nmen loved darkness rather than light, because their deeds were\nevil.[183]\n\nFor every one that doth evil hateth the light, neither cometh to the\nlight, lest his deeds should be reproved.[184]\n\nChrist hath redeemed us from the curse of the law, being made a curse\nfor us.[185]\n\nExcept a man be born of water and of the Spirit, he cannot enter into\nthe kingdom of God.[186]\n\nThat which is born of the flesh is flesh; and that which is born of\nthe Spirit is spirit.[187]\n\nVerily I say unto you, Except ye be converted, and become as little\nchildren, ye shall not enter into the kingdom of heaven.[188]\n\nSay unto them, As I live, saith the Lord God, I have no pleasure in\nthe death of the wicked; but that the wicked turn from his way and\nlive: turn ye, turn ye from your evil ways; for why will ye die, O\nhouse of Israel?[189]\n\nI say unto you, there is joy in the presence of the angels of God over\na sinner that repenteth.[190]\n\nI will arise and go to my father, and say unto him, Father, I have\nsinned against heaven, and before thee, and am no more worthy to be\ncalled thy son.[191]\n\n _The Confession of Sin, and Prayer for Pardon and\n Sanctification._\n\nO Most holy, righteous, and gracious God, who hatest all the workers\nof iniquity, and hast appointed death to be the wages of sin, but yet\nfor the glory of thy mercy hast sent thy Son to be the Saviour of the\nworld, and hast promised forgiveness of sin through his blood, to all\nthat believe in him, and by true repentance turn unto thee, and that\nwhosoever confesseth and forsaketh his sin, shall have mercy; we\nconfess that we are vile and miserable sinners, being conceived in\nsin; by nature children of wrath, and transgressors from the womb. All\nwe like sheep have gone astray, and turned every one to his own way.\nThou madest us, and not we ourselves. Thou boughtest us with a price,\nand we are not our own; therefore we should have wholly given up\nourselves unto thee, and have glorified thee with our souls and bodies\nas being thine. Whatever we did should have been done to thy glory,\nand to please thee, in the obeying of thy will. But we have displeased\nand dishonoured thee, and turned from thee, exalting, seeking, and\npleasing ourselves. Thou art the King of all the world, and thy laws\nare holy, just, and good. But we have denied thee our due subjection\nand obedience, being unruly and self-willed, minding the things of the\nflesh, and making provision for its lusts. We have staggered at thy\nword through unbelief, and have not fully placed our trust and hope in\nthee. We have rather feared man that is dust, and can but kill the\nbody, than thee, that canst destroy both soul and body in hell. Thou\nart infinitely good, and love itself, yet have we not fully taken thee\nfor our portion, nor loved thee with all our heart, and soul, and\nmight, nor made thee our full desire and delight. But we have\ninordinately loved ourselves, and the world, and the things of the\nworld, and lived by sense when we should have lived by faith, and\ncared and laboured for the food that perisheth, when we should have\nlaboured for the one thing needful, and that which endureth to\neverlasting life. We have been slothful servants, yielding to\ntemptations, ashamed of our duty, losing our precious time, when we\nshould have been fervent in spirit, serving the Lord, cleaving to thee\nwith full resolution, redeeming the time, and with diligence making\nsure our calling and election. We have not with due holiness and\nreverence drawn near thee, and used thy holy name, thy worship, and\nthy day. We have dishonoured and disobeyed our superiors, and\nneglected our inferiors. We have been guilty of not loving our\nneighbours as ourselves, and not doing to others as we would they\nshould do to us; but have sought our own against their welfare, not\nforbearing and forgiving, not loving our enemies as we ought, not\nfollowing peace, nor studying to do good to all according to our\npower. We have sinned secretly and openly, in thought, word, and deed,\nignorantly and presumptuously, in passion and upon deliberation,\nagainst thy precepts, promises, and threats; against thy mercies and\nthy judgments, under thy patience and in thy sight; against our\nconsciences, our purposes, and our covenants. When we were hastening\nto death and judgment, for which through all our lives we should have\nprepared, thou hast commended thy wonderful love towards us in giving\nthy Son to die for sinners, to reconcile us to thee, while we were\nenemies; and all things being made ready, thou hast sent thy\nmessengers to invite us to come in, preaching to us the glad tidings\nof salvation, and freely offering us pardon and life in Jesus Christ;\nbut we have made light of it, and neglected this great salvation, and\nmade excuses or too long delays; undervaluing our Redeemer, his blood\nand merits, his offered grace and endless glory, rejecting his holy\ndoctrine and example, resisting his Spirit, ministers, and word. We\nhave sinned, O Lord, against thee, and against our own souls, and are\nnot worthy to be called thy children. We have deserved everlasting\nwrath; to us belongeth confusion, but mercy and forgiveness to thee.\nHave mercy upon us, O God, according to the multitude of thy mercies.\nHeal our souls that have sinned against thee, and enter not into\njudgment with thy servants. Hide thy face from our sins, and blot out\nall our iniquities. Cast us not away from thy presence, and avenge not\nupon us the quarrel of thy covenant. Wash us in the blood of the Lamb\nof God, who taketh away the sin of the world. Accept us in thy beloved\nSon, who was made a curse for us, and was wounded for our\ntransgressions, that we might be healed by his stripes. Turn us, O God\nof our salvation, and cause thy face to shine upon us. Give us\nrepentance unto life: cause us to loathe ourselves for all the evils\nthat we have committed. Give us that broken, contrite spirit which\nthou wilt not despise. Create in us a clean heart, O God, and renew a\nright spirit within us. Take out of us the old and stony heart, and\ngive us a new and tender heart. Give us the Spirit of thy Son, and be\nour God, and let us be thy people. Enlighten our understandings to\nknow the wonderful things of thy law, the dimensions of thy love in\nChrist, the mysteries of thy kingdom, and the riches of the glory of\nthy inheritance in the saints, and that we may approve the things that\nare excellent, and may escape the snares of the devil, and may hate\nevery false way. Shed abroad thy love in our hearts by thy Holy\nSpirit, and cause us so to love thee, that nothing may separate us\nfrom thy love. Put thy fear into our hearts, that we may never depart\nfrom thee. Cause us to seek first thy kingdom, and its righteousness,\nand (as those that are risen with Christ) to seek the things that are\nabove, and to lay up a treasure in heaven, and let our hearts and\nconversations be there. Mortify our earthly inclinations and desires.\nCrucify the world to us, and us unto the world by the cross of Christ.\nCause us to live by faith, and look at the things that are unseen; and\nuse the world as not over-using it, seeing the fashion of it passeth\naway; striving to enter in at the strait gate, and running so as to\nobtain. Let us no longer live the rest of our time to the lust of men,\nbut the will of God, studying in all things to please thee, and to be\naccepted of thee. Let us not seek our own wills, but the will of him\nthat called us; yea, let us delight to do thy will, O God; let our\ndelight be in thy law, and let us meditate therein day and night.\nCause us to deny ungodliness and worldly lusts, and to live soberly,\nand righteously, and godly in this present world, as obedient\nchildren, not fashioning ourselves to the former lusts of our\nignorance; but as he that hath called us is holy, let us be holy in\nall manner of conversation. Cause us to love one another with a pure\nheart, forbearing and forgiving one another, if any have a quarrel\nagainst another, even as Christ forgave us. Give us the wisdom which\nis first pure, and then peaceable. In our eyes let a vile person be\ncontemned, but let us honour them that fear the Lord. Cause us to walk\ncircumspectly without offence, and to be zealous of good works; to\nlove our enemies, and not to give place to wrath; and in patience to\npossess our souls. Help us to deny ourselves, and take up our cross,\nand follow Christ; esteeming his reproach to be greater riches than\nthe treasures of the world; that having suffered with him, we may\nalso be glorified with him. Though we must be tempted, help us to\novercome, and be faithful unto the death; and then let us receive that\ncrown of life, through the merits and intercession of Christ Jesus our\nLord and only Saviour; in whose comprehensive words we sum up our\nrequests, saying as he hath taught us, Our Father which art in heaven,\nhallowed be thy name. Thy kingdom come, &c.[192]\n\n _Or thus, when brevity is necessary._\n\nO Most great, most just, and gracious God, thou art of purer eyes than\nto behold iniquity, thou condemnest the ungodly, impenitent, and\nunbelievers; but hast promised mercy through Jesus Christ to all that\nrepent and believe in him. We confess that we were conceived in sin,\nand are by nature children of wrath; and have all sinned and come\nshort of the glory of God. In our baptism thou tookest us into the\nbond of the holy covenant, but we remembered not our Creator in the\ndays of our youth, with the fear, and love, and obedience which we\nowed thee: not pleasing and glorifying thee in all things, nor walking\nwith thee by faith in a heavenly conversation, nor serving thee\nfervently with all our might; but fulfilled the desires of the flesh,\nand of the carnal mind. We have neglected and abused thy holy worship,\nthy holy name, and thy holy day. We have dishonoured our superiors,\nand neglected our inferiors. We have dealt unjustly and uncharitably\nwith our neighbours, not loving them as ourselves, nor doing to others\nas we would they should do to us. We have not sought first thy kingdom\nand righteousness, and been contented with our daily bread, but have\nbeen careful and troubled about many things, neglecting the one thing\nnecessary. Thou hast revealed thy wonderful love to us in Christ, and\noffered us pardon and salvation in him; but we made light of it, and\nneglected so great salvation, and resisted thy Spirit, word, and\nministers, and turned not at thy reproof. We have run into\ntemptations; and the sin which we should have hated, we have committed\nin thy sight, both secretly and openly, ignorantly and carelessly,\nrashly and presumptuously, against thy precepts, thy promises, and\nthreats, thy mercies and thy judgments. Our transgressions are\nmultiplied before thee, and our sins testify against us. If thou deal\nwith us as we deserve, thou wilt cast us away from thy presence into\nhell, where the worm never dieth, and the fire is not quenched. But in\nthy mercy, thy Son, and thy promise, is our hope. Have mercy upon us,\nmost merciful Father. Be reconciled to us, and let the blood of Jesus\nChrist cleanse us from all our sins. Take us for thy children, and\ngive us the Spirit of thy Son. Sanctify us wholly, shed abroad thy\nlove in our hearts, and cause us to love thee with all our hearts. O\nmake thy face to shine upon thy servants; save us from our sins, and\nfrom the wrath to come; make us a peculiar people to thee, zealous of\ngood works, that we may please thee, and show forth thy praise. Help\nus to redeem the time, and give all diligence to make our calling and\nelection sure. Give us things necessary for thy service, and keep us\nfrom sinful discontent and cares. And seeing all these things must be\ndissolved, let us consider what manner of persons we ought to be, in\nall holy conversation and godliness. Help us to watch against\ntemptations, and resist and overcome the flesh, the devil, and the\nworld; and being delivered out of the hand of all our enemies, let us\nserve thee without fear, in holiness and righteousness before thee all\nthe days of our life. Guide us by thy counsel, and after receive us\ninto thy glory, through Jesus Christ our only Saviour. Amen.[193]\n\n [Here use the Lord's Prayer as before.]\n\n _For the strengthening of Faith, and raising the Penitent, some of\n these Sentences of the Gospel may be here read._\n\nHear what the Lord saith to the absolution and comfort of penitent\nbelievers.\n\nThe Lord your God is gracious and merciful, and will not turn away his\nface from you, if ye return unto him.[194]\n\nIf any man sin, we have an advocate with the Father, Jesus Christ the\nrighteous: and he is the propitiation for our sins: and not for ours\nonly, but also for the sins of the whole world.[195]\n\nBe it known unto you, men and brethren, that through this man is\npreached to you the forgiveness of sins: and by him all that believe\nare justified from all things, from which they could not be justified\nby the law of Moses.[196]\n\nWhere sin abounded, grace did much more abound: that as sin reigned\nunto death, even so might grace reign through righteousness unto\neternal life, through Jesus Christ our Lord.[197]\n\nIf we walk in the light, as he is in the light, we have fellowship one\nwith another, and the blood of Jesus Christ his Son cleanseth us from\nall sin. If we say that we have no sin, we deceive ourselves, and the\ntruth is not in us. If we confess our sin, he is faithful and just to\nforgive us our sin, and to cleanse us from all unrighteousness.[198]\n\nCome unto me, all ye that labour and are heavy laden, and I will give\nyou rest. Take my yoke upon you, and learn of me; for I am meek and\nlowly in heart: and ye shall find rest unto your souls. For my yoke is\neasy, and my burden is light.[199]\n\nWhosoever will, let him take of the water of life freely.[200]\n\nAll that the Father hath given me shall come to me; and him that\ncometh to me I will in nowise cast out.[201]\n\nI will be merciful to their unrighteousness, and their sins and\niniquities I will remember no more.[202]\n\nHear also what you must be and do for the time to come, if you would\nbe saved.\n\nNow if any man have not the Spirit of Christ, he is none of his.[203]\n\nIf any man be in Christ, he is a new creature: old things are passed\naway; behold, all things are become new.[204]\n\nThere is no condemnation to them that are in Christ Jesus, who walk\nnot after the flesh, but after the Spirit. For they that are after the\nflesh do mind the things of the flesh; but they that are after the\nSpirit the things of the Spirit.[205]\n\nFor to be carnally-minded is death, but to be spiritually-minded is\nlife and peace.[206]\n\nFor the carnal mind is enmity against God: for it is not subject to\nthe law of God, neither indeed can be.[207]\n\nSo then they that are in the flesh cannot please God.[208]\n\nFor if ye live after the flesh, ye shall die: but if through the\nSpirit ye mortify the deeds of the body, ye shall live.[209]\n\nNow the works of the flesh are manifest, which are these; Adultery,\nfornication, uncleanness, lasciviousness, idolatry, witchcraft,\nhatred, variance, emulations, wrath, strife, seditions, heresies,\nenvyings, murders, drunkenness, revellings, and such like: of the\nwhich I tell you before, as I have told you in time past, that they\nwhich do such things shall not inherit the kingdom of God.[210]\n\nBut the fruit of the Spirit is love, joy, peace, long-suffering,\ngentleness, goodness, faith, meekness, temperance: against such there\nis no law. And they that are Christ's have crucified the flesh with\nthe affections and lusts.[211]\n\nLet us walk honestly, as in the day; not in rioting and drunkenness,\nnot in chambering and wantonness, not in strife and envying. But put\nye on the Lord Jesus Christ, and make no provision for the flesh, to\nfulfil the lusts thereof.[212]\n\nLove not the world, neither the things that are in the world. If any\nman love the world, the love of the Father is not in him. For all that\nis in the world, the lust of the flesh, the lust of the eye, and the\npride of life, is not of the Father, but is of the world.[213]\n\nEnter ye in at the strait gate: for wide is the gate, and broad is the\nway, that leadeth to destruction, and many there be that go in\nthereat: because strait is the gate, and narrow is the path, that\nleadeth unto life, and few there be that find it.[214]\n\nFor the grace of God that bringeth salvation hath appeared unto all\nmen, teaching us that, denying ungodliness and worldly lusts, we\nshould live soberly, and righteously, and godly, in this present\nworld; looking for the blessed hope, and the glorious appearing of the\ngreat God and our Saviour Jesus Christ; who gave himself for us, that\nhe might redeem us from all iniquity, and purify to himself a peculiar\npeople, zealous of good works.[215]\n\nBlessed is the man that walketh not in the counsel of the ungodly, nor\nstandeth in the way of sinners, nor sitteth in the seat of the\nscornful. But his delight is in the law of the Lord; and in his law\ndoth he meditate day and night.[216]\n\nThe ungodly shall not stand in the judgment, nor sinners in the\ncongregation of the righteous.[217]\n\nWherefore we receiving a kingdom which cannot be moved, let us have\ngrace, whereby we may serve God acceptably with reverence and godly\nfear: for our God is a consuming fire.[218]\n\nSeeing then that these things shall be dissolved, what manner of\npersons ought ye to be, in all holy conversation and godliness,\nlooking for and hasting to the coming of the day of God?[219]\n\nTherefore, my beloved brethren, be ye stedfast, unmoveable, always\nabounding in the work of the Lord, for as much as ye know that your\nlabour is not in vain in the Lord.[220]\n\n _Then may be said the ninety-fifth or the hundredth Psalm, or the\n eighty-fourth._\n\n _And next the Psalms in order for the day; and next shall be read a\n chapter of the Old Testament, such as the Minister findeth most\n seasonable; or with the liberty expressed in the admonition before\n the second book of Homilies._[221]\n\n _After which may be sung a Psalm, or the Te Deum said; then shall\n be read a chapter of the New Testament, and then the Prayer for the\n King and Magistrates. And after that, the sixty-seventh, or\n ninety-eighth, or some other Psalm, may be sung or said, or the\n Benedictus, or Magnificat. And the same order to be observed at the\n Evening Worship, if time allow it._[222]\n\n Next after the psalm the minister shall (in the pulpit) first\n reverently, prudently, and fervently pray, according to the state and\n necessities of the church, and those especially that are present, and\n according to the subject that he is to preach on. And after prayer,\n he shall preach upon some text of holy Scripture, suiting his matter\n to the necessities of the hearers, and the manner of delivery to\n their quality and benefit. Always speaking from faith and holy\n experience in himself, with plainness and perspicuity, with reverence\n and gravity, with convincing evidence and authority, with prudence,\n caution, faithfulness, and impartiality, with tender love and melting\n compassion, with fervent zeal and persuading importunity, and with\n frequency and unwearied patience, waiting on God for the success.\n After sermon he shall pray for a blessing on the word of instruction\n and exhortation, which was delivered; and in his prayers (before or\n after sermon) ordinarily he shall pray for the conversion of\n heathens, Jews, and other infidels; the subversion of idolatry,\n infidelity, Mahometanism, heresy, papal tyranny and superstition,\n schism and profaneness, and for the free progress of the gospel, and\n the increase of faith and godliness, the honouring of God's name, the\n enlargement of the kingdom of Christ, and the obedience of his saints\n through the nations of the earth. And in special for these nations;\n for the king's Majesty, and the rest of the royal family; for the\n lords of his Majesty's council, the judges, and other magistrates of\n the land; for the pastors of the church, and all congregations\n committed to their care and government. Always taking heed that no\n mixtures of imprudent, disorderly expressions, of private discontent\n and passion, of unreverent, disobedient, seditious, or factious\n intimations, tending to corrupt, and not to edify, the people's\n minds, do turn either prayer or preaching into sin. And ordinarily in\n church communion, especially on the Lord's day, (which is purposely\n separated for the joyful commemoration of the blessed work of man's\n redemption,) a considerable proportion of the public worship must\n consist of thanksgiving and praises to God, especially for Jesus\n Christ, and his benefits; still leaving it to the minister's\n discretion to abbreviate some parts of worship, when he seeth it\n needful to be longer on some other.[223]\n\n _The Sermon and Prayer being ended, let the Minister dismiss the\n Congregation with a benediction, in these or the like words._\n\nBlessed are they that hear the word of God, and keep it.[224]\n\nThe Lord bless you, and keep you: the Lord make his face to shine upon\nyou, and be gracious unto you: the Lord lift up his countenance upon\nyou, and give you peace.[225]\n\nThe grace of our Lord Jesus Christ, and the love of God the Father,\nand the communion of the Holy Ghost, be with you all. Amen.[226]\n\n _Except there be a Communion in the Sacrament of the Lord's Supper\n to be celebrated, or any further Worship to be performed, and then\n the Minister may delay the Benediction till the End._\n\n _And because, when there is leisure, the Prayers of the Church\n should be as full as the Rule and our Necessities require; let the\n following General Prayer be used, when the Minister findeth it\n convenient, instead of the Litany and Collects._\n\n Here are also adjoined a Thanksgiving for Christ and his benefits,\n and a Hymn to be used at the discretion of the minister, either after\n sermon, or at the communion, or on other days.\n\n _A Prayer for the King, the Royal Family, and Magistrates._\n\nAlmighty God, by whom kings reign, and princes decree justice, who\nrulest in all the kingdoms of men, and givest them to whomsoever thou\nwilt, who by thy special providence hast set over us thy servant,\nCharles, our king; crown him with thy blessings, and satisfy him with\nthy goodness. Save him by thy right hand, and defend him against such\nas rise up against him; prolong his life in peace and righteousness;\ngrant him the spirit of wisdom and counsel, the spirit of holiness,\nand the fear of the Lord, that he may know how to go in and out before\nthis great people over whom thou hast set him. Let not thy law depart\nout of his mind, or mouth, but let him meditate in it day and night.