~b

HAHVAflD COLLEGE LIIITARI

THE

PRACTICAL WORKS

or TBI

REV. RICHARD BAXTER.

VOLUME III.

com 411(11(0

TUK CUBISTIAN DIRECTOHr.

C (iK.ss.ir

US4:

^-fc

TT

HARVARD COLLEGE LIIRARl

PRACTICAL

R£V. RICHABD BAXTER

voum aL

nut QiunuB;

CHRISTIAN DIRECTORY:

OB, A BUM or

PRACTICAL THEOLOGY,

ABB

CASES OF CONSCIENCE.

DIRECriNG CHR18TIANS, HOW TO USE THEIR KNOWLEDGE AND

FAITH; HOW TO IMPROVE ALL HELPS AND MEANS, AND TO

PERFORM ALLDtmXSjHOWTO OVERCOME TEMPTATIONS,

AND TO ESCAPE OB MORTIFY EVERY SIN.

IN FOUR PARTS.

I. CURISTIAII ETHICS, (OR PBIVATX DUTICS.]

II. CUKUTtAH ECOROMICS, (OR FAMILY DtJTllU.) Iir. CHRIETIAM ECCLUIABTIC8, (OR CHURCH DUTIES.,

IV. CHIUSTIAllPOUnCB,(0RDUTIE8TO0URRULEUAHDNE10llBOUU.

PART I.— Continued. CURISTLUJ ETHICS, (OB PRIVATE DUl'IES.)

CONTENTS.

PART VII.

MOB

DIreclioiii n^insl the Atmtcr Sin : Sensuality, Flesh-plea.*ing, ^ or Voluptuouiiicst 911

TIae Duture uf Fl«sh-pleasing. \V'liflt ui««nt by Flesh: and what is mnn'» Corrujitiun, What Fle«h-{ileasii)^ 'm uiiliiiv-ful, nnd how fnr n sin. The mnllgnitj-nf the sin. The l*1en (ir Kxcusei of FlcKh-plcnxere answered. Ooiinlerfeits of Mortificntion or Tcni|>crniicc, which deceive many Flesh-plvtitcn. Kecming« of SeDsuality which luc tiol il, The Enmity of Oie Flesh ibid.

CHAPlElt V.

rDirriiiR fcuiioHDtM«Tili &iii<CTN»fs roa run mkxt ockat

DUTIBR or KII1.IOIAN; XKCRSSAUT TO TBK HIOOT PKR-

roHMANCE or niK bhamo oiTTisa.

And firftt, Dirceiiona for Kedeetning as well a« Iniprovinft Tlni«. What b Tline bcra, and *hat h're OppoHunliM. What Reileeining \\ i«. To wtiat 'Xt***, ti6a from vrhlil,

and by w)iat 'Hroe miut be redeemed )|9

nf. I. DtrcctJoDS Conteiniilntivc fttr improving "tlmo 124

Tltt. 9. DirectHtn* Co'ntrmplulive fi>r takin); tlie iluc Rcbon .. 143

71*. 3. Directionfi Prnclicul for ioiproviug Time ^48

Ruin to know what Tlme'niu«t b« spent In Iso

Tl(. 4. Ttiieres or Time-wMte're to be watched iigtiimt.... ^56 1. Shilh. 2. KxccKfofftle^. 3. Inordinate adoniing of ttii; body. 4. Pomp ami curiosity in atlcndanM, houoe, ftimllurtr, provision, entertainment, compliment and srrvt' Ititle to tliehunM>nrMrTimr-Wii.itrr>- r>, Needle:<fi remitii)*, glu^ony. WbM tippling. <3, Mle nJk. T. Vitih md ritifUt company. 8. I'.ieiiniet, inordinate rvcfealioiu, sport*. pl«y« 9. Ex<T^ofwoHdlybttehe«»an(lrtma. la Vgin and slfiful thougfate. II. Il«<ididg Vain books, tomhncM, plA<r'hrM>)i.«, he , and vnin siudleA. 14. An ungodly heart, which ddlh all (hlnps for a enmal end. Tlf. 5. On whom the Duly of rede«mir^ Time h prineipnliy ineumbent. Eight M>n6 eapeeially called to redceAi I'ixne ICd

vfli CONTENTS.

MCI

Ta. 6. Directions ag&iiut alnfli] Hatred, AversEon, or Bnck* trarducM towanj)! Ciod imcl (iodlincss SSti

m. 7- IKracUoiu kgnintt rinftil Anger 990

1. DuectiunsMedlutivea^nsit it 2. Directions FracUcnl against it 495

7!/. 8. Directions agninst ainfg) Fear S9!>

l.OfGod 3. Against aiufUl Fear of the Devil 3. Against

the einfnl Fear of Men, and of Sufferings by llicm 305

7U> 9' Directions s^nst sinful Grief and Trouble of Mind 319

TV. 10. DirvctioDs ag:iiiuit siiiTul Despair and Doubting. What it is. When the Day of Grace ie past. What Sin is Mortal, nnd what is Inlirmitjr, &c. 339

s COKTBNTO.

rACB

Uow fur SwearUig by Creatures isKsin. Q. Uttlkwfulto lay tlu) huiMl on tbc llook and kiu i( la taking mn Oath ) Q. Is it lawful to ^v« anoitier Huch an Oath or worK i When flod'd iiamo is taken Jn vain. The Gminws of iba

Sbt. TbeCiira ^.te^i.^w.fj.ui.. 490

|7U. 3- Directions ngniast L)iiig and Diwemblia^ fi06

'Whut Trutfa U. How &r we ara buunil to 6p«ak Truth. Q. I. Whether to cveri,' one that a«kccli lu? Q. i. Or U» evory one that I answer to? Q. 3. Arc vrc bound ever to speak the whole Truth > Q. i. Ik nil Logical FaUehood a sin, (that it. tu speak diao^^reeably to the matter.) Q. 5. Or to tprak eanirary to our oilnds? Q. 6'. la It

''b sin when wc speak not n known untruth, nor with a pur]MM to deceive ? Q. '. Or is this a Lie ? Q. S. Must our wurdK be ever true in the prtiper, literal Hensc} Q.9. Must I apeak in thecomni<in)ientie, orinthe lieareri seiue? Q. 10. Is it lawful to deceive another by true words? Q, II. Uoth Lying coD&iet in deceivlug, or in speaking falsely as to the nialter, or in speaking coritrar; to our minda 1 Uluil a Lie is. How etn Is t-uluntaQ-. The tDirliwicol evil of Lying. The Cure . ihid.

Qitttt. I. la often Lying a certain sign of a graceless Blnte ? Where the question Is again fully resolved (because it \% of great importance). Wh;it sin \n mortal, and what Is inortilicd ,.,,... 687

Quwt. t. Is it not contrary to the light i>f nature to iaSer, e. g. a parent, a king, mjaalf, iny cuniiiry. rutlier to bv dcs-iraycd than to save iliem by a harmless lie } Tlie c,n»e of ibe AUdwives in Egypt, and of Kaliab opened Wia

Qiutt. 3' Is Deceit by Action luwrul, which leeineth a Praeti-col Lie? And luiw shall we interpret Christ's making oa if he would have gone further, Luke xxiv "iS. ) aiul David's ftigninghimaclfiDiul i and (^nimon stratagems In vrar; aiid doing lhi»g« purposely to dccrivc another r^SI

Qunt. -I. Is itlawfbl to tempt a rliild or Hcrvont to lie, merely l»» try them ? 534

tH

CONTENTS.

Hk«ii

TU. %. Dirfc-tions agninM Sttrth an<l IdkitMS, What it is. nnil whatnot. Tbc i^^gnivation of iL The Signs oi SIdiIi. The Oreatncae of the sin. Who fJioiild be most rarefiil to ii»oUI it Mr;

7\J. 3. Directionit agiunat Sloth nnd Laziness in things Mpiritiul, ojid for Zeal and Diligeocc. The ktnila of False Zeal. Tbc Mischiefs of Fabe Zeal. The Signs of Holy Zeal. The Excellency of Zcgd and Diligence. MotiTCs (o excite ua to tt. Otlier Ilctp 601

PART II.

IHrections against Sin in Sports and Kecr«ntioDB. . ■ • .y; . ■ .013 What lawful IlcCTcalion i«. Eighteen ncccasnry Qualifications of it: or eighteen sortd of sinful Itcciention. Q. Must all wicked men forbear Recreulion* ? Q. What to judge of stage-pUys, gaming, cards, dice, &c. Tbc evU of them opened. Twelve runvindngOuestloiuitothen) thattue or plead tot sucii Puiimes. Swia more CooHidertitionn for Vain and Sportful Youth<. Further Uircdiona in the use of Itecreationa iUd.

PART m.

Directions about Appniel, and i^alnM the sin therein com-

miUcd 646

Q. 1. May pride of Gravity and Holiness be seen in Apparel? Q. 2, How d»e it nppcorcth. Q. 3. May not u Deformity be hid by Ap^Huel or Fainting \ Q. 4. May we follow tbc Fafhions ? Further Directions G28

Humility is, which i« its contmry. II. Some eeemings or ttppORrances like prid«, which nuty make men be censured u» proud, for ihut wliich ib nol pridr. III. The Counterfeit^ of Uuiuility, wliioh may makeik 0t4U<l luau seem to binbeifdrttfterrfhJbfc-hfiAUle. '' /i ' • *' '

I. Pride, i» nn iiiordiniitc ndf-exftlting ; or a liRinf; up of oumelves above the statu or dcLirree appointed us. It is called ' utr^ii^vui,' because it ie an ttppearing to ourselves, and a desire to appear to others above whntweare.orabove others of our quality. It is a branch of Selfiethne^s, and contuineth Maii-pleasing as before dcscribtN), and produceth Hypocrisy, and ia its original and life. It containcth in it these foUowiil^ rfiJtk o^ paiti. i. A wil|i to'be higher or greater than God would have us be, 2. An overvaluing of ourselves, or esteeming ourselvea to be greater, wiKcr, or better than indeed we are. 3. A desire that other* should think of us, and speak of us, and useua.aegieater.orwiHer, or better tliiln wt utc. 4. Ah erld^itVoiir oi* ^eeVing to rise above our appointed place, or to be overvalued by others. 5: An OBtentation df oiit inordiiiate BclfWsUem in dutwtSid sighfe of speech or dtftioii. Every onfe of these U (in aCt of pride. The three first ar« tiic intvard acts ttt' it IH the ihiud aud will, and the two last are its external acts.

As the love of God and mtin ftT« the comprehensive duties of the decalogue, expn-^Httd most in the first and laxl commandments, bntyfet extending themxdveiii to AlltVc rest; ao selfishness and pride (which is a principul part of it) are tbc o^po^iti' «ifas, forhid'deil prinv^i^dliy in the fiHit niid tu«i cbsUnantlmentA. as Crtntrar^ to the love rif Ood mid mbn. bilt Ho at it is contrary to thV rest. Thty tn^ fllh« d^tta^t UVe vVsry relatiott itself thai G6d nWA mkh Jo stahd ih to uH, A»A hot only Bgftinat a pairticular lair. They mr^ n^inst the vfcry constitution of the klng'dOm of Ood. and Mrtl ttitly la^alnBt the adhiinistrntidn. It Is tr6astin o^ idolatry ligiAingt God, and a settiof^ up cmrsclVfIt'in idiiit pdrt of Hi's prcro^ gadve. And it i^ A iMotlBiroHS cxtuberdncy in thb body, and t rising of ono mciUber above and so ag:ainst the rest; either i^peiriorK (iihd eo agiiitst the 6fth bonUnatfd) or Equals (*gAiiiKt the rttst.)

HuniiUty is contrary to pride ; and therefore conttisteth, I. In a content«dness with that decree and mate which God

CHHI»TIAN DIRECTORY.

[part 1,

it. Humility doth no more require that a wise man think, his knowledge equal with a fool'a, oi ignorant man's, that a ftound man take htmaelf lo be sicV. 4. When a wia« man valueih the u^l'ul knowledge which tiod halh given hiut above all the glory and vanitici of the world, which MTV indeed of lower worth, this itt not pride, but a due ea-timation of things*'. 6. Wlieu a wi»c man dcaireth that others were of hia mind for llieir own good, and the profia-gatinii; of the truth, this is not pride, but charity and low of truth: cW preachers were the proudest men, and Paul had done ill in labouring sg much for men's conversion, and paying to Agrippa, " I would to God that not only tliou, but also all that hear nte this day, were both almost and altogether auch aa I am, except these bonds'." 6. When ui4Daoceiil man ia conscious of hist innoecnuy, and a holy peraoo ia conacious of hix holineaa, and a«aured of his alat^ in grace, and r«jui<:eth in it, and ia thankful for i(, thia ia not piide, but an excellent pririlege and duty. If angels rejoice at tJie conversion of a sinner, the aiuner hatli reason to rejoice himself. And if it be a sin to be unthankful foe our daily bread, much more for grace and the hope of glory. 7. .When wc value our good iiume, uud the honour that m. indeed our due, vm we do otJicr outward, commtin mercies, not for ihemavlroa, but ao far as tliey honour Ood, or tend to the good -of others, or the promoting of truth or piety among men, desiring no more tlian is indeed our due, uof overvaluing i( as that which we cannot spare ; but atibniit-ting it to (he will of God, as that which we can be without ; tbisia not pride, but a right estimation of the thing.

Tlic outward .secmings which are ofi mistaken for the •igna and frnita of prjde by others, are auch as these : 1, When a magistrate or other governor doth maintain the honour of bis pla<-^, which is necc«safy to his eucceMful government, and liveUi according lo his degree. When princes, and rulers, and masters, and parenta, do keep that distance from their subjects, and servant!!, and scholars, and

' Duplex «t humililu; uiib luciiU mIuui rl aeu fiviida : i|in> ti niionf p». llui giWM n chtrltkle CMreoIur, AlHfs qiu> luciila. irnidaque ilmol e>t ci tlnti. talc lomla qiUD) «i nlhinc cicicdui ; uuu laiucii iitn nliuncui. HuiuUIihf rniro (si el r«IIqn firtuH*) opui <i( ralundtii. Nam dcul «1nulri per rnllontiu (>ignM> ctwiB, in prr dDcctlontn BobbopluRi. ThBiiiir. liar. c. 7. pp. lOS, 101,

• Acw «xvi. S9.

T I, I

hink J

thanM

Jl

csA>; f«0

CHRISTIAN ETHICS.

children, which iii in«^>t un<l ne4?dful to their good, H is QHually misjudged to be their pride.

3. When a Binner is conviDced of the necensity ofhoU-neaA in a lime and place where it is rare; and infidelity, or profWnenesa and ungodliness la the common roud, the neceMury itingiilarity of ituch st one in giving up himself to the will of God, i* commonly charged on him n« his pride: iLs if he were proud that cannot be contenttd to bu damned ia hell for company witli the inont; nr to despiM Ealration if most despise it, and to forsake bi« God when moat Ibiaalce him, and to aerve the devil when most men serre him. If you will Dot awear, aitd be drunk, and g^me, and apend your time, even the Lord's day, in vanity and Henauality, as tf yoa were afraid of being saved, and aa if It were yourbuai-neaa to work ont your diininatiou, th«^ world will call you proud and siitgular, and " think it ainuige lliut you run not with them to cxcma of riot, speaking evil of yoii'." Yoa ohall qutokty hear them say,' What! wilt you be wi«er than all the town 1 What a itaint! What a holy preciiiion i» this !' When Lot wna gricTed for the lilthinesii of Sodom, they acorn him at a proud contcoUer: " Thi« one fellow came in. to aojonm, and he will needs be a yidge'." And what> thought ihey of Noah, tlmt walked with God in so great •inf^ahty, when tlwt world was drowned in (and for) their wickednftsa ^ Whon David " humhled his soul with fasting." they turned it to " hiH reprokch'." Especiidly when any of the itervants of Chriiit do press towards tht^ highest degree of boUuesB, they shall be sure to b««ccount«d proud and hypocrites. And' yet tbey accuse not that child or servant of pride who excdiclh all tlte rest in pleasing them, and doing tbtir work. Nor do tiiey take a aick nan to be prond, if he be more careful than others to recover bra health. But be that will do moHt for heaven, and moat carefully avoidelh sin and hell, and is most eerious in his laligton. and moat industrious to please his God, this man •hall be accounted proud.