\nMake him as an angel of God to discern between good and evil, that in\nhis eyes a vile person may be contemned, but he may honour them that\nfear the Lord; that his eyes may be upon the faithful of the land,\nthat they may dwell with him, and they that are perfect in the way\nserve him. Remove the wicked from before him, that his throne may be\nestablished in righteousness; and grant that under him we may lead a\nquiet and peaceable life in all godliness and honesty. And when he\nhath finished his course on earth, let him inherit a crown of\nrighteousness, and reign with Christ for ever. Bless the queen mother,\nthe illustrious prince, James, duke of York, and the rest of the royal\nfamily; endue them with thy Holy Spirit, enrich them with thy heavenly\ngrace, and make them blessings in their generation. Endue the lords of\nhis Majesty's council, and all the nobility, the judges, and all the\nmagistrates of the land, with wisdom from above, that they may rule as\nin thy fear, and judge righteous judgment, and may take heed what they\ndo, as judging not for man, but for the Lord, that justice may run\ndown as water, and righteousness as a mighty stream. Let all his\nMajesty's subjects duly submit to him and obey him, not only for\nwrath, but for conscience' sake. Let all his kingdoms be the kingdoms\nof the Lord, and of his Son Christ, that God may dwell amongst us, and\nthat it may be said of them, The Lord bless thee, O habitation of\nJustice, and mountain of Holiness: for thine, O Father, with the Son\nand Holy Ghost, is the kingdom, and power, and glory for ever.\nAmen.[227]\n\n _The General Prayer._\n\nO most holy, blessed, and glorious Trinity, Father, Son, and Holy\nGhost, Three Persons and One God, our Creator, Redeemer, and\nSanctifier, our Lord, our Governor and Father, hear us, and have mercy\nupon us, miserable sinners.\n\nO Lord our Saviour, God and man! who, having assumed our nature, by\nthy sufferings, and death, and burial, wast made a ransom to take away\nthe sins of the world; who being raised from the dead, ascended and\nglorified, art made head over all things to the church, which thou\ngatherest, justifiest, sanctifiest, rulest, and preservest, and which\nat thy coming thou wilt raise and judge to endless glory; we beseech\nthee to hear us, miserable sinners: make sure to us our calling and\nelection, our unfeigned faith and repentance; that being justified,\nand made the sons of God, we may have peace with him, as our\nreconciled God and Father.[228]\n\nLet thy Holy spirit sanctify us, and dwell in us, and cause us to deny\nourselves, and to give up ourselves entirely to thee, as being not our\nown, but thine.\n\nAs the world was created for thy glory, let thy name be glorified\nthroughout the world; let self-love, and pride, and vain-glory be\ndestroyed; cause us to love thee, fear thee, and trust in thee with\nall our hearts, and to live to thee.[229]\n\nLet all the earth subject themselves to thee, their King. Let the\nkingdoms of the world become the kingdoms of the Lord, and of his\nChrist. Let the atheists, idolaters, Mahometans, Jews, and other\ninfidels, and ungodly people, be converted. Send forth meet labourers\ninto the harvest, and let the gospel be preached throughout all the\nworld. Preserve and bless them in thy work. Sustain in patience, and\nseasonably deliver, the churches that are oppressed by idolaters,\ninfidels, Mahometans, or other enemies, or by the Roman papal\nusurpations.[230]\n\nUnite all christians in Jesus Christ, the true and only universal\nHead, in the true christian and catholic faith and love; cast out\nheresies and corruptions, heal divisions, let the strong receive the\nweak, and bear their infirmities; restrain the spirit of pride and\ncruelty, and let nothing be done in strife or vain-glory.[231]\n\nKeep us from atheism, idolatry, and rebellion against thee; from\ninfidelity, ungodliness, and sensuality; from security, presumption,\nand despair. Let us delight to please thee, and let thy word be the\nrule of our faith and lives; let us love it, and understand it, and\nmeditate in it day and night.[232]\n\nLet us not corrupt or neglect thy worship; nor take thy holy name in\nvain. Keep us from blasphemy, perjury, profane swearing, lying,\ncontempt of thy ordinances, and from false, unworthy, and unreverent\nthoughts and speeches of God, or holy things; and from the neglect and\nprofanation of thy holy day.[233]\n\nPut it into the hearts of the kings and rulers of the world to submit\nto Christ, and rule for him as nursing-fathers to his church: and save\nthem from the temptations that would drown them in sensuality; or\nwould break them upon Christ as a rock of offence, by engaging them\nagainst his holy doctrine, ways, and servants.[234]\n\nHave mercy on thy servant Charles, our king, protect his person,\nilluminate and sanctify him by thy Spirit, that above all things he\nmay seek thine honour, the increase of faith, and holy obedience to\nthy laws; and may govern us as thy minister, appointed by thee for the\nterror of evil-doers, and the praise of them that do well, that under\nhim we may live a quiet and peaceable life, in all godliness and\nhonesty.[235]\n\nHave mercy upon all the royal family, upon the lords of the council,\nand all the nobility, the judges, and other magistrates of these\nlands. Let them fear thee, and be ensamples of piety and temperance,\nhaters of injustice, covetousness, and pride, and defenders of the\ninnocent: in their eyes let a vile person be contemned, but let them\nhonour them that fear the Lord.[236]\n\nLet every soul be subject to the higher powers, and not resist; let\nthem obey the king, and all in authority, not only for wrath, but for\nconscience' sake.[237]\n\nGive all the churches able, holy, faithful pastors, that may soundly\nand diligently preach thy word, and guide the flocks in ways of\nholiness and peace; overseeing and ruling them not by constraint, but\nwillingly, not for filthy lucre, but of a ready mind; not as being\nlords over thy heritage, but the servants of all, and ensamples to the\nflock; that when the chief Pastor shall appear, they may receive the\ncrown of glory.[238]\n\nLet the people know those that are over them in the Lord, and labour\namong them, preaching to them the word of God; let them highly esteem\nthem in love for their work's sake, account them worthy of double\nhonour, and obey them in the Lord.[239]\n\nLet parents bring up their children in holy nurture, that they may\nremember their Creator in the days of their youth; and let children\nlove, honour, and obey them. Let husbands love their wives, and guide\nthem in knowledge and holiness; and let wives love and obey their\nhusbands. Let masters rule their servants in thy fear, and servants\nobey their masters in the Lord.[240]\n\nKeep us from murders and violence, and injurious passionate words and\nactions.[241]\n\nKeep us from fornication and all uncleanness, from chambering and\nwantonness, from lustful thoughts and filthy communications, and all\nunchaste behaviour.[242]\n\nKeep us from stealing or wronging our neighbour in his property, from\nperverting justice, from false witnessing and deceit, from\nslandering, backbiting, uncharitable censuring or other wrong to the\nreputation of our neighbours.[243]\n\nKeep us from coveting any thing that is our neighbour's. Let us love\nour neighbours as ourselves, and do to others as we would they should\ndo to us.[244]\n\nCause us to love Christ in his members with a pure and fervent love,\nand to love our enemies, and do good to all, as we are able; but\nespecially to the household of faith.[245]\n\nGive us our necessary sustentation and provision for thy service and\ncontentedness therewith. Bless our labours, and the fruits of the\nearth in their season, and give us such temperate weather as tendeth\nhereunto. Deliver us and all thy servants from such sickness, wants,\nand other distresses, as may unseasonably take us off thy service.\nKeep us from gluttony and drunkenness, slothfulness, unlawful gain,\nand from making provision for the flesh to satisfy its lusts.[246]\n\nWhen we sin, restore us by true repentance and faith in Christ. Let us\nloathe ourselves for our transgressions; forgive them all, and accept\nus in thy well-beloved Son; save us from the curse and punishment\nwhich they deserve, and teach us heartily to forgive others. Convert\nour enemies, persecutors, and slanderers, and forgive them.[247]\n\nCause us to watch against temptations, to resist and overcome the\nflesh, the devil, and the world; and by no allurements of pleasure,\nprofit, or honour, to be drawn from thee to sin. Let us patiently\nsuffer with Christ that we may reign with him.[248]\n\nDeliver us and all thy people from the enmity and rage of Satan, and\nall his wicked instruments; and preserve us to thy heavenly\nkingdom.[249]\n\nFor thou only art the universal King; all power is thine in heaven and\nearth: of thee, and through thee, and to thee are all things, and the\nglory shall be thine for ever. Amen.[250]\n\n Concerning the Psalms for public use.\n\n _We desire that instead of the imperfect version of the Psalms in\n metre now in use, Mr. William Barton's Version, and that perused and\n approved by the Church of Scotland there in use, (being the best that\n we have seen,) may be received and corrected by some skilful men, and\n both allowed (for grateful variety) to be printed together on several\n columns or pages, and publicly used; at least until a better than\n either of them shall be made._\n\n _A Thanksgiving for Christ, and his gracious Benefits._\n\nMost glorious God, accept, through thy beloved Son, though from the\nhands of sinners, of thanksgiving, which thy unspeakable love and\nmercies, as well as thy command, do bind us to offer up unto thee.\nThou art the Father of mercies, and the God of all consolation, full\nof compassion, gracious, long-suffering, plenteous in goodness and\ntruth, keeping mercy for thousands, forgiving iniquity, transgression,\nand sin. For thy glory thou didst create us after thine image; thou\nmadest us a little lower than the angels, and crownedst us with glory\nand honour, giving us dominion over the works of thy hands, and\nputting all these things under our feet. And when we forsook thee, and\nbroke thy covenant, and rebelled against thee, and corrupted\nourselves, and turned our glory into shame thou didst not leave us in\nthe hands of death, nor cast us out into utter desperation; but thou\ndidst so love the sinful world, as to give thy Son to be our Saviour.\nHe took not upon him the nature of angels, but of man; the Word was\nmade flesh and dwelt among us. This is the unsearchable mystery of\nlove which the angels desire to pry into: he was tempted, that he\nmight succour them that are tempted, and conquered the tempter, that\nhad conquered us. He became poor that was Lord of all, to make us\nrich. He did not sin, but fulfilled all righteousness, to save us from\nour unrighteousness. He made himself of no reputation, but was\nreviled, scorned, and spit upon, enduring the cross, and despising the\nshame to cover our shame, and to bring us unto glory; thou laidst upon\nhim the iniquity of us all. He was bruised and wounded for our\ntransgressions, that we might be healed by his stripes. He gave\nhimself a ransom for us, and died for our sins, and rose again for our\njustification. We thank thee for his death that saveth us from death,\nand that he bore the curse to redeem us from the curse, and for his\nlife which opened to us the way to life. Thou hast given him to be\nHead over all things to the church, and hast given the heathen to be\nhis inheritance, and given him a name above every name, and given all\npower and judgment unto him. We thank thee for the new and better\ncovenant, for thy great and precious promises; that thou hast given us\neternal life in Christ. That we have the clear and sure revelation of\nthy will in the holy Scriptures. That thou foundest thy church upon\napostles and prophets, Jesus Christ himself being the head\ncorner-stone. And hast committed to thy ministers the word of\nreconciliation, that as ambassadors speaking in the stead of Christ,\nthey might beseech us to be reconciled unto thee. We thank thee that\nby them thou hast opened our eyes, and turned us from darkness unto\nlight, and from the power of Satan unto God. We were sometimes\nfoolish, disobedient, deceived, serving divers lusts and pleasures,\ntaken captive by Satan at his will; but thy mercy saved us by the\nwashing of regeneration, and renewing of the Holy Ghost. Thou mightest\njustly have left us to the blindness of our minds, and to the hardness\nof our hearts, to seared consciences, to be past feeling, to our own\nhearts' lusts, to walk in our own counsels, and to work uncleanness\nwith greediness, when we so oft refused to come to Christ that we\nmight have life, and would not have him to reign over us. But thy\npatience waited on us in our sin; and all the day long didst thou\nstretch forth thy hand to a disobedient and gainsaying people. When we\nturned from thee, thou calledst after us, to turn and live. Thou\ndrewest us to thy Son, and openedst our hearts to attend to thy call.\nThou lovedst us first, and was found of them that sought thee not.\nThou hast pardoned our great and manifold transgressions, and\njustified us by faith in Christ, and given us repentance unto life.\nThou hast adopted us to be thy sons, and joint heirs with Christ; and\nmade us his members, and given us his Spirit: we are no more\nstrangers, but fellow-citizens with the saints, and of thy household.\nBlessed be the God and Father of our Lord Jesus Christ, who of his\nabundant mercy hath begotten us again unto a lively hope, by the\nresurrection of Jesus Christ from the dead, to an inheritance\nincorruptible, undefiled, that fadeth not away, reserved in heaven for\nus. Thou keepest us by thy mighty power through faith unto salvation:\nready at last to be revealed, though (when they are needful) we must\nfor a season be in heaviness under tribulations. Thou hast promised,\nthat all things shall work together for our good; in all our straits\nthou grantest us access to the throne of grace, bidding us call upon\nthee in the time of trouble, and promising to deliver us, that we may\nglorify thee: every where we have leave to lift up unto thee holy\nhands, especially in the house of prayer, and the assembly of the\nsaints. Thou hast heard the voice of our supplications when we have\ncried unto thee; great is thy mercy towards us. O Lord, thou hast\ndelivered our souls from the lowest hell; thou hast sent forth from\nheaven thy mercy and truth; and saved us from the reproach of him that\nwould swallow us up. Thou art our hiding-place: in the secrets of thy\npresence thou preservest us from trouble, from the pride of men, and\nfrom the strife of tongues. Thou dost compass us about with songs of\ndeliverance. O love the Lord, all ye his saints! for the Lord\npreserveth the faithful, and plentifully rewardeth the proud doer. He\ndealeth not with us after our sins; his anger is but for a moment, but\nin his favour is life. In his wrath he remembereth mercy: all thy\npaths, O Lord, are mercy and truth to such as keep thy covenant. We\ncome into thy house in the multitude of thy mercies; O give thanks\nunto the Lord, for he is good, for his mercy endureth for ever. Glory\nye in his holy name; let the hearts of them rejoice that seek him.\nBlessed are the people that know the joyful sound; they shall walk, O\nLord, in the light of thy countenance. In thy name they shall rejoice\nall the day, and in thy righteousness and favour shall they be\nexalted. Blessed are they that dwell in thy house, they will be still\npraising thee. O satisfy us early with thy mercy, that we may rejoice\nand be glad in thee all our days. Guide us by thy counsel, and\nafterwards receive us unto thy glory; where with all the blessed host\nof heaven, we may behold, admire, and perfectly and joyfully praise\nthee, our most glorious Creator, Redeemer, and Sanctifier, for ever\nand for ever.[251] Amen.\n\n _The Hymn._\n\n The First Part.\n\nBless the Lord, O my soul: and all that is within me, bless his holy\nname. Bless the Lord, O my soul, and forget not all his benefits: who\nforgiveth all thine iniquities, and healeth all thy diseases; who\nredeemed thy life from destruction, and crowneth thee with\nloving-kindness and tender mercies. As far as the east is from the\nwest, so far hath he removed our transgressions from us. Behold, what\nlove the Father hath bestowed on us, that we should be called the sons\nof God. Because thy loving-kindness is better than life, my lips shall\npraise thee. Thus will I bless thee while I live; I will lift up my\nhands in thy name. My soul shall be satisfied as with marrow and\nfatness, and my mouth shall praise thee with joyful lips. Whom have I\nin heaven but thee? and there is none on earth that I desire besides\nthee. My flesh and my heart faileth, but God is the strength of my\nheart, and my portion for ever. For, lo, all that are far from thee\nshall perish; but it is good for me to draw near to God. I am\ncontinually with thee: thou hast holden me by my right hand. In the\nmultitude of my thoughts within me, thy comforts delight my soul. Thou\nshalt guide me with thy counsel, and afterward receive me to\nglory.[252]\n\n The Second Part.\n\nHow excellent is thy loving-kindness, O God! therefore do the sons of\nmen put their trust under the shadow of thy wings. They shall be\nabundantly satisfied with the fatness of thy house; and thou shalt\nmake them drink of the rivers of thy pleasures: for with thee is the\nfountain of life. In thy light we shall see light. Therefore my heart\nis glad, and my glory rejoiceth. My flesh also shall rest in hope.\nThou wilt show me the path of life. In thy presence is fulness of joy,\nand at thy right hand are pleasures for evermore. Surely goodness and\nmercy shall follow me all the days of my life; and I shall dwell in\nthe house of the Lord for ever. O continue thy loving-kindness to them\nthat know thee, and thy righteousness to the upright in heart. To the\nend that my glory may sing praise unto thee, and not be silent. O Lord\nmy God, I give thanks to thee for ever.[253]\n\n The Third Part.\n\nGlory to God in the highest: on earth peace, good will towards men.\nPraise ye the Lord: sing to the Lord a new song; his praise is in the\ncongregation of saints. For the Lord taketh pleasure in his people; he\nwill beautify the meek with salvation. Let the saints be joyful in\nglory. Let the high praises of God be in their mouths. All thy works\npraise thee, O Lord, and thy saints shall bless thee. They shall speak\nof the glory of thy kingdom, and talk of thy power; to make known to\nthe sons of men thy mighty acts, and the glorious majesty of thy\nkingdom. Thy kingdom is an everlasting kingdom, and thy dominion is\nthrough all generations. The elders and saints about thy throne, rest\nnot day nor night, saying, Holy, holy, holy, Lord God Almighty, which\nwas, and is, and is to come. Thou art worthy, O Lord, to receive\nglory, and honour, and power; for thou hast created all things, and\nfor thy pleasure they are and were created. They sing unto thee the\nsong of Moses, and of the Lamb, saying, Great and marvellous are thy\nworks, Lord God Almighty; just and true are thy ways, thou King of\nsaints. Who shall not fear thee, O Lord, and glorify thy name; for\nthou only art holy: for all nations shall come and worship before\nthee, for thy judgments are made manifest. Worthy is the Lamb that was\nslain, to receive power, and riches, and wisdom, and strength, and\nhonour, and glory. For thou hast redeemed us to God by thy blood, and\nmade us kings and priests to God.[254]\n\n The Fourth Part.\n\nOh that men would praise the Lord for his goodness, and for his\nwonderful works to the children of men! Let them sacrifice the\nsacrifices of thanksgiving, and declare his works with rejoicing. Sing\nunto the Lord, bless his name; show forth his salvation from day to\nday. Worship the Lord in the beauty of holiness: fear before him, all\nthe earth. Let the heavens rejoice, and the earth be glad before the\nLord; for he cometh, for he cometh to judge the earth. With\nrighteousness shall he judge the world, and the people with equity.\nBless the Lord, ye his angels, that excel in strength, that do his\ncommandments, hearkening to the voice of his word. Bless ye the Lord,\nall ye his hosts, ye ministers of his that do his pleasure. Bless the\nLord, all his works in all places of his dominions. Bless the Lord, O\nmy soul. My mouth shall speak the praises of the Lord; and let all\nflesh bless his holy name for ever and ever. Let every thing that hath\nbreath praise the Lord. Praise ye the Lord.[255]\n\n\nTHE ORDER OF CELEBRATING THE SACRAMENT OF THE BODY AND BLOOD OF CHRIST.\n\n _This, or the like Explication of the Nature, Use, and Benefits of\n this Sacrament, may be used at the Discretion of the Minister, when\n he seeth it needful to the Instruction of the Communicants._\n\nThat you may discern the Lord's body, and understand the nature, use,\nand benefits of this sacrament; you must know that God created man in\nhis own image, to know, and love, and serve his Maker; that man fell\nunder the guilt of sin and condemnation, and left his holy fitness for\nthe work for which he was created. That hereupon the wonderful love\nand wisdom of God provided us a remedy in our Redeemer, to the end he\nmight not lose the glory of his creation, that he might pardon and\nsave us upon terms; securing the honour of his justice, and attaining\nthe ends of his law and government, and recover us to his love and\nservice, by appearing to the world, in the greatest demonstrations of\ngoodness, love, and mercy. By the greatest miracle of condescension,\nhe first promised, and then gave his only Son, the Eternal Word, to\ntake man's nature into personal union with his Godhead; that being God\nand man, he might be a fit Mediator between God and man, to restore\nus, and reconcile us to himself. Thus Jesus Christ, conceived by the\nHoly Ghost, and born of the Virgin Mary, became the Second Adam, the\nPhysician and Saviour of undone sinners, the Captain of our salvation,\nto be the glorious King and Head of all that are sanctified and saved.\nHe revealed the holiness, the goodness, and the love of God, by the\nperfect holiness, goodness, and love of his blessed person, doctrine,\nand conversation, and by suffering for us all the afflictions of this\nlife, and at last the cursed death of the cross, as a sacrifice and\nransom for us. That all this might be effectual to our recovery, he\nmade for us a new and better covenant, and preached it himself,\nundertaking the pardon, justification, and sanctification of all that\nby unfeigned faith do take him for their Saviour, repenting of their\nsins, and consenting to be sanctified by his word and Spirit (by which\nalso he inviteth and draweth men to himself, and giveth them to\nbelieve): into this blessed, pardoning, saving covenant, we are first\nsolemnly entered by baptism. And when Christ was ready to leave the\nworld, and to give up himself a sacrifice for us, and intercede and\nexercise the fulness of his kingly power, and the church's Head; and\nby his grace to draw men to himself, and prepare them for his glory;\nhe did himself institute this sacrament of his body and blood at his\nlast supper, to be a continued representation and remembrance of his\ndeath, and therein of his own and his Father's love, until his coming;\nappointing his ministers, by the preaching of the gospel, and\nadministration of these sacraments, to be his agents without, and his\nSpirit within, effectually to communicate his grace.\n\n[The Lord's supper, then, is a holy sacrament instituted by Christ,\nwherein bread and wine being first by consecration made sacramentally,\nor representatively, the body and blood of Christ, are used by\nbreaking and pouring out to represent, and commemorate, the sacrifice\nof Christ's body and blood, upon the cross once offered up to God for\nsin; and are given in the name of Christ unto the church, to signify\nand solemnize the renewal of his holy covenant with them, and giving\nof himself unto them, to expiate their sins by his sacrifice, and\nsanctify them further by his Spirit, and confirm their right to\neverlasting life: and they are received, eaten, and drunk by the\nchurch, to profess that they willingly receive Christ himself to the\nends aforesaid, (their justification, sanctification, and\nglorification,) and to signify and solemnize the renewal of their\ncovenant with him, and their holy communion with him, and with one\nanother.]\n\nIt being the renewing of a mutual covenant that is here solemnized, as\nwe commemorate Christ's sacrifice, and receive him and his saving\nbenefits, so we offer and deliver to him ourselves, as his redeemed,\nsanctified people, to be a living acceptable sacrifice, thankfully and\nobediently to live unto his praise.\n\nBefore the receiving of his holy sacrament, we must examine ourselves,\nand come preparedly; in the receiving of it, we must exercise holy\naffections suited to the work; and after the receiving of it, we must,\nby consideration of it, endeavour to revive the same affections, and\nperform our covenant there renewed.\n\nThe holy qualifications to be before provided, and in receiving\nexercised, and after receiving, are these. 1. A true belief of the\narticles of the christian faith concerning Father, Son, and Holy\nGhost; the person, offices, works, sufferings, and benefits of Christ.\n2. The sense of our sinful and undone condition, as in ourselves, and\nof our need of Christ: so as humbly to loathe ourselves for our\ntransgressions, with the sense of our present weaknesses to be\nstrengthened, and sins to be forgiven. 3. A true desire after Christ\nfor pardon, and spiritual nourishment and salvation. 4. A thankful\nsense of the wonderful love of God, declared in our redemption, and in\nthe present offers of Christ, and life. 5. The exercise of holy love\nand joy in the sense of this unspeakable love. (If these two be not\nfelt before we come, yet in and after the sacrament we must strive to\nexercise them.) 6. A love to one another, and forgiving wrongs to one\nanother, with a desire after the communion of saints. 7. The giving up\nourselves in covenant to God, with resolution for renewed obedience.\n8. A patient hope for the coming of Christ himself, and of the\neverlasting kingdom, where we shall be perfectly united in him, and\nglorified with him.\n\nThose only are to be invited to the Lord's table, and to come, that\ntruly repent and believe, and unfeignedly consent to the terms of the\ncovenant (though all are not to be invited thus to believe and repent,\nand so to come). But those are to be admitted, by the pastors, if they\ncome, who, having the use of reason to understand what they do, and\nexamine themselves, have made a personal profession of faith,\nrepentance, and obedience; and are members of the church, and not\njustly for heresy or scandalous sin, removed from its present\ncommunion.\n\nThe benefit of the sacrament is not to be judged of only by present\nexperience and feeling, but by faith. God having appointed us to use\nit, and promised his blessing, we may and must believe, that he will\nmake good his promise; and whatever we feel at present, that we\nsincerely wait not on him in vain.\n\n _The Exhortation._\n\nYou are invited hither, dear brethren, to be guests at this holy\ntable, by the Lord's command, to receive the greatest mercy, and to\nperform the greatest duty. On Christ's part, all things are made\nready. The feast is prepared for you, even for you that by sin have\ndeserved to be cast out of the presence of the Lord; for you that have\nso oft neglected and abused mercy. A feast of the body and blood of\nChrist, free to you, but dear to him. You were lost, and in the way to\nbe lost for ever, when by the greatest miracle of condescending love,\nhe sought and saved you. You were dead in sin, condemned by the law,\nthe slaves of Satan; there wanted nothing but the executing stroke of\njustice to have sent you into endless misery; when our dear Redeemer\npitied you in your blood, and shed his own to wash and heal you. He\nsuffered that was offended, that the offender might not suffer. He\ncried out on the cross, \"My God, my God, why hast thou forsaken me?\"\nthat we who had deserved it, might not be everlastingly forsaken. He\ndied that we might live. Oh how would the mercy of redemption have\naffected you, if you had first lain one year, or month, or day in\nhell! Had you but seen your dying Lord, or seen the damned in their\nmisery, how do you think you should have valued the salvation that is\nnow revealed and tendered to you? See here Christ dying in this holy\nrepresentation. Behold the sacrificed Lamb of God, that taketh away\nthe sins of the world. It is his will to be thus frequently crucified\nbefore your eyes. Oh how should we be covered with shame, and loathe\nourselves, that have both procured the death of Christ by sin, and\nsinned against it! And how should we all be filled with joy, that have\nsuch mysteries of mercy opened, and so great salvation freely offered\nto us! O hate sin, O love this Saviour: see that you come not hither\nwithout a desire to be more holy, nor with a purpose to go on in\nwilful sin. Be not deceived, God is not mocked; but if you heartily\nrepent, and consent to the covenant, come and welcome; we have\ncommission from Christ to tell you, that you are welcome. Let no\ntrembling, contrite soul draw back, that is willing to be Christ's\nupon his covenant terms, but believe that Christ is much more willing\nto be yours. He was first willing, and therefore died for you, and\nmade the covenant of grace, and sent to invite and importune you to\nconsent, and stayed for you so long, and gave you your repentance,\nyour willingness, and desire. Question not then his willingness, if\nyou are willing. It is Satan and unbelief that would have you question\nit, to the injury both of Christ and you. Come near, observe, believe,\nand wonder at the riches of his love and grace; for he hath himself\ninvited you to see and taste, that you may wonder. You are sinners,\nbut he inviteth you to receive a renewed, sealed pardon of your sins,\nand to give you more of his Spirit to overcome them. See here his\nbroken body and his blood, the testimonies of his willingness. Thus\nhath he sealed the covenant, which pardoneth all your sins, and\nsecureth you of your reconciliation with God, and your adoption, and\nyour right to everlasting blessedness. Deny not your consent, but\nheartily give up yourselves to Christ, and then doubt not but your\nscarlet, crimson sins shall be made as white as wool or snow. Object\nnot the number or greatness of them against his grace. There is none\ntoo great for him to pardon to penitent believers. Great sins shall\nbring great glory to his blood and grace. But strive you then for\ngreat loathing of your sins, and greater love to such a God, and\ngreater thanks to such a Saviour. Unfeignedly say, I am willing, Lord,\nto be wholly thine, and then believingly take Christ, and pardon, and\nlife, as given you by his own appointment in the sealed covenant. And\nremember that he is coming. He is coming with thousands of his mighty\nangels, to execute judgment on the ungodly, but to be glorified in his\nsaints, and admired in all that do believe. And then we shall have\ngreater things than these. Then shall you see all the promises\nfulfilled, which now are sealed to you, on which he causeth you to\ntrust. Revive now your love to one another, and forgive those that\nhave wronged you, and delight in the communion of the saints; and then\nyou shall be admitted into the church triumphant, where with perfect\nsaints you shall perfectly rejoice, and love and praise the Lord for\never. Receive now a crucified Christ here represented, and be\ncontented to take up your cross, and follow him. And then you shall\nreign with a glorified Christ, in the blessed vision and fruition of\nthat God, to whom by Christ you are now reconciled. Let faith and love\nbe working upon these things, while you are at this holy table.\n\n _Then shall the Minister use this or the like Prayer._\n\nMost holy God, we are as stubble before thee, the consuming fire. How\nshall we stand before thy holiness, for we are a sinful people, laden\nwith iniquity, that have gone backward and provoked the Holy One of\nIsrael. When we were lost, thy Son did seek and save us; when we were\ndead in sin, thou madest us alive. Thou sawest us polluted in our\nblood, and saidst unto us, Live. In that time of love thou coveredst\nour nakedness, and enteredst into a covenant with us, and we became\nthine own. Thou didst deliver us from the power of darkness, and\ntranslate us into the kingdom of thy dear Son; and gavest us remission\nof sin, through his blood. But we are grievous revolters, we have\nforgotten the covenant of the Lord our God. We were engaged to love\nthee with all our hearts, and to hate iniquity, and serve thee\ndiligently, and thankfully to set forth thy praise. But we have\ndeparted from thee, and corrupted ourselves by self-love, and by\nloving the world, and the things that are in the world, and have\nfulfilled the desires of the flesh, which we should have crucified. We\nhave neglected our duty to thee, and to our neighbour, and the\nnecessary care of our own salvation. We have been unprofitable\nservants, and have hid thy talents, and have dishonoured thee, whom in\nall things we should have pleased and glorified. We have been\nnegligent in hearing and reading thy holy word, and in meditating and\nconferring of it, in public and private prayer, and thanksgiving, and\nin our preparation to this holy sacrament, in the examining of\nourselves, and repenting of our sins, and stirring up our hearts to a\nbelieving and thankful receiving of thy grace, and to love and\njoyfulness, in our communion with thee and with one another. We have\nnot duly discerned the Lord's body, but have profaned thy holy name\nand ordinance, as if the table of the Lord had been contemptible. And\nwhen thou hast spoken peace to us, we returned again to folly. We have\ndeserved, O Lord, to be cast out of thy presence, and to be forsaken,\nas we have forsaken thee, and to hear our confusion, Depart from me, I\nknow you not, ye workers of iniquity. Thou mayst justly tell us, thou\nhast no pleasure in us, nor wilt receive an offering at our hand. But\nwith thee there is abundant mercy. And our advocate Jesus Christ the\nrighteous, is the propitiation for our sins; who bare them in his body\non the cross, and made himself an offering for them, that he might put\nthem away by the sacrifice of himself: have mercy upon us, and wash us\nin his blood, clothe us with his righteousness, take away our\niniquities, and let them not be our ruin; forgive them and remember\nthem no more. O thou that delightest not in the death of sinners, heal\nour backslidings, love us freely, and say unto our souls, that thou\nart our salvation. Thou wilt in nowise cast out them that come unto\nthee; receive us graciously to the feast thou hast prepared for us;\ncause us to hunger and thirst after Christ and his righteousness, that\nwe may be satisfied. Let his flesh and blood be to us meat and drink\nindeed; and his Spirit be in us a well of living water, springing up\nto everlasting life. Give us to know thy love in Christ, which passeth\nknowledge. Though we have not seen him, let us love him; and though\nnow we see him not, yet believing let us rejoice with joy unspeakable,\nand full of glory. Though we are unworthy of the crumbs that fall from\nthy table, yet feed us with the bread of life, and speak and seal up\npeace to our sinful, wounded souls. Soften our hearts that are\nhardened by the deceitfulness of sin: mortify the flesh, and\nstrengthen us with might in the inner man; that we may live and\nglorify thy grace, though Jesus Christ our only Saviour.[256] Amen.\n\n _Here let the Bread be brought to the Minister, and received by\n him, and set upon the Table, and then the Wine in like manner, (or if\n they be set there before,) however, let him bless them, praying in\n these or the like words._\n\nAlmighty God, thou art the Creator and the Lord of all things. Thou\nart the Sovereign Majesty whom we have offended; thou art our most\nloving and merciful Father, who hast given thy Son to reconcile us to\nthyself, who hath ratified the new testament and the covenant of grace\nwith his most precious blood; and hath instituted this holy sacrament\nto be celebrated in remembrance of him till his coming. Sanctify these\nthy creatures of bread and wine, which according to thy institution\nand command, we set apart to this holy use, that they may be\nsacramentally the body and blood of thy Son Jesus Christ.[257] Amen.\n\n _Then (or immediately before this Prayer) let the Minister read the\n words of the Institution, saying,_\n\nHear what the apostle Paul saith: \"For I have received of the Lord,\nthat which also I deliver unto you, That the Lord Jesus, the same\nnight in which he was betrayed, took bread; and when he had given\nthanks, he brake it, and said, Take, eat, this is my body which is\nbroken for you: this do in remembrance of me. After the same manner\nalso he took the cup, when he had supped, saying, This cup is the new\ntestament in my blood: this do ye, as oft as ye drink it, in\nremembrance of me; for as often as ye eat this bread, and drink this\ncup, ye do show the Lord's death till he come.\"[258]\n\n _Then let the Minister say,_\n\nThis bread and wine being set apart, and consecrated to this holy use\nby God's appointment, are now no common bread and wine, but\nsacramentally the body and blood of Christ.\n\n _Then let him thus pray:_\n\nMost merciful Saviour, as thou hast loved us to the death, and\nsuffered for our sins, the just for the unjust, and hast instituted\nthis holy sacrament to be used in remembrance of thee till thy coming;\nwe beseech thee, by thine intercession with the Father, through the\nsacrifice of thy body and blood, give us the pardon of our sins, and\nthy quickening Spirit, without which the flesh will profit us nothing.\nReconcile us to the Father; nourish us as thy members to everlasting\nlife.[259] Amen.\n\n _Then let the Minister take the Bread, and break it in the sight of\n the people, saying,_\n\nThe body of Christ was broken for us, and offered once for all to\nsanctify us. Behold the sacrificed Lamb of God, that taketh away the\nsins of the world.\n\n _In like manner let him take the Cup, and pour out the Wine in the\n sight of the Congregation, saying,_\n\nWe were redeemed with the precious blood of Christ, as of a Lamb\nwithout blemish, and without spot.\n\n _Then let him thus pray:_\n\nMost Holy Spirit, proceeding from the Father and the Son, by whom\nChrist was conceived, by whom the prophets and apostles were inspired,\nand the ministers of Christ are qualified and called, that dwellest\nand workest in all the members of Christ, whom thou sanctifiest to the\nimage and for the service of their Head, and comfortest them that they\nmay show forth his praise; illuminate us, that by faith we may see him\nthat is here represented to us. Soften our hearts, and humble us for\nour sins. Sanctify and quicken us, that we may relish the spiritual\nfood, and feed on it to our nourishment and growth in grace. Shed\nabroad the love of God upon our hearts, and draw them out in love to\nhim. Fill us with thankfulness and holy joy, and with love to one\nanother: comfort us by witnessing that we are the children of God.\nConfirm us for new obedience. Be the earnest of our inheritance, and\nseal us up to everlasting life.[260] Amen.\n\n _Then let the Minister deliver the Bread thus consecrated and\n broken to the Communicants, first taking and eating it himself as one\n of them, when he hath said,_\n\nTake ye, eat ye; This is the body of Christ which is broken for you;\ndo this in remembrance of him.[261]\n\n _In like manner he shall deliver them the Cup, first drinking of it\n himself, when he hath said,_\n\nThis cup is the new testament in Christ's blood, [or Christ's blood of\nthe new testament,] which is shed for you for the remission of sins;\ndrink ye all of it in remembrance of him.[262]\n\n Let it be left to the Minister's choice, whether he will consecrate\n the bread and wine together, and break the bread and pour out the\n wine immediately; or whether he will consecrate and pour out the\n wine, when the Communicants have eaten the bread. If he do the\n latter, he must use the foregoing Prayers and expressions twice\n accordingly. And let it be left to his discretion, whether he will\n use any words at the breaking of the bread, and pouring out the wine,\n or not; and if the Minister choose to pray but once, at the\n consecration, commemoration, and delivery; let him pray as followeth,\n or to this sense:\n\nAlmighty God, thou art the Creator and the Lord of all. Thou art the\nSovereign Majesty whom we have offended. Thou art our merciful Father,\nwho hast given us thy Son to reconcile us to thyself; who hath\nratified the new testament and covenant of grace with his most\nprecious blood, and hath instituted this holy sacrament to be\ncelebrated in memorial of him, till his coming. Sanctify these thy\ncreatures of bread and wine, which, according to thy will, we set\napart to this holy use, that they may be sacramentally the body and\nblood of thy Son Jesus Christ. And through his sacrifice and\nintercession, give us the pardon of all our sins, and be reconciled to\nus, and nourish us by the body and blood of Christ to everlasting\nlife. And to that end, give us thy quickening Spirit to show Christ to\nour believing souls, that is here represented to our senses. Let him\nsoften our hearts, and humble us for our sins, and cause us to feed on\nChrist by faith. Let him shed abroad thy love upon our hearts, and\ndraw them on in love to thee, and fill us with holy joy and\nthankfulness, and fervent love to one another. Let him comfort us by\nwitnessing that we are thy children, and confirm us for new obedience,\nand be the earnest of our inheritance, and seal us up to life\neverlasting; through Jesus Christ, our Lord and Saviour. Amen.\n\n Let it be left to the Minister's discretion, whether to deliver the\n bread and wine to the people (at the table) only in general, each one\n taking it, and applying it to themselves; or to deliver it in general\n to so many as are in each particular form; or to put it into every\n person's hand: as also at what season to take the contribution for\n the poor. And let none of the people be forced to sit, stand, or\n kneel, in the act of receiving, whose judgment is against it.\n\n _The Participation being ended, let the Minister pray thus, or to\n this sense._\n\nMost glorious God, how wonderful is thy power and wisdom, thy holiness\nand justice, thy love and mercy in this work of our redemption, by the\nincarnation, life, death, resurrection, intercession, and dominion of\nthy Son! No power or wisdom in heaven or earth could have delivered us\nbut thine. The angels desire to pry into this mystery, the heavenly\nhost do celebrate it with praises, saying, Glory be to God in the\nhighest; on earth peace, good-will towards men. The whole creation\nshall proclaim thy praises. Blessing, honour, glory, and power be unto\nhim that sitteth upon the throne, and unto the Lamb for ever and ever.\nWorthy is the Lamb that was slain, to receive power, and honour, and\nglory; for he hath redeemed us to God by his blood, and made us kings\nand priests unto our God. Where sin abounded, grace hath abounded much\nmore. And hast thou indeed forgiven us so great a debt, by so precious\na ransom? Wilt thou indeed give us to reign with Christ in glory, and\nsee my race, and love thee, and be beloved of thee for ever? Yea,\nLord, thou hast forgiven us, and thou wilt glorify us, for thou art\nfaithful that hast promised. With the blood of thy Son, with the\nsacrament, and with thy Spirit, thou hast sealed up to us these\nprecious promises. And shall we not love thee, that hast thus loved\nus? Shall we not love thy servants, and forgive our neighbours their\nlittle debt? After all this shall we again forsake thee, and deal\nfalsely in thy covenant? God forbid! O set our affections on the\nthings above, where Christ sitteth at thy right hand. Let us no more\nmind earthly things, but let our conversation be in heaven, from\nwhence we expect our Saviour to come and change us into the likeness\nof his glory. Teach us to do thy will, O God, and to follow him, who\nis the author of eternal salvation to all them that do obey him. Order\nour steps by thy word, and let not any iniquity have dominion over us.\nLet us not henceforth live unto ourselves, but unto him who died for\nus and rose again. Let us have no fellowship with the unfruitful works\nof darkness, but reprove them. And let our light so shine before men,\nthat they may glorify thee. In simplicity, and godly sincerity, and\nnot in fleshly wisdom, let us have our conversation in the world. Oh\nthat our ways were so directed that we might keep thy statutes! Though\nSatan will be desirous again to sift us, and seek as a roaring lion to\ndevour, strengthen us to stand against his wiles, and shortly bruise\nhim under our feet. Accept us, O Lord, who resign ourselves unto thee,\nas thine own; and with our thanks and praise, present ourselves a\nliving sacrifice to be acceptable through Christ, useful for thine\nhonour: being made free from sin, and become thy servants, let us have\nour fruit unto holiness, and the end everlasting life, through Jesus\nChrist our Lord and Saviour.[263] Amen.\n\n _Next add this, or some such Exhortation, if there be time._\n\nDear brethren, we have been here feasted with the Son of God at his\ntable, upon his flesh and blood, in preparation for the feast of\nendless glory. You have seen here represented, what sin deserveth,\nwhat Christ suffered, what wonderful love the God of infinite goodness\nhath expressed to us. You have had communion with the saints; you have\nrenewed your covenant of faith, and thankful obedience unto Christ;\nyou have received his renewed covenant of pardon, grace, and glory\nunto you. O carry hence the lively sense of these great and excellent\nthings upon your hearts: you came not only to receive the mercy of an\nhour, but that which may spring up to endless joy: you came not only\nto do the duty of an hour, but to promise that which you must perform\nwhile you live on earth. Remember daily, especially when temptations\nto unbelief and sinful heaviness assault you, what pledges of love you\nhere received; remember daily, especially when the flesh, the devil,\nor the world, would draw your hearts again from God, and temptations\nto sin are laid before you, what bonds God and your own consent have\nlaid upon you. If you are penitent believers, you are now forgiven,\nand washed in the blood of Christ. O go your way, and sin no more: no\nmore through wilfulness; and strive against your sins of weakness.\nWallow no more in the mire, and return not to your vomit. Let the\nexceeding love of Christ constrain you, having such promises, to\ncleanse yourselves from all filthiness of flesh and spirit, perfecting\nholiness in the fear of God; and as a chosen generation, a royal\npriesthood, a holy nation, a peculiar people, to be zealous of good\nworks, and show forth the praises of him that hath called you.