3. Ha that will not forsake his God and betray thetnitb.

' 1 fVt. I>. «. S«r Plulardi Tntt Heo ttatmtmj foltt lilMrit iriihMI h-mUhUmc. lIcilMlbbtMBtdwHlMffmihnpriNdiltr-ell-Mii^biiiaUkUt ItimfnimMmmU.tic p.M4-

• Gtn. til. (, < Ptii. lits. 10. »»«*. \$,

CHBIirriAN DIBECTORY.

[farvj.

and wound bia

by wilful sill; hul will ^t

conscieiicu

Daniel and the thiw coDlesAofs did', and answer as Uiey aOBwered. will bo accounted proud. Bnt it is ao pride to prefer God before mea, and to fear danuiation more tbajt iuipriftoiuui^nt or death. The wiuy of naaityre did noi to pride prefer thvtr own jtid^pncuts beifore their supwriort Uiat condenuu'd them; but thuy did it in obediiincc to <Jod uid tnitb. when that wa« revealed to babe*, which vua hid from the wise, and prudent, and great, and noble of the world.

4. When lho«c tluit mre faithful to the honour of Chri»t'|i •ovpreignty, dani not approm of pBpul usurpatioiiti, against his laws, and over bis church, and the conscienc«ti of Ww ■ubjecU, they bball, by the popish usurpers, be called proud, and deapiter^ of gorerrunent: as if an u3urperof tlie Idngly power should call u« proud because we dare not con* Kent to his pride; or call us traitors, for not being iraitura B« be iH hinuclf.

6. When a buui that hath the sense of the matters of Qod and men's salration upon his heart, is zealous luid ili-li^nt to teach them to olherc, aud, if he be a minister, be fervent and laborious in his ministry, he is <.nUed proud, 9B on* that miiHt rcinIk have all men of bis mitui : though compassion to souls, and aptnc^s to teach, and prt^uthiri^ instantly in season and out of season, be hi» neccs»u>- duty re<)utred of Qod. And what is the minUtry for, but to change men's ntindx, and bring them to the full obedience of the truth ?

0. If a man understand the tnith in any point of diTiiiity better than moAt others, and hold any truth wluch in there in ciedit. or commonly received, he shall be accounted prond, for presuming to be so sir^ular, and seeming winer than tboee, that thinic they are wiser than he. But humility teacheth a« nut to err fur company, nor to |;row no wiser when once we arrive nt the commou stature ; nor to forsake the truth which otliers understand not, nor to forbear to teach it because it is not knovrn already. If aoiue of the pastors in Abas«ia, Syria, Anm^nia, Russia, <ireecr, or Italy, or Spain, wore as wise a» the mini^KTH in England aire, it were no evidence of ihtir pride.

7. If a man that understandeth any thing contrary to th«

t Ilin. <i iii.

I

jiidgmwt of juioU^r, c«aiiot ^nttko it. avi^l U^inl^ or say m 8010111*17 woiitii hitvc bim, e»pflcUUf if you coiitnidict him in difipulutiun, )iv will tukc it to be your |>riil(;, luid over-vfl^in^ your own uiKtentlaudijig, ^oA b«ii)g bup Uaftciuu# afyf>ui owu CQUceiU *. Enton«ou» tqiiu Uxtf. to th«ir jiride luc uvur vi^vr to kuvv uUicrH uf llivir aiiiid, will 4:all you proud l)«c^iui«u you y^ld aol tu tlicir pride. Tiiciy Uunk ffiftiX the ePidcocc ft »o cleiu- on Uicir side, that if yow ,w«r|e iwt pro^d, you could not choose hut thiak as they do.

8. Souie liuoible ineu are lutturally u)' u warm luid I'^unicst nwuMr.Qf dwGoiUfui nod dteir uiUund Jivat luid cngerndbs of a|»e«ch «re licqucally iiu»judged to couu; froot ptidc, till fuller xu^Maimaqcc will) tJiuir liunihic liTes do lectify th« iui«tiJbt;'. U IN wriiten uf Budxiip Hooper the juaityr, that ' tUowi Uuit viiMt«d hua uoc«. coudemncd him of ovf^-uuit-iUntf ; tticy Ui»t Kepfvrcd to him tyiiqe, only uupcctod luat of ihv' »inie i those that coaversed with bim constantly, uot ««Jy ac<|uitit««l buoof all ivocoAity. hut commended luui fur «Vff«tacw of nutniMn. ^ Ahnt his ill-naturi; comii&tcd in oth«£ men's liul« ncqiMinttuMM; witii him.' Tho. FiiU«r'f Church H'tHt. Uh. vii. p. 40*2. mid Oodwia tu <Jilticc4-•Bwho|ut. Tbe »ttm« i)t Cni« o/ very nrnny worthy mvn''.

U. if we Jealously contond hi thv faith or (lie peace of 4h^ (Quitch againat lioretrc^d or dividing persons, and their 4w>gfi'[0iw -waya, they will coll ua proud, though God oom-AMwl jit uft'i «»p««;iai]y if we " avoid tl^ein,4^Mihid th«in iWtCvd iip«wli'."

10. Whonanunwf Mudcr8tandingopei)eththc ifpioranoe ■mf oaotluar. imi ypeakoth vrurd» of pity concerning him, 4ko(^{h lit be ao laote Ihau tnUh aud chanty conuaand, ihey jrUI h' '■■ bnihi^ wordd of mipeEciliouii pride.

1 i I uiui O'-aliiij; iu reproof whicli Uod coiuuiftit^'

itih, M|)»DiaUy<to hi* uuuiiitcnt, t^watda high and Ji^w. £r«ttt and aniall. awl which .tho propli«t«,«Ddii.«rrartts,gfiOo<lJMi>ve

■ t>frlMci«iuKi><nt(CliryiwilUui>n«: de xnlfolia ladl* djuwdrial: b-^ ElUMipllU iMBMlniiiiP t^ liUtdaiu.

* BuMinitenf uli vaMuotm in« rtBtfaaeniuB. nLotunqt* laM^WKIfUtai i*luw«.pmWiu rulb p. 991.

■ Tli. m. 10, I Jwha ».

« CHRISTIAN DIRECTORY. [PaRT X.

used, will be misjudged as arrogancy and pride'. As if H fr«re piiAf. to be true to God, and to pity houU, and iteek to MTc them, and tell theu in time of that uHich coiiitcicnce will more closely and terribly tell them of, when it in too late!

12. Self-idolitiiig PapistM uccum their inferiorx for pride, if they do but modestly exercise a jud^ent of discretion, about the matters that their salration is coucerned in, and. do not implicitly beliere a« they believe, and forbear to provA or try their saying, and Kwallow not all without any chew-l ing, and ofiVr to obJMt llie eommaiidH of God agninat any unlawful commanda of men: as if God were contented to soa-p«nd his lawit, whenever meo'o cotdmniidif do contradict them; or humility requirrd iih to please and obi-y men at the price of the loss of our salvation*. They think that we should not busy ourselves to inquire into such matters, but trust them with our ftOuU, and that the Scriptures are not for the laity tO' read, but they must wholly rely upon the clergy; and if a layman inquire into their doctrine or conunanda, they any as David's brother to him, " With whom hast thou left the flbeep in the wildemeas t I know thy pride, and the naugfati-neaaof thy hc*rtP."

13. If a lealoua, humble preacher of the Gospel, that preacliQtli not himself but Chrint, be highly esteemed and honoured for his works' »ake, and crowded after, and greatly followed by those that are editied by him, it is ordinary fi>r the envious, and the enemies of godliness, to say that he is proud, and preacheth to draw disciples at^r him, and to be admired by men; for Uiey judge of the hearts of others by their own: aa if they knew not that Christ and his most excellent servanta have been crowded after, without being thereby lifted up. or chargeable with pride! As the aun is not acGUsable for being beheld and admired by all tlie world; nor fire and water, earth and <ur, food and rest, for being valued by all. Little do they know how deep a aenaa of their own uDworthincss is renewed in the hearts of the moat applauded preachers, by the occasion of men's estimation and applftUM, and how much they desire that none

• AiMsvU. If, 13. t Chn>n. i>t. 16. Acli uUI. 4. ■ Cant hniidliulli aun nsnlirit. li nunriw pr<ie4tfit iHltquun lucnllrli, a»a~ tirrKl>>clltEin<]iiod«*intni. Auguiiin. dr V*>b. ApoA r I Sam. »ii. tS.

m

CUWIATMN l>^|l^TORY. [VA^f 1.

|livl«, beq»»B!t,M)«yApe»K pot M» o^het^ u oili» Otey expect it. . . ,,„

19. Some arc lutunilly uu»pt tu l>i^ familiaf tilt Ui>;y hav.c mvcb ftdjvatntancc, aud sie &o faf firos) iipiiixivift, that they nre not bold enough to epeak much jto »tf«ag«». and take acquaintance with tlieoi; fio, though it be with tholr iafdrion; ami tlicreforie are oidiiiaiily misjudged to be proud. 30. !ioiP« liave coutracted aooae unhandsome cu&ionu in their speech or gCBturce, wliich to ranh ceitituieni fleera to cotue fiou pride, thou^^b it be not «o. Hy all thuw wttaiafft tile huiul>l*: are judf^ied by maay to hu |>ruud'.

III. Th«i% are also many CounUifciU of Humility, by iirhiejli Uic proud ftrti .t«keii to be huotble. >V«, 1. An accusing ul' UiviuKi'lvvx, aud bf^watliug their vilene&a, throtigh mere tnrror of coiiiicivitci.*, a» Judn^, or the .cgji^raip^ ot"af-.&ictjon> OS Pharaoh, oroft]^ ftcc or<l«ath. 2. A cuvbo-.mary confr-s^ing of sgch mqh in pray^^r, oriii «|>uc<-b with jothers, which the beut are n^&d to confers, ^d the confoii^ iag of fJa»i4 i$ talcen ratb«r to be tui honour Uun a disgrace. 3. A ri'li^ioufl obscrvuncc of those oommandmtiit« ajid doc-Ariucs of men, which the apostle epcaketh of, uhicli huvc a "ffh^w of wifldoni in wiU-worHhij>, «ud huuulity, utul u«K-|«9li^tg of ijw .ho4y. pot ill any honour to the Mutinying of ^e Aoait *." A. A holdiug of tho^ t£nau, wbjcJi doctrinal-ly are tnoal to uau'p aha-seiuienl; but never huDibled theni-

, ^rlv«» «t the fviut- ^- A4ificnwtriuetraiiitof hoadtiM^.Aod such a diBcomoietidiiig of themselTes, as ten^eU) to procure ihotn tbe reputation of modesty and huinjjjly. {j, AnaSect-jdd i;oaiifin;v\m<iu\ an4 fouabaitty with others, erou of the

I .lpw«r. sgitt, i¥,^Kth may u«m hmnijjty, w^en ,tjie poorest bavelh«ir fiuule« and ^ouftvf-y. and yet may be hut (he bu-.luility of AhMilom *, the fru^t of pride, dewgucd to pruuure tibfi cownieudatiouB of the world. 7, A ijioottiug .to coa-VQTH with their inferiors, becnuse tUoy would beur Hw«y. .and be alw^yti the ^ceateal tlKiuiitelven in the cowjtaoy: like ,P>09^aiw iJie tyrant, th»t whun lu; hths ^eibiMied, turned

' Quod H nn^tam U prM«ninicfinjituu ■biliuuc'it (CI>r]*wiit>>ii-).-iliriiKir-(|iKnir*it, nuDMraiviiliaiiDlbrtititrfbiitnilnaiMt, qiiinivtIiH niilicilLi <|uwtiiiu(ul (liiipllcitai cxlMiiMii dplKC in to (jui quid curl poMMn I|pMrmlul ; iln ful|»ri(cr, ft

uiHiuic jdiawBi^lMiler «un iUii Tt>b*&oiitetai. faaiTiM in fhrjiwr.

CH4P.IF0

CUftlftTIlN fiTBW;8.

II

•

k

schcK^muter, that be ni^t ilomiDecr among tbc boya.

8. A caa»u>ii/wA weuniiitMs of app^rvl, pruvuioiu, and de-portmeat; when poverty tgrccth locii to 8l>eajE and live, m if they were humble ; wlurM-t, it' Ui«y had but w«alt]i luid 4ionour8, tbey would live an high a& the proudeat of Uicm tU. Huiv <]uiet in the bear wiieii be i» cboioed ^p ? ititd how liUlc doth pervL- m dug o): « fux » bun they cau g*t ao raore 7

9. A» »ffect«d meuiDeH and jihiiwtess in wpparel, while pride n»w out ^omv otlior way! He tliut i» odiously proud oTbi* supposed irisdoni, or leaniijig, or boline&s, 9; birth, or great rcjiutation, may, in his T«ry pri4«, be above th« wo-nuuiiiifa and childitdi way of pnde, in apparej and «uch otlher littl<: tuyM. 10, A loathing and apcaking ag:ai(i«( ihi; pride of othm, while be twrrlonkis bia own, perhupie btcause the pride of others cloudetb him : at tbc covvtuuii hate othera ibaL OK covetous, bccftUHe they ar« the greatest binderers of ibeir gun: u dog* Gf^bt for the bone wbicii hoib wonld bavn. Mnny nor* connterfi;iu of humility lua^- be giitlured fcom wbat is said before of tbc «tvniiD(;a lof pride, wb«reto it ia coDtrarjr.

Dirett. II. 'ObservR the motiona and diacoyeriea of pride, towards Oo<l and nan, thai it may not, like the devil, prrvail by ki-i-piiig out nf Ki^jlit.* JU'caiwi' this iv llw chief piirt of tuy work. I nball berv distinctly ulmw you. the 8i[;ns a»d Motions of il. in its vevtrsl urayeaf^inat God and uuui.

Sigm of'ike vujnt jtart of Pridt agauift God.

ffign I. Sell^idoliting pi^d« dotJt ulum ouiit to glory in tfa«ir •»ppu«ed KKUitMW, wbon t)te greatness of/C>od ahould akpw Uwm tbMr conivmpttbk' vilcneas; and to ningpaity tbvnkMlfW. «bi:ii Uwy should magiwry Uicir Alaker. U nokea (fav strong nun gluiy ia his strength, and the rich uaD in lii» wealth, and tbe conqauor to his victoriM, un^ princiw. and nilera, umI lor«U oif tbe MUib, in thtir domi-iuniM,nnddiKnit*«», iu)dfw«otlodohiu1.argoodtOotb«»": «t4 a«y as NubtKbudntouar, " b not this g(«Mt Babylon that I have built, for the house of the kingdom, by the might of my powvr, for tlir honour of my majenty' ?* How hard ii it to be great and truly b»nil>le, and not to swell, and be

H

CHRISTIAN DIRGCTORY. [VAUtAl

lifted np in henrt, u they rise in power! Thin God abhor-reth M unsuiuble to wonnit and <liiKt, tint) injuriouK to his honour, ttnd will make them know that power, and riches, and strength are his, and that " the Most High dolh rale in the kingdom of men, and givelh it to whomsoever he will*."

Sign II. Pride cauttetli men to set up their supposed worth and ^oodneHK above onigninxt the Lord: so that tliey make themxelreK their principal end, nndprnctiite that which Bom^ of late presume to teach, that it is not Ood that cnn or ought to be man's end, but himself alone: as ifwc were made only for ourselves, and not for our Creator. Pride makes men so considerable in their own esteem, that they live wholly to themselves, as if the world were to stand or fall with them: if tliey be well, all is well with them : if they are to die, they take it as if the world was at an end. Tliey value God, but as they do their food, or health, or pleasure, even *» a means to their own felicity ; not no preferring him before themselves, nor making htm the chiefest in their end *. They love themselves much belter than Ood: and so far in man fallen from Ood to himself, that be feclelh disponed to tliis as strongly, an that he taketh it to be hie primitive nature, and therefore warrantable, and that it is impossible to go higher.