\n\n _Next sing part of the Hymn in metre, or some other fit Psalm of\n praise (as the Twenty-third, One Hundred and Sixteenth, One Hundred\n and Third, or One Hundredth, &c.) And conclude with this or the like\n Blessing:_\n\nNow the God of peace, which brought again from the dead our Lord Jesus\nChrist, that great Shepherd of the sheep, through the blood of the\neverlasting covenant, make you perfect in every good work, to do his\nwill, working in you that which is well-pleasing in his sight, through\nJesus Christ, to whom be glory for ever and ever. Amen.\n\n\nTHE CELEBRATION OF THE SACRAMENT OF BAPTISM.\n\n Let no minister, that is therein unsatisfied, be forced against his\n judgment, to baptize the child of open atheists, idolaters, or\n infidels, or that are unbaptized themselves, or of such as do not\n competently understand the essentials of christianity, (what it is to\n be a christian,) and the essentials of baptism; nor of such as never,\n since they were baptized, did personally own their baptismal\n covenant, by a credible profession of faith and obedience, received\n and approved by some pastor of the church, as before confirmation is\n required, and in his Majesty's Declaration. Nor yet the child of\n parents justly excommunicate, or that live in any notorious,\n scandalous sin, or have lately committed such a sin, (as if the child\n be gotten in adultery or fornication,) and being justly convicted of\n it, refuseth penitently to confess it, and promise reformation. But\n if either of the parents be duly qualified, and present the child to\n be baptized, (or another for them in case they cannot be present,)\n the child is to be received unto baptism.\n\n And if both the natural parents are infidels, excommunicate, or\n otherwise unqualified, yet if any become the pro-parents and owners\n of the child, and undertake to educate it in the faith of Christ, and\n fear of God, and so present it to be baptized, let it be done by a\n minister whose judgment doth approve it, but let no minister be\n forced to it against his judgment. Let the parents or owners come to\n the minister at some convenient time the week before, and acquaint\n him when they intend to offer their child to baptism, and give an\n account of their foresaid capacity, and receive his further\n ministerial assistance for the fuller understanding of the use and\n benefits of the sacrament, and their own duty. The font is to be\n placed to the greatest conveniency of the minister and people. The\n child or children being there presented, the minister may begin with\n this or the like speech directed to the parent or parents that\n present it.\n\nThat you may perform this service to God with understanding, you must\nknow, that God having made man in his own image, to love and serve\nhim, our first parents wilfully corrupted themselves by sin, and\nbecame the children of death, and the captives of Satan, who had\novercome them by his temptation. And as by one man sin entered into\nthe world, and death by sin, so death passed upon all, for that all\nhave sinned, and come short of the glory of God. We are conceived in\nsin, and are by nature children of wrath; for who can bring a clean\nthing out of an unclean? By the offence of one, judgment came upon all\nmen to condemnation. But the infinite wisdom and love of the Father\nhath sent his Son to be the Saviour of the world. The Word was made\nflesh, and dwelt on earth, and overcame the devil and the world;\nfulfilled all righteousness, and suffered for our sins upon the cross,\nand rose again, and reigneth in glory, and will come again, and judge\nthe world in righteousness. In him God hath made and offered to the\nworld a covenant of grace, and in it the pardon of sin to all true\npenitent believers, and power to be the sons of God and heirs of\nheaven. This covenant is extended to the seed also of the faithful, to\ngive them the benefits suitable to their age, the parents dedicating\nthem unto God, and entering them into the covenant, and so God in\nChrist will be their God, and number them with his people.\n\nThis covenant is to be solemnly entered into by baptism, which is a\nholy sacrament instituted by Christ, in which a person professing the\nchristian faith (or the infant of such) is baptized in water into the\nname of the Father, Son, and Holy Ghost, in signification and\nsolemnization of the holy covenant; in which, as a penitent believer,\n(or the seed of such,) he giveth up himself (or is by the parent given\nup) to God the Father, Son, and Holy Ghost, from henceforth (or from\nthe time of natural capacity) to believe in, love, and fear this\nblessed Trinity, against the flesh, the devil, and the world; and this\nespecially on the account of redemption; and is solemnly entered a\nvisible member of Christ and his church, a child of God, and an heir\nof heaven. How great now is the mercy, and how great the duty that is\nbefore you! Is it a small mercy for this child to be accepted into the\ncovenant of God, and washed from its original sin in the blood of\nChrist, which is signified and sealed by this sacramental washing in\nwater, to be accepted as a member of Christ and of his church, where\nhe vouchsafeth his protection and provision, and the means and Spirit\nof grace, and the renewed pardon of sin upon repentance, and for you\nto see this happiness of your child? The duty on your part is, first\nto see that you are stedfast in the faith and covenant of Christ, that\nyou perish not yourself, and that your child is indeed the child of a\nbeliever; and then you are believingly and thankfully to dedicate your\nchild to God, and to enter it into the covenant in which you stand.\nAnd you must know, that your faith, and consent, and dedication will\nsuffice for your children no longer than till they come to age\nthemselves; and then they must own their baptismal covenant, and\npersonally renew it, and consent, and give up themselves to God, or\nelse they will not be owned by Christ. You must therefore acquaint\nthem with the doctrine of the gospel, as they grow up, and with the\ncovenant now made, and bring them up in the fear of the Lord. And when\nthey are actually penitent believers, they must present themselves to\nthe pastors of the church, to be approved and received into the\ncommunion of the adult believers.\n\nIf the persons be before well instructed in the nature of Baptism,\n and time require brevity, the Minister may omit the first part of\n this Speech, and begin at the description of Baptism, or after it. If\n there be need of satisfying the people of the duty of baptizing\n infants, the Minister may here do it; otherwise let the questions\n here immediately follow.\n\n _The Minister shall here say to the Parent, and the Parent answer\n as followeth._\n\nIt being the faithful and their seed to whom the promises are made;\nand no man will sincerely dedicate his child to that God that he\nbelieveth not in himself; I therefore require you to make profession\nof your own faith.\n\n_Quest._ Do you believe in God the Father Almighty, &c.?\n\n_Answ._ All this I do unfeignedly believe.\n\n_Quest._ Do you repent of your sins, and renounce the flesh, the\ndevil, and the world, and consent to the covenant of grace, giving up\nyourself to God the Father, Son, and Holy Ghost, as your Creator and\nreconciled Father, your Redeemer and your Sanctifier?\n\n_Answ._ I do.\n\n [Or thus rather, if the parent be fit to utter his own faith.]\n\n_Quest._ Do you remain stedfast in the covenant which you made in\nbaptism yourself?\n\n_Answ._ Repenting of my sins, I do renounce the flesh, the devil,\nand the world, and I give up myself to God the Father, Son, and Holy\nGhost, my Creator and reconciled Father, my Redeemer and my Sanctifier.\n\n_Quest._ Do you present and dedicate this child unto God, to be\nbaptized into this faith, and solemnly engaged in this covenant unto\nGod the Father, Son, and Holy Ghost, against the flesh, the devil, and\nthe world?\n\n_Answ._ It is my desire, (or,) I do present and dedicate him for\nthis end.\n\n_Quest._ Do you here solemnly promise, that if God continue it\nwith you till it be capable of instructions, you will faithfully\nendeavour to acquaint this child with the covenant in which he was\nhere by you engaged, and to instruct and exhort him to perform this\ncovenant, as ever he looks for the blessings of it, or to escape the\ncurses and wrath of God; that is, that he renounce the flesh, the\nworld, and the devil; and live not after them: and that he believe in\nthis one God, in three Persons, the Father, Son, and Holy Ghost, his\nCreator, Redeemer, and Sanctifier. That he resign himself to him as\nhis absolute Owner, and obey him as his supreme Governor, and love him\nas his most gracious Father, hoping to enjoy him as his felicity in\nendless glory?\n\n_Answ._ I will faithfully endeavour it.\n\n_Quest._ Will you to this end faithfully endeavour to cause him\nto learn the articles of the christian faith, the Lord's prayer, and\nthe ten commandments, and to read or hear the holy Scriptures, and to\nattend on the public preaching of God's word? Will you endeavour, by\nyour own teaching, and example, and restraint, to keep him from\nwickedness, and train him up in a holy life?\n\n_Answ._ I will faithfully endeavour it by the help of God.\n\n _Then let the Minister pray thus, or to this sense:_\n\nO most merciful Father, by the first Adam sin entered into the world,\nand death by sin, and we are all by nature children of wrath; but thou\nhast given thy only Son, to be the Seed or the woman, the Saviour of\nthe world, the Captain of our salvation, to put away sin by the\nsacrifice of himself, and to wash us in his blood, and reconcile us\nunto thee, and to renew us by the Holy Ghost, and to bruise Satan\nunder our feet. In him thou hast established the covenant of grace,\nand hast appointed this holy sacrament of baptism for our solemn\nentrance into the bonds of the covenant, and stating us in the\nblessings of it, which thou extendest to the faithful and their seed.\nWe dedicate and offer this child to thee, to be received into thy\ncovenant and church. We beseech thee to accept him as a member of thy\nSon, and wash him in his blood from the guilt of sin, as the flesh is\nwashed by this water. Be reconciled to him, and take him for thy\nchild, renew him to the image of thy Son, make him a fellow-citizen\nwith the saints, and one of thy household. Protect him and provide for\nhim as thy own, and finally preserve him to thy heavenly kingdom,\nthrough Jesus Christ our Lord and Saviour.[264] Amen.\n\n Then the Minister shall ask of the Parent the name of the child to be\n baptized, and naming him, shall either dip him under the water, or\n else pour the water upon his face, if he cannot be safely or\n conveniently dipt, and shall use these words without alteration.\n\nI Baptize thee in the name of the Father, and of the Son, and of the\nHoly Ghost.\n\n _And he shall thus declare:_\n\nThis child is now received by Christ's appointment into his church,\nand solemnly entered into the holy covenant, and engaged, if he lives\nto the use of reason, to rise with Christ to newness of life, as being\nburied with him by baptism, and to bear his cross, and confess Christ\ncrucified, and faithfully to fight under his banner against the flesh,\nthe devil, and the world, and to continue his faithful soldier and\nservant to the death, that he may receive the crown of life.\n\n _Then he shall give thanks and pray._\n\nWe thank thee, most merciful Father, that when we had broken the law,\nand were condemned by it, thou hadst given us a Saviour, and life in\nhim, and hast extended thy covenant of grace to believers, and to\ntheir seed, and hast now received this child into thy covenant and\nchurch, as a member of Christ by this sacrament of regeneration. We\nbeseech thee, let him grow up in holiness; and when he comes to years\nof discretion, let thy Spirit reveal unto him the mysteries of the\ngospel, and the riches of thy love in Jesus Christ; and cause him to\nrenew and perform the covenant that he hath now made, and to resign\nhimself, and all that he hath, entirely unto thee his Lord, to be\nsubject and obedient to thee his Governor, and to love thee his Father\nwith all his heart, and soul, and might; and adhere unto thee, and\ndelight in thee as the portion of his soul, desiring and hoping to\nenjoy thee in everlasting glory. Save him from the lusts and\nallurements of the flesh, the temptations of the devil, and the baits\nof pleasure, profit, and honour of the world, and from all the\ncorruptions of his own heart, and all the hurtful violence of his\nenemies. Keep him in communion with the saints, in the love and use of\nthy word and worship. Let him deny himself, and take up his cross and\nfollow Christ the Captain of his salvation, and be faithful unto the\ndeath, and then receive the crown of life, through Jesus Christ our\nSaviour.[265]\n\n _Then use this Exhortation or the like to the Parents._\n\nYou that have devoted this child to God, and engaged it in covenant to\nhim, must be thankful for so great a mercy to the child, and must be\nfaithful in performing what you have promised on your parts, in\ninstructing and educating this child in the faith and fear of God,\nthat he may own and perform the covenant now made, and receive all the\nblessings which God hath promised. Hear what God hath made your duty,\n\"Fathers, provoke not your children to wrath; but bring them up in the\nnurture and admonition of the Lord.\" \"Train up a child in the way he\nshould go, and when he is old he will not depart from it.\" \"The rod\nand reproof give wisdom; but a child left to himself bringeth his\nmother to shame.\" \"Thou shalt love the Lord thy God with all thy\nheart, and with all thy soul, and with all thy might: and these words\nwhich I command thee this day, shall be in thy heart; and thou shalt\nteach them diligently unto thy children, and thou shalt talk of them\nwhen thou sittest in the house, and when thou walkest by the way, and\nwhen thou liest down, and when thou risest up.\" Joshua saith, \"As for\nme and my house, we will serve the Lord.\" And Paul saith of Timothy,\n\"From a child thou hast known the holy Scriptures, which are able to\nmake thee wise unto salvation, through faith which is in Christ\nJesus.\"[266]\n\n _Then say to the People thus, or to this sense._\n\nYou have heard, beloved, how great a dignity we were advanced to in\nour baptism, to how great duty we are all engaged. O search and try,\nwhether you have kept or broken the covenant which you made, and have\nlived according to the dignity of your calling. And if any of you be\natheists, unbelievers, or ungodly, and love not God above all, and\nneglect Christ and his salvation, and are yet unsanctified, and live\nafter the flesh, the devil, and the world, which you here renounced;\nas you love your souls, bewail your perfidious covenant-breaking with\nGod. Trust not the water of baptism alone: if you are not \"born again\nof the Spirit also, you cannot enter into the kingdom of God.\" Baptism\nwill not save you, if you have not the answer of a good conscience\nunto God. \"If any man have not the Spirit of Christ, the same is none\nof his.\" Much less those wretches that hate sanctification, and\ndespise and scorn a holy life, when they were by baptism engaged to\nthe Holy Ghost the Sanctifier. Can you think to be saved by the\ncovenant which you keep not? O no! Your perfidiousness aggravateth\nyour sin and misery. \"When thou vowest a vow to God, defer not to pay\nit, for he hath no pleasure in fools: pay that which thou hast vowed:\nbetter it is that thou shouldest not vow, than that thou shouldest vow\nand not pay.\" O bless the Lord, that it is a covenant of such grace\nwhich is tendered to you. That upon true repentance and conversion,\neven your covenant-breaking shall be forgiven; and therefore\npenitently cast down yourselves before the Lord, and believingly cast\nyourselves on Christ, and yield to the teachings and sanctifying\noperations of the Holy Ghost. Yet know the day of your visitation, and\nforsake the flesh, the devil, and the world, and turn to God with all\nyour hearts, and give up yourselves entirely to your Creator,\nRedeemer, and Sanctifier, and he will have mercy upon you, and will\nabundantly pardon you. But if you still live after the flesh, you\nshall die: and if you continue to neglect this great salvation, there\nremaineth no more sacrifice for sin, but a certain fearful looking for\nof judgment, and fire, which shall devour the adversaries.[267]\n\n Let no children be privately baptized, nor any Minister forced to\n baptize them any where, besides in the public assembly, unless upon\n some special weighty cause. If there be occasion for baptizing the\n adult, let the minister accordingly suit his expressions.\n\n\nOF CATECHISING, AND THE APPROBATION OF THOSE THAT ARE TO BE ADMITTED\nTO THE LORD'S SUPPER.\n\n Seeing none can be saved at years of discretion, that do not actually\n believe, and personally give up themselves in covenant to God the\n Father, Son, and Holy Ghost; therefore as parents must do their\n parts, so ministers must catechise the ignorant, and diligently\n labour to cause them both to learn the form of wholesome words, (even\n the Lord's prayer and the ten commandments, and some brief, yet full\n and sound catechism,) and to understand the meaning of them, and to\n engage their hearts into the love of God, and a holy obedience to his\n laws.\n\n To this end, let the minister, either every Lord's day, before the\n evening prayers, or at some convenient hour, or on some other day of\n the week, as oft as he can, examine publicly such as are not admitted\n to the Lord's supper, and take an account of their learning, and\n understanding the creed, the ten commandments, the Lord's prayer, and\n the catechism. And let him by questioning and explication, help them\n to understand them. And let such of the several families of the\n parish come in their turns, when they are called by the minister to\n be thus catechised. Also let the minister either go to their houses,\n or rather appoint the persons aforesaid in their courses at a certain\n hour and place, (in the church or any other fit place,) to come to\n him for personal instructions, where he may confer with those that\n are unmeet to be catechised publicly, or unwilling to submit to it;\n and there with humble, prudent, serious instruction and exhortation,\n let him endeavour to acquaint them with the substance of christian\n faith and duty, and to help them to make sure their calling and\n election, and to prepare for death and judgment, and exhort them to\n love and to good works, and warn them lest they be hardened through\n the deceitfulness of sin. But let him not in public or private meddle\n with impertinencies, or spend the time about smaller matters, or\n singular opinions, nor sift people to know things unfit or\n unnecessary to be disclosed, nor meddle with matters that do not\n concern him as a minister to inquire after; but help them to learn,\n and understand, and practise the christian religion expressed in the\n catechism.\n\n _The Catechism._\n\n[Sidenote: See the Rubric for Catechism and Confirmation in the Common\nPrayer, and also his Majesty's Declaration concerning ecclesiastical\naffairs.]\n\n Let none be admitted by the minister to the sacrament of the Lord's\n supper, till they have at years of discretion understood the meaning\n of their baptismal covenant, and with their own mouths, and their own\n consent openly before the church, ratified and confirmed, and also\n promised, that by the grace of God, they will evermore endeavour\n themselves faithfully to observe and keep such things as by their\n mouth and confession they have assented to; and so being instructed\n in the christian religion, do openly make a credible profession of\n their own faith, and promise to be obedient to the will of God.\n\n A profession is credible, when it is made understandingly, seriously,\n voluntarily, deliberately, and not nullified by contradiction in word\n or deed. And that profession is incredible, that is made ignorantly,\n ludicrously, forcedly, rashly, or that is nullified by verbal or\n practical contradiction. And it must be practice first, that must\n make words credible, when the person by perfidiousness hath forfeited\n his credit. It is not private persons only, but the pastors of the\n church that must approve of this profession. Therefore, before any\n are admitted to the Lord's supper, they shall give a good account of\n their knowledge, faith, and christian conversation conformable\n thereunto, unto the pastors of their respective congregations, or\n else shall produce a certificate, that they have been approved or\n admitted to the Lord's supper in another congregation, of which they\n were members, and that by an allowed minister, upon such approved\n profession as aforesaid.\n\n If the person be able and willing, let him before the congregation\n give the aforesaid account at large, of his knowledge, faith, and\n obedience; but if through backwardness, or disability for public\n speech, he shall refuse it, let him make the same profession\n privately to the minister, and own it in the assembly, when the\n minister shall declare it, and ask him whether he owns it. But unless\n it be in case of some extraordinary natural imperfection, and\n disability of utterance, let him at least openly recite the creed,\n and profess his consent to the covenant with God the Father, Son, and\n Holy Ghost.\n\n Let the minister of every parish keep a double register: one of the\n names of all that are there baptized; another of the names of all\n that are approved upon their foresaid credible profession, and so\n admitted into the number of communicants, or that have a certificate\n of such approbation, regularly elsewhere performed.\n\n And if confirmation be continued, let his Majesty's Declaration be\n observed, requiring, That confirmation be rightly and solemnly\n performed, by the information, and with the consent, of the minister\n of the place.\n\n Let no minister be enforced to admit any himself to the Lord's\n supper, who hath been clancularly and irregularly approved.\n\n Those that after this approbation prove scandalous offenders, shall\n not by the minister be suffered to partake of the Lord's table, until\n they have openly declared themselves to have truly repented, and\n amended their former naughty lives.\n\n\nOF THE CELEBRATION OF MATRIMONY.\n\n Before the solemnizing of marriage between any persons, their purpose\n of marriage shall be published by the minister, three several Lord's\n days in the congregation, at the place or places of their most usual\n abode respectively. And of this publication, the minister who is to\n join them in marriage shall have sufficient testimony, before he\n proceed to solemnize the marriage; the parents' consent being first\n sufficiently made known.\n\n At the celebration, the minister shall either by a sermon, or other\n exhortation, open to them the institution, ends, and use of marriage,\n with the conjugal duties which they are faithfully to perform to each\n other. And then shall demand of them whether it be their desire and\n purpose to be joined together in the bond of the marriage covenant;\n and if they answer affirmatively, he shall say to them,\n\nI require and charge you, as you will answer at the dreadful day of\njudgment, (when the secrets of all hearts shall be disclosed,) that if\neither of you do know any impediment by pre-contract or otherwise, why\nyou may not lawfully be joined together in marriage, you discover it,\nand proceed not.\n\n If no impediment be discovered by them or others, he shall proceed to\n pray.\n\n[Sidenote: If they be young, it may be said, Bless them with children,\nand let them be devoted, &c.]\n\nMost merciful Father, who hast ordained marriage for mutual help, and\nfor the increase of mankind with a legitimate issue, and of the church\nwith a holy seed, and for prevention of uncleanness; bless thy own\nordinance to these persons, that entering this state of marriage in\nthy fear, they may there entirely devote themselves unto thee, and be\nfaithful in all conjugal affections and duties unto each other; [and\nif thou bless them with children,] let them be devoted unto thee, and\naccepted as thine own, and blessed with thy grace, and educated in thy\nfear. Subdue those corruptions that would make their lives unholy or\nuncomfortable, and deliver them from temptations to impiety,\nworldliness, unquietness, discontent, or disaffection to each other,\nor to any unfaithfulness to thee or to each other. Make them meet\nhelps to each other in thy fear, and in the lawful management of the\naffairs of this world. Let them not hinder, but provoke one another to\nlove and to good works; and foreseeing the day of their separation by\ndeath, let them spend their days in a holy preparation, and live here\ntogether as the heirs of life that must rejoice at the great marriage\nday of the Lamb, and live for ever with Christ and all the holy angels\nand saints in the presence of thy glory.[268] Amen.\n\n _The woman if she be under Parents or Governors, being by one of\n them, or some deputed by them, given to be married, the man with his\n right hand shall take the woman by the right hand, and shall say,_\n\nI A. do take thee B. to be my married wife, and do promise and\ncovenant in the presence of God, and before this congregation, to be a\nloving and faithful husband to thee, till God shall separate us by\ndeath.\n\n _Then the woman shall take the man by the right hand with her right\n hand, and say,_\n\nI B. do take thee A. to be my married husband, and I do promise and\ncovenant in the presence of God, and before this congregation, to be a\nloving, obedient, and faithful wife unto thee, till God shall separate\nus by death.\n\n _Then let the Minister say,_\n\nThese two persons, A. and B. being lawfully married according to God's\nordinance, I do pronounce them husband and wife. And those whom God\nhath conjoined, let no man put asunder.\n\n _Next he may read the duty of Husbands and Wives out of Eph. v. 2;\n Col. iv. 2; 1 Pet. iii.; and Psalm cxxviii. or some other pertinent\n Psalm, may be said or sung: and let the minister exhort them to their\n several duties, and then pray:_\n\nMost merciful Father, let thy blessings rest upon these persons now\njoined in lawful marriage; sanctify them and their conversations,\ntheir family, estates, and affairs, unto thy glory. Furnish them with\nlove to thee and to each other, with meekness, patience, and\ncontentedness. Let them not live unto the flesh, but unto the Spirit,\nthat of the Spirit they may reap everlasting life, through Jesus\nChrist our Lord and Saviour.[269] Amen.\n\n _Then let him conclude with a Benediction._\n\nGod Almighty, the Creator, Redeemer, and Sanctifier, bless you in your\nsouls and bodies, families and affairs, and preserve you to his\nheavenly kingdom. Amen.\n\n\nTHE VISITATION OF THE SICK, AND THEIR COMMUNION.\n\n The visitation of the sick being a private duty, and no part of the\n public Liturgy of the church, and the case of the sick being so\n exceeding various, as to soul and body; and it being requisite that\n ministers be able to suit their exhortations and prayers to the\n condition of the sick, but the words of such exhortations and prayers\n be left to their prudence.\n\n So urgent is the necessity of the sick, and so seasonable and\n advantageous the opportunity, that ministers may not negligently\n overpass them, but in love and tenderness instruct them according to\n their several conditions; endeavouring the conversion of the\n ungodly, the strengthening of the weak, and comforting such as need\n consolation; directing them how to improve their afflictions, and\n helping them to be sensible of the evil of sin, the negligences and\n miscarriages of their lives, the vanity of the world, their necessity\n of a Saviour, the sufficiency of Christ, the certainty and excellency\n of the everlasting glory; exhorting them to repentance and to faith\n in Christ, and to set their affections on the things above; and (if\n they are penitent believers) comfortably to hope for the kingdom\n which God hath promised to them that love him, committing their souls\n to their Redeemer, and quietly resting in the will, and love, and\n promises of God; resolving if God shall recover them to health, to\n redeem the time, and live the rest of their lives unto his glory; and\n being willing, if it be their appointed time, to depart and be with\n Christ. And they must be exhorted to forgive such as have wronged\n them, and to be reconciled to those with whom they have been at\n variance, and to make a pious, just, and charitable disposal of their\n worldly estates.\n\n\nTHE ORDER OF SOLEMNIZING THE BURIAL OF THE DEAD.\n\n It is agreeable to nature and religion, that the burial of christians\n be solemnly and decently performed. As to the cases, Whether the\n corpse shall be carried first into the church, that is to be buried\n in the church-yard; and whether it shall be buried before the sermon,\n reading, or prayer, or after, or in the midst of the reading, or\n whether any prayer shall be made at the grave, for the living; let no\n christians uncharitably judge one another about these things. Let no\n people keep up groundless usages, that being suspicious grieve their\n minister and offend their brethren. Let no minister that scrupleth\n the satisfying of people's ungrounded desires in such things, be\n forced to do it against his conscience; and let ministers that do use\n any of these customs or ceremonies, have liberty, when they suspect\n that the people desire them upon some error, to profess against that\n error, and teach the people better.\n\n Whether the minister come with the company that brings the corpse\n from the house, or whether he meet them, or receive them at the\n burial-place, is to be left to his own discretion. But while he is\n with them, let him gravely discourse of man's mortality, and the\n useful truths and duties thence to be inferred: and either at the\n grave, or in the reading place, or pulpit, by way of sermon,\n according to his discretion, let him (at least if it be desired)\n instruct and exhort the people concerning death, and the life to\n come, and their necessary preparation; seeing the spectacle of\n mortality, and the season of mourning, do tend to prepare men for a\n sober, considerate entertainment of such instructions: and he may\n read such scriptures as may mind them of death, resurrection, and\n eternal life, as 1 Cor. xv. or from verse 10 to the end, and Job i. 21;\n xix. 25, 26, 27; John xi. 25, 26; v. 28, 29. And his prayer shall\n be suited to the occasion.\n\n Whenever the rain, snow, or coldness of the season, make it\n unhealthful to the minister or people to stand out of doors, at least\n then let the reading, exhortation, and prayers, be used within the\n church.\n\n\nOF EXTRAORDINARY DAYS OF HUMILIATION AND THANKSGIVING, AND ANNIVERSARY\nFESTIVALS.\n\n When great afflictions lie upon the church, or any special part or\n members of it, or when any great sins have been committed among them,\n it is meet that in public, by fasting and prayer, we humble ourselves\n before the Lord, for the averting of his displeasure; and on such\n occasions it is the pastor's duty to confess his own and the people's\n sins, with penitence, and tenderness of heart, and by his doctrine\n and exhortation, to endeavour effectually to bring the people to the\n sight and sense of their sin, and the deserts of it, and to a firm\n resolution of better obedience for the time to come, being\n importunate with God in prayer for pardon and renewed grace.\n\n Upon the receipt of great and extraordinary mercies, the church\n (having opportunity) is to assemble for public thanksgiving unto God,\n and the minister to stir up the people to a lively sense of the\n greatness of those mercies, and joyfully to celebrate the praises of\n God, the author of them. And it is not unmeet on these days to\n express our joy in feasting and outward signs of mirth, provided they\n be used moderately, spiritually, and inoffensively, and not to\n gratify our sensual desires, and that we relieve the poor in their\n necessities (which also on days of humiliation and other seasons we\n must not forget). The occasions of such days of humiliation and\n thanksgiving being so various, as cannot be well suited by any\n standing forms, the minister is to apply himself to the respective\n duties, suitable to the particular occasions.\n\n Though it be not unlawful or unmeet to keep anniversary commemoration\n by festivals, of some great and notable mercies to the church or\n state, the memory whereof should be transmitted to posterity; nor to\n give any persons their due honour who have been the instruments\n thereof: yet because the festivals of the church's institution now\n observed, are much abused, and many sober, godly persons, ministers,\n and others, are unsatisfied of the lawfulness of the celebrating them\n as holidays, let the abuse be restrained; and let not the religious\n observation of those days by public worship, be forced upon any that\n are thus unsatisfied, provided they forbear all offensive behaviour\n thereupon.\n\n\nOF PRAYER AND THANKSGIVING FOR PARTICULAR MEMBERS OF THE CHURCH.\n\n Besides the petitions that are put up for all in such distresses, in\n the general prayer, it is meet that persons in dangerous sickness, or\n other great affliction of body or mind, and women that are near the\n time of child-bearing, when they desire it, shall be particularly\n recommended to God in the public prayers of the church. Because all\n the members constitute one body, and must have the same care one for\n another, as suffering all with one that suffereth, and rejoicing all\n with one that is honoured. And the effectual fervent prayer of the\n righteous, especially of the whole congregation, availeth much with\n God. But because diseases, distresses, and grief of mind, are so\n various that no forms that are particular can suit them all; and\n because every minister should be able to suit his prayers to such\n various necessities of the people; we desire that it may be left to\n his discretion to pray for such according to their several cases,\n before or after sermon. But we desire that except in case of sudden\n necessity, they may send in their bills of request to him the night\n before, that he may consider of their cases, and may publish only\n such, and in such expressions, as in prudence he shall judge meet for\n the ears of the assembly.\n\n In the more ordinary cases of persons in sickness, danger, and\n distress, and that are delivered from them; these following prayers\n may be used, or such like.\n\n _A Prayer for the Sick, that is in hopes of Recovery._\n\nMost merciful Father, though our sin doth find us out, and we are\njustly afflicted for our transgressions, yet are we not consumed in\nthy wrath; but thou punishest us less than our iniquities do deserve:\nthough thou causest grief, yet wilt thou have compassion according to\nthe multitude of thy mercies, for thou dost not willingly afflict and\ngrieve the children of men. Thou revivest the spirit of the humble,\nand the heart of the contrite ones, for thou wilt not contend for\never, neither wilt thou be always wroth, for the spirit would fail\nbefore thee, and the soul which thou hast made. Look down in tender\nmercy on the affliction of this thy servant. O Lord, rebuke him not in\nthy wrath; neither chasten him in thy hot displeasure. All his desire\nis before thee, and his groaning is not hid from thee; have mercy upon\nhim, O Lord, for he is weak. O Lord, heal him, whose bones and soul is\nvexed. In death there is no remembrance of thee: in the grave who\nshall give thee thanks? Remember that we are but flesh; a wind that\npasseth away and cometh not again. Wilt thou break a leaf driven to\nand fro? and wilt thou pursue the dry stubble? Remember not the\niniquities of his youth, or his transgressions: look upon his\naffliction, and his pain, and forgive all his sins. Though the sorrows\nof death do compass him about, yet if it be for thy glory and his\ngood, recover him, and let him live and praise thy name. Rebuke his\nsickness; direct unto such means as thou wilt bless. In the time of\nhis trouble we call upon thee, do thou deliver him, and let him\nglorify thee: however, show him the sin that doth offend thee; let him\nsearch and try his ways, and confess and turn from his iniquity, and\nlet it be good for him that he was afflicted. Let this be the fruit of\nit, to purge and take away his sin, that being chastened of the Lord,\nhe may not be condemned with the world. And though chastisement for\nthe present seemeth not to be joyous, but grievous, yet afterwards let\nit yield the peaceable fruit of righteousness to this thy servant,\nthat is exercised therein. In the mean time, O Lord, be thou his\nportion, who art good to the soul that seeketh thee, and waiteth for\nthee. Let him patiently and silently bear thy yoke; let him hope and\nquietly wait for thy salvation: considering that thou wilt not cast\noff for ever; that thy anger is but for a moment, but in thy favour is\nlife. Weeping may endure for a night, but joy cometh in the morning:\nand that whom thou lovest, thou chastenest, and scourgest every son\nwhom thou receivest; and that if he endure chastening, thou dealest\nwith him as a son. If he be recovered, let him devote himself\nentirely to they glory: that when thou hast put off his sackcloth and\nmourning, and girded him with gladness, he may speak thy praise, and\ngive thee thanks. If he receive the sentence of death in himself, let\nit cause him to trust in thee that raisest the dead, knowing that as\nthou didst raise up the Lord Jesus, thou wilt raise him up also by\nJesus: therefore suffer not his hope to faint; but though his outward\nman perish, yet let his inner man be renewed from day to day; and let\nhim live by faith, and look at the things which are not seen, ever at\nthe exceeding eternal weight of glory. Let him be found in Christ, not\nhaving his own righteousness, but that which is of God by faith.\nRestrain the tempter, and deliver thy servant from the sinful fears of\ndeath, by Christ, who, through death destroyed the devil that had the\npower of death; that he may find that death hath lost its sting, and\ntriumph over it by faith in him, through whom we are made more than\nconquerors. That, by faith and love, his soul may now ascend unto his\nFather and our Father, and to his God and our God; and is gone to\nprepare a place for us; and hath promised, that where he is, there his\nservants shall be also, that they may behold the glory which thou hast\ngiven him. Magnify thyself in his body, whether by life or death, and\nsafely bring him into thy glorious presence, where is fulness of joy,\nand everlasting pleasures, through Jesus Christ our Life and\nRighteousness.[270] Amen.\n\n _A Prayer for Women drawing near the time of Child-bearing._\n\nMost merciful Father, who hast justly sentenced woman, that was first\nin the transgression, to great and multiplied sorrows, and\nparticularly in sorrow to bring forth children; yet grantest\npreservation and relief, for the propagation of mankind. Be merciful\nto this thy servant; be near her with thy present help, in the needful\ntime of trouble; and though in travail she hath sorrow, give her\nstrength to bring forth. Being delivered, let her remember no more the\nanguish, for joy that a child is born into the world. Bless her in the\nfruit of her body; and being safely delivered, let her return thee\nhearty thanks, and devote it and the rest of her life to thy service,\nthrough Jesus Christ our Saviour.[271] Amen.\n\n _A Thanksgiving for those that are restored from Dangerous\n Sickness._\n\nWe thank thee, O most gracious God, that thou hast heard us when we\ncried unto thee, for thy servant in his weakness and distress; that\nthou hast not turned away our prayer nor thy mercy from him. We cried\nto thee, and thou hast delivered and healed him, thou hast brought him\nfrom the grave, thou hast kept him alive, that he should not go down\ninto the pit, thou hast forgiven his iniquity, and healed his\ndiseases, thou hast redeemed his life from destruction, and hast\ncrowned him with loving-kindness and tender mercies, thou hast not\ndeprived him of the residue of his years, thou hast repented thee of\nthe evil. His age is not departed; thou hast renewed his youth, and\ngiven him to see man, with the inhabitants of the world; and to see\nthe goodness of the Lord in the land of the living. Day and night thy\nhand was heavy upon him, but thou hast turned away thy wrath, and hast\nforgiven the iniquity of his sin: for this every one that is godly\nshall pray unto thee in a time of trouble. Thou art a hiding-place,\nthou preservest us from trouble: when our flesh and our heart faileth\nus, thou art the strength of our heart, and our portion for ever;\nindeed, Lord, thou art good unto thine Israel; even to such as are\nclean of heart. Many are the afflictions of the righteous, but thou\ndeliverest them out of all: though all the day long they be afflicted,\nand chastened every morning, yet are they continually with thee; thou\nholdest them by thy right hand; thou art a present help in trouble,\nwhen all the help of man is vain. Let thy servant love thee, because\nthou hast heard his voice and supplication. Let him offer unto thee\nthe sacrifice of thanksgiving; and pay his vows to the Most High; and\ntake the cup of salvation, and call upon thee all his days. Let him be\nwholly devoted to thy praise, and glorify thee in soul and body, as\nbeing thine, and seasonably depart in peace unto thy glory; through\nJesus Christ, our Life and Righteousness.[272] Amen.\n\n _A Thanksgiving for the Deliverance of Women in Child-bearing._\n\nWe return thee thanks, most gracious God, that thou hast heard our\nprayers for this thy handmaid; and hast been her help in the time of\nher necessity, and delivered her from her fears and sorrows. Death and\nlife are in thy power; thou killest, and thou makest alive; thou\nbringest down to the grave, and thou bringest up; thou makest the\nbarren to keep house, and to be a joyful mother of children. We thank\nthee, that thou hast given thy servant to see the fruit of her womb,\nand that thou hast brought her again to thy holy assembly, to go with\nthe multitude to thy house, and worship thee with the voice of joy and\npraise, that she may enter into thy gates with thanksgiving, and into\nthy courts with praise, and we may all be thankful to thee on her\nbehalf, and speak good of thy name. Thou art good, O Lord, to all, and\nthy tender mercies are over all thy works; thou preservest them that\nlove thee; thou raisest up them that are bowed down; thou fulfillest\nthe desire of them that fear thee; thou also dost hear their cry, and\nsave them. Command thy blessing yet upon thy servant and her\noffspring; let her not forget thee and thy mercies, but let her devote\nthe life which thou hast given her to thy service, and educate her\noffspring, as a holy seed, in the nurture and admonition of the Lord.\nAnd as thou hast said, that thy curse is in the house of the wicked,\nbut thou blessest the habitation of the just; let her and her house\nserve thee, and let holiness to the Lord be written upon all wherewith\nthou blessest her: let her make thee her refuge and habitation. Give\nher the ornament of a meek and quiet spirit, which in thy sight is of\ngreat price. Let her not love the world, nor mind earthly things, but\nuse the world as not abusing of it; seeing the time is short, and the\nfashion of this world passeth away. Restore her soul, and lead her in\nthe paths of righteousness: though she must walk through the valley of\nthe shadow of death, let her fear no evil. Let thy goodness and mercy\nfollow her all the days of her life, and let her dwell for ever in thy\nglorious presence, through Jesus Christ, our Lord and Saviour.[273]\nAmen.\n\n If the Child be dead, those passages which imply its living must be\n omitted; and if the Woman be such as the Church hath cause to judge\n ungodly, the Thanksgiving must be in words more agreeable to her\n condition, if any be used.\n\n\nOF PASTORAL DISCIPLINE, PUBLIC CONFESSION, ABSOLUTION, AND EXCLUSION\nFROM THE HOLY COMMUNION OF THE CHURCH.\n\n The recital of the curses are said in the book of Common Prayer, to\n be instead of the godly discipline of the primitive church, till it\n can be restored again, which is much to be wished, which is the\n putting of notorious sinners to open penitence. His Majesty's\n Declaration concerning ecclesiastical affairs, determineth that all\n public diligence be used for the instruction and reformation of\n scandalous offenders, whom the minister shall not suffer to partake\n of the Lord's table, until they have openly declared themselves to\n have truly repented and amended their former naughty lives, provided\n there be place for due appeals to superior powers.\n\n And the law of Christ commandeth, that if thy brother trespass\n against thee, go and tell him his faults between him and thee alone:\n if he shall hear thee, thou hast gained thy brother, but if he will\n not hear thee, then take with thee one or two more, that in the mouth\n of two or three witnesses, every word may be established; and if he\n shall neglect to hear them, tell it unto the church; but if he shall\n neglect to hear the church, let him be unto thee as a heathen man, or\n as a publican. And it is the office of the pastors of the several\n congregations, not only to teach the people in general, and guide\n them in the celebration of the public worship, but also to oversee\n them, and watch over each member of their flock particularly; to\n preserve them from errors, heresies, divisions, and other sins,\n defending the truth, confuting gainsayers and seducers, instructing\n the ignorant, exciting the negligent, encouraging the despondent,\n comforting the afflicted, confirming the weak, rebuking and\n admonishing the disorderly and scandalous, and directing all\n according to their needs in the matters of their salvation; and the\n people in such needs should have ordinary recourse to them, as the\n officers of Christ, for guidance, and resolution of their doubts; and\n for assistance in making their salvation sure; and in proving,\n maintaining, or restoring the peace of their consciences, and\n spiritual comfort.[274]\n\n If therefore any member of the church be a scandalous sinner, and the\n crime be either notorious or fully proved, let the pastor admonish\n him, and set before him the particular command of God which he\n transgresseth, the supreme authority of God which he despiseth, the\n promises and mercies which he treadeth under foot, and the curse and\n dreadful condemnation which he draweth upon himself. Let this be done\n with great compassion and tender love to the offender's soul, and\n with gravity, reverent and serious importunity, as beseemeth men\n employed on the behalf of God, for the saving of a soul; and yet with\n judgment, and cautelous prudence, not taking that for sin which is no\n sin, nor that for a gross and scandalous sin, which is but an\n ordinary human frailty; not dealing as unreverently with a superior\n as with an inferior; not making that public which should be\n concealed; nor reproving before others when it should be done more\n secretly; nor unreasonably speaking to those who through drink or\n passion are incapable of the benefit; nor yet offending by\n bashfulness, or the fear of man, or lukewarmness, negligence, or\n slighting over great offences, on the other extreme.