God is to be man's end, though we can add noUiing to biin> The highesl love BUpposeth no want in him that we love, but an excellency of gtorj', wisdom, and goodness, to which all our faculties offer up themselres in admiration, love, and praise: not only for the delights of these, nor only that our i>enionR may herein be happy; but chiefly that God may have his due, and his will may be pleased and fulBlled; and because his excellencies deserve all this from men and angets. When we love a man of wonderful learning, and wisdom, and meekness, and charity, and holiness, and otlier goodness, it is not chiefly for ourselves that we love him, that we may receive something from him ; for we feel hia excellency command our love, though we were sure that we should never receive any tiling from him ; nor is the delist

> Dub ii. at.

■ Ul lumen lunn in pncMsna wilt iion apparrl, pari nlioni! mt tecundiun lu prKMiiik iirimi i nw rwriluin riu'tnim prvmiit ninito Cbriiil. Piul. Soligcr. The*. 13. 7*. dc MuiKlo AtTlwlT|>. KjiiM, lib, 14,

CHAP. IV.]

CHRISTIAN ETHICS.

13

or loving htm our cfaiervnd, but a conse-quenl, or leKttvr part of oar end: for we feel that we love him b«for« we thiok of the delight'. The admiration, love, and praise ofGod, our ultimate end, hktli nu end beside their proper object: for it is itself lli« final act, even man's perfection. AmiableneM magnclically altracuth love : if you ask an angel, why he lovcth God. he Kill say, kbcauM he is iniiuitcly amiable: and though in such motions nuturc svcrctly aimetfa at ita own perfection and felicity, and lawfully intetcsteth itself in thiH final motion, yet the union being of such as are inft> iiiK'ly unequal, O how little do the glorified Bpirita respect tliemitclve^ in compariison of the blestted, glorious Qod. S«e what 1 said of this before. Chap. iii. Direct. II. and 16.

&j^iii. Pride maketh men more desirouti to b« over-loved themselves, than that God be loved by themselves or other*. They would fain have tJie eyes and heam of all men turned upon them, oa if they were as the sun, to be admired and lored by oil lliat see theoi.

Sign tv. Pride cau»etli men to depend upon themftelvesy and GontiivG inordinately for themselves, and trust in themselves ; as if they lived by their own wit, and power, and ia-duatry, more than by the bvour and providence of God.

Sign V. Pride makes men return the thanks to thcm-Mlvea, which is due to God for the oKrcicE which they have received. God is thanked by them but in compliment: but they seriously ascribe it to their care, or skili, or industry, or power: they sacrifice to their net, anduy. Our hand, our coBtrivmnce, our power, our good husband^, hath done all tbis\.

Sifft VI. Pride settetb up the wisdom of a foolish man against the infinite wisdom of God. It makei men presume to jud^e their Judge, and to judge his Uwh, before they un^ daralond them ; and to quarrel with all that they find uusuit-tble U> their own conceits, and say. How improbable is this or thntT aiul how can these things beT He that cannot

• Idma •OHM, •■■«« wuifl, tt nw AocmaMmDm: itpranSdoUa Deiunn* ■■ SMarfo* nt. Uiun two toni AilMMrfn ^Mlucrii nM, mub Tirtoli* ka ills HMSk« taMm. Itarch. Oat. Is ArUok

* Lmm. luI)Mi.*pMtvtbftrtfesMMl<«nMplM«a4jud|liitltoTrip«laih« ■hM I w k *M Mill *v Ihtkt, Mid (urn him lo auMba, lUI It wmr >» Saba, mha ■Wlhtit iImmikU, Myiui, NoMbitbmhiHiOad. So >hwdM m all Kod laek M Ood. Mm fltkm sod itMJ af *ll ibkl i* Mtritcd (s Ht.

t4

CHRIvnAK DIRBCTORV. (PART I.

itndo ft p«ir or tarryiA? iton». tfr tmriddt^ a riddlf tilt' it be tAtighthim. which aflcrwartls appenrvth plaiit, will qncsttoiV ltM> truth of the Word of God, about (he moAt high, unsearchable mysleries. Proud men think they could nwnd Ood'a Word, and they could better have ordered matters in the world, and for the clun'ch, and for iheinselves, aud for iheir ftienda, than the irrovidtnceof Ood hntli done'.

Sign Vii. Pride mafe^th men set np their own lovo itnd Ittercy uliov* the love and mercy of God, Augustine men-tloiteth II Hon 6f heretics called Misericordes, merciliil men I •nd Origen was led hereby into his errors. When they think of hell-fire, and the Mimber of (he mi&erable, and the feirneM of the saved, they comiiU with their ignorant com-pafision, atid think thRt thitt itt b«low the io\f. nnd mercy which id in thrtnsHvM, sitd that they would not thub u«e an enemy of thctr ovm; and therefore they ceosDlv the Holy Scripture, and pride inclineth than ntmiigty to unbelief: while they forget the nattownM* nn<l dlirkncHS of their soul«, iind' how unfit they are to cenauns God; and tiow ihnny truths may be uni»een of them, which would fully satitify them if they knew them; nnd how quickly God will shew tJiem thktwhich &hall jutrtiry hts Word and nil bis works, and convince th^m of ti»e folly and arrogancy of their un-holicf and ccnBores.

Sign VIII. Pride makes men pretend to be more jual than God: and to think that they coiild moTejnully govwft the world; and to Censirre God's tbreateningH, and the «tlf^ ferin^a of the good, and the pronperity of the wicked, as things Ko unjust, us (hut thuy tliercby iodine to ariieism, So Jnmes and John would b« mon* jnM than Christ, and call rtown Hrc on the rejecters of the Qoapel: and the prodiffal's brother, repined at hin fiither"* lenity.

Sign IX. Pride makes men slight (heanthoriiy andeom-nnndit of Ood, and despise)ii» mct'trngem, and choose to be ruled by their own conoeilf, und IuhIh. and intereatit; when the humble (remble at bis Word, and readily obey it^<

• twn. MMitliat Pynupini Knt citltd liliuFtf n phlkaopbrr. NaUa* «ilni hoBiinuUl, Hd kIudi Druni, iwc ui)iu'iimii tttrAl: biIkv '••<■ <l!•:>■, qmtt nnWpht-loHplik! tlijal ImM pmfllrtwltitr"*'' appFllali : qalmnqw id lunniiiiii MiUni vir-Uiti'iDrnrrtTniiit, hMiiune hdoVMbrg voCBbiih), auttuirr I'jiht^n plillcAopIlM Sp-ptSamut, Set Dhf.Lieri. Pwbi. tNt. If. p.9. (T. C.)

' tH.lvii.ta. K«h. >i. I«. t9. ItD.ix.9.

I

eRMfsTiAN rmtics.

Sign X. A proud man in potter will CTpfrct that his will be obeyed befortf the will of God; and tliat tbe aabjecta of God (ti«plciitu> tlicir M»it(i'r tutbrr tlinti hitn. He will tbiiik it u Clime fur » luim to ilKiuirv fmt what God would hiiTe htia d<>, or to plead conscience and the comRoinds of tlte Ood of heafen. againNt the obeying of his unjnst commands. If he ofRit you preferment, an Balak did Balaaiti, he looketH ton Bhoold hv more tiikcrt with it, tliati with God's offki of eternal life. If he threaten you, as Nebuchadneiiar did lb* thiee witnesfl«a. he looks that you ithould be moreofmid of him than ofUod, who tbreateneth your damnation; tlid ii amrry if yoti be not;

Sif^ tt. A proud man is mofti offended with obe thdt wenld qiit'iition hi« aiitburity, or speiik dimitiutiwly of \m powRt, nr dr»|itfaHe his will, or cto^n his tnten-Kt, thah with onta th»L Rinnetli againat thi^ ditthortty, utid will, tind lnt6-reM of Ood. 11b id Mutib more zealoua fbr hilnHelf and hi« own honoar, than for God's ; and grieved more for his otvn dinhonour, and hateth Ilia own eni'iiiic-s more thanGod'^; and ntb tretid down tlie interest of God and souls, if it ((eetii hot neceMaty M» hi* honour nt revenge. He ie much rtiort pleawd and delighted with hib own a[tpbui>e. and honour. Ud ^aine>9, Umn with tlie glbrJT of God, or the fulfilling ofhiHWill.

SifH XII, Pt^oud men wouH fain steal from God hiihself the honour of hi« most exeellent wnrks*. If tliey are rulers, they tt more desirous^ tbat the thdt^ln, A>r Ott order and peace of aivcietieir, he^iVen by the pi^np!* to them, than unto 0*d; If titey are p^eactltr*, t*»ry wtiiJld fkllt h«vc more thantlieir due.ofthe hbnoat- of men's converaitiD and edifl^ G«tioBi If they nr« pastora. they Would encToach upon OhfM'M part of the gorvrument of hlti chur<^b. If tlley be bounltfiil (w lUe poor, and do Utiy good Works, ihey would bate more of the prAise than belon^eth to a steward, or met-Mi^^ iMt delirvrflth tbe gifla of Ood. If they W physi-^K caiati tfMy woald have tbe real lionnur of the eure, and ^H hfc^tfGod to bav«but a burren eomplimenl. Uke the alhc-r fatfcil ithyareian, that reviled snd beat liia pAtieiit for fhanfc-I ilftjt God that he min well, ' when.' sftilh hft, ' it waa I Ihnt

I t*r>fd yuB, and do you thank Ood fbr ill'

I • Qak<|(ldbMl«fcrit.la<l(«ira(lrr. RiMin tH^.ljuM. Db.l.wtt.BB. ibM.

5

M

CHRISTIAN DIRBCTORV.

[part I.

Sign xiit. A proud nian will give more to his honour Uutn to Ood: hie vHtKteUmorcatthi: command of hie pride, than of Ood. He giveth more in the view or knowledge of j othen, than he could |>erauade hiwHeir to do in «««r«t. He is more bountiful in giUs that tend to keep up the credit of biB liberality, than he i» to truly indigent persom. It ik not. the good that iit done, but tlic honour winch he expectelh ' by it, which ih \ii» principal motive. Ilo had rather be scant in works of (i^rcstcHt eecrct charity, than in apparel, and a comoly port, and the entertaining of friends, or any thing . that IB for ofttautation, and for himuelfl ;

Sign XIV. A proud nan would liave b« great a depen-daiic« of others upon him as be can. He would have the estateii, and liv«M, and welfnrv of all others at his will and power: that hv might be niucli feared,and loved, and thanked, and Uiat many may be beholden to him as the god or graat benefactor of the world. Ue is not contented that good is done, and men's wants supplied, unless he have the doing of it, that ko he may have the praise. If he save bis enemy, it is but to make him beholden to him, and be said to have given him his Ufe. Fain he would be taken to be ai the sun to the world, which mnnkind cnniiot Ih; without.

Sign XV. A proud man is very patient when men ascriba that which he knowetli to be above his due, though it be to the injury of God. He can easily forgive those that value and love him more Oian he deserveth, tliough they sin in doing it- He in seldom offended with any for over-praising him; nor for reverencing or honouring him too much; nor for setting him too high, or for giving or ascribing too mncfa power to him; nor for obeying him before God himself. He careth not how much love, and honour, and praises, and thanks he hath ; when a humble soul saith, an Fvil. cxv. 1. " Not unto us, O Lord, not unto uk, but unto thy name give the glory ;" and'as tlie angel to John, tliat would have worshipped him, " See thou Jo it not, for I am thy fellow ser^ vant." They know Ood will not give " his glory toanother '.'* " In his temple every one itpeaketh of his glory'." But of] themselves they say, ' I am a wonn and no man: I am lesa g tlian the least uf all thy mercies ; less than the least of all saints : ibe chiefest of simiere.' How unfit am I for so much love, and praise, and honour!

CHAP. IV.] CHRISTIAN 8THICS.

IT

:

Sif^ XVI. A proud mao would have his reason to be the rale of all the world, or, at least, of all that he hath to do with. IfthiTc were laws or caaons to be made, he would hare the making of them. He would have all men take lua counsel, as an oracle. Ue would have all the world of his opinion; and seta more by those that thus e»te«m him, and •re of his opinion, and yield to all tliat he saitli and doth, than by those that most earnestly deaire to conform their tninds to tlie Word of God, and differ from Mm in undcr-■taoding of any part of it. He lovitth lh»-m better Uiat in-(]nir(' of biu, and tiikc htn word, than Ihein ihut inijuire of the Word of God ; though he cannot deny but it is God's prerogative to be infallible, and the rule of the world.

Sign X »11. A proud man affcctcth the reputation of God's immutability, as well as his infallibility. He wilt stand to an error when once he hath vented it, and reHivt tlte truth when onc« he hath appeared against it, to avoid the dittho-nour of being accounted mutable, or one that formerly wts deceived. His pride keepeth him from repenting of any fault or error, that he c«ii but find a cloak for. If he have done wrons to God, and mischief to the church, he will do as much more to make it good, and justify it by any cruelty or violence. If he hare once done you wrong, he will do more for fear of seeming to hare wronged you : if lie have slandered you, he will atnb or hang you, if he can, to justify h» slander, rather than seem so mutable a* to retract it.

Agji xvni, A proud man afiectetb a participation of Ood's omniscience, and is eager to know more than God ntrnaJeth', (if he be an inquiring man. whone pride runneth this way.) Thus our first parent* sinned, by desiring to be aa Qod in knowledge. This hath filled the world with proud ooolantioM, and the church with diTiitivn^ ; while proud wita bfltVtically make things unrcveaied ihc matter of their ostentation, imposition, censures, or fiirious disputes; while fanmble souls are taken up in studying and praclUing thinga revealed, and keep themselves within God'8 bounds, as knowing that Go<l best knoweth the measure fittest for them, and that knowledge is to be desired and sought, but so fnr as it in vaaful tn nur «erving or enjoying God, nnd the good which truth ivvealeth to u*: and that knowledge may «)ac boCOHBQ

VUI^ III. c

CHKUTIAN DIRBCTOHY. [PART I.

onr Horrov, ond truth the inEtrument to tonnent ua, ts it dolh the tni&erable bouU in hell.

Sign XIX. A proud man ia iUacoDt«nted with his degre«. e&p«ci&lly if it he low. He would he higher in power, and ho-aour, and wealth: yea, he ix PMrer s,o high but he would &ia be one Kt«p higher. If he had u kingdom, )iu would have another; and if he had the domiuiuns of the Turkisfa or Tartarian emperor, he would desire to enlarge them. )Ui4 to hare more; and \vould not be §ati&ficd till he had all th« world. Menfeelnotthistntheir lowcondition: theythink. If I had but ao much, or so much, 1 would b« content: but this is their ignorance of the iofatiable pridi^ ihnt dwelleth in tliem. Do you not see tbe greatest cniprniiH on i^arth Mill socking la be greater. Every man naturaUjr would be a pope, the univefHal monarch of tlie world: and every auch pope would have botli swordit, and bave pnnces and pvople wholly at their will; and when they have no mind to hurt, they would have power to hurl; that all the world might hold tJieir eetatee, and lib«rti«i, and livea, aa by their cle-niency and gifL, and tlicy might he as God to other men. And if they had attained thia, pride would not atop, till it had caused tlicm to aiipin! to all the prerogative* of God, Mtd to depotte him, and di-throne him of his Godhead nnd m^fUt)-, that Ihi-y might hiivehta place.

SigH XX. A proud man would &in have God'a indepen-deooy. ThoughneedmakehimBtoop.yet hewould williiif;ly be beholden to none. Not only becau!«e in prudence be would keep hia liberty, and not be unnecessarily the servant of men, nor under obligationii to serve them in any evil way, (for so the humblest would lain be independent;) but he-c«uae he would be so great and high.es to scum to lean on any other. Thus you see how pride is that great idolatry that tela up man as in tbe plac« of God.