\n\n Prudence also requireth them to be cautelous of over-meddling, where\n the magistrate's honour or concernment, or the church's unity or\n peace, or the reputation of others, or the interest of their\n ministry, requireth them to forbear.\n\n These cautions observed, if the scandalous offender continue\n impenitent, or unreformed, after due admonitions and patience, let\n the pastor in the congregation, when he is present, rebuke him before\n all, that the church may sufficiently disown the crime, and others\n may see the odiousness and danger of the sin. But let this also be\n with the love and prudence before mentioned.\n\n If the offender in obstinacy will not be there, the pastor may open\n the crime before the congregation: and present or absent, (in case he\n remain impenitent,) if the case will bear so long a delay, it is\n convenient, that the pastor publicly pray for his conviction and\n repentance, that he may be saved.\n\n And this he may do one, or two, or three, or more days, as the nature\n of the case and prudence shall direct him.\n\n If during these means for his recovery (after the proof of the crime)\n there be a communion of the church in the Lord's supper, let the\n pastor require him to forbear, and not suffer him to partake of the\n Lord's table.\n\n If yet the offender remain impenitent, let the pastor openly declare\n him unmeet for the communion of the church, and require him to\n abstain from it, and require the church to avoid communion with him.\n And let him bind him by the denunciations of the threatenings of God\n against the impenitent.\n\n But before this is done, let no necessary consultation with other\n pastors, or concurrence of the church, be neglected: and after let\n there be place for due appeals, and let ministers consent to give\n account when they are accused of mal-administration.\n\n But if, after private admonition, (while the offence is such as\n requireth not public confession,) the sinner be penitent, let the\n minister privately apply to his consolation the promises of the\n gospel, with such cautelous prudence, as is most suitable to his\n condition.\n\n And if he repent not till after public admonition, or that the\n scandal be so great and notorious, as that a public confession is\n necessary, let him, at a seasonable time appointed by the pastor,\n with remorse of conscience, and true contrition, confess his sin\n before the congregation, and heartily lament it, and clear the honour\n of his christian profession which he had stained, and crave the\n prayers of the church to God for pardon and reconciliation through\n Christ, and also crave the ministerial absolution and restoration to\n the communion of the church, and profess his resolution to do so no\n more; but to live in new obedience to God, desiring also their\n prayers for corroborating and preserving grace.\n\n It is only a credible profession of repentance, that is to be\n accepted by the church.\n\n The foregoing cautions must be carefully observed in such\n confessions, that they be not made to the injuring of the magistrate,\n or of the church, or of the reputation of others, or of the life,\n estate, or liberty of the offender, or to any other shame than is\n necessary to the manifesting of his repentance, and the clearing of\n his profession, and the righting of any that he hath wronged, and the\n honour and preservation of the church.\n\n When he hath made a credible profession of repentance, it is the\n pastor's duty, ministerially to declare him pardoned by Christ, but\n in conditional terms. [If his repentance be sincere.] And to absolve\n him from the censure of non-communion with the church, if he was\n under such a censure before his penitence, and to declare him meet\n for their communion, and to encourage him to come, and require the\n church to entertain him into their communion with gladness, and not\n upbraid him with his fall, but rejoice in his recovery, and endeavour\n his confirmation and preservation for the time to come: and it is his\n duty accordingly to admit him to communion, and theirs to have loving\n communion with him: all which the penitent person must believingly,\n lovingly, and joyfully receive. But if any by notorious perfidiousness,\n or frequent covenant-breaking, have forfeited the credit of their\n words, or have long continued in the sin which they do confess, so\n that their forsaking it hath no proof; the church then must have\n testimony of the actual reformation of such as these, before they may\n take their professions and promises as credible: yet here the\n difference of persons and offences is so great, that this is to be\n much left to the prudence of pastors that are present, and acquainted\n with the persons and circumstances of the case. In the transacting of\n all this, these following forms, to be varied as the variety of cases\n do require, may be made use of.\n\n _A Form of Public Admonition to the Impenitent._\n\n[Sidenote: The sin may be named and aggravated when it is convenient.]\n\nA. B. you are convict of a gross and scandalous sin; you have been\nadmonished and entreated to repent. The promises of mercies to the\npenitent, and the threatenings of God against the impenitent, have not\nbeen concealed from you. We have waited in hope of your repentance, as\nhaving compassion on your soul, and desiring your salvation; but we\nmust say with grief, you have hitherto disappointed us. We are certain\nfrom the word of God, that you must be penitent, if ever you will be\npardoned, and that except you repent, you shall everlastingly perish.\nTo acquaint you publicly with this, and yet here to offer you mercy\nfrom the Lord, is the next duty laid upon us for your recovery. Oh!\nblame us not, if, knowing the terrors of the Lord, we thus persuade\nyou, and are loth to leave you in the power of Satan, and loth to see\nyou cast out into perdition, and that your blood should be required at\nour hands, as not having discharged our duty to prevent it.[275]\n\nBe it known unto you therefore, that it is the God of heaven and\nearth, the great, the jealous, and the terrible God, whose laws you\nhave broken, and whose authority you despise. You refuse his\ngovernment, who is coming with ten thousands of his saints, to execute\njudgment upon all, and to convince all that are ungodly of their\nungodly deeds and speeches; who hath told us that \"evil shall not\ndwell with him.\" \"The foolish shall not stand in his sight.\" \"He\nhateth all workers of iniquity.\" \"The ungodly shall not stand in\njudgment, nor sinners in the congregation of the righteous.\" God hath\nnot his laws in vain. \"Though the wicked contemn God, and say in their\nhearts he will not require it;\" \"yet their damnation slumbereth not,\nthey are reserved to the day of judgment, to be punished.\" \"And he\nseeth that their day is coming.\" If men cut off the lives of those\nthat break their laws, will God be outfaced by the pride and\nstubbornness of sinners? He will not; you shall know he will not; he\nthreateneth not in jest. \"Who hath hardened himself against him, and\nhath prospered?\" \"Are you not as chaff and stubble? and is not our God\na consuming fire?\" \"If briers and thorns be set against him in battle,\nwill he not go through them, and burn them up together?\" \"Can your\nheart endure, or your hands be strong, in the day when God shall deal\nwith you? It is the Lord that hath spoken it, and he will do it.\" What\nwill you do, when you must bear with the pains of hell from God, that\nnow can scarce endure to be thus openly and plainly warned of it? If\nwe to please you should be silent and betray you, do you think the God\nof heaven will fear or flatter you to please a worm? \"Do you provoke\nthe Lord to jealousy? are you stronger than he?\" O man! for your\nsoul's sake, let not Satan abuse your understanding, and sin befool\nyou. Must you not die? And doth not judgment follow, when all secrets\nshall be opened, and God will no more entreat you to confess. \"Behold,\nthe Judge standeth at the door.\" Will sin go then with you for as\nlight a matter as it doth now? Will you then deny it, or will you\nstand to all the reasonings, or excuses, by which you would now\nextenuate or cover it? Will you defend it as your friend; and be angry\nwith ministers and reprovers as your enemies? Or will you not mourn at\nlast, (with weeping and gnashing of teeth,) and say, \"How have I hated\ninstruction, and my heart despised reproof; and have not obeyed the\nvoice of my teachers, nor inclined mine ear to them that instructed\nme!\" \"Oh that you were wise, that you understood this, and that you\nwould consider your latter end!\" Believe God's wrath before you feel\nit: be convinced by the word and servants of the Lord, before you are\nconfounded by the dreadfulness of his majesty. Yet there is hope; but\nshortly there will be none, if you neglect it. Yet \"if you confess and\nforsake your sins, you shall have mercy; but if you cover them, you\nshall not prosper. And if, being oft reproved, you harden your neck,\nyou shall suddenly be destroyed, and that without remedy.\" \"Be not\ndeceived, God is not mocked. Whatsoever you sow, that shall you also\nreap.\" O man! you know not what it is to deal with an offended and\nrevenging God. Nor what it is to hear Christ say, \"Depart from me, ye\nworkers of iniquity; I never knew you: depart from me, ye wicked, into\neverlasting fire.\" You know not what it is to be shut out of heaven, and\nconcluded under utter desperation; and in hell to look back upon this\nobstinate impenitence, and rejecting of the mercy that would have\nsaved you; and there to have conscience telling you for ever, what it\nis that you have done. Did you know what this is, could you, think a\npenitent confessing and forsaking your sin to be a condition too hard\nfor the preventing of such a doleful state? O no! You know not what a\ncase you are casting your immortal soul into. The Lord give you\nrepentance, that you may never know it by experience. To prevent this,\nis our business with you: we delight not to displease or shame you.\nBut God hath told us, \"That if any do err from the truth, and one\nconvert him, let him know, that he which converteth a sinner from the\nerror of his way, shall save a soul from death, and shall hide a\nmultitude of sins.\" I do therefore by the command, and in the name of\nJesus Christ, require and beseech you, that you do, without any more\ndelay, confess your sins and heartily bewail them; and beg pardon of\nthem, and resolve and promise by the help of God to do so no more. And\nbless God that you have an advocate with the Father, Jesus Christ the\nrighteous, whose blood will cleanse you from your sins, if you\npenitently confess them; and that mercy may be yet had on so easy\nterms. If you had any sense of your sin and misery, or any sense of\nthe dishonour done to God, or of the wrong that you have done to\nothers, and of the usefulness of your penitent confession, and\namendment, to the reparation of all these, you would cast yourself in\nthe dust, in shame and grief before the Lord, and before the church.\n\"To-day, therefore, if you will hear his voice, harden not your heart,\nlest God forsake you, and give you over unto your own heart's lust, to\nwalk in your own counsels, and resolve in his wrath, you shall never\nenter into his rest.\" And then God and this congregation will be\nwitnesses that you were warned; and your blood will be upon your own\nhead. But if, in penitent confession, you fly to Christ, and loathe\nyourself for your iniquities, and heartily forsake them, I have\nauthority to promise you free forgiveness, and that your iniquity\nshall not be your ruin.[276]\n\n _A Form of Confession, to be made before the Congregation._\n\n[Sidenote: * Here the sin must be named and aggravated, when by the\npastor it is judged requisite.]\n\nI do confess before God and this congregation, that I have greatly\nsinned. * I have offended and dishonoured God, wronged the church, and\nthe souls of others. I have deserved to be forsaken of the Lord, and\ncast out of his presence and communion of saints, into desperation,\nand remediless misery in hell. I am no more worthy to be called thy\nson, or to have a name or place among thy servants. I do here declare\nmine iniquity, and am sorry for my sins; they are gone over my head as\na heavy burden, they are too heavy for me, they take hold upon me. I\nam ashamed, as unworthy to look up towards heaven, but my hope is in\nthe blood and grace of Christ, who made his life a sacrifice for sin,\nand came to seek and save that which was lost; whose grace aboundeth\nwhere sin hath abounded. The Lord be merciful to me a sinner. I humbly\nbeg of the congregation that they will earnestly pray, that God will\nwash me thoroughly from mine iniquity, and cleanse me from my sins;\nthat he will forgive them, and blot them out, and hide his face from\nthem, and remember them no more; that he will not cast me away from\nhis presence, nor forsake me as I have forsaken him, nor deal with me\naccording to my deserts: but that he will create in me a clean heart,\nand renew a right spirit in me, and grant me the joy of his salvation.\nAnd I beg pardon of the church, and all that I have wronged; and\nresolve by the grace of God to do so no more; but to walk more\nwatchfully as before the Lord. And I desire all that are ungodly, that\nthey think never the worse of the laws, or ways, or servants of the\nLord for my misdoings; for if I had been ruled by God, and by his\nservants, I had never done as I have done. There is nothing in\nreligion that befriendeth sin; there is nothing so contrary to it, as\nGod and his holy laws, which I should have obeyed. Rather let all take\nwarning by me, and avoid temptations, and live not carelessly, and\nhearken not to the inclinations or reasonings of the flesh, nor trust\ntheir weak and sinful hearts; but live in godly fear and watchfulness,\nand keep under the flesh, and keep close to God, and hearken to the\nfaithful counsel of his servants. And I entreat your prayers to God,\nthat I may be strengthened by his grace, that I may sin thus no more,\nlest worse befall me.[277]\n\n _A form of Prayer for a Sinner impenitent, after Public Admonition._\n\nMost gracious God, according to thy command we have warned this\nsinner, and told him of thy threatenings, and foretold him of thy\ncertain terrible judgments, that he might flee from the wrath to come;\nbut alas, we perceive not that he repenteth or relenteth, but\nhardeneth his heart against reproof; as if he were able to contend\nwith thee, and overcome thy power. O let us prevail with thee for\ngrace, that we may prevail with him for penitent confession and\nreformation. O pity a miserable sinner! so miserable, as that he\nlayeth not to heart his misery, nor pitieth himself. O save him from\nthe gall of bitterness, and from the bonds of his iniquity. Give him\nrepentance unto life, that he may recover himself out of the snare of\nthe devil, who is taken captive by him at his will. Give him not up to\na blind mind, to a seared conscience, a heart that is past feeling,\nnor to walk in his own counsels, and after his own lusts. Let him no\nlonger despise the riches of thy goodness, and forbearance, and\nlong-suffering, nor with a hardened, impenitent heart, treasure up\nwrath against the day of wrath and revelation of thy righteous\njudgment; who wilt render to every man according to his deeds, even to\nthem that are contentious and obey not the truth, but obey\nunrighteousness, indignation and wrath, tribulation and anguish, upon\nevery soul of man that doeth evil. Let him be sure that the judgment\nof God is according to truth against them that commit such things; and\nlet him not think in his impenitency to escape thy judgment. O suffer\nhim not, when he heareth the threatenings of thy word, to bless\nhimself in his heart, and say, I shall have peace, though I walk in\nthe imaginations of my heart, and add sin to sin; lest thy anger and\njealousy smoke against him, and thou wilt not spare him, but blot out\nhis name from under heaven, and all thy curses lie upon him, and thou\nseparate him to evil, even to the worm that dieth not, and to the fire\nthat is not quenched. O save him from his sins, from his impenitency,\nand the pride and stubbornness of his heart. O save him from the\neverlasting flames, and from thy wrath, which he is the more in danger\nof, because he feeleth not, and feareth not his danger. Let him know\nhow hard it is for him to kick against the pricks, and how woeful to\nstrive against his Maker. Lay him at thy footstool in sackcloth and\nashes, in tears and lamentation, crying out, Woe unto me that I have\nsinned; and humbling his soul in true contrition, and loathing\nhimself, and begging thy pardoning and healing grace, and begging the\nprayers and communion of thy church, and resolving to sin wilfully no\nmore, but to live before thee in uprightness and obedience all his\ndays. O let us prevail with thee for the conversion of this impenitent\nsinner, and so for the saving of his soul from death, and the hiding\nand pardoning of his sins; that he that is lost may be found, and he\nthat is dead may be alive, and the angels of heaven, and we thy\nunworthy servants here on earth, may rejoice at his repenting. Let us\nsee him restored by thy grace, that we may joyfully receive him into\nour communion, and thou mayst receive him at last into thy heavenly\nkingdom, and Satan may be disappointed of his prey; for thy mercy'\nsake, through Jesus Christ our Lord and only Saviour.[278] Amen.\n\n _A Form of Rejection from the Communion of the Church._\n\nJesus Christ, the King and Lawgiver of the church, hath commanded,\nthat, If a brother trespass against us, we go and tell him his fault\nbetween him and us alone; and if he will not hear us, we shall then\ntake with us one or two more, that in the mouth of two or three\nwitnesses every word may be established; and if he shall neglect to\nhear them, that he tell it to the church; and if he neglect to hear\nthe church, that he be to us as a heathen man, and a publican. And\nthat we keep no company, if any that is called a brother, be a\nfornicator, or covetous, or an idolater, or a railer, or a drunkard,\nor an extortioner, with such a one, no, not to eat. And that we\nwithdraw ourselves from every brother that walketh disorderly, and\nnote him, and have no company with him, that he may be ashamed.\nAccording to these laws of Christ, we have admonished this offending\nbrother, who hath greatly sinned against God, and grieved and injured\nthe church; we have earnestly prayed and patiently waited for his\nrepentance, but we have not prevailed. But after all, he continueth\nimpenitent, and will not be persuaded to confess and forsake his sin:\nwe do therefore, according to these laws of Christ, declare him unmeet\nfor the communion of the church, and reject him from it; requiring him\nto forbear it, and requiring you to avoid him; and we leave him bound\nto the judgment of the Lord, unless his true repentance shall prevent\nit.[279]\n\n _A Form of Absolution, and Reception of the Penitent._\n\n[Sidenote: * This must be omitted if the person was not first\nrejected.]\n\nThough you have greatly sinned against the Lord, and against his\nchurch, and your own soul, yet seeing you humble yourself before him,\nand penitently fly to Christ for mercy, resolving to do so no more;\nhear now the glad tidings of salvation, which I am commanded to\ndeclare unto you. If any man sin, we have an advocate with the Father,\nJesus Christ the righteous, and he is the propitiation for our sins.\nIf we confess our sins, he is faithful to forgive us our sins, and to\ncleanse us from all unrighteousness. Seek the Lord while he may be\nfound; call upon him while he is near. Let the wicked forsake his way,\nand the unrighteous man his thoughts, and let him return unto the\nLord, and he will have mercy upon him, and to our God, for he will\nabundantly pardon. He that covereth his sins shall not prosper; but\nwhoso confesseth and forsaketh them shall have mercy. Brethren, if a\nman be overtaken in a fault, restore such a one in the spirit of\nmeekness, considering thyself lest thou also be tempted. According to\nthis word of grace, [* I do loose the bonds here laid upon you, and\nreceive you again into the communion of the church,] requiring to\nreceive you, and not upbraid you with your sin, but rejoice in your\nrecovery. And I do declare to you the pardon of all your sins in the\nblood of Christ, if your repentance be sincere. And I exhort and\ncharge you, that you believingly and thankfully accept this great,\nunspeakable mercy, and that you watch more carefully for the time to\ncome, and avoid temptations, and subdue the flesh, and accept\nreproofs, and see that you return not to your vomit, or to wallow\nagain in the mire, when you are washed; but obey the Spirit, and keep\nclose to God in the means of your preservation.[280]\n\n _A Form of Thanksgiving, or Prayer, for the Restored Penitent._\n\n[Sidenote: * Leave out this if he was not rejected.]\n\nO most merciful Father, we thank thee that thou hast brought as under\nso gracious a covenant, as not only to pardon the sins of our\nunregenerate state; but also upon our penitent confession, and return,\nto cleanse us from all our unrighteousness, and pardon our falls by\nthe blood of Christ, and to restore our souls, and lead us again in\nthe paths of righteousness, and command thy servants to receive us. We\nthank thee that thou hast thus restored this thy servant, giving him\nrepentance and remission of sin, [* and returning him to the communion\nof thy church.] We beseech thee, comfort him with the believing\napprehensions of thy forgiveness and reconciliation through Jesus\nChrist. Restore unto him the joy of thy salvation, and uphold him by\nthy free Spirit; stablish, strengthen, settle him, that with full\npurpose of heart he may cleave unto thee; and now thou hast spoken\npeace to him he may not return again to folly. As he nameth the name\nof Christ, let him depart from iniquity, and never more dishonour\nthee, thy church or truth, nor his holy profession, but save him from\ntemptation. Let him watch and stand fast, and sin no more, lest worse\nbefall him. Let him not receive this grace in vain, nor turn it into\nwantonness, nor continue in sin, that grace may abound. But let his\nold man be crucified with Christ, and the body of sin be destroyed;\nthat henceforth he may no more serve sin, remembering what fruit he\nhad in those things whereof he is now ashamed, and that the end and\nwages of sin is death: and let us all take warning by the falls of\nothers, and be not high-minded, but fear; and let him that thinketh he\nstandeth take heed lest he fall. Let us watch and pray that we enter\nnot into temptation, remembering that the flesh is weak; and our\nadversary the devil walketh about seeking whom he may devour. And let\nnone of us hate our brother in our hearts, but in any wise rebuke our\nneighbour, and not suffer sin upon him: and confirm us unto the end,\nthat we may be blameless in the day of our Lord Jesus Christ; to whom\nwith thee, O Father, and thy Holy Spirit, be kingdom, and power, and\nglory for ever.