Signt of the mst dtgrta of Pruk at agaitut Oad.

SigH I. A proud heart is very lutrdly brought to aee tW greatncsa of its sins, or to know its emptiness of grace, or to be convinced of ita unpardoned, miserable aute. or of the justice of God, if heshoulddainnit toeferlaaliag tormenta!'.

' Mm >icfc io aaad, ■■ witlna fculi, and knr powbt, iiA wnjuM, 4nd luju*

J

J

hell, when thpy muat imn the cartli, whether they will or DO, they Uiink tlmt th«y arc heavenly-minded, and lay up their treasure tliere, and take it for their portion. Because CODNcienct: sometimes troublclli tJiem for their sin, they think they renew a sincere repentance; und think all is pardoned, becauMe they daily ask for pardon. Their forced submis-•ion to the hand of God. they lake for patience; and a ' Lord have mercy on us, and forgive ua, and save us.' they take for a true preparation for death, Thun pride deceiveth dinners, by waking them believe that tlicy have what they have not, and da what they do not, and are something when ihey are nothing; and by multiplying and magnifying the liltic common good that is in them.

Sign III. A proud heart hath very little sense of the ne-eciNty of a Saviour, lo die for hia sins, and satisfy Qod's justice, aud reconcile him to God: notionally he is sick of Bin; and notionally he lliinks he needeth a physician: but practically, at tlie heart he feeleth little of his disease; and therefore little sets by Christ. He feeleth not that which Hhonld throughly actjuaint him with the r«aiton« of this blesHed work of our redemption: and therefore indeed is a stranger to the mystery, and an unbelierer at the heart; and would tuni apostate if the trial were strong enough. Ho never felt himself a condemned man, under the curxe and wrath of God, and liable to hell: and therefore never lay in tears with Mary at his Saviotir'ft feet, nor melted over his bleeding Lord; nor feelingly naid with Paul. " He came to «avo sinnera, of whoHi 1 am thief;" nor " esteemed all ihtugs aa loiia and dung for the knowledge of ChriHl, that he might be found in him V He Ih a ChriHtian but ax a Turk is a Mahomrtnti; because it )k the religion of the king, and the, country in which he was bred. ^

Sign I v. A proud heart perceivetb nut hia own neceKxrty of so great a change as a new birth, aud of the Holy Ghost to give him a new nature, and plant the image of God upon him. He findeth. perhaps, some breaches in his aoul; but he thinks tiicre needs no breaking of the heart for them; nor pulling all down, and building up his hopes anew. . Amtndmg his heart, he thinks may servo the tuni. without mnlung it an<l all things new. The new creature he laketli 'pi>y.fi.T,8.

n

CHBISTIAN DIRCCTOKY. [PART 1.

holy ihiukfuliMaH to Oo<l; nnd tbinkE diminutiTely of merry: yen, he in <liiw:vHU:iit, and muraaun-th if'tiod giv*-^ (uitt itotaa Uttoli u be d««ir«th. Whereas the bumble coq< feu th«inM;lve» uiwortlty of Uic least'. Hezekiah's lifting up Mwl tiiiUiuiikruliiBBs (((> Ivf^-thvr. A p<^Hjr iii«q will be rcry thankful foi n poimy or n pui'x uf biead, which the rich would rejefit us a ^r«at indij^ty.

i!i^N tx. Proud luen are alwaya tmpatiBnt in their afflic-tioBA. If they have a sloutiieMn or stupidity, yet they have not ChfUtian patience. They take it a^ if God used thian hardly, or did ihem « ruiig. But the humbU know that they d«iierve much woMu. and liiat (he murcy that i« loft theni la ooiiUaiy to their i)i»art: and lharcl"gr« say with the humbled ohnroh, " I will bMr tlic indignatign of tha Lord, bfioauae L hare auttted a^inat biiu"." " It is beoaujie hia coinpuititionK fail not, thiit wc uic nut conauned"."

^igH X. Proud muu are feurlvae of temptations, and confident t>r their atntntfth and th« goodncoa of Ikvtr htmrlN; th«y dare lire among anarea, in pomp and pleasure, iaring ddiciously every day; aiuong plays, and gaming, and lasci-viaua company and diacourvc, and fear no hurt; their prido making theu ius«niiiU« of their danger, and what tindarand guniiowdut ift in thvir oaturvM, fur nvery Kpark oftcmpta-Lious to Gittdi Are in. lint the humble urn alwuys auspicioua of tlttmittlvoa, and know tlutir dnngor. lutd avoid the auaru. " A wtae man f<.-ai«th and dcparteth fiou evil: but the fool raf^cth, aud W conftdant*." " A prudent man fareAwtli the avil, aikd hidath hiRiHcK: but the simpte pass ou, and aro pi|ni)»hod'."

Sign XI. Pride maketh uwu mutmui, if ike woik ofOod b« B«v«( so welt done, if tliey bad uot th« doin^ of it; and ^oiaetiiiwa, by coniending to hiivt^ the honour of doing it. 4wy destroy the work- U tb«y are offieers of Chrial, th«y look moreatlUvpowvr th<ui their ubligaiion ; at tbadignity thsM «l the duty ; wul at what the poupU owe to them. Ihaa whaL they owk (aOod and to the pxtoplft. They are like do^ tk^t Hmirl at any other tltat would jMrtakeHitb thcra, or fixna LUto the lu>us«. Th«y say uot aa Mwcs, " Would alt

■<(jaa.ua.tD, tCtuM. >ittLt«-«6.

" U<L ilL «. " I'm. n*, ■«.

CUAP. IV.]

CIIBISTIAN ETUlCfl.

»

the Lord's people were propheU." Yea, the peftcn and mity of cliurcli and sUt«Bre oftea eacrificed to lliiit corscd pride. 'Si/pi xit. Pride maketi lueii aHhuned of the ecrrice of Ood, iuB umeand plate where il » ditgncttd hytho world; and if it hare donunioD, Chrirt and holineu shuli be derciied or foTMikei) hy tht-m. rather than their hoDour with men ■hail be rorsakea. If they coiiu> to Jesus, it ia an Nicode-IBM did, bjr night: they are asbamed to own a re]>roached truth, or aconied cauie, or aervanl of Chrint: if mnn will bat muck them with the niek-^iamv* or caliimuiea Imtched in bell, they will do as otliers, or forbvur tlieir duty, A ■corn will do more to make them forbear praying in thetl-familied lo Uod,than the lious' dun would do with Daniel, or the linry furnace with the three cunfesson: especially if they ht persoiu* of honour and greatness in the world, tlien Ood mu4l lie merciful to them while they bow down tn tlic house of Rinnnoa. As the rich roan, when he heard Chriet'a tenna, "wa« Tcry Horrowful, for he w<u rery rich';" so theav. became their honoois and dignities are so great, do think thi-m too good to let go for the sake of Chri*t. Had they but the pro[K>rtitin of the obscnre Tulgiir lu Uy down, thpy oonld foraaie it { but they cannot forsake so fair a por» lioa, nor endure the reproach of so honourable a name. Bat O, what contemptible Uiiii|fs are these to a humble soul! Ha narvelleth what dreaming worldlings find, in the doting tbougbta and breath of fools, which meu call honour, that thay ahouU prefer it before the honour of Uod, and their rwl hoaow} when Christ hntl) lold them, that " whosoever ahkll be ashaoMd of him and his words, in nn adultcrons and ■infal generation, of him also shall the Son of nuui be mshamed. when be cometh in the glory of his Father with his holy angela'." I now proceed to llie aigns of pride in particular duties.

TV Signi of Pride in and about Religiout Dutia.

Sign t. A proud person is most «olieito«s in and about tJtat part of doty which in visible to man, and lendi-lh Ut advance him in tm-n's cstevm: and then-foie he i» more ro-Kardful of the outside, than of iJie iiutdu; of the wonU,

M

THKISTIAN UIHECTORY. [PAKT I.

than of the heart*. He taketh much pains, if he b« a preacher, to cast his BermoD into such a fonn as tcndeth to set forth hie parts, according to the quality of them that he would picatic. If he live where wit is valued above grace, or p«dautic gingling above a solid, clear, judicioux, maitcu-line discoarse, he bendu hitnxelf to the humour of hiH nu-diton, and acts bix part ait a stage-pliiyer, for applause. If be livu where serious, earnest vshortntiuns are in mora requi'ot, he studii-th to put an affected fervency into his style, which may make the hearers believe that hv believes himself, nnd to seem to be what indeed he is not, and to feel what he fccletli not: but all this while, about hie heart he IB tittle solicitous; and takes small pains to affect it with the revereuccof God, and with a due estimation of his truth, and a due compassion of men's souls; and indeed, to believe and feel what he would seem to believe and feel. So also iu prayer and diKC<mrK<-, his chief study is to xpcak so M may best procure uppliiuse: and it is seldom thut he I* so cunning as to hide this liis design from the observation of judicious men that know him. They may usually pcrcciv« that he is the image of a prracher or Christian, by aflccta-tion forcing; hiniMcIf to that whicit be is not truly serious in. He is sounding bnws; a tinkling cymbal; a bladder full of wind; a skin full of words; wise and devout in public on the Rta^e; but ut home and with his companions, iu his ordinary converse, he is but common, if not unclean. He u tlic admiration of fools, and the compassion of tlic wise. An oracle at the first congrt^.is, to Uiokk tlmt know him not; and the pity oftlKntethat Imw seen him at home, and without his mask, tie is like proud gentlewomen tliat bestow n great part of the morning in mundifying and adorning Lbemsclves, when they are to be seen, and go abroad; but at home are very homely. And usimlly, the proud being hypocrites, are secret haters of the most serious and judicious Christians; because tliese are more quick-«ighted than others, to see through the clonk of their hypocrisy: unless as their charity cuontraining them to conceal their fears and jealousies, may reconcile the hypocrite to them.

' llii «^ qui Jojucndl trU cclcrii liomln'bu' ncrllrrt •irimtur, Mdulo luo-iuv4i lanl ul liuniiUliir iniluii Chriiliinl iliKinl non contrmiicrf quo* ti^iHvtriui iMniffl *ituquMi >cfbonununiillui dcfiutc. Aug. dc Cii. tuUtb. c. 9.

I

I

SigH n. Proud meii tat npt to put on themaelvat to any blic duty whicli tnuy tvnd to magnify tlicm or Hvt out Uietrparla; and think t)icins(;lve§ fitter to be preferred before Dtfaem, ond employed, than indeed they nre'. They are for-nrd to Mpeak in preuching or praying nmon^ ulherti, or in ordinary talk: a lilttc knowledge maketh them think that Ibey are fit to be preacheri': twherean the humble say, with Motes, " Who am 1, thnl I nhould go unto Pharaoh, &c. I am not eloquent, but adow of ii|>eeeh. O, my Lord, aeiH), 1 pray thee, by tlie hand of him whom thou n-ilt send"." Or, as Isaiah, " Wo is me, for I am undone, because 1 am a ilBan of unclean lips'," &c> Or an Paul," Who is aufitcient for these things^V How mimy n sermon hath pride botli studied und preached! And how many * prayer hath it formed 1 And how well are they like to he heard of God!

fiigH III. The proud are loath to be clouded by the greater ubiliticc of olhem: they are content that weaker men pr«y or preach with them, that will not obscure, but put otr their part<t, that they may have the pre-eminence; as 8 dwarf, that atakrs another seem a proper man. They are lens tioiilik-d that God and the Gospel are dishonoured by the iiilimiities, iosulliciency mid faults of others, tliaii that tlicir glory is obscured by worthier men, though God be honoured, und his work promoted*. Whereii.s the humbled person witdieUi from the bottom of bin heart, that all the Lord's people were prophets; that all men could preadi ond pray, and discourse and live much better tlian he doth himself (though he would also be as good as they). He ia glad when he heareth any «peak more judiciously, powerfully and convincingly iJian he; rejoicing that God's work is done, whouvcr do it: for he loveth wisdom and holineHS, truth and duty, not only because it is his own, but for itiself and for God, awl for the souls of others. A proud man *avieth bulb the parts, and work, and honour of othem: and is like ihc devil, repining at tlie gifts of God; and tlie belter

'HtHpUM no* liutocU* rw, <|al If dactuncndU. llMniai, Barlwrw.

•K«d.iLtl. k. 10,1.1. • lw.tl.^ rflCor. Iit.ta.

' iniBj kIiIi, Ui canmmdliiK linMbcrijini ilufMHilfrifhl: Cor Iw ■■t«ai ]a«

and b titita luparW ■■ Idlniur lo y«u ^ If ha be brwlv. If !« Im te \m Mtt. hwMiM, ilm jm mutk ant* ■ U Utlm luporaH, If h« U OM lo be ■"Tiwu^gs^^ llfcni jau mmk tn>. Lonl Bmuii. Ewy M. '

w

CHRISTIAN OIKBCTOHV. [PAmT I.

Mtd irtMr »ny one ie, Uk more he envieth him. He is »a tattny to 0*t ftuil* of God'o b«ri(th<:«iic«) ■• if he woniil kBv« Ood kflt good and bountiful to the world, or to any but )iiBt8«ir, Kiid such as will mvrre Win pnrty and interest, and hoDour with their gif^> His eye is ptiI, bvcausc God is good. If others be better spoken of than himself, as More learned, able, w-iite or holy, it kiodleth in his breast a seotet httrvd of tlicm, unlsss thi-y luv such whose honour Is hix honour, or conlributetii thereto. When** the holy* humblu souli is sorry that he wants what olJiers have, but glad that others have what ha waiiu. He loreth God's frifts Wbeimrer he seeth thi>iii; yea, though it wero in one that hfttstb him. He would not have the wurtd to be shut up ill a |Mr|>etnal night, beouM he nay not he the nun ; but would have them receive tlmt by another which he cannot give Ihvm; and is |j;lBd that thfy hare a nuii, tliough it be not he. Though some preached Christ of envy and strife, of contention, nnd not sincerely, to add nffltctJons to bis bonds, ycl Paul lejniced, and would rejoice, that Christ was preached *.

Sign IV, When the proud man is praying or preachingt his eye is prirKUpally upon tlic hearers, oud front them it it tliat his work is aikiuiati'd, and from thein that he fetcheth principiilly tlw tire or motiveo tor hiH zeal. He in thinking principnUy of tbeir oute, and nil tlie while fishing for their lore, nod fl[>probetio<n, and applause ; und where he cannot liave it the fire of hisual gootli out. Whereas, though the humble mibordinately look at men. and would do all to edification, yet it is not to be loved by them so much as to exercise love upon them; nor to seek for bvnoar and esteem from tfatan, so much as to convert and save tfaem t fend it K God tboi he chiefiy eyeth and regardetb; and fnau him that he fetches bis most powerful motiv«»; and it is his approbation that be oxpectcth: liia eye anil heart are ■o upon the auditors as to be more upon Ood : he would feed tlie sheep ; but would please the Lord und Owner of them.

Sign V. A proud man after his duty, is more inqntsitive how he was liked by men, and what they think or Aay of him, than whether God and conscience give him their appro-• Pbii. >. i»—ts.

1

I

CRAP. IV.] CHRiaTIAR ETHICS.

tttUon. He hath liis bcouU to tell tun whether he be bo* noured or dMhoootirei). Tliin w the reluro of prmyer that he looki aAer: thia ia the fruit of prenchtnt; which hv aeeks to reap. Bui th«ii« uv inronKidtTahlt; UiitM;* to n nerioua, biuuble foul: hu hath Oo<l to pteue; ha work to do ^ and telM not mucli hy honao jadgnMiit.

■WgM VI. A (iroud tnun is mon tYoublcd whvD he per-ccirrth llut he » uiidmklacd xaA minrth uf the honour which be sought, lh«n tfast his prcttchtDg succeeds Dot for the tjood of loub, or his prayera prerail not for Ihett vpi-ritual good **. Every msn is mo»t troubled for missing iJut which IB bin eotL To do good aiid |^et good is Ihe end of tlM HtRcere. uid this he looks after, and rejoiceth if be ob-l«iii it. and IK troublt^d if he miss it. To seem good, imd wisa, uid uble, i» tht^ proud niau'H eiid: and if the people bonomr hiia. it puSW him up witti gladuess, n» \( he wvre m happy ntnD: And if tb«y »Ught him or d«ipise bin, be ■• out down, ur cut into some turbnient ptission. nnd fttlls a haliog or wrangliDg with them that deny him the honour be axpccCs, as if they did him » heinous wrong. As if a phy-■ietan sboiild want holh skill uid care to oote bia patiesta { bnt bateth utd rerilelh them, becaofie they prefer taotfaer thai b noni able, and will not di« to secure bift honoor, or masnlfy hia skill for killing Ihcir fricods. The proud man's honour is hia Ufe and idol.

Nign vit. The heart of the proud is not inclined to humbliOK dutJus, to peniu^nt coafassions, aiid luiaentations for sin, lUMi aaraaat prayn for fp*cM asd pardon; liut uuto aona bml ohaarraooaa Mtd lip-laboor, or the PharisM's ■i f a 4y la u aa, " I tfaaali thee thut i am not as other men, nor •a this I^abfican." Not but that the homblefii have givat tmm»t to bless Givd for tlieir K|imiudl invrcie^s, and his dif-terenciiif^ grar4>: but tfait pruud thank (iod for itiut which Ikay havonol; for sancJibcation, wh«n thry are uruianeti-fied : and for juatiJicatioD, vrhea thpy art unjostifittd ; and fur iha assursd hope of glory, when thc^ ara anr« to bti tbaiiMd if tbcy be not cbant;<?d by renawing grace ; and (or being made the hcirn of hi-nveo, wliiW tbey continue lb* hoira of bell. And tbrrvfote the provd aru lea>t afraid of

* Cl(a*nu Alii. Mra«. M.). cksp •. .All McH CWImUm dectiiii •() unl-! aiidllvna.

S8

CHRISTIAN UIHECTORY. [PART I.

coming, without right or preparation, to (he sacrameat of the boily nnd blood of Ohriat. Tlicy rush in with confident praeumption; wh«tt the humble soul is Irembling witJiout, as being otl more fvarJul to enter tlian it otight-

Sign VIII. Proud persons are, of all otiieni, the most impatient of church discipline, and incapable of living under the goremment of Christ. If they sin. they can scarce endure the most gentle admonition; but if they are reproved ahbrply, or cuttingly, that tJiey may be Nouod in ,the faith; you «hall perceive tliitt ihey »mart by their impatience. But if you proc«iKl to more public reproof and admonition, and ddl them to an open confrK.«ing of their sin, to those whom they have wronged, or before Uie conj^regation, and to ask ror^Toness, and seriously crave the prayers of tlie church, you shall then ace the power of pride af^inst the ordinunce and commands of God ! How scornfully will they spurn at thnc reproofs and exhortations! How obstinately will they relii&e to submit to their untjuestionable duty ! And how hardly are tliey brought to confess the moat notorious sinx! Or to confess that it is tlieir duty to confeitfl them; though they would ciuily bclicTC that it in the duty of another, and would exhort antttlier to do that which they themtM;lve« refuse ! I'be physic seemeth so loathsome to tbem which Christ hath prescribed them, that they hale him that bring-eth it, and will die and be damned before they will take it; but perhaps will turn again, and all to rent yoii (unless where they are restrained by the secular arm). But if you proceed to reject them, for tlieir obotinate tmpenitency in heinous Bin, from tlie visible communion of the church, you ahdl then s«e yet more how contrary pride is to the church order and government ordained by Christ. How bitterly will they hate those that put them to such (ueccuary) dis-gnoe! How will they storm and rage, and turn their fury against (he church ; as if Chnnt's reme<ly were the greatest injury to them in tlte world ! You may read their character in the second Psalm. Therefore Christ calleth men to come lis " little children" into his school; or else they will be unleachable and incorrigible'.

SigH IX. A proud man hath an heretical dis]>ositJoo, even when he cryeth out against heretics. He is apt to ■ Mail. i(Ub. 3.

1

1

"CRAP. I v.]

CHRISTIAN ETHICS.

look moat after mntur* of dispute and contention in religion; otMCure propliecieii, Qod's decrees, coiitroverdies which trouble the church more thui edify, circunutanceat oercBtonics, fonntt, outwards, orders, and words. And Tor his opinion in these he must bo somebody.

Sign X. A proud roan is unsatisfied vitb bia standing in commnniou with the church of Christ, and is either ambitiously aspiring to a dominion over it, or is inclined to a separation from it. They arc too good to stand on even ground with their brethren: if they may be teachers or rulers they can approve tho constitution of the church; but OlbenTtse it is too bad for thorn to tinre communion with it: tbejr must be of some more refined or clemti-d society: they an not content to come out and be separate, from the infidel and idolatrous world ; but they must nlso come out and be aepant« from the churches of Christ, consiiiting of men that make a credible profesaioa of faith and godliness. They think it not enough to forbear sin themselves, and to have no fellowship with tiic works of durkne»«, but reprove them, nor to separate from men as they aepuate from Christ i but thev will also sepantte from them in their duty, and odiously aggravate ever}- imperfection, and fill the church with olaiDOurs and contentions, and break it into fractions by their achinns. and this not for any true refonnation or edifying of the body, (for how can division edify itT) but to tell the world thai ihey account th<-mftelves more holy ihau llie cliutoh. TtiiiB, Christ hiiiiA«lf was quarrelled witli us unholy, by tlie Pharisees, for eating with publicans and ain* Mra: and his discipU-s for not washing before meat, and obcerviog tile traditions of the elders ) and for rubbing out com to eat on the sabbath day. And they that will not be •trict in their conformity to Christ, will be righteous over* much, and stricter tluiu Christ would have them be, where pride commandetli it. They will be of tlie stricter party and opinions, and make opinions and parties that are stricter than Qod'a commantU i and run into errora and schisms thai iliey may be siuguliir, frum Ihu general communion of the dmich ; and will he of u Ivsh tlian Christ's little ilock.

ifign* of VriHt in fummi/n CoMverw. S4gH I. Pride cauaeth subjects to be too quick in era-

CRKISTIAN DIRBCTORY.

[past I.

During th« actions of their ftovcmon, nnd too imp»ticii( of whftt thoT suffer (roni ttivin, and apt to munuutstthLin, ami rabel ■gftiosC them. It ntakea ioferiors tltiok thcmselvea eoinp«tei)t jtut^ea of tiiose commuuiB and actions of their siijMTriorK, lUi- uiitHonit of which th«y t»ev»r h«iifd, nor can be fit td j<u)g« of, nnlrsR th«y vivn of their coiiii(;il. It makes thnn fnr^ nil the b«)<-tits of gor«mment. and miod odI^ tb« hurdvns and 6ulf«ring part, and eay as Conih, " W. taka too much apon yon, seeing all the congregation arv holy •very one of them,and tb« Lord is among th«in : whereior* tlien lift ye up youroelvee above the con^cgatioD of the Lord? Is it a imiall thing that thou htmX brought iih np out «f a land that Howeth with milk and honey, to kill tis in tha wildemesa. except thou make thyoelf altogether a piinc« OTer us ? Wilt thow put out thr nyn of th»>*e men * ? Prowl men an- impationt, and aggravate their dJouppointiuant^ and think they liavc rt-oson and justice on their side.

Sign It, A proud man i» more disposed lo command than to obey, and cannot Kerve God contentedly in a raevii nnd low condition. He is nerer a good tiuhject, or «wr»ant, or child i for aubjvvtion seems a slavery to him. Hn thinks it a liaaetieM to be govmned by anotbur. He hath a reason of hi" own, which still oontradiclcth the Tranon of his nilent, aod a will of llts own that must needs be fullilled, and cannot submit to yield to goyemment. He is still ready to step out of his rank ; and prepare for BnAVring by dittordor, that he may laittc ili« sweeUiess of present liberty. As if your horse or cattle should break out fVom you to be free, and fhmish in the winU-r, when snow dcpriveth tbem of grwsi Whereas the humble know it Is much easier to obey than govern, and that the rallies are the mo«it fntitful grounds, and that it t» the cedars and mountain tr^M that are blown down, and not the shrubs, and that a low condition afford-eth not only more safety, but more leisure nnd ijuiclnms to oom>eiae with God, and that it is a mercy that others nray be employed in his pre»erv«tion, and kee^Qg the walls, and witching the house, while he may follow his work in quiet-Mrs aitd jtrncc; and therefort; willingly payetii bonowr aod tribute to whom it is due.

A'tj^ III. If a proad man b*a ruler, be is apt to be lifted

' Numb. ni. J. 15.14.

0H4V. IV.] CHSISTIAN BfHICS.

Up in uund ; Mid to detpiw; hit laCrrion, ** if tb«y were not men. w he ««ra iQore. He m spt (o diMkuj tho c<^ua>t:l» of th« win. and to scorn sdmtfaitiou rrom ttw? laioisk-r* of Cluist, and to haba every Micaiuh that proph«^ictl) not good of luiu, ajid lo viitMDOile bul Jlattvrcrs, aiid <li»couati-uance faitbl'ul dettlcnt, aiad out tiLduic to h«u of hi» faults. Il« is apt 10 (*\\ out witli tlttt pow4r or(;odiint:»», and lit« Oon-|>el ol Chiist, iiR thut which Hivtwth to i^roiw hi» int^rvMt j luid to Corgttt lit! own »u))jociioa to Ood, »iid tlw dun^tr of hU nubjccls. H« is Diorie dtsiroua to bv obeyed by his io-fcrion. (Jiui hiiiMelf to obey his ahiolut* Lord. Hv oxpflot-eth tlkBl bis comnuuidK b« obeyed, tliougli Ood commaMd tlw contrary; and is nore ofltiidcd at ttie ntglect of his laws and bonoiu, than at tbo coatcmpt of the honour and tawaofGod.

Sign lY. II there be any place of oiUcv. bououd or pifr fennent toid, a proud mna thinks that be is tha fittMt for it, and if boneek it bo takrth it for an injury ifaiHtlher be prefcrrad bafow hiai as more deBeming: and tbougli tiiey that had a. hand in putting him by, and preferring anothei; did it never >o judioionsly, luid impartially, and for tht- uonir-iMiD ^ood, without any respect to any friend or intaraat of UiQtr own, yet all thia wUl not aaiisfy the proud who kaoiBsth no rcaHoo or law but ttelfiabneea; but be will bear • gHHlge tu men for ihv most nf;htvoiu, necesaary action. What itn>onuit men and impious huvr we known ili)'plf-aiu!d, haeMaci they were not thought woithy to b« tcachcrx in the duircb 1 or becauaa a people thai koew the worth of their aoaia, bad the wit and oouciencc to prefer a worthier man brf aw theaa 1 What wortUfiW men (in corponitioua tad •iMwboR) have wb aten diapleaaed, hocauw they wen not oImwb to be fovemors ! So uawaooahia a thlnfl is pride.

Sigm T. A proud man tbinh^ wJ wa t he looks at the worka of his aupMiom, that he could do them better him-•alf, if he hsd the doinfr of them. Tbcrt^ is not one of tbem «f an hundred but think that they «ouId rule better titan the hinft dotii. and .judcc better than the judfi;e doth, and prrhapn preach better than tlie preacher doth, unkas his ignorance b« so palpable nN that he cannot queRtion it. Abaoloni would do the people juitice better tbu hU Isther Owiid, if ha wbta bo^. If aU the awtUn of ohuicb Md

CHH18T1AM DJRSCTOHY. [PART I.

common wealth were at liis dispose, how confident ishrUiat they should be well ordered, aod all faulU mi-ndid : and O! how ha|i|>)' a Korid nhould vre have!

1$^ VI. A proud man is apt to overvalue bia own knowledge, and to be much unacquainted with his igoo-nmce: be iti mucli mote K«mible of what he knowelh, than how much he is wanting of what \k ought to know: he thioks himself fit lo contradict the ablest divine, when he hath scarce bo much knowledge as will sare his soul*. If] he have but aome snattering to enable hiui to talk, confidently of what he underslandetli not, he thinks himself fittritt for the chair; and in elevnled to n pugnacious cou-Rig«, and tliinkit he is able lo dispute witli any man, and constantly gives himscir the victory. If it be a woman tliat hath gathered up a few receipts, she thinkelli hemelf fit to b« a physician, and venture the lives of dearest friend* tipon her igDorant skilfulnesa; when seven years study more is necessary to make such novices know how little they know, and how mucli is utterly unknown to tJiem, and seven years more to give them an encouraging taste of knowledge : yet pride makes them doctors in divinity and physic by its' mundamus, without so much ndo ; and as they commenced, so (hey practise, in the dark : and to save the labour of so long studies, can spare, and gravely deride that knowledge, which tliey cannot get at cheaper niten. And no wonder, when it is the nature of' pride and ignorance to cause the birili and increase of each other. It were a wonder for an ignorant person to be humble ; and when he knoweth not what abundance of excellent truths axe still unknown to him, nor what dilficultie» there arc in every controver«y which he never saw. How many studious, learned, holy divines would go many thousand miles (if that would sei-ve) to be well resolved of many doubta in the mysteries of pro-vidvncxr, decrees, redemption, grave, free-will, and mtmy the like, and that af^r twenty or forty years' study : when I can take them a boy or a woman iu the streets, that can confidently determine them all iu a few wordit, and pity the igno-

* Stt 1 Tim, ill. 6> r'l. 4. A cunning Rittcrtr ■ill (oIJuw ihc arch-taUFiw i ■bkh t> k mm** wlf- And oherein a nta (binlieth lirit oOiimHlf, Ihririii ihr lUl-ICTCT will Bphdil liiiD mull. Bai if lir bean Inipudpi.l flatlcret.hc will tndlle him by j forct Id thui nliich hr ii OKiiclauitW bcuinoiidcfMiireia. I,a(dlliic<ai, EnsjAS.*

CHAP. IT.]

CHRISTIAN ETHICS.

33

nuic« or error of su4?h divines, and Mhiike the hesd at thair blindiicM, and say,' God hntli levealnd them to ilietusclvM thM arr bnb«8!' y«&, «nd perbapx their confldcDce takcth (lissonters foTHtich heretical, erroneous, intolerable persons, thut they look upon them as heathens and publicans, and cither with the Papists reproach and pBr»ecut« them, <n with the les&er sects divide from them, as from men thai receive not the truth : and thus pride makes as many churches u there are different opinions.

Sign VII. Pride maketh men wonderful pitrtial in judging of their own virtui;)i and vices in comparixon of other en's. Whnn the liumhle atc complaining of ihcir wenk-^iMisftea and sinfulness, and have much ado to believe that they sre any thing, or to discern the Ktncerity of their grace { and tliink llieJr prayers arc as no prayers, and their duties B» bad that God will not regard tliem; the proud think well of all they do, and are little troubled at their greater wants. They easily see another man's failings; but the very same or worse, they justify in themselves. Their own pasaionN, k^beir own overreachings or injurious dealings, their own ill words are auootbed over as harmless tilings, when other men's are aggrsvatad as intolerable ciimes. Auotlii-r is I judged by them unlit for human iocietics, for iesa than that which they cannot endure to be ihenuelves reproved for, and will hardly be convinced that it is any fault: so blind is pride about thcniAelve*.