[281] Amen.\n\n\nAPPENDIX.\n\nA LARGER LITANY, OR GENERAL PRAYER, TO BE USED AT DISCRETION.\n\nO most holy, blessed, and glorious Trinity, Father, Son and Holy\nGhost, three Persons and one God, infinite in power, wisdom, and\ngoodness, our Creator, Redeemer, and Sanctifier; our Owner, Governor,\nand Father; hear our prayers, and have mercy upon us, miserable\nsinners.\n\nO Lord our Saviour, whose incarnation, nativity, subjection, fasting,\ntemptation, poverty, reproaches, agony and bloody sweat, scourging,\ndesertion, crucifying, death, and burial, were all undergone to take\naway the sins of the world; who being risen, ascended, and glorified,\nart the great Priest, and Prophet, and King of thy universal church,\nfor which thou makest intercession, which thou dost gather, teach, and\nguide by thy Spirit, word, and ministers, which thou dost justify and\nwilt glorify with thyself, who wilt come again, and raise the dead,\nand judge the world in righteousness; we beseech thee hear us,\nmiserable sinners. Cast us not out that come unto thee. Make sure to\nus our calling and election, our unfeigned faith and repentance, that\nbeing justified, and made the sons of God, we may have peace with him\nas our reconciled God and Father.[282]\n\nLet our hearts be right with thee our God, and stedfast in thy\ncovenant. Cause us to deny ourselves, and give up ourselves entirely\nunto thee, our Creator, Redeemer, and Sanctifier, as being not our\nown, but thine.[283]\n\nLet thy Holy Spirit dwell in us, and sanctify us throughout, that we\nmay be new creatures, and holy as thou art holy; let it be in us the\nSpirit of adoption and supplication, and the seal and earnest of our\nglorious inheritance; and let us know that we are thine, and thou\nabidest in us, by the Spirit which thou hast given us.[284]\n\nAs thy name, O Lord, is holy, and thy glory covereth the heavens, so\nlet the earth be filled with thy praises. Let our souls ever magnify\nthee, O Lord, and our tongues extol thee. Let us speak of the glorious\nhonour of thy majesty, of thy greatness, thy power, thy glorious\nkingdom, thy wisdom, holiness, truth, and righteousness, thy goodness,\nthy mercy, and thy wondrous works. Let all flesh bless thy holy\nname.[285]\n\nLet the desire of our souls be to thy name: cause us to love thee with\nall our hearts, to fear thee, trust in thee, and to delight in thee,\nand be satisfied in thee as our portion, and whatever we do to do it\nto thy glory.[286]\n\nKeep us from inordinate self-love; from pride, and vain-glory, and\nself-seeking; and from dishonouring thee, thy word, or service in the\nworld.[287]\n\nLet the world acknowledge thee, the universal King. Give thy Son the\nheathen for his inheritance, and the uttermost parts of the earth for\nhis possession. Let the kingdoms of the world become his kingdoms.\nConvert the atheistical, idolatrous, infidel, Mahometan, and ungodly\nnations of the earth, that every knee may bow to Christ, and every\ntongue confess him the King of kings, and Lord of lords, to the glory\nof God the Father.[288]\n\nLet the word of thy kingdom and salvation be preached to all the\nworld; let it have free course and be glorified: and by the power of\nthy Spirit convert many unto Christ; and let him be thy salvation to\nthe ends of the earth. Send forth more labourers into the harvest,\nwhich is great, and fit them for so great a work; and deliver them\nfrom unreasonable and wicked men, that (to fill up their sins) forbid\nthem to speak to the people, that they might be saved.[289]\n\nDeliver the churches that are oppressed by idolaters, Mahometans, or\nother infidels and enemies. Give all thy servants prudence, patience,\nand innocency, that, suffering as christians, and not as evil-doers,\nthey may not be ashamed, but may glorify thee, and wait for thy\nsalvation, committing the keeping of their souls unto thee, in hope of\na reward in heaven.[290]\n\nDeliver the church from the Roman papal usurpations and corruptions.\nDispel the deceits of heresies, and false worship, by the light of thy\nprevailing truth. Unite all christians in Christ Jesus, the true and\nonly universal Head; that by the true christian, catholic faith and\nlove, they may grow up in him, and may keep the unity of the Spirit in\nthe bond of peace; the strong receiving and bearing the infirmities of\nthe weak. Heal the divisions that are among believers. Let nothing be\ndone through strife or vain-glory, but in lowliness of mind let each\nesteem other better than himself; and let all men know that we are\nChrist's disciples, by our fervent love to one another.[291]\n\nLet us be heartily and entirely thy subjects, believing that thou art\njust, and the rewarder of them that diligently seek thee. Keep us from\natheism, idolatry, and disobedience; from infidelity, ungodliness, and\nsensuality; from security, presumption, and despair.[292]\n\nLet us study to please thee in all things. Let thy law be written in\nour hearts; and let us delight to do thy will. Let our faith and\nlives be ruled by thy word, which is able to make us wise unto\nsalvation; let us love it, search it, and understand it, and meditate\nin it day and night.[293]\n\nLet us not please ourselves or other men against thee, nor be led by\nthe wisdom or desires of the world and flesh, nor regard lying\nvanities, nor through carelessness, rashness, or presumption, offend\nthee.[294]\n\nAs all nations must be judged by thee, let them be ruled by thy laws,\nand not make them void by men's traditions, nor worship thee in vain,\nteaching for doctrine the commandments of men. But whatever thou\ncommandest, let them take heed to do; let them add nothing thereto,\nnor take aught therefrom.[295]\n\nLet us not take thy holy name in vain, but use it in truth and\nreverence. Keep us from all blasphemy, perjury, profane swearing; from\nlying before the God of truth; and from contempt and forgetfulness of\nthy presence; from false, unworthy, unreverent thoughts or speeches of\nGod, and holy things; and from neglecting or abusing thy holy word and\nworship.[296]\n\nHelp us to keep holy thy day, in remembrance of the blessed work of\nour redemption, and reverently to attend thee in public worship; and\nobediently to receive thy word; and fervently to call upon thy name;\nand to delight ourselves in thanksgiving and joyful praises to thy\nholiness in the communion of thy saints: and let us carefully see that\nour households, and all within our gates, do serve thee, and not abuse\nthy holy day.[297]\n\nHave mercy on the kings and rulers of the earth, that they may escape\nthe temptations of worldly greatness, honours, and prosperity, which\nwould captivate them to the flesh, and draw their hearts from thee,\nthy laws, and ways, and would engage them against thee and thy\nservants. And as they are thy ministers, and magistracy is thine\nordinance, sanctify and dispose them to be nursing fathers to thy\nchurch, to own thy interest, and rule for thee.[298]\n\nEspecially have mercy on thy servant Charles, our king: illuminate and\nsanctify him by thy Holy Spirit, that above all things he may seek thy\nglory, the increase of faith and obedience to thy laws, and may rule\nus as being thy minister for good, not to be a terror to good works,\nbut to evil; that under him we may lead a quiet and peaceable life in\nall godliness and honesty.[299]\n\nHave mercy upon all the royal family, the lords of the council, and\nall the nobility, the judges, and magistrates of these lands. Cause\nthem to fear thee, and to be eminent in sobriety, righteousness, and\ngodliness, to protect the innocent, and be a terror to the wicked,\nhating injustice, covetousness, and pride.[300]\n\nLet every soul be subject to the higher powers, and not resist. Let\nthem obey the king, and all that are in authority under him, not only\nfor wrath, but for conscience' sake, as knowing that they rule by\nthee, and for thee.[301]\n\nGive all the churches able, holy, faithful pastors; and cause them\nlaboriously to preach, and rightly to divide the word of truth, to\nfeed thy people with knowledge, and lead them in the way of faith and\nlove, of holiness and peace, and to watch for their souls as those\nthat must give account; overseeing and ruling them, not by constraint,\nbut willingly, not for filthy lucre, but of a ready mind, not as being\nlords over thy heritage, but as the servants of all, and ensamples to\nthe flock; that when the chief Pastor shall appear, they may receive a\ncrown of glory.[302]\n\nLet the congregations know those that have the ruling of them, and are\nover them in the Lord, that labour among them, preaching to them the\nword of God. Let them submissively and obediently hear, and esteem\nthem very highly in love for their work's sake, and account them\nworthy of double honour.[303]\n\nLet parents bring up their children in the nurture and admonition of\nthe Lord, diligently teaching them thy word, talking of it when they\nare in their house, and when they walk by the way, when they lie down,\nand when they rise up, that they may know their Creator, Redeemer, and\nSanctifier, in the days of their youth: and cause children to hear,\nlove, honour, and obey their parents, that they may have the blessing\nof thine especial promise unto such.[304]\n\nLet husbands love their wives, and prudently guide them in knowledge\nand holiness; and let wives love, honour, and obey their husbands, as\nmeet helpers to them.[305]\n\nLet masters rule their servants in holiness and mercy, remembering\nthey have a Master in heaven; and let servants reverently, singly, and\nwillingly be obedient, and do service to their masters as to the Lord,\nfrom him expecting their reward.[306]\n\nKeep us from murder, violence, and all injury to our neighbour's life\nor health; from malice, cursing, reviling, and unadvised anger. Let us\nnot resist evil with evil, but forbear one another, and not give place\nto wrath.[307]\n\nKeep us from adultery, fornication, and all uncleanness, and the\noccasions and appearances thereof. Let us take care as becometh\nsaints, that they be not immodestly named among us, and that no\ncorrupt communication proceed out of our mouths. Keep us from\nchambering and wantonness, from lustful thoughts, and all immodest\nattire, behaviour, looks, and actions.[308]\n\nKeep us from theft and oppression, and any way wronging our neighbour\nin his property and estate.[309]\n\nKeep us from false witness-bearing, lying, and deceiving; from\nslandering, backbiting, unjust, uncharitable censuring or reproaching;\nfrom all perverting of justice, and wronging the reputation of our\nneighbour; and from all consent or desire of such wrongs.[310]\n\nKeep us from envy, and from coveting any thing that is our\nneighbour's, to his wrong, and from seeking our own, or drawing to\nourselves, to the injury of his welfare; but let us love our\nneighbours as ourselves, and do to others as we would they should do\nto us.[311]\n\nTeach us to love Christ and his holy image in his members, with a dear\nand special love, and to love our enemies, and pray for them that hate\nand persecute us, and to do good to all as we are able, but especially\nto them of the household of faith.[312]\n\nCause us with patience to submit to all the disposals of thy will, and\nwait thy end, and to love the demonstrations of thy holiness and\njustice, though grievous to the flesh; and keep us from impatient\nmurmurings, and discontent, and arrogant reasoning against thy\nwill.[313]\n\nGive us our daily bread, our necessary sustentation and provision for\nthy service; and let us use it for thee, and not to satisfy the flesh.\nLet us depend on thee, and trust thee for it in the lawful use of the\nmeans. And bless thou our labours, and give us the fruits of the earth\nin season, and such temperate weather as tendeth thereunto.[314]\n\nDeliver us and all thy servants from such wants, distresses, griefs,\nand sickness, as will unseasonably take us off thy service, and from\nuntimely death; and teach us to value and redeem our time, and work\nwhile it is day.[315]\n\nKeep us from gluttony, drunkenness, and all intemperance; from sloth\nand idleness; from inordinate desires of pleasures or abundance; but\nhaving food and raiment, let us be therewith contented.[316]\n\nOf thy abundant mercy, through the sacrifice and merits of thy Son\naccording to thy promise, forgive us all our sins, and save us from\nthy deserved wrath and condemnation. Remember not, O Lord, our\noffences, nor the offences of our forefathers; but though our\niniquities testify against us, spare us and save us for thy mercy's\nsake. O let not our sin deprive us of thy Spirit, or of access unto\nthee, or communion with thee, or of thy favour or comfort, or the\nlight of thy countenance, or of everlasting life.[317]\n\nCause us to forgive from our hearts, the injuries done against us, as\nwe expect to be forgiven by thee the greatest debt. Keep us from all\nrevengeful desires and attempts. And do thou convert and pardon our\nenemies, slanderers, oppressors, persecutors, and others that have\ndone us wrong.[318]\n\nKeep us from running upon temptations: suffer not the tempter by\nsubtlety or importunity to corrupt our judgments, wills, affections,\nor conversations. Cause us to maintain a diligent and constant watch\nover our thoughts and hearts, our senses and appetites, our words and\nactions; and as faithful soldiers, by the conduct and strength of the\nCaptain of our salvation, with the whole armour of God, to resist and\novercome the world, the devil, and the flesh unto the end.[319]\n\nSave us from the temptations of prosperity and adversity. Let us not\nbe drawn from thee to sin by the pleasures, profits, or honours of the\nworld. Strengthen us for sufferings. Let us not forsake thee, or fall\nin time of trial. Help us to deny ourselves, and take up our cross and\nfollow Christ, accounting the sufferings of this present time unworthy\nto be compared with the glory to be revealed.[320]\n\nDeliver us from the enmity and rage of Satan and his instruments; and\ngive not up thy servants, their souls or bodies, their peace or\nliberties, estates or names, to their malicious wills; but save us and\npreserve us to thy heavenly kingdom.[321]\n\nWe ask all this of thee, O Lord; for thou art the universal King, holy\nand just, to whom it belongeth in righteousness to judge the world,\nand save thy people. All power is thine to execute wrath upon thine\nenemies, and to deliver and glorify thy flock; and none is able to\nresist thee. Of thee, and through thee, and to thee, are all things,\nand the glory shall be thine, for ever.[322] Amen.\n\nTHE CHURCH'S PRAISE FOR OUR REDEMPTION, TO BE USED AT DISCRETION.\n\nOur souls do magnify thee, O Lord; our spirits rejoice in God our\nSaviour, who remembered us in our low and lost estates, for his mercy\nendureth for ever. By one man sin entered into the world, and death by\nsin. We kept not the covenant of God, and refused to walk in his law;\nfor all have sinned and come short of the glory of God, and judgment\ncame upon all men to condemnation. But blessed be the Lord God of\nIsrael, that hath visited and redeemed his people, and hath raised up\na mighty salvation for us in the house of his servant David: as he\nspake by the mouth of his holy prophets, which have been since the\nworld began. A virgin hath conceived and brought forth: the Holy Ghost\ndid come upon her; the power of the Highest did overshadow her;\ntherefore the Holy One that is born of her, is called the Son of God:\nhis name is called Jesus, for he saveth his people from their sins. To\nus is born a Saviour, which is Christ the Lord: he is the image of the\ninvisible God, the firstborn of every creature; for by him all things\nwere created that are in heaven and in earth, visible and invisible,\nwhether thrones or dominions, or principalities or powers, all things\nwere created by him and for him, and he is before all things, and by\nhim all things do consist. He is the power of God and the wisdom of\nGod; the true Light that lighteth every man that cometh into the\nworld. The Word was made flesh and dwelt among us, and men beheld his\nglory as the glory of the only begotten of the Father, full of grace\nand truth; for it pleased the Father that in him should all fulness\ndwell. When the fulness of time was come, God sent his Son, made of a\nwoman, made under the law, to redeem them that are under the law. This\nis the beloved Son in whom the Father is well pleased. For such a High\nPriest became us, who is holy, harmless, undefiled, separate from\nsinners. He did no sin, neither was there any guile found in his\nmouth; when he was reviled, he reviled not again, leaving us an\nexample: who his own self bare our sins in his own body on the tree;\nfor God laid on him the iniquity of us all, and by his stripes we are\nhealed. When we were without strength, in due time Christ died for the\nungodly, the just for the unjust: in this was manifest the love of God\ntowards us, that God sent his only begotten Son into the world, that\nwe might live by him. Forasmuch as the children were partakers of\nflesh and blood, he himself likewise took part with them, that he\nmight destroy through death him that had the power of death, that is,\nthe devil; and might deliver them, who through fear of death, were\nall their lifetime subject to bondage. Having spoiled principalities\nand powers, he made a show of them openly, triumphing over them in his\ncross. He was buried, and rose again the third day according to the\nScriptures; for God raised him, having loosed the pains of death,\nbecause it was not possible that he should be holden of it. He hath\nabolished death, and brought life and immortality to light by the\ngospel. O death! where is thy sting? O grave! where is thy\nvictory?[323]\n\nAll power is given him in heaven and earth. When he ascended up on\nhigh, he led captivity captive, and gave gifts to men. And he gave\nsome apostles, and some prophets, and some evangelists, and some\npastors, and some teachers, for the perfection of the saints, for the\nwork of the ministry, for the edifying of the body of Christ, till we\nall come in the unity of the faith, and of the knowledge of the Son of\nGod, to a perfect man. He is set at God's right hand in the\ncelestials, far above all principalities, and powers, and might, and\ndominion, and every name that is named, not only in this world, but in\nthat to come. God hath put all things under his feet, and gave him to\nbe Head over all things to the church, which is his body, the fulness\nof him that filleth all in all.[324]\n\nWithout controversy great is the mystery of godliness: God manifested\nin the flesh, justified in the spirit, seen of angels, preached to the\nGentiles, believed on in the world, received up into glory. This is\nthe record, that God hath given us eternal life, and this life is in\nhis Son. He that hath the Son hath life, and he that hath not the Son\nhath not life. He was in the world, and the world was made by him, and\nthe world knew him not. He came to his own, and his own received him\nnot. This is the condemnation, that light is come into the world, and\nmen loved darkness rather than light, because their deeds are evil.\nBut as many as receive him, to them gives he power to become the sons\nof God, even to them that believe in his name. There is therefore now\nno condemnation to them which are in Christ Jesus, who walk not after\nthe flesh, but after the Spirit. He forgiveth our iniquities, and will\nremember our sins no more. Who shall lay any thing to the charge of\nGod's elect? It is God that justifieth: who is he that condemneth? It\nis Christ that died; yea rather, that is risen again, who is even at\nthe right hand of God, who also maketh intercession for us. Who gave\nhimself for us, that he might redeem us from all iniquity, and purify\nto himself a peculiar people, zealous of good works. If any man have\nnot the Spirit of Christ, the same is none of his. He that nameth the\nname of Christ must depart from iniquity. If we regard iniquity in\nour hearts, God will not hear our prayers. But we are washed, we are\nsanctified, we are justified in the name of the Lord Jesus, and by the\nSpirit of our God. Not by works of righteousness which we have done,\nbut according to his mercy he saved us, by the washing of\nregeneration, and renewing of the Holy Ghost. And being justified by\nfaith, we have peace with God through our Lord Jesus Christ: by whom\nalso we have access by faith into this grace wherein we stand, and\nrejoice in hope of the glory of God; and hope maketh not ashamed,\nbecause the love of God is shed abroad in our hearts by the Holy Ghost\nwhich is given us. For if when we were enemies we were reconciled to\nGod by the death of his Son, much more being reconciled, we shall be\nsaved by his life. He that spared not his own Son, but gave him up for\nus all, how shall he not with him also freely give us all things? He\nthat is gone to prepare a place for us, will come again and receive us\nto himself, that where he is, there we may be also. It is his will\nthat they that the Father hath given him be with him where he is, that\nthey may behold the glory that is given him. Because he liveth we\nshall live also; for we are dead, and our life is hid with Christ in\nGod. When Christ who is our life shall appear, then shall we also\nappear with him in glory; when he shall come to be glorified in his\nsaints, and to be admired in all them that do believe. Then shall men\ndiscern between the righteous and the wicked, between those that serve\nGod, and those that serve him not. Then shall the righteous shine\nforth as the sun in the kingdom of their Father. He that overcometh\nshall inherit all things. He shall enter into the joy of his Lord. He\nshall be a pillar in the temple of God, and shall go out no more.\nChrist will grant him to sit with him in his throne, even as he\novercame and is set down with his Father in his throne. He will\nrejoice over us with joy, he will rest in his love, then, in the holy\ncity, the new Jerusalem, prepared as a bride adorned for her husband,\nwhere the tabernacle of God will be with men, and he will dwell with\nthem, and they shall be his people, and God himself shall be with\nthem, their God, and shall wipe away all tears from their eyes, and\nthere shall be no more death, nor sorrow, no crying, nor pain, for the\nformer things are passed away. And the city needeth not the sun, or\nthe moon to shine in it, for the glory of God doth lighten it, and the\nLamb is the light thereof. The throne of God and of the Lamb shall be\nin it, and his servants shall serve him, and shall see his face, who\nis the blessed and only Potentate, the King of kings, and Lord of\nlords. Of him, through him, and to him, are all things; to whom be\nglory for ever.[325] Amen.\n\n [176] 1 Tim. 1. 15; Psal. 147. 5; Matt. 19. 17; 1 Tim. 6. 16;\n Dan. 7. 10; Isa. 57. 15; Psal. 149. 4; Heb. 10. 19, 20; Isa. 55. 6;\n Psal 95. 6; 12. 2; 99. 5; 51. 1, 17; 89. 7; Jer. 32. 40; Heb. 12. 28;\n 1 Thess. 5. 23; Lev. 10. 3; Zech. 12. 10; Rom. 8. 26; James 5. 16;\n 1. 6; Isa. 26. 8; Matt. 15. 18; John 4. 23, 24; 1 Thess. 2. 13;\n Acts 16. 14; Mark 4. 12; Phil. 1. 29; Prov. 1. 24, 25; Eccles. 5. 1;\n John 6. 45; Heb. 4. 22, 13; 2 Cor. 10. 4, 6; Psal. 69. 30; 106. 46;\n 9. 