Siga vtti. Pride makes men hear their teachers u judges, when they should hear ihem as learners and disoi-pies of Christ: they come not to be taught what they knew not. hut to censure what they hear , and as confidently pus their judgment on it, as if their teachers wanted nothing but their instructions to teach thent aright. I know that no poison is to he taken into the soul upon pretence of any Bian'> authority ; and that we most prove all things, and hold fut that which is good: hut yet 1 know that you must be taught even to do this; and that the pastor's oiEce is ap> pointed by Christ as necessary to your good ; and that tlie •ebolata that are still quarrelling with their teachers, and nadier to teach tli«ii masters than to learn of them, an^ boldly coDtiadicting what they never underiilood, aro tOf^ prood to baeome wise ; and that humility and reasoa taack^ VOL. Itt. B

CHRISTIAN DIRECTORY. [PART I.

men to Intm with tt senM of iheir igaomncc, nnd Ui« oe-cesaity of a teacher.

S^ IX. A proud man is always hard (o be pleased, because he hot)) loo (;rcat expectations from others : he looks for so much ohncrtaikce and refipect, and to be humoured and honoured by all, that it is too hard a task for any man to pleaa« him tlt»t hath much to do with him,and hath any other trttdi- to follow : he tJiat will please him, muxt either have little to do with him, and come but twldom in his way, or else he must study the art of man-pleasing, compliment, and flattery, till he be ready (o commence doctor in it, and must make it his trade and business, as nuree* do to tend the sick, or quiet childfeo. One look, or word, or action, will every day fall cross, and some respect or compliment will be wanting. And, as godly, humble men iio justly ap-gravat« thiur muh from tlie greatiieHH and excellency of God whom they oll'end; so the proud man foolishly a^mrates every little wrong that in done him, nod every word that is B«id against him, and ever)' supposed omisxiun or neglect of bim, by the high estimation he bath of himself agamst whom it is done.

$1^11 X. The proud are desirous of precedency among men : to be Ftalutcd with the first, and taken by great ones into tlie greatest favour; and to be set in the upper room, at table, and at church; and to take the better hand: be grudgeth at those that are set above him and preferred before him, unlea* they are much his superiors : or, if he have the wit to nroid the disgmce of contending for such trifles, and shewing the childishneas of his pride to otfiera, yet he rftaincth a displeasure ut the heart. When the humble give precedency to others, and set themselves nt the lower end.

Sign xt. A proud man expectelh that all the good that he doth be remembered, and that others do keep a register of his good works, and take notice of his learning, worth, and virtues: as their own memories arc stronger here than in any thing, so they think other men's should be: as if (being conscious how unlit they are for the esteem of Ood) they Uiought all were lost which is not observed and es-tMmed by men. As their eye i» upon themsetveg, so they think the eye of others should b« also; and tliat as their

'«■

86

own, to admire the good, nnd not to »6e the iafin»iti«s uid ovil'.

SigHTiti. Mo man in taketi for so i;rMt • friend tcthe proud M th4!ir adiuin-rti; whnt^ver f\nt! tliey be. tbey love thoM men bettt, that most highly cHlccm tlicm: the faults of Riich they can extenuate and easily forgive. Let them be dninliArdit, or whorcmongcnt, or swearcn, or othenriae an-godly, tlif proud man lovotfa them according to the metmn of thuir honouring hJin. If you would bare his favour, let him hc-ar that you have magnified him behind hie back, and that you honour him above all other men. But if the holiest Hervant of God tiiink meanly of htm, and Kpenk of him b«t as he (■ ; e«p«cinlly if he think tliey arc dis«Bt««mera of him, or are agaimt hiit interest and honour, all their wisdom and boliiMsB will not reconcile him to thetn, if thry were as wiae or good as Peter or Paul. It aiguifioth nothing to him that they are hononrers of Otid, if be think they b« not ho-iiourerm of him. Nay, he will not believe or acknowledge their goodness, but take all for hypocriay if tht^y uuit not with his interest or honour : and all because he is an idol lx> him*elf.'

•SV^ XIII. A proud man is apt to domineer with inso' leucy when he gets any advantage, and peroeivetli himself on the higher ground. He «aith as Pilate to thoiic Uiut are in his power, " Knoweet thou not that 1 have power to crucify tbee, and power to releAM Ihoe V Forgetting tliat ih«y " have no power at all againat any, but what is given them from above." Victories and successes lift up fools, •ad make them look big and forget themselves, as if their •ImiIows w«re longer than before. Servants got on horseback will speak tlisdajnfully of princes that are on foot. David satth, "The proud have had me in derision." If they get into places uf power by preferment, they cannot bear it, bat are puRed up and intoxicated, aa if iliey were not the Mm« men thry were. Tliey deal worse by their inferiors if ifaey humour them not, than Balaam by his aas; when they

' IMikUwaMia>«(AKnil*u>. iaooniDualaDdbftMllMlbuutlrtrnai. dh Waaldli Mpn quM did falft pfuvpliu miiptr (tciWt fait : iiii<M<<auiiiu> i <up. laadk jhrioh A Iwiiiillifci. qotd U*hc lOilimw : IiitIkiii rinilbluui «gmt>nirta, ^fmm yyii tkm l<i agtMitf twr. dm cirtMl Mppuuii tmortoB' ua«wMn\^ •!«• lib iMMta, AiMdW H^. lOeee Mw em

CHRISTIAN DIBECTORY. [PABT 1

hvt^ ande them speak, their iimoliMicy ciinnot bear it: whenu the humble [i:incmb<^reth how fur he is equal with the lowest, and dealeth geolly witli hU servants themselves, " remeintH:riiig ihat he also hath a master in heavcD>."

Sign XIV. A proud man ia imputiviit of Iwing coutra-dict«d in liis speech ; be it right or wroi^j you mu«t say as be, or not gainsay him. Hence it is tliut gallants think that a man'a life is little enough to expiate the wrong, ifa' map presume to say, they lie. I know that children, and KrvnntD, and other inferiorA must not be irreverent or immodest, in an unneceutar^ conbtadicting tlic words of their superiors, but must silently give place when they cannot ««•■ aent to what U said ; but yet nn impatience of sober and reiuonablc contradiction, crm from an inferior or servant, is not a sign of a humble mind.

Sign XV, Wherever a proud man dwelleth, he is turbulent and impatient if he have not his will. If he b« a public person, he will &etu kingdom all on 6re, if (hing;8 may not go as he woiitd have lliem. Among tlie ciimeit of the laitt and jietilouK limes, Paul numbereth these; to be " Lovers of iheir own selves, bonatent, pmud, traitors, heady, bighminded V If they have to do in church aAiiirs, they wilt have their will and way, or lliey will cast all into confusion, and hinder the Gospel, and turn the churches up. aide down, lu towns and corporations they are heady and tarbulvnt to have their wills. In families there shall be no peace, if every thing may not go their way. They cannot yield to the judgment of auoUier.

SigH -x-vt. Proud men arc passionate and contentious,

cannot put up injuries or foul words. When a humble man " giveth place to wrath," and " aveugeth not himself," nor " resiateth evil;" but is meek and patient, " forbearing and forgiving," and so heaping coaU of fire on his cneray'a haad. " Only by pridecomethcontention'." " He thatia of a proud heart stirreih up strife \" What is their wrath, their aoonut. their railing and endeavouring to vilify those that have oflended them, but the foam and vomit of their pride? " Proud, haughty scorner is his name, lliatdealvth in proud wrath'."

' tm. lUL to.

1

* Fref. uiiii-U.

■ Piat.UfcM.

CHAP. IV.]

CHRISTIAN ETHICS.

S7

I

Sign XVII. A proud man is cithirr an open or a eecret boiut«r. If he be aiihi\n)«(l to shew hiji pride by op«n boiutiitg. then he leametii the Hkill of Nvlling out himself, aii<l mnkiiiE; known his CKcrllnncieK in a closer nnd more huiriitoine way. His own commendations iihall not seem the driiign of his speech, hnt to come tn upon the by, or before b« wu aware, as if he thought of Rometliing else; or it •ball Keem necessary to some other end, and a Uiiiig tliat he u tUMToidably put apon, as against hia will: or he will lake upon him to conceal il, but by a transparent veil, as some proud women bide their beaoties: or he nil) conjoin the tneolion of some of his infirmities, but they shall be such oi he tliinks no matter of disgrace, but like prond women's beauty-ttpots, to set out the better part which ihey are pi^nd of; but one way or other, either by ostentation or inwinna* tion, his worlc is to make known all that tendelh to his honour, and to see that his goodnena, and wiiidom, and greatness t»e not unknown or unobiMTved: nnd all because he mnat have men's approbation, the hypocrite's rcwanl. Ue u as buried if he be unknown. " Proud," and " boosters'* are joined together*. " Theudas" the deceiver "boasted luniielf to be saniebody *." " Simon Magus gave out that btoiBelf was B<MDe great one, and the people all gave heed to him from the least to tlie greateiit. «aying. This man in the great power of Gfid "." " Such love the praiiie of men more-than the praisp of Goil'." Rut the humble hath learned another kind of language i notalTecledly, but from the feeling of his heart, to cry out, * I am vile: I am unworthy to be called a child: my sins ari' more than the haira of my head.' And he hateth their vanity that by unseasonable or inunoderata commendations, endeavour to stir him up to pride, and bo to bring him to be vile indeed, by proclaiming^ him to be excellent. Much more doth he abhor to praise himself, having learned, " Let another man praise thee and not thine own month; a stranger, and not thine own lips*." He prmiseth himself by works, and not by words'.

iSgH XVIII. A proud man loveth honourable names and titlesi as the PhnriiH-et to be called "Rabbi." And yet they may have so much wit as to pretend, that it is but to

•IUi*.t.ao. fllM.Iii. t. ■ Acli*. se. • AcM vfll,», in,

PishariLM. iFwr.uTlLt. 'P^.n^M.

CHRUTIAN DIHBCTORY. fPART I.

proraote their service for the common good, and not thit they are so weak, to care for empty names i or eUe that ihey I were forced to it. by somebody's kindnettt, nilliout thur| ■«ekit^, an<l againf t their willa.

Sign XIX. Pride doth tickle thehevrls of fooU with con-tent and pleasure to henr theowclveM applnnded, or se* tbeiD8«lve« admired by the peoplv, or to hear tliut they liav« got a great reputation in the world, or to be flocked after, and crie<l up, and haw many followcrB. Hcrrod loreth to^ hear in commendation of his oration, " It is the voice ofs god and not of a man'." It is a feast to the proud, (o h«ar that men abroad do mitgnify him, or see that ihoNV about bini do reverence, and love, and honour, and idolise bim. Heoce hath the church been filled with busy sect-mastera. even of those that seemed forwardest in religion: which was sadly prophesied of by Paul to the Ephenianii. Two sorts of troublers, under the name of pastors, pride hatJi in all ages thrust upon the church; devouring wolves, and dividing HVcl-masterH. " for I know this, that after my de-p«rtuTe, Hhall grievouB wolves etit«rin ninon|T you, not sparing the tlock. AIJM> of your ownselvM shall men arise, speaking p<:rv«rse things, to draw away disciples uAer tbvm'."

.Sign x». Pride mnketli men censorious and uncharitable : (hey extenuate Other men's virtues and good works; and Kuspeot ungroundcdly th«ir sincerity. A litUe Uting •erven to make tliem think or call a man an hypocrite. Very few are honest, or sincere, or godly, or humble, or faithful, or able, or worthy in their eyes, even among them that arc so indeed, or that they have came to think so. A alight conjecture or report seetoeth eitough to allow them to condeom or defame another, lltey quickly seethe mote is a brother's eye. Their pride and (jmcy cnn create a thou-Hod lieretica, or Bchismatics, or hypocrite*, or ungodly ones, that never were such but in the court of tlieir presumption. Especially if they take men for their adversaries, they c«a cut them into the most odious ahape, and make tliem any thing that the devil will denirv them. But the bumble are charitable to others, as conscious of much infirmity in thk-mHelvcs, which makes tliem need the tenderness of others. They judge the best till they know the

A«l* >IL ft.

Jut* u. t9, 3<X Sm •lu ItMib iii 16.17.

CHAP. IV.J CHRISTIAN KTHICS.

30

worHt, and censure not men until tbey have both evidence tu prove it, and a call to meddle with tbeiu, baring leanedi Matt. vii. I—4. " Judge not that ye be not judged."

Sign XXI. Pride catutetb loeii to hate reproof: tho proud are forward in finding fault* ia ulh«rB ; bat love not a plain rvprovcr of thenuwlTea. Thou^^b il bi; a duly wliicli God himself cunimandeth*, as au t:xprt:H«iDn of luvv, and con-lnu7 to hatred, yet it wiU make a proud man to bfl your enemy. " A econier loTeth not one that reprovcth him; seiiher will he go unto the wiee*." " IIl- that rcprovetb a aoorner, getteth hinuelf shame; and he tJiat rebuketh a wickod ntan. gvttcth himself a blot. Reprore not a scoruer, lest hp tiat«- thi:e: rebuke a witt« man, and be will love thee'." 11 galleth their hearts, and they take thenuctvea to be iojured. and they will bear you a grudge for il, as if you were their aoemy. If they valued or honoured you before, you have loM them or angered them if you have told theot of their faulu. If ihry^love to benr n prt-acbcr deal plainly with otlwn, they hate hint when he dealeth so with them. HeTod will ^tve away John's bead, when he hath tirst im-prittooud hint fiir telling liim of bis din; though before he fvvafcaecd fain, and heard him gladly. They can eaaily endnnrto be evil, and do evil, but not to bear of il. Ai if a man that bad the leprosy, loved the disi-asc, and yet hated him that lelleth him that be hath it, or would cure him of it. Thia pnde is the tbinc that hath made men so unprofitable to oadi other, by drivint; faithful reproof und admonition almoKt out of the world, because men are so proud that tbey will not bear it. Hence it ia that others hear oftener of OMit'a &ulta. than tbey do tbemaelves; and that backbiting ia f^wa the common faahion, because proud sinners drive away repnvora, by their impatience and diapleasure. Uu>-bands and wirea, yea, •ervantx with their masters, are »o far out of love with Just reproof, that they can hardly bear it. Ue mtutt be exceedingly skilful iu smoothing and oiling evavy word, and making it more like lo a commendation or ftattary. than a reproof, that will eacupo their indignation.

S^ axil. When a proud man is justly rebuked, he aiudietli pri'M-iitly to deny or extenuate his fault; to sb^^^tv you thai bv ia more tender ofhls honour, than ofhiahoncety. ■Ut.iU. it. »Piw.i». II. ' P>««.li-r.l.

It i% ft hard Uiinj; to bring him to free confession, aad to thfinkyuu for your lovcnnd faithfulness, and tor«iiolve upon more watchfulness for the timo to come: when the humble aoul IK reodier to believe that he i§ faulty, than tJiat he i» innocent, at>d to suy more against himself than you will iiay (if truly). This one sign may (ell you how commonly prido reigneth in the world. How few are they among mnny that are heartily thankful for ajuatand »ccessary reproof! Mark thent, whether ihp first word they speak, in answer lo you, be not either » denial or un excuxe, or an upbraiding you with something that they think you faulty in, or else a paa-Kionate, proud repulse, bidding you meddle with yourselvea? Sign XXIII. Pride makeih men talkalive ; and more de-airous to speak than to hear, and to tcadi than to be taught: because such think highly of tlieir own underKtandiiign; iind think otliers hare more need of their imitructions, tl)uii ihcy of other men's*. Not that humility is any enemy to com-municatirc charity, or to xeidous endeavours for the converting and edifying of souls: but a leaching, talking disposition, where there is no need, and beyond the raeaKure of your calling and abiiitieH, when you have more uei^d lo le*m youraelves, ia the fruit of pride. When you take leMi heed whal another sailh to you, than you expect he should take of what you say to him : when your talk is not so much by way of question as becomes a learner, but in the discourses and dictates of a teacher: when yon are so full oT luiy thing tliat is your own, and so contemptuous of what is said by others, that you have not tJie patience to hear them silently till they come lo the end; but unmannerly interrupt (hem, and set in yourselves; which is as much as to aay. Hold your tongue, and let me speak that um more wise and worthy: when you strive to have the most words, wid to be speaking; as horses in a race, strive who shall go foremost: This is because pride puffs you up, and moves your tongues, as a leaf is shaken by the wind: it fills your aails; and makes you like bog-pipes, that are loudest when they are full of wind, and pressed. " A fool is full of

1

* talfr benedidi lipia bninllllalti (!n rrpili) nt, el pano nrba rllan nllo- | niDi liMjusnir, wn rt<ii*w race: larilurnilat ■■•qm mI inlcrrogMiijotoi: Md iwt •tiDpti infvDifapdt mal> mIw >Riai« •rrimili, ti taitnkrum.

CHRISTIAN DIRBCTORY. [PART I.

CORsid«rabtc in the world'': for it exceimivfily regwrds tht eye of man. A lit re«pcct to decency must bt hud (so wa place oo ^ater b mcpsiity in it than we ought): but prido would fain go wttJi the highp^t, and hkvv more curioeity than needs ; and maketh a greater matter of decency than the thing required!. I am not of their humotir, that censure eveiy man whoM hair it not of their cut, and whoB« garments are not of tlicir fashion, nnd who Are bred in a way «>f ] morv gentility and ceremony than niynelf. But yel the af-' fectation of imitating tashion-mongere, and bearing a port above one's rank, and rather desiring the conTerao and com-pany of superiors than inferiors, and to live like those that an a step above us, than those that are a step below us, are aig»8 as aignificsnt of pride, as the robes of a jndge or a doctor are of their dignities and degrees. I am sure humility liath learnt this lesson, "Mind not high things ^ but oondeitceu<i to men of low eatatc: be not wise in your own eyes'." A« for the ridiculous, ciTeminate fashionii and deportments of some men, and the spots and paintings, and nakedness, and other antic fashions of some women, and the many hours which they daily waste in dressings and adornings, and preparing themselves for the sight ofotiieni, they arc ihu badgen of so foolioh, and worne (ban childish a sort of pride, (hut 1 will not trouble myself and the reader in reprehending them. Manly pride is ashamed of such toys. iM the patrons of them please their (nitients, by proving llivm lawful, wliilt^ ihcy haw no wiser work to do; and when tliey have done, let tbein go on to prove that it ic lawfid for sober persons to wear such irons as they do in Bedlam; and that such chains as they in Newgate wear ant no Mign* of a prisoner: and that it is lawful for an honest woman to wear n hnrlot's hubit. I f (he proud have no mora wit tlian (o wear the badges of their childishness or distraction, and shew their shame to all they meet, and make them-

' IIuinili'<>< ■-•I. I< N'rcnuru: >iibilcrv k mijoii, *l non pnDTfrTT ■< Kquill. :(. Abuiiduii: lubdcrv te Kjtuli, dcc prwfrrrr tf oiingri: 3. Pcr'crU: lulxtria It fflliffi.—OIow. (Up. Mslih. 3. Hnmilllatii 7. K'"iliit >r<uiHliicii Aiitrlmiini uial. t. 0|iiaiaM ^ (I.) Be aDiiMui|itlblici>>oo|ni»«iv, (f.) Udc nou Onlur. t. Uaiii-faiUtleuc: <I.) tbc coofiWri- {t.)ti'K pcnuAdnra. (3>} Patkolpr tiuiintrc bac din. 3. Vuluniii«: (l.)P>ilctinlenpi>blU[ef m Inului. <t-) llocldem*nnra, AdkIih. lib. de Mmilil.

• HM.iii.ie.

CRAP. tV.]

CBRI8TIAN ETHICS.

43

I

I

mWcb u ridicttlotu umeDthntlay uaidc their breeohca.ttiwl «««r M<l«coiit« Kguiu like children, 1 will Icavo Uiein to icItcs, niul will Dot DOW trouble titen with any longer contradictions.

S^ XXVI. Proud pcnons an osbained tnd troubled if ujr necesaity force them to go lower iu apparel, or provi* aiona. or dciiortment, than othcnt do of theii degree: to shew you lliat it te not ait n dut)- thut drcvncy ia regarded by tJien, but as the ornaments of pride: else t^ey would be quiet when ProvidcDce makelfa it cease to be their duty! They are not »c) much ashamed of sin, and the neglect of God and their Bslnition, as they ore to be neen in sordid attire, or in a poor and honirly |^rb. Beggars and !4trinint8 ■hew here ihnt they are 9* proud an lords. What ubundiuicc of them go but seldom to diurch, and give Uita as a reason, ' 1 wanted clothes:' aa if they would neglect their souls, their God, tbeir gceatcjit duty, rather than do it io such doUm aa Ibey do their common work. Doth Chriiit appoint you to give him the meeting, that by bin ministers be may instniet you for salvation, and that you may ask and IWieive tlic pardon of your fiins ; and will vou disappoint bim, and refuse to come, for want of better clothes? Sure yoB do not think that these are the wedding garments which he reqaireth you to bring 1 You would beg if you were naked or in raga: and will you not coriv to beg of Ood, becautie you have no better clolhei? Do you set more by the reputation of your clothes, than the means of your salvation? How little do such wretches set by God, and by his mercy now, that will shortly on their deathbeds cry for mercy, without any such regard of clotbe«. Naked they come into the world, and naked they must go out; ainl yet they will turn their back* on the wonhtpof God.for want of clolhes. They ore not aahamed nor afraid to be ungodly, and to forsake tbeir dttty; but tbuy are ashamed of torn or poor attire. • What,* say they, ' shall we make ourselves ridiculous!* when their pride and ungodlineaa is cause of a thousandfold more shame. We read of thousand*, even of tlie poor, that crowded after Christ to hear him: but of none that atatd nt home for want of clothes i when it t<( like they bad no better than your's.

^Mgn XXVII, If a proud man be wronged, lie louketb for

CHRISTIAN DIRECTORY. [PART I.

great Rubmisftion befon! he will forgive: you muBt lie down at his fe«t, and make a very full confeiwioD, and behave youreeir with great submiosion; especially if the law be in his hands. And he is prone to revenge, tind cruel in his revenge: but if he have wronged others, he is hardly brought to confess that he wronged them; and more hardly to humble himself for reconciliation, and ask tbeiii forgivenesa : when a humble person in ready to let go bia right for peace, and easily forgiveth, and easily stoopeth to ask forgiveness.

Sign xxvtii. Lastly; Pride maketh men inordinately desire to have an honourable memorial kept of tJteir names when they are dead (if they are persona that rise to the hopes of Kocli a remembrauce). Many a monument hath pride orectcd': many u book it hath written to this end: many a good work miilerially it hatli done, ami made it bad by such a baM inU-ution.' Many u honpital, and almahou»e, and schoolhoiise it hath built: and many a pound it hatli given to charitable UHes in pretension, but to proud and Hclfish uses in iutention. Not that any should causelerisly suspect aoothcr'a ends, or blemish the deserved honour of good works, which it is lawful ordinately to regard : but we should suspect our own beorta, and take heed of so horrible a sin, which would turn the most excellent parts and works into poison or corruption. And romembcrhowheinousa thing it is, for a man to be laying proud designs, when he is turning to tiie dust, mid going to appear before his Judge! yea, to set up thi: monuments of bis pride ov«r his rotten desh and bones: and to shew that he diet)) in so great a sin without repentance, by endeavouring that as much as may be of it may Bur>-ivi.-, when he is dead and gone! If such wicked ends do sometimes offer to intrude into necessary, excellent works, an houe«t heart must abhor them, and cost them out, and beg forgiveness; and not for that forbear his work, nor refuse the comfort of his more sincere de&ires and intents: but such good works do sink the hypocrite into hell, that are principally done as a service to pride, to leave a uamej on earth behind him.

Thus I have been long in shewing you ibe signs of pride,' because the discovery is a grvat part of th« cure: not that

' Anutgorai (In Lttn.) (-Dm tldiMCI miiiiKiri M[>utchrani. mQiiunmiluia, n> | qiril. pmlouim c« lapidu ooDMnuun, dlfiUuiun taHgo, Lib. u. mcu 10> |i. BG.

CHRISTIAN BTHICS.

every prond peivon Imih nil thcK« nigns: for ertry one hath not th« name temptaliuiiM or occu^ioii to »h«w them : but eveiy oue liatli tome, and many of th«M: and he that bath any one of them, hath a bi^ of pride. And again I say, that for all this, our reputation, as it subaerTeth the honour of Ood and our ritligion. and our brethren's good, must be carefully by all just menns prcKerved, and by Deceit»ary de-fencea vindicated from calumniators: tliough we must quietly brar whatever infamy or silaader we are tried with,

Dirtd. III. ' Having understood the nature and the atgna or eJiectM of Pride, conaider next of the dreadful consequents and tendency of it, both as it leadeth to farther sin, and unto misery.' Which I shall briefly open to you io some particulars.

1. At the present it itt the heart of the old man. and the root and life of all corruption, and of dreadful Higuiltcatioa, if it bo predominant. If any man's " heart be lifted up, the Lord will tiave no pleasure in him, or it is not upright in him*." I had ratiicr tiuvv my soul in tlie case of an obscure humble Christian, that is taken notice of by few, or none but God. and is content to approve biuiHelf to him. than in the case of the highest and most eminent and honourable in church or state, that looks for the observation and pnu^e of neaV Ood judgcth not of men by their great part", luid profMaiou. and name; but juatifieth tlio humbled soul that is aahamed to lift up his face to heaven, and tJiinketli himself unworthy to speak lo God, or to have communion with his church, or to come among his serrants; but standing afar off, amiteth upon his breast, and sailh (in true repentance) O " God be merciful to me, a aiimer*." Pride is aa a plagoe-mork on the soul.

2. There is scarce a sin to be thought on that U not a •pawn in the bowels of pride. To instance in some few (be* sides all that arc expressed in tbe sigos), (1.) It loaketh men

MUlhlL*.

*£iiMt8]ttk*lnItMDi.<. (U. ifsafa^sf the txailini arihenwcli Cafd*-■riMMiHllb, BHpanfMM iMdII pAOipM, olcaicmt inriliim. libidinvn »bi§Mlt, ^MtaaaolMMKnMapoWil: HmetM lan «>clu> riuldiilealM sLoria hMM-plMsr. PaeUin rvfu ltd cmllmiu. qma gturiiio cDiiirnnuai. luMrwoidk ittslH Hapivn piliM, Miupc* o ulaia*! unn oniif pcccaiun iv xodrMA mm* n^Miaf. M u MmlFalc dlmiuitv. IudsccdL d« CinUtinp. Mandl.Lfl. c> 31.

•l^sniiL 13.

(JHBISTIAN DIRBCTOKY. [PABT I.

hypocrileR, uid xecm what they ntt not, for the proiK^ of invii. (2.) It iDftkvs lUf-n liim. Motit of lli« lies that are told in the world, arc to uto'iA HOme dts^ace and abame, or to ((fit mcD to thiok hi(!^hly of them. When % sin is committed againHt God or your Eoperiora, instead of humble confcti-aion, pride would cover it with a lie. (3.) U causeth covet-ousnestt, ihtit they may not wajit proriuon for tfaeir pride. (4.) It maketh men Aatt«rerH and titnvs«rver«, and man-pleaser*, that they may win the <;ood esteem of others. (5.) It makes men run into profancncss and riotousncs^, to do BB others do to avoid the shame of their reproach and (tcom, that viev would account (hem singular und precise. (6.) It can take men off from any duty to God tliat the company is a^nst: they dare not pray, nor speak a serious word of God, for fear of a jeer from a scomer's mouth. (7.) It in BO contentiouH a ain, tJiat it maketi men tirebraiida in the Rocieties where they live: tliere n no quiet living i with them longer thiin they can hare their own saying, will and way: they must beer the sway, and not be croHsed. And when all is done, there is no pleasing tJiem; for the mining of a word, or a look, or a compliment, wilt catch on tlieir hearts, as a spark on gunpowder. (6.) It tears in pieces church nnd utotc. Wltcre was ever civil war raiHcd, or kingdom cndttiij^ered or ruinetl, or church divided, opprresed or'persecuted, bat pride was tlie great und evident cause? (9.) It devoureth the mercies and good creatures of Ood, and Hacnhceth thero to the devil. It is a chargeable ain. What' a deal doth it consume in clothes, and buildinf^w, ami at^ tendance, and entertainments, nnd unneceoKary things. (10.) It is an odious thief and prodigal of precious time. How many hours that should be better employed, and must one day be accounted for,are cast away npon the foresaid works of pride! Especially in titc needless compliroenta and visits of iraHants, and tlic drenxingn of some vain, lightheaded women, in which they spend almost half the dity, nnd can scsrce find an hour in a morning for prayer or meditation, or reading the Scripturoa, because they cannot be ready: for^tting how they disgrace their wretched bodies, by telling men that they are so lillhy or (leformeil, tliat they cannot be kept sweet and cleanly and seemly, without so long and much ado. (II.) It is odiously unjust. A proud man makes

CBRIITIAN OT«S<rrOI)V. [FAAT I.

Ttnity n^en he hath obtained it: he ia still under fruitleas TOXatiouM desires, am) frequent diHa]i[>oinlment«: every thing that he aeetb, and every word uhnottt that he hearcih, and every compliment omitted, can disturb bia peace, and break his tilecp, and cast him into a fwer of patxion or revenge. This wind that swelUth him. is running up and down, and disquieting him in every part. Who would have such a fire in his breast, that will not suffer him tobeqniet^T

(3.) Pride bringeth Butfcrinigs, and then makcth them •eem intulerable. It makea the sinner more vex and gall bit mind, with striving and impatient aggravating his afflic-tioDH, than tlie suflering of itself would ever do.

4. Pride is a deep-rooted and a self-preserving sin : and tlierefore harder to be killed and rooted up than other sinH. It hindereth the discovery of itself. It driveth away the light. It hateth reproof. It will not give the siruier leave to ftee his pride, when it is reproved; nor to coofess it if h« see it; nor to be humbled for if it he do confess it; uor to loathe himself and forsake it, tJiough conviction and terror seem to humblt^ him. Even while he heareth all the nigna of pride, he will not i^ee it in himKclf. When htt fe«lelh hia hatred of reproof, and knoweth that this is a aign of pride to others, yet ha will not know it in himself. If you would go about to cure him of this or any other fault, you shall fi-e| that you are handling a wasp or an adder: yet when he is spitting tlic veuoro of pride against the reprover, he perceiv-eth not tliut he is proud: this venom is his nature, and tturefoTe is not fi^ll nor troublesome. If all the town or coagrej^ation should note him at> notoriously proud, yet he himftelf, that »houM bent know himself, will not observe it. It ia a wonder to wt- how this sin keepeth strength, in persons that have long taken pains for their houIh, und seem to be in all other respects the most serious, mortified Christians! Yet, let them but be touched in tiieir interest or reputation, or seem to be Hlighted, or see another preferred before them, while they are neglected, and they boil with envy, malice, or discontent, and shew you that the heart of sin, even Selfishness and Pride is yet alive, unbroken and too strong. Eapecially if they are not pei»ons of a natural

' Viiiiglorioot iwo "r* Ik' tiMni of mtr loMi, ibc uiimralioa of rooli, llw tdoll o/SslItnn, lad Ilic »!■•«• vfthdmri pride. Lord DacoD, £g«jM.

«

CHAP. IV.]

CHRISTIAN ETHICS.

40

g«ntl«n«aa and loildneM, but of n mure pa»sionata temper; . th«n pride bath more oil and fuel to kindle it into Uieee discernible flames. He is a Christian indued that hath cod-quKinJ pnde.

6. Pride is tbc defence not only of itHeir, but of every oth«r sin in tlie hvart or life. For it hateth reproof and keepeth off the remedy; it hidtth, and extenuatelb, and excuaelh the &in, and thinkctb well of that which nhould be hated.