14; 105. 3; 51. 15; 19. 14; Heb. 13. 21.\n\n [177] Isa. 66. 1; Psal. 111. 9; Luke 2. 13; Psal. 103. 20; Heb. 1. 6;\n Psal. 149. 1; Lev. 10. 3; Gen. 18. 27; 2 Tim. 2. 5; Dan. 9. 18;\n Hos. 14. 2; Rom. 8. 26; Heb. 12. 28; 2 Thess. 2. 10; Luke 19. 48;\n Isa. 1. 19; 2 Cor. 2. 16; James 5. 16; Psal. 63. 5; 1 Cor. 7. 35;\n Psal. 84. 10; 73. 28.\n\n [178] Gen. 1. 27.\n\n [179] Rom. 5. 12.\n\n [180] Rom. 3. 23.\n\n [181] John 3. 16.\n\n [182] Ver. 18.\n\n [183] Ver. 19.\n\n [184] Ver. 20.\n\n [185] Gal. 3. 13.\n\n [186] John 3. 5.\n\n [187] Ver. 6.\n\n [188] Matt. 18. 3.\n\n [189] Ezek. 33. 11.\n\n [190] Luke 15. 10.\n\n [191] Ver. 18, 19.\n\n [192] Psal. 5. 5; Rom. 6. 23; Eph. 1. 6, 12; John 4. 42; Rom. 3. 25;\n Eph. 1. 5; Luke 24. 47; Acts 5. 37; Prov. 28. 13; Rev. 3. 17;\n Psal. 51. 5; Eph. 2. 3; Isa. 48. 8; 53.6; Psal. 100. 3; 1 Cor. 6. 20;\n 2 Cor. 8. 5; 1 Cor. 10. 31; 7. 32; 1 Thess. 4. 1; 1 John 3. 22;\n Rom. 2. 23; 1 Chron. 21. 7; Phil. 2. 21; Luke 18. 14; Rom. 15. 1;\n Psal. 47. 7; Rom. 7. 12; Dan. 9. 9, 10; Tit. 1. 7, 10; Rom. 8. 5;\n 13. 14; 4. 20; Psal. 78. 7, 22; Isa. 51. 7, 8; Luke 12. 4, 5;\n Psal. 100. 5; 1 John 4. 16; Psal. 16. 5; Matt. 22. 7, 3; Psal. 37. 4;\n 1 John 2. 15; 2 Tim. 5. 7; John 6. 27; Luke 10. 21, 22; Matt. 25. 26;\n Rom. 12. 11; Eph. 6. 11, 13, 14; Mark 8. 38; 2 Tim. 1. 8; Eph. 5. 15;\n Rom. 12. 1, 19; Acts 11. 23; 2 Pet. 1. 10; Luke 1. 71; Heb. 12. 28;\n Psal. 111. 9; 2 Tim. 2. 19; Phil. 3. 3; Psal. 29. 2; Rev. 1. 10;\n Rom. 13. 7; Tit. 3. 1; Eph. 6; Matt. 29. 39; 7. 12; 1 Cor. 10. 24;\n Eph. 4. 2, 32; Matt. 5. 44; Heb. 12. 14; Gal. 6. 10; Psal. 19. 12, 13;\n Rom. 2. 4; Psal. 51. 4; Rom. 2. 15; Psal. 78. 32, 37, 42;\n Luke 12. 35, 36, 40; Rom. 5. 6, 8, 10; Luke 14. 17; 8. 1; Acts 13. 26;\n Rev. 22. 17; 1 John 5. 11, 12; Matt. 22. 5; Heb. 2. 3; Psal. 119. 60;\n John 12. 40; Heb. 12. 25; Acts 7. 51; 2 Tim. 3. 8; Luke 15. 18;\n Numb. 16. 38; Rom. 1. 18; Eph. 5. 6; Dan. 9. 7, 8; Psal. 51. 1; 41. 1;\n 143. 2; 51. 9, 11; Lev. 26. 25; Rev. 1. 5; John 1. 29; Eph. 1. 6;\n Matt. 12. 18; Gal. 3. 13; Isa. 53. 5; Psal. 85. 4; 67. 1; Acts 11. 18;\n Ezek. 20. 43; Psal. 51. 17; Ezek. 36. 26; Gal. 4. 6, 2; 2 Cor. 6. 16;\n Jer. 13. 13; Ezek. 11. 20; Psal. 119. 18; Eph. 3. 18; Matt. 13. 11;\n Eph. 1. 18; Rom. 2. 18; 2 Tim. 2. 26; Psal. 119. 104; Rom. 5. 5;\n 8. 35, 39; Jer. 32. 40; Matt. 6. 3; Col. 3. 1; Matt. 6. 20, 21;\n Phil. 3. 20; Col. 3. 5; Gal. 6. 14; Rom. 1. 17; Heb. 11. 1; 1 Cor. 4;\n 1 Pet. 3. 11; Luke 13. 14; 1 Cor. 9. 24; 1 Pet. 4. 2; Col. 1. 10;\n 2 Cor. 5. 9; John 6. 38; Psal. 40. 8; 1. 2; Tit. 2. 12;\n 1 Pet. 1. 14, 15; 1. 22; Eph. 4. 2, 32; James 5. 17; Psal. 15. 4;\n Eph. 5. 15; Phil. 1. 10; Titus 2. 14; Matt. 5. 44; Rom. 12. 19;\n Luke 21. 19; Mark 8. 34; Heb. 11. 26; Rom. 8. 17; Rev. 2. 10, 11.\n\n [193] Hab. 1. 13; Jude 15. Luke 13. 3; Mark 16. 16; Psal. 51. 5;\n Eph. 2. 3; Rom. 3. 22; Ezek. 20. 37; Matt. 28. 19; Eccl. 12. 1;\n Deut. 11. 1; Col. 1. 10; 1 Cor. 10. 31; Gen. 5. 22; 2 Cor. 5. 7;\n Phil. 3. 20; Rom. 12. 11; Deut. 6. 5; Eph. 2. 3; Rom. 8. 7;\n Exod. 20. 4, 7, 8, 11, 12, &c.; 2 Pet. 2. 9; Rom. 13. 8, 9;\n Mat. 7. 12; Mark 6. 33. 1 Tim. 6. 8; Luke 10. 41, 42; Rom. 5. 8;\n Luke 24. 47; Rom. 3. 25; Matt. 22. 4, 5; Heb. 2. 3; Acts 7. 51;\n Prov. 1. 23; Jam. 4. 7; 1 Pet. 5. 9; Psal. 51. 4; Psal. 19. 12, 13;\n Isa. 59. 12; Psal. 103. 110; 50. 11; Mark 9. 44; Psal. 52. 8;\n Eph. 1. 12, 13; Psal. 71. 5; 78. 7; 119. 81; 51. 1; 2 Cor. 5. 18;\n 1. 19; John 1. 7; Gal. 4. 6; 1 Thess. 5. 23; Rom. 5. 5; Deut. 30. 6;\n Psal. 31. 16; Matt. 1. 21; 1 Thess. 1. 10; Tit. 2. 14; Col. 1. 10;\n 1 Pet. 2. 3; Ephes. 5. 16; 2 Pet. 1. 10; Matt. 6. 11; 1 Tim. 6. 4;\n Heb. 13. 5; Matt. 6. 25; 2 Pet. 3. 11; Matt. 26. 41; James 4. 6;\n Gal. 5. 17; 1 John 5: 4, 5; Rev. 2. 17; 2 Pet. 2. 10; Luke 1. 17;\n Psal. 73. 24.\n\n [194] 2 Chron. 30. 9.\n\n [195] 1 John 2. 1, 2.\n\n [196] Acts. 13. 38, 39.\n\n [197] Rom. 5. 20, 21.\n\n [198] 1 John 1. 7, 8, 9.\n\n [199] Matt. 11. 28-30.\n\n [200] Rev. 22. 17.\n\n [201] John 6. 37.\n\n [202] Heb. 8. 12.\n\n [203] Rom. 8. 9.\n\n [204] 2 Cor. 5. 17.\n\n [205] Rom. 8. 1, 5.\n\n [206] Ver. 6.\n\n [207] Ver. 7.\n\n [208] Ver. 8.\n\n [209] Ver. 13.\n\n [210] Gal. 5. 19-21.\n\n [211] Ver. 22-24.\n\n [212] Rom. 13. 13, 14.\n\n [213] 1 John 2. 15, 16.\n\n [214] Matt. 7. 13, 14.\n\n [215] Tit. 2. 11-14.\n\n [216] Psal. 1. 1, 2.\n\n [217] Ver. 5.\n\n [218] Heb. 12. 28, 29.\n\n [219] 2 Pet. 3. 11, 12.\n\n [220] 1 Cor. 15. 56.\n\n [221] Luke 4. 16-18.\n\n [222] Acts 13. 27; 1. 2.\n\n [223] Neh. 8. 4, 6; 9. 2-6, 10, 38; Acts 12. 12; 1 Tim. 4. 5;\n Acts 1. 14; 16. 13, 16; 1 Tim. 2. 8; 1 Cor. 14, 15, 16; Luke 4. 16, 18;\n Neh. 8. 8; Acts 20. 7, 9; 2 Tim. 4. 1, 2; Acts 4. 20; 2 Cor. 4. 13;\n John 16. 20; 1 Cor. 2. 7, 13; Matt. 7. 29. Tit. 2. 15; Matt. 21. 45;\n Mark 12. 12, 13, 17; Eph. 6. 19, 20; Jude 22, 23; Acts 18. 25;\n 2 Tim. 2. 24, 25; 1 Tim. 5. 17; Acts 20. 36; Psal. 2; Rev. 11. 15;\n 1 Tim. 2. 1-3; 2 Thess. 2. 1, 2; 2. 8; 1 Thess. 2. 16; Rev. 18. 19;\n Matt. 6. 9; 9. 37, 38; 1 Tim. 2. 3; Eph. 6. 19; 1 Thess. 5;\n 2 John 17, 20; 1 Sam. 12. 23; 2 Cor. 4. 5; Phil. 1. 15, 16;\n James 3. 1, 15-17; Luke 9. 55; 1 Cor. 14. 26; 2 Cor. 10. 8;\n Psal. 92. 1; Rev. 1. 10; Acts 20. 7; Col. 3. 16, 17; Psal. 118;\n 1 Cor. 4. 1, 2; 1 Tim. 3. 5; 3. 15; 2 Tim. 2. 2, 15; Acts 20. 7, 9.\n\n [224] Luke 11. 28.\n\n [225] Num. 6. 24-26.\n\n [226] 2 Cor. 13. 14.\n\n [227] Prov. 8. 15; Dan. 4. 32; Heb. 2. 9; Psal. 65. 11; 93. 14;\n 65. 4; 60. 5; 80. 13; 59. 1; 61. 6; Isa. 45. 13; Matt. 3. 3;\n Isa. 59. 8; 11. 2; 1 Kings 1. 3, 7, 9; Josh. 1. 8; Zech. 12. 8;\n 2 Sam. 14. 17; Psal. 15. 4; 101. 6. Prov. 25. 5; 1 Tim. 2. 2;\n 2 Tim. 4. 7, 8; Rev. 21. 5; Zech. 8. 13; Isa. 60. 15; James 3. 17;\n 2 Sam. 23. 3; John 7. 27; 2 Chron. 19. 6; Amos 5. 24; Rom. 13. 1-3;\n Rev. 11. 16; Psal. 68. 28; Jer. 31. 23; Matt. 6. 13.\n\n [228] Matt. 28. 19; John 5. 7; 1 Cor. 8. 4, 6; 1 Tim. 1. 17;\n Mal. 2. 10; Heb. 1. 2, 3, 5, 8; 1 Pet. 2. 8; Psal. 22. 28;\n 1 Cor. 12. 4-6; Psal. 103. 19; Acts 7. 59; Heb. 2. 14, 9;\n 1 Cor. 15. 4; 1 Tim. 3. 6; John 1. 29; Eph. 1. 20, 22;\n Rom. 8. 30, 33, 24; Eph. 5. 1; 1 Thess. 4. 16, 17; 2 Pet. 1. 10;\n 2 Tim. 1. 5; Rom. 5. 1, 2, 10; 2 Cor. 6. 18; Gal. 4. 6.\n\n [229] 1 Pet. 1. 2; Rom. 8. 11; Matt. 8. 34, 35; 2 Cor. 8. 5;\n 1 Cor. 6. 19, 20; Rev. 4. 11; John 12. 28; Matt. 5. 16;\n Psal. 22. 23, 27, 28; 2 Tim. 3. 2; Matt. 7. 22; Gal. 5. 26; 2. 19.\n\n [230] Psal. 2.; 47. 7; Rev. 11. 15; 2 Tim. 2. 26; Acts 26. 18;\n Rom. 11. 25; Matt. 9. 38; 24. 14; 2 Thess. 3. 1, 2; Rev. 2. 3, 19;\n 3. 10; Luke 18. 7; Rev. 18.; 19.\n\n [231] Eph. 4. 3, 5, 13, 15, 16; Tit. 3. 10; 2 Cor. 2. 17;\n 1 Cor. 1. 10; Rom. 14. 1; 15. 1; 3 John 9; Rom. 1. 31; Luke 9. 55;\n Psal. 77. 10; Phil. 2. 3.\n\n [232] Psal. 14.; Eph. 2. 3, 12; 2 Tim. 3. 2-4; 1 Cor. 6. 9;\n 2 Thess. 2. 10; Rom. 8. 24; Psal. 40. 8; 1. 2; Isa. 8. 20;\n Psal. 119. 97, 27.\n\n [233] Matt. 15. 9; Exod. 20. 4, 7, 8; Mark 7. 21, 22; Jam. 5. 12;\n Eccl. 5. 1, 6; Ezek. 2. 26; Neh. 13. 17; Rev. 1. 10.\n\n [234] Prov. 21. 1; Psal. 2. 10-12; Isa. 49. 23; 2 Chron. 19. 6;\n Rom. 1. 11; 1 Tim. 6. 9; Matt. 21. 44; John 11. 48; Psal. 2. 2-4.\n\n [235] 1 Tim. 2. 2; Psal. 59. 1; 2 Chron. 1. 10; 29. 3; 15. 12, 13;\n Rom. 13. 3, 4; 1 Pet. 2. 14; 1 Tim. 2. 2.\n\n [236] Psal. 72. 1; Prov. 8. 16; Exod. 18. 21. Job 29; Isa. 1. 17, 23;\n Psal. 15. 4.\n\n [237] Rom. 13. 1, 2, 5; 1 Tim. 2. 2; 1 Pet. 2. 13.\n\n [238] 2 Cor. 3. 6; Jer. 3. 15; 2 Tim. 4. 2; Eph. 4. 11, 13;\n James 3. 17; Ezek. 34.; 1 Pet. 5. 1-4; Matt. 20. 25, 26, 27.\n\n [239] Heb. 13. 7, 17; 1 Thess. 5. 12, 13; 1 Tim. 5. 17.\n\n [240] Eph. 6. 1; Eccl. 12. 1; Exod. 20. 12; Eph. 6. 1, 2; 5. 25, 22;\n 1 Pet. 3. 7; Col. 4. 1; 3. 22-24.\n\n [241] 1 John 3. 15; Luke 3. 14; 2 Cor. 7. 2; Prov. 29. 22;\n Matt. 5. 22.\n\n [242] Matt. 5. 27, 28; 1 Cor. 6. 9; Rom. 13. 13; Eph. 5. 3, 4, 12.\n\n [243] Eph. 4. 28; 1 Thess. 4. 6; Psal. 82. 2; Prov. 19. 5; 10. 18;\n Psal. 15. 3; Matt. 7. 12.\n\n [244] Exod. 20. 17; Matt. 22. 39; 7. 12; 25. 40.\n\n [245] 1 Pet. 1. 22.\n\n [246] Matt. 5. 44; Gal. 6. 10; Luke 11. 3; 1 Tim. 6. 8;\n Deut. 28. 3, 4; Psal. 112.; 128.; Deut. 11. 14; Phil. 2. 27;\n Rom. 13. 13, 14; 12. 11; Mark 8. 36.\n\n [247] 1 John 2. 1, 2; Gal. 6. 1; Jam. 5. 19, 20; Ezek. 6. 9;\n Eph. 1. 6, 7; Heb. 7. 25; Matt. 6. 12, 14, 15; 5. 44; Luke 23. 34;\n Matt. 26. 41.\n\n [248] Jam. 4. 7; 1 John 2. 13; 5. 4; Rom. 8. 13; Gal. 5. 17;\n 1 John 2. 16, 17; 2 Tim. 2. 18; Rom. 8. 17.\n\n [249] 1 Pet. 5. 8; Psal. 140. 1-3; 2 Tim. 4. 18.\n\n [250] 1 Tim. 1. 17; Matt. 6. 13; Rom. 11. 36.\n\n [251] Psal. 119. 108; Eph. 1. 6; Psal. 116. 17; 2. Cor. 9. 15;\n Psal. 107. 22; 2 Cor. 1. 3; Psal. 86. 15; Exod. 33. 6, 7; Isa. 43. 7;\n Rev. 4. 11; Gen. 1. 27; Psal. 8. 5, 6; Deut. 31. 16; 32. 5; Hos. 4. 7;\n Psal. 6. 10; Hos. 13. 4; Gen. 4. 4; John 3. 16; Heb. 2. 16; John 1. 14;\n Eph. 3. 8; 1 Tim. 3. 16; 1 Pet. 1. 12; Heb. 2. 18; Matt. 4. 10;\n 2 Cor. 8. 9; 1 Pet. 2. 22; Matt. 4. 10; 1 John 1. 9; Phil. 2. 7;\n Heb. 12. 2; Rev. 3. 18; Psal. 32. 1; 1 Pet. 2. 23; Heb. 2. 10;\n Isa. 53. 5, 6; 1 Tim. 1. 6; 1 Cor. 15. 3; Heb. 2. 14; Gal. 3. 13;\n Matt. 11. 28; Rev. 22. 14; Eph. 1. 22; Psa. 2. 8; Phil. 2. 9;\n Matt. 28. 19; John 5. 22; Heb. 8. 6; 2 Pet. 1. 4; 1 John 5. 11;\n 2 Pet. 1. 19; Psal. 119. 130; Eph. 2. 20; 2 Cor. 5. 19, 20;\n Acts 26. 17, 18; Tit. 3. 3-6; 2 Tim. 2. 25; Eph. 4. 18; John 12. 40;\n 1 Tim. 4. 2; Psal. 81. 11, 12; John 5. 4; Luke 19. 27; 1 Pet. 3. 20;\n Rom. 10. 21; Heb. 12. 25; Ezek. 33. 11; Prov. 1. 22, 23; John 6. 44;\n Acts 16. 14; 1 John 4. 19; Rom. 10. 20; Amos 5. 12; Rom. 5. 1;\n Acts 11. 18; Rom. 8. 14-17; Eph. 5. 30; Gal. 4. 6; Eph. 2. 19;\n 1 Pet. 1. 3-6; Rom. 8. 28; Eph. 3. 12; Heb. 4. 16; Psal. 50. 15;\n 1 Tim. 2. 8; Matt. 11. 13; Psal. 89. 7; 28. 6; 31. 22; 86. 13;\n Psal. 57. 3; 31. 20; 32. 7; 31. 33; 103. 10; 30. 5; Hab. 3. 2;\n Psal. 32. 6; 25. 10; 5. 7; 107. 1; 105. 3; 89. 15, 16; Psal. 84. 4;\n 90. 14; 73. 24; John 17. 24; Rev. 22. 4.\n\n [252] Psal. 103. 1-4, 12; 1 John 3. 1; Psal. 63. 3, 4;\n Psal. 73. 25-27, 23; 94. 19; 73. 24.\n\n [253] Psal. 36. 7-9; 16. 9, 11; 23. 6; 36. 10; 30. 12.\n\n [254] Luke 2. 14; Psal. 149. 1, 4-6; 145. 10-13; Rev. 4. 8, 11;\n 15. 3, 4; 5. 12; 13. 9, 10.\n\n [255] Psal. 107. 8, 21, 22; 96. 2; 29. 2; 96. 9, 11, 13; 103. 20-22;\n 145. 21; 150. 6.\n\n [256] Mal. 4. 1; Heb. 12. 29; 1 Sam. 6. 20; Mal. 3. 2; Isa. 1. 4;\n Luke 19. 10; Eph. 2. 5; Luke 15. 32; Ezek. 16. 6, 8, 9; Col. 1. 13;\n Jer. 6. 28; Deut. 4. 23; 6. 5, 6; 11. 22; Psal. 100. 3, 4;\n Heb. 12. 25; Deut. 9. 12; 32. 5; 2 Tim. 3. 2; 1 John 2. 15; Eph. 2. 2;\n Gal. 5. 24; Matt. 22. 37, 40; Luke 10. 42; Matt. 25. 30; Rom. 2. 23;\n 1 Cor. 10. 31; 1 Thess. 4. 1; Luke 8. 18; Matt. 24. 15; Psal. 1. 2;\n Deut. 6. 6; Phil. 4. 6; 1 Cor. 11. 27, 28; Isa. 64. 7; Col. 2. 7;\n Acts 2. 42, 45-47; 1 Cor. 11. 29; Mal. 1. 7, 10, 12; 2. 10, 11;\n Psal. 85. 8; Gen. 4. 16; Psal. 51. 11; 2 Chron. 15. 2; Matt. 22. 12;\n 7. 23; Mal. 1. 10; 1 Pet. 2. 24; Isa. 53. 10; Psal. 51. 1; Rev. 1. 5;\n Hos. 14. 2; Ezek. 18. 38; Heb. 8. 12; Ezek. 33. 11; Hos. 14. 4;\n Psal. 35. 3; John 6. 37; Hos. 14. 2; Matt. 22. 4; 5. 6; John 6. 55;\n 4. 14; Eph. 3. 18, 19; 1 Pet. 1. 8; Matt. 15. 27; John 6. 35, 51;\n Psal. 85. 8; Eph. 4. 30; Heb. 3. 13; Col. 3. 5; Eph. 3. 16;\n Psal. 119. 175.\n\n [257] Psal. 100. 3; Rev. 4. 11; 1 Tim. 1. 17; Psal. 51. 4;\n Deut. 32. 6; 1 John 3. 1; John 3. 16; Luke 22. 20; Heb. 9. 17;\n Luke 22. 19.\n\n [258] 1 Cor. 11. 23-26.\n\n [259] Acts 7. 59, 60; Rev. 1. 5; 1 Pet. 3. 18; Luke 22. 2, 19, 20;\n 1 Cor. 11. 26; Heb. 7. 25, 27; 9. 26; John 4. 10; 6. 63;\n Rom. 8. 9, 11; Heb. 2. 17; Col. 2. 19; John 6. 27; Matt. 26. 26;\n Heb. 10. 12; John 1. 29.\n\n [260] Matt. 28. 19; John 15. 26; Matt. 1. 20; 2 Pet. 1. 21;\n Acts 20. 23; Rom. 8. 9; 1 Cor. 12. 11; 1 Pet. 1. 15; 2. 9; John 14. 16;\n Eph. 1. 17, 18; Luke 24. 31; Ezek. 36. 26; Zech. 12. 10; Rom. 8. 5;\n John 6. 53-57; Rom. 5. 5; Cant. 1. 4; Eph. 5. 18, 20; Rom. 14. 17;\n 1 Thess. 4. 9; Rom. 8. 16; 1 Cor. 1. 8; Eph. 1. 13, 14.\n\n [261] 1 Cor. 11. 24.\n\n [262] Matt. 26. 27. 28; 1 Cor. 11. 25.\n\n [263] Rom. 1. 4. 1 Cor. 1. 24. Eph. 3. 10. Rom. 3. 22, 26; Tit. 3. 4;\n Rom. 5. 6; Acts 4. 12; 1 Pet. 1. 12; Luke. 2. 13, 14; Rev. 5. 12, 13;\n 9. 10; Rom. 5. 20; 1 Pet. 1. 19; Matt. 18. 32, 33; Rev. 3. 21; 22. 4;\n Rom. 8. 38, 39; Heb. 10. 23; 2 Pet. 1. 4; Heb. 9. 15; Eph. 4. 30;\n Luke 7. 47; Matt. 18. 33; 1 John 4. 11; Ezek. 9. 13, 14; Psal. 44. 17;\n Rom. 6. 1, 2; Col. 3. 2; Phil. 3. 18-21; Psal. 143. 10; Heb. 5. 9;\n Psal. 119. 133; 2 Cor. 5. 15; Eph. 1. 11; Matt. 5. 16; 2 Cor. 1. 12;\n Psal. 119. 5; Luke 22. 31; 1 Pet. 5. 8, 10; Eph. 6. 11; Rom. 16. 20;\n 1 Cor. 6. 20; Rom. 12. 1; 2 Tim. 2. 21; Rom. 6. 22.\n\n [264] Rom. 5. 12; Eph. 2. 3; John 3. 16; Gen. 3. 15; John 4. 42;\n Heb. 9. 26; Rev. 1. 15; Rom. 5. 10; Tit. 3. 5; Rom. 16. 10; Heb. 8. 6;\n Matt. 28. 19, 20; Gen. 17. 10, 11; Ezek. 20. 37; Rom. 6. 3, 4;\n Tit. 3. 5; 1 Cor. 12. 12; Gen. 17.; Rom. 9. 8; Acts 2. 39;\n Matt. 23. 37; Deut. 30. 10-12; Matt. 10. 13, 14; 1 Cor. 12. 12, 13;\n Rev. 1. 5; Eph. 5. 26; Job 11. 52; Heb. 2. 13; Eph. 2. 19; 3. 15;\n Zech. 9. 11, 15, 16; 1 Pet. 5. 7; 2 Tim. 4. 18.\n\n [265] Rom. 5. 12, 18; Gal. 3. 13; 1 John 5. 11; Acts 2. 39;\n 1 Cor. 12. 12, 13; Psal. 44. 3, 4; 2 Cor. 8. 5; Psal. 119. 94;\n Eph. 5. 24; Matt. 22. 37; Deut. 10. 20, 21; 11. 22-30; Psal. 16. 5;\n 27. 4; Tit. 1. 2; 2. 13; 3. 7; 1 John 2. 5, 6, 17; Gal. 5. 14;\n Matt. 6. 13; Psal. 81. 12; James 1. 14; Luke 1. 71; 1 Cor. 10. 16;\n 1 John 1. 7; 2 Cor. 6. 14; 1 Pet. 1. 2; John 9. 31; Luke 9. 23;\n Heb. 2. 10; Rev. 2. 10.\n\n [266] Eph. 6. 4; Prov. 22. 6; 29. 15; Deut. 6. 5-7; Josh. 24. 15;\n 2 Tim. 3. 15.\n\n [267] John 3. 5, 6; 1 Pet. 3. 21; Rom. 8. 9; Eccl. 5. 4, 5.\n\n [268] Gen. 2. 18, 1. 28; Mal. 2. 15; 2 Cor. 7. 14, 9; Heb. 13. 4;\n Luke 1. 6; Eph. 5. 22, &c.; Mal. 2. 15, 16; Psal. 127. 3;\n Matt. 19. 13, 14; Deut. 29. 11, 12; Ezek. 16. 8; Prov. 20. 7;\n Eph. 6. 4; 1 Pet. 3. 1, 7; 1 Tim. 3. 11; 5. 13, 14; 1 Cor. 7. 5, 29;\n Gen. 2. 18; Prov. 5. 18; Heb. 10. 26; 1 Cor. 7. 29; Luke 12. 40;\n 1 Pet. 3. 7; Rev. 19. 7; John 17. 24.\n\n [269] Gen. 28. 3; Tit. 1. 15; 1 Tim. 4. 5; 1 Cor. 10. 31;\n 1 Thess. 3. 12; Eph. 5. 25; Gal. 5. 22; Rom. 8. 1, 13; Gal. 6. 8.\n\n [270] Luke 23. 41; Lam. 3. 22; Ezra 9. 13; Lam. 3. 32, 33;\n Isa. 57. 15-17; Psal. 25. 18; 6. 1; 38. 9; 6. 2, 3, 5; 78. 39;\n Job 13. 25; Psal. 25. 7, 18; 116. 3; Isa. 38. 16, 19; Psal. 119. 175;\n Luke. 4. 39; Isa. 38. 21; Psal. 50. 15; Job. 10. 2; Psal. 139. 13;\n Lam. 3. 40; Psal. 119. 71, 67; Isa. 27. 9; 1 Cor. 11. 32; Heb. 12. 11;\n Lam. 3. 24-27, 31; Psal. 30. 5; Heb. 12. 6, 7; Isa. 38. 19, 20;\n Psal. 116.9, 12, &c.; 30. 11, 12; 2 Cor. 1. 9; 4. 16; 5. 8;\n Heb. 10. 38; 2 Cor. 4. 18, 17; Phil. 3. 9; 1 Cor. 10. 13; Heb. 2.14;\n 1 Cor. 15. 55; Rom. 8. 37; Col. 3. 1; John 20. 17; 14. 23; 17. 26;\n 17. 24; Phil. 1. 2; Psal. 16. 11.\n\n [271] 1 Tim. 2. 14; Gen. 3. 16; 1 Tim. 2. 15; Psal. 46. 1; Isa. 37. 3;\n John 16. 12; Deut. 28. 4; 2 Cor. 1. 10, 11; 1 Sam. 2; 1. 28.\n\n [272] Psal. 30. 2; 3. 4; 66. 20; 30. 3; 103. 3, 4; Isa. 38. 10, 12;\n Jer. 26. 3, 13; Psal. 103. 5; Isa. 38. 11; Psal. 27. 13; 32. 4, 5;\n 106. 23; 32. 6, 7; 73. 26; 73. 1; 34. 19; 73. 19, 23; 60. 11; 46. 1;\n 116. 1, 12, 18, 13, 14; Isa. 38. 20; 1 Cor. 6. 20; Luke 2. 29;\n 1 Cor. 1. 30.\n\n [273] Psal. 34. 3, 4; Rev. 1. 18; 1 Sam. 2. 6; Psal. 113. 9; 127. 3;\n 42. 4; 110. 4; 145. 9, 20, 14; 19.; Deut. 28. 8; Psal. 13. 3\n Isa. 44. 3; Deut. 8. 11, 14; Psal. 116.; Isa. 83. 10; Mal. 2. 15;\n 1 Cor. 7. 14; Eph. 6. 4; Deut. 6. 6; Prov. 6. 33; Josh. 24. 15;\n Zech. 14. 20, 21; Psal. 91. 4; 1 John 2. 15; Phil. 3. 1, 18;\n 1 Cor. 7. 31, 29, 30; Psal. 23. 3, 4, 6; Jude 24.\n\n [274] Matt. 18. 15-17.\n\n [275] Luke 13. 3, 5; Acts 5. 31; Luke 12. 47.\n\n [276] Jude 14. 15; Psal. 5. 4, 5; 1. 5, 6; Psal. 10. 13;\n 2 Pet. 2. 3, 9; Psal. 37. 13; Job 9. 4; Psal. 1. 4; Isa. 5. 24;\n Heb. 12. 29; Isa. 27. 4; Ezek. 22. 14; 1 Cor. 10. 22; Matt. 10. 26;\n James 5. 9; Matt. 13. 42, 50; Prov. 5. 11-13; Deut. 32. 29;\n Prov. 28. 13; 29. 1; Gal. 6. 7; Matt. 7. 23; 25. 41; James 5. 19, 20;\n 1 John 1. 7, 9; 2. 1, 2; Psal. 95. 8, 12; 81. 11, 12; Luke 24. 4, 7;\n Ezek. 18. 30-32.\n\n [277] Josh. 7. 19; Prov. 28. 13; Psal. 32. 5; Exod. 10. 16;\n Gal. 1. 13; 2 Chron. 15. 2; Gen. 4. 16; Psal. 51. 11; Matt. 27. 5;\n Luke 15. 21; Mark 12. 8; Psal. 38. 18, 4; 40. 12; Luke 13. 13;\n 1 Tim. 1. 1; Heb. 9. 26; Luke 19. 10; Rom. 5. 10; James 5. 16;\n Psal. 51. 2, 1, 9; Heb. 8. 12; Psal. 51. 11, 27; 9.; 103. 10;\n 51. 10, 12; 2 Cor. 2. 7, 10; John 8. 11; Mark 13. 37; Psal. 73. 1, 15;\n Eccles. 8. 12; 2 Chron. 20. 20; James 1. 13, 14; Psal. 5. 5;\n 1 John 3. 4; Gal. 6. 1; 1 Cor. 10. 11, 12; 2 Sam. 11. 2; Gen. 3. 6;\n Matt. 26. 41, 75; Heb. 12. 28; 1 Cor. 9. 25-27; 2 Chron. 25. 16;\n Eph. 3. 16; John 5. 14.\n\n [278] 2 Cor. 5. 11; Matt. 3. 7; Prov. 29. 1; 1 Cor. 10. 22;\n Acts 8. 22, 23; 11. 18; 2 Tim. 2. 25, 26; 1 Tim. 4. 2; Eph. 4. 19;\n Psal. 81. 12; Rom. 2. 4-6, 8, 9; Deut. 29. 19-21; Mark 9. 24;\n Matt. 1. 21; Deut. 9. 17; 2 Cor. 6. 2; Luke 19. 41, 42; Prov. 28. 14;\n Acts 9. 5; Isa. 45. 9; Joel 2. 1-3; Lam. 5. 16; Psal. 51.;\n James 5. 20; Gal. 6. 1; Luke 15. 27; Ezek. 33. 14, 16; 2 Tim. 2. 26.\n\n [279] Luke 19. 27; Micah 4. 2; Matt. 18. 15, 16; 1 Cor. 5. 11;\n Tit. 3. 10; Matt. 18. 15-17; 2 Thess. 3. 6, 14, 15; 1 Cor. 11. 5;\n 2 Sam. 12. 14; 2 Thess. 3. 6, 14; Acts 8. 24; 2 Tim. 2. 25, 26;\n 1 Cor. 5. 13; Matt. 18. 18.\n\n [280] 2 Sam. 12. 13; 2 Chron. 33. 12, 13; Rom. 10. 15; 1 John 2. 1, 2;\n 1 John 1. 9; Isa. 55. 6, 7; Prov. 28. 13; Gal. 6. 1; Matt. 18. 8;\n Luke 15.; 2 Cor. 2. 7. 10; Acts 13. 38; 8. 8; Luke 15. 25, 27;\n Matt. 26. 41; Psal. 85. 8; 1 Cor. 9. 25-27; Psal. 141. 5; 2 Pet. 2. 22.\n\n [281] Rom. 3. 25; 1 John 1. 9; 2. 1, 2; Psal. 23; 103. 3; Matt. 9. 2;\n Rom. 5. 1-3; Psal. 51. 12; 1 Pet. 5. 10; Acts 11. 23; Psal. 85. 8;\n 2 Tim. 2. 19; John 5. 14; 2 Cor. 6. 1; Rom. 6. 1; Matt. 6. 13;\n 1 Cor. 16. 13; Jude 24.\n\n [282] Matt. 28. 19; 1 John 5. 7; 1 Cor. 8. 4, 6; 1 Tim. 1. 17;\n Psal. 139. 7-9; 14. 7, 4; Isa. 40. 17; Neh. 9.; Rev. 4. 8; 15.;\n Ezek. 18. 4; Psal. 47. 7; 119. 68; 147. 9; Mal. 2. 10; Deut. 32. 6;\n Luke 11. 2; Acts 7. 59, 60; Heb. 2. 11; Phil. 2. 7-9; Luke 2. 51;\n Matt. 4. 1, 2; 2 Cor. 8. 9; Matt. 12. 24; Luke 22. 24;\n Matt. 27. 26, 28, 30. Mark 14. 50; 15. 34; 1 Cor. 15. 3, 4;\n John 1. 29; Heb. 1. 3; 2. 9; 3. 1; 4. 14; Acts 3. 22, 23; Heb. 7. 25;\n John 12. 32; Matt. 28. 19, 20; 1 Cor. 12.; Eph. 4.; 5. 26, 27;\n John 17. 4; 1 Thess. 4. 14-16; John 5. 22; Acts 17. 31; John 6. 37;\n 2 Peter 1. 10; 1 Tim. 1. 5; Acts 5. 31; John 1. 12; Rom. 5. 10;\n 2 Cor. 16. 18.\n\n [283] Psal. 78. 37; Matt. 8. 34; 1 Cor. 8. 6; 6. 19, 20.\n\n [284] Rom. 8. 9; 1 Thess. 5. 23; 1 Cor. 5. 17; 1 Pet. 1. 16;\n Rom. 8. 15; Zech. 12. 10; Eph. 1. 13, 14; 1 John 3. 24.\n\n [285] Luke 1. 49; Hab. 3. 3; Luke 1. 46; Psal. 66. 17;\n 145. 5-8, 11, 12, &c., 21.\n\n [286] Isa. 26. 8; Deut. 11. 22; 10. 12, 20, 21; Psal. 4. 5; 63. 5;\n 1 Cor. 10. 31.\n\n [287] 2 Tim. 3. 2, 4; Phil. 2. 3, 21; Rom. 2. 23, 24; Matt. 5. 16.\n\n [288] Psal. 47. 2, 7; 2. 8, 12; Rev. 11. 15; 1 Tim. 2. 1, 4;\n John 11. 52; 12. 32; Phil. 2. 10, 11.\n\n [289] Matt. 24. 14; 2 Thess. 3. 1; Dan. 12. 3; Isa. 49. 6;\n Matt. 9. 38; Eph. 6. 19; 2 Thess. 3. 2; 1 Thess. 2. 16.\n\n [290] Luke 18. 7; Matt. 10. 16; Luke 21. 19; 1 Pet 2. 15;\n 3. 14, 17; 4. 15, 16, 19; Micah 7. 7; Matt. 5. 11, 12.\n\n [291] Psal. 119. 134; Matt. 15. 9, 13; Rev. 12; 19. 3; John 9. 10;\n Luke 22. 25, 26; 2 Pet. 2; Jude; 2 Tim. 3. 9; Eph. 4. 15, 16; 3. 5;\n Rom. 14. 1; 15. 1; Jer. 32. 39; 1 Cor. 1. 10; Phil. 2. 3; John 13. 35;\n Eph. 5. 2.\n\n [292] Rom. 3. 26; Heb. 11. 6; Eph. 2. 2, 3; 2 Thess. 2. 12;\n Rom. 8. 13; Psal. 19. 13; Rom. 8. 24.\n\n [293] Col. 1. 10; Heb. 8. 10; Psal. 40. 8; Isa. 8. 20; Acts 28. 32;\n 2 Tim. 3. 15; 2 Thess. 2. 10; John 5. 39; Luke 24. 45; Psal. 1. 2.\n\n [294] Rom. 15. 1, 2; Gal. 1. 10; 1 Cor. 3. 19; 2 Cor. 1. 12;\n Rom. 8. 13; John 2. 8; Psal. 19. 11-13.\n\n [295] Rom. 2. 16; Micah 4. 2; Matt. 15. 3, 6, 9, 11; Deut. 31.\n\n [296] Exod. 20. 7; Psal. 89. 7; Jer. 4. 2; Matt. 15. 19; James 5. 12;\n Rev. 22. 12; Jer. 5. 22; Acts 5. 3; 8. 20; Mal. 1. 6, 7, 12;\n 2. 2, 7-9.\n\n [297] Rev. 1. 10; Acts 20. 7; 1 Cor. 16. 2; Isa. 58. 13; Heb. 10. 25;\n 1 Cor. 14; Acts 3. 42, 46; Psal. 98. &c.; 119. 1. Josh. 24. 15;\n Exod. 20. 10.\n\n [298] 1 Tim. 2. 2; Psal. 2. Jer. 5; 5, 6. Luke 18. 21, 25;\n 1 Cor. 1. 26; Luke 21. 12; John 7. 48; Ezra 4. 12, &c.; Rom. 13. 2, 4;\n Isa. 49. 23; 2 Chron. 19. 6.\n\n [299] Lam. 4. 20; 1 Kings 3. 19, 11; Psal. 51. 10; 1 Sam. 10. 9;\n 2 Kings 18. 3, 4, 6; Rom. 13. 4, 5; 1 Tim. 2. 2.\n\n [300] Psal. 72. 1; Prov. 8. 16; Exod. 18. 17; Job 29.; Isa. 17. 23;\n Luke 1. 51-53.\n\n [301] Rom. 13. 1, 6; 1 Pet. 2. 13; 1 Tim. 2. 2.\n\n [302] 2 Cor. 3. 6; 1 Tim. 5. 17; 2 Tim. 2. 15; Jer. 3. 15;\n 2 Tim. 4. 2; 2. 22; 1. 13; Heb. 13. 17; 1 Pet. 5. 1-4.\n\n [303] 1 Thess. 5. 11; Heb. 13. 17; 1 Tim. 5. 17.\n\n [304] Eph. 6. 4; Deut. 6. 6, 7; Eccles. 12. 1; Eph. 6. 1-3.\n\n [305] Eph. 5. 25, 22; 1 Pet. 3. 1, 7; Gen. 2. 22.\n\n [306] Eph. 6. 9, 5.\n\n [307] 1 John 3. 15; Luke 3. 14; 2 Cor. 7. 2; Matt. 5. 22, 39;\n Rom. 12. 17.\n\n [308] Eph. 4. 2; Rom. 12. 19; Matt. 5. 27, 28; 1 Cor. 6. 9;\n Rom. 13. 13; 1 Thess. 5. 22; Eph. 5. 3; 4. 29; 1 Pet. 3. 2, 3;\n Job 31. 1.\n\n [309] Eph. 4. 28; Psal. 62. 10; 73. 8; 1 Thess. 4. 6.\n\n [310] Prov. 19. 5; 12. 17; 10. 10; Matt. 7. 1, 2; Psal. 15. 3; 82. 2;\n Lev. 19. 17; Prov. 23.\n\n [311] Gal. 5. 21, 26; Exod. 20. 17; Phil. 2. 21; Matt. 22. 39; 7. 12.\n\n [312] Matt. 15. 40; 1 Pet. 1. 22; Matt. 5. 44-46; Gal. 6. 10.\n\n [313] Psal. 39. 9; Matt. 26. 30; Acts 21. 14; Jam. 5. 7, 8, 11;\n 2 Kings 20. 19; Mal. 3. 13, 14.\n\n [314] Luke 11. 13; Deut. 28. 45; Rom. 13. 14; Luke 12. 20;\n Eph. 5. 16; John 9. 4.\n\n [315] Deut. 28. 6, 8, &c.; Phil. 2. 27; Psal. 102. 24; Luke 12. 20;\n Eph. 5. 16; John 9. 4.\n\n [316] Rom. 13. 13; 1 Cor. 9. 25; 1 Tim. 5. 6, 13; Eph. 4. 28;\n Prov. 21. 17; 23. 4; 1 Tim. 6. 8, 9.\n\n [317] Psal. 51. 1; 1 John 1. 2; Heb. 8. 12; Dan. 9. 6, 16;\n Jer. 14. 7; Psal. 31. 16; 51. 11, 12, 19; Rom. 8. 1.\n\n [318] Matt. 6. 2, 14, 15; Rom. 12. 19; Luke 6. 27-29; Acts 7. 60.\n\n [319] Matt. 26. 41; James 4. 7; Prov. 4. 23; Job 31. 1; Matt. 12. 36;\n Heb. 2. 10; 2 Tim. 2. 3; 1 John 2. 13; 5. 4; Rom. 8. 13; 2 Tim. 2. 8.\n\n [320] Prov. 30. 8, 9; 1 John 2. 15, 16; Rom. 8. 17; Matt. 13. 21, 22;\n 8. 24; Rom. 8. 18.\n\n [321] Matt. 6. 13; Rom. 16. 20; Psal. 140. 1-3; 31. 8; 17. 2, 12;\n 1 Tim. 4. 18.\n\n [322] 1 Tim. 1. 17; Psal. 145. 17; Acts 17. 31; Psal. 72. 4, 13;\n Jude 14, 15; 2 Thess. 1. 10; Psal. 62. 1; 147. 5; Job 9. 4;\n Rom. 11. 36.\n\n [323] Luke 1. 46; Psal. 136. 23; Rom. 5. 12; Psal. 78. 10; Rom. 3. 23;\n 5. 18; Luke 1. 68-70; Isa. 7. 14; Luke 1. 35; Matt. 1. 21; Luke 2. 17;\n Col. 1. 15-17; 1 Cor. 1. 24; John 1. 9, 14; Col. 1. 19; Gal. 4. 4;\n Matt. 17. 5; Heb. 7. 26; 1 Pet. 2. 22, 23, 24; Isa. 53. 5, 6;\n 1 Pet. 3. 18; 1 John 4. 4; Heb. 2. 14, 15; Col. 2. 15; 1 Cor. 15. 4;\n Acts 2. 24; 2 Tim. 1. 10; 1 Cor. 15. 55.\n\n [324] Matt. 28. 18; Eph. 4. 8-13; Eph. 1. 20-23.\n\n [325] 1 Tim. 3. 16; 1 John 5. 11; John 1. 10, 11; 3. 19; 1. 12;\n Rom. 8. 1; Psal. 103. 3; Heb. 8. 12; Rom. 8. 33, 34; Tit. 2. 14;\n Rom. 8. 9; 2 Tim. 2. 19; Psal. 66. 18; 1 Cor. 6. 11; Tit. 3. 5;\n Rom. 5. 1, 2, 5, 10; 8. 32; John 14. 2, 3; 17. 24; 14. 19; Col. 3. 4;\n 2 Thess. 1. 10; Mal. 3. 18; Matt. 13. 34; Rev. 21. 7; Matt. 25. 21;\n Rev. 3. 12, 21; Zeph. 3. 17; Rev. 21. 2-4, 23; 22. 3, 4; 1 Tim. 6. 15;\n Rom. 11. 36.\n\n\n\n\nEND OF VOL. I.\n\nJOHN CHILDS AND SON, BUNGAY.","title":"A Christian Directory, Part 4: Christian Politics","tradition":"scripture-revelation","translated_text":null,"word_count":273234}