6. Pride hindereth every means and duty, from doing you good, and ollltmcs corruptclh them, and tumetb them into sin. Sometimes it keepeth men from tbe duty, and Bometimes it keepelh them from tlie benefit of the duly. It maken men think that they are so whole and well, as to have little need of all thin pbysio.yea, or of their daily, neceasar^ food. They think, nil this ia more ado than needn: what need of all this preaching, and praying, and reading, and holy conference, and me<litaliun, and heavenlymindednessT One ia ashamed of it, and another wants it not, and another is aboTc it, and they ask you. Where are we commanded to pray in our family, and to pniy so uft, nnd tu hpar no ofl, and read any book but tlie Holy Scriptures ? &c. For they feel no obligation from general commands j (as to " pray coattnually," and " always," and " not wax faint," nor b« " weary of well-doin|;," to " redeem the time," and " do all to edification," and be " fervent in spint, aerviof; tbe Lord," tie,) Because tlicy feel not that need or sweetness which should help them to perceive, tliat frequency is good or ne-cetMiy for. tbeia. If the physician bid two men ' eat often,' and one of them bath a aUong appetite, and the other hath none; he that is hungry will interpret tbc word ' often,' to mean thrice a day, at leant, nnd be tliut hath iu> appetite will think tJiat once s day is ' often.* ilealtliful men do not u»e to ask. How prove you that 1 am bound to eat twice or thnce a-dny f Feeling the need and benefit, they will be utiafiad arith an allowance without a cosunand. They will tMher ask. How proveyouthat 1 may not do iti for they feel roasOD intbemsclveii to move tbem to it, if God restrain tbem not. So It in with an humble soul, about themuanii ofhi^ edification and talvation: it (eeleth a need of preaching, and prayer, and holy spending tha Lord's day, and family duties, &«. Yea, VOL. III. R

CHRISTIAN UIRECTORV. [PaRT I.

, HJi a ^t rt h the need and benefit of fteqaeocy ia dnliea, and is glad of leave to draw near Lo God, and fecla the l>oiid of love constrain. Wheieaa, tite proud are lull and t>enNelet>8, and could easily be content witii little in religion, if the lawB of C'od or man constrained them not, and will do no more Uian ibey ni-i.'ds must. Yea, aomt of liil« havi: bci-n advanced by pride above ail ordinances, that 13. above obedience to God, in the use of bi» appointed nieana, but not above the need of ineanit, nor above the plagues prepared for tltel

' proud and disobedient. Humility nccurcth mru from mnny Huch pernicious opinions.

Dint*. IV, ' To the conqucnnf; of pride, it is neceraary thtilyou perceive that indeed it is in yourselves, and is the ladicul sin, and the very poison of your hearts i and that yoa set younelvM watchfully to narii iUi motiofts ; and make it aprincipal part of your religion and busine^ of your livei to overcome it, and to walk in humility with God and man.' ] For if you see not that it is your uin, you will let it ulone,' and little trouble yonrselves about it. Pride liveth in men , that jtcL-Di rclii^ious, becuuae they perceive it not, or think they have but some small dc^ee, which is not dangerous. And Uiey see it not in thcniM^rc^, because tiiey murk not its operations and appearances: tlie life in the root muHt be seen in the branche§, in the leaver, and fruit. If yoa sew more evil in this, than in many more disgraceful sins, and sat yourselves as henrtily snd diligently to conquer it, as yoa do to cast out the sins which would make you be judged by men to be utterly ungodly, no doubt but the work Would more happily go on, and you would see more excels J lent fruits of your labour, in the work of mortificstion, thaa, taost Christians see.

\i.' JMntt. V. ' Be much in hombling exercises; but bo as to take heed of miMtaking the nature of them, or running into extremes.' 1 have told you the true nature of humility before. Abundance of Christians are templed by uataii to think it consistelb much more than it dotli, in passionste grisf, and tears, and bodily exercises, of long and frequent AstingB, and confuHsiont), end pennnc^, or cuch like : and Ibna satan diveiteth them from tjuv endeavours for true hu-BUliation, by keeping them employed all their days, in ttriv-jng'for tears, or in these external exercises! Whereas, you

CHAP. IV.] CHRISTIAN KTHICS.

01

should mott strirc. Tor auch' n sif^ht of jrour sinfulness aiul nothingness,BB will tcacli you highly tocsteemof Clihsl.aiid to Irathe younelves, snd bake yourselves to h« as vrl« aiid sinful aa you fire, tud will mftke you humbly beg for iiier^, and HtoAp tn any in«ana to ohtain it; and will inak« you pa-tifint nmli^r the rabukes ftndcltaittiseinmta of God, wid under th« contem|iti> and injum* of men : this in thi^- humitity which yAu muHt lubour lor. Dot in ordtr to this, fxtvmal exorcises of humiliation muirt be used: especially studying tilt holy law of God, fttid st'aruhing yourselves, and confes-liou of sin, and moderate, seanonable fastings, and laming of the flesh. And inderd the exerrite* of humiliation do tooiit l>*cotm- thosv that an moKt prone to pridi;: tind the doo-tnnt of those men who cry down true humiliation, doth «t>me from prtd«, and is made to chenah 'pridfl in others. A humble aotd cann4;t receire it; but ia more pron« here to ran into exc^ws.

Dimt. VI. ' Tbero is ito more powerful means to take down pride, than to look seriously lo God, and Met your-B^TM liefoTfr bi« rycR, ■»<! consider how h<> lavelh the hnm-Hff, and abhornih thp proud.' One sight <rf God by u lively feith, would make you know with whom yon have to do, and teach yon to abhor youTM-lTea as vile. A glowworm is not dincemed in th^ AoTK>hine, though it |*li<iter iu the dark. A ({Ibnpse of th« majeBty 6f (lod would make thee with faaiali cry oat. " Woe is me, for ( am undone, a man of un-ekan lips'." hie.. ; and with the Israelitea desire that Moses, and not Ood might iipeak unto yon, lest you die. Men are pmnd becasM th«y know not Qod, and look not to him, bvttn fel)o*-«mners, with whom titty think tb«y may be bold lo compare tbemselTea.

Bflnember aka that God i» as it were engaged against (bepratid. brrth in the holinesaof his nature, and iithonuiir: for a proud man seta up hi»S4ilf ngnin.>t him,ftiid in ftuch nn idol aa God will nlhir lake down by gra««, or ^pam into Ih* (ire of destruction. And if hv do appear before God OBoag others, in days and external exercises of humilia-(ian, yon may judge how much an abhorred person will be accepted, it im not to all that nrc clotlind in raokcloth, but to the humble sonl that Ond lialh mi)>e^( : et>n to the

< ftk. it«.

A

CHRISTIAN DIRECTORY.

[part I.

self-ubborring person, who Judgeth liiinaelf iinwortby to

come umong the people of God, or to be (loot-kt-<-])er» in

bis house, or to eat of the crumbs of the children's brt-ad;

I that subject thcnuelTea to one aootber, and tbink no office

-of lore and service too low for them to perform to the least

llieliever; that in charitable meektieHs inHtruet opposcrs,

I and bear contradiction and contempt from men ; that pa-

iently suffer the injuries of enemies and friendti, and hear-

foTgivc and love them; that bear the most sharp and

plain reproofs with gentleness and thanks ; that tbtnk the

lowest plac« in men'a esteem, affectiona, and respects, the

L'fitieat for them; tJmt are much more aoltcitous how tbey

I love others, than how otlierx love tliem, nud how they dis-

|<obarge their duties to otbent, thun how otliers do what tbey

loughtfor tbem; that will take ap witli smaller evidence to

fibink well of the hearts or actions of others, (ban uf their

I own ; that reprove themselves oftcner and more sharply than

men reprove them; and tire more ready to censare

lieinitelveM than others, or than most others are to ceiiKure

that have a low esteem of their own understandings,

parts, and doings, and therefore are more ready to

tJian tench, and to hear (ban speak ; that highly viUuo

Every bit and drop of mercy, especially Christ, and grace,

glory. These are the humble thai God acccpt«th, and

I this is tJie fast that he requireth. These are they that pray

. oflTcctiULUy, and that must save the land. These only are

[■ensible what sin is; when others feel it not, or are prottd

Ijn the midst of their largest confession.-) and tears. These

do from their hearts acknowledge tlieir desert of God's

vereat judgmentK, and jttslify God when he afflicteth them.

[Dlhers rather marvel at the greatness and continuance of

judgments, and expostulate with God as dealing hardly and

unkindly with them, and tell hint how good a people he kf-

flictcth. These only understand tlie sinfulness of their very

humibations and prayers, through the weakness of that

good which should be in them, and the mixture of much

evil; when the proud are marvelling if God hear them not

at the first word. These only wait in patience for God's

answer, and accept of mercy in his lime and measure ; when

tbe proud are thortwindbd, and if God come not just when

they expected, they do with Saul make haste, or murmur at

CHAP. IV.] CHRISTIAN BTHIC8.

53

his pToridence, and nay it is in vain to bpitc the Lord, and begin to think of forsaking him and taking some better way. These proud ones that hare joined in outward hu-miliutioiiK, and have lift up themBclvts in heflrt, while tJi«y cast down their bodies, are they that hare turned tlte bt^urt of God BO mudi against us. to break us in pieces, because he bath found among us so many of the proud, whom he takcth for his enemicN. We have had tho&e humbling Uiem-selves in our asaemblio), (hat were wise in their own eyes; despising, and scorning, and reviling their teachers: such as undervalued and c«-nsured otherx, that were not for their opiniouK and interest; that orcrloved tbt- n-sp^-ct snd Uo-none that is from men; and could not endure to be dises-t««ned or little set by; that could not bear an injury or a foul word, but wen.- prone to nnger, if not revenge; that could not seek peace, nor stoop to others; nor bear plain-dealing in reproof; nor forgire a wrong without much suh-mission ; tliat had high cxprclations from others ; and loved tboae best that inoHt ettte«med tht^m ; that counted it base* ncsa to stoop to the mean««t places or services, for other's good; yea, that quarrelled with Qod, his Word and prori* dences, and valued no other mercies but thu»e that exalted themselves or pleased their flesh (which proved judgments). And yet, while tbey thus, by pride, excommunicated themselves from the face of God, and made thenuelves abhorred by him, they separvted from tlie holiest amemblies and servants of Ood in the land, aa unworthy of communion with such aa th«y, unless tbey would Arst become of their opinion or sect. We little coiinider how 'great a hand this pride hath bad in our desolations. God hath been scattering the proud of all sorts in the imaginations of their own henrts,

IXretl. VII, ' Look to a bumbled Christ to humble you.' Can you be proud while you believe that your Saviour waH clothed with fleah, and lived in meanness, and made him-■dfof no reputation, and was despised, and scorned, and ■pit upon by sinners, and shamefully used and nail«d as a nulefiuttor to a cross ? The very incarnation of Christ is a ooodecoension and humiliation enough to pose botli men ■ad angels, transcending all belief, but such as God himself produceth. by his eup«-matund testimony and Spirit. And can pride look a crucified Christ in the face, or stimd before

*»

CHRISTIAN niKBCTORT.

[rABTrri

him ? Did Ood take upea him the fotm of a aerrant, mid mult thou domineer and have the higheat place ! Uud not Christ 11 place to lay his htsad o» ) and muat thou ntwda h<ivc thy adoTucd, wvll-fiimiehi-d loomn ? MuHt thou needs brave it uat in the most faataslic fashioo, ioHtuiid of thy Sanour'a aeemlaas coat! Doth he pray for his murderers ? ''And most thou ba ravengud fur a word or petty wtKing i U ■ Iw patiently spit upon and bufiutvd f and an thou ready throuf^ proud impatiency. to apit upon or buffet others I Surely he that " condemned ain in the flesh," condemn«d no sin more tliau pride.

• Itirtct. \iti. ' Look to the exam)>lea of the moet eminent ' aainta, and you will ttee tbey were uU moat eminent in hu> mility.' Th« apo«tleit, bofont tb« coining dowu of tlu: Uoly Ghost oil thaiu, contended vt-hich of ihem ahould be the greatcKt (wliich ChriBt permitted that he might moat aharjily rebuke it. and leave his warning to all his minislers and (liHciplfB to the end of the world, that thoy that nould be greatciii muat be the aervanbi of all, and titat iht^y muat by coaverition become aa Uule ohildren, or never enter into the kingdom of God). But aAwmard in what humility did thaac apostlea labour, and live, and Kulfer iu the woild ? Paul " made himaelf a servant tmto all, that he might gun the more, Ihout^h be was free irom all men "." They submitted thvouclvu to alllheuijuiie»aQd uQionts oif men; to be accounted thu pla^ue« and troubters of the world; and us the scorn and oSscouring of all things; aud a ga£iI^pstoclc to aagela and to men. And are you better than they i If you art), you are more humble, and not more proud.

Dirttt. IX. ' Look tu the huly aii^cht tliat condeiicend la miainter for man; and think, on the blessed souls with Govlf how far they are from being proud; and remember, if ever tliou come to heaven, how fat thou wilt be ftom ptide thyself.' Such a sight as Isaiah'it would take down pfidia: " I taw the Lord sitting upon a throne, high and lifU-d up. and hi» train hlled the temple. Above it stood the serapbims : cacU one had kix win^ra: with two he covered his bee, and with two be covered bit* feet, and with two he did fly (aigni-iog humility, purity, and obedience). And one cried unto another, and uiid, Holy, Holy, Uoly ifl the Lord of UoaU: ■ I Cur. bi. 10.

UfvlV.j CHBISTIAN KTHICk

bis glory is Uta fulaess or the whole earth *." So Rev. ir. 8. 10. " Th« elden iaUdown, iii>d casi down their ciowna before bim thai sittAth on the throD«." I-ook up to heaven and you will abhor your pride.

SMrtrt. X. ' Looli upoa the great iiii[i«Tfection of thy gno« iu»d dutiM.' Shoald that mail be proud that hath as liule of the Bpiritand inugeof Jeaiia ChrtHt? Tluitbvliev* ttli no m(»r«, nn<l Tcaretb Uod no more, itiul luvcth him no more/ And can no better trust in bin, nor rest upon bia Word and love f Not any morv delight in him. nor in hia holy lawH and Bsrvics { One would think that tbo lameu-tftble iv<!akn«KH of any one of all tbcM gracea, Hboutil talte down prido and aliaw you in your own eyes. Is he a Christian that dotJi not even abhor himaelf, when lie perceivotli bow httle h« loveth his Ood, and how little all his meditations oa the love and blood of Cliriat, and of the inlinitfl goodness of Ood, and of the [heavenly glory do kindle the fire, and wnmi hi* hwirt I Can we obnerve the dnrkncaa of ourminds, .-ind ignorunoe of God, and sirangt'ncas to the life to come, and tbe woeful weakness of our faith, and not be abaaed to a loathini; of ourselvea I Can wc choose but eveo abhorIhoso hearts that can love a friend, and lov« the loya and vanities of tbin life, and yet can love their Ood no ntore I Thai lake no more pleasure in his name, and pniis«, KBiI word, aod awicc, wbon thuy can find pleasure in the accoutnodationa of tbeir 6esh ? Can wc choose but loathe those hearts that are so averse to God, so loath to Unnk of him. *o loath to pray to him, ao weary of prayer, or holy lUKlibtUon. or any duly, and yet so forward to the biuiiueM and recMationa of tbe flvsb .' Can we feel how coldly and QDbvboviagky. wu pray, how iguoreutly or carnally we dta* oiMne, fat>w ooaftuadly hiuI vainly we tliink, and how sloth-IsUy we worii, and how unprulilably we Utc, and yet bo proud, and not be covered witJi afaane ? OI for a aerioua ChriiiliAn to feel how iiule of God, of Christ, of heaven ig upon hi* heart, and hnw little appearetJi in any euuncuL ho* linaan and fruitfulnesa and beavenliness of life, ia k^ bomfaling a consideration, that we liave much adu to oiwu awaelvoav and not lie down as utterly dcsolat«. aaoul^y that soul admit a tboii||!ht of pnde. that halh so little gruc^« as to be uncertain whether he bavaany at all Ui »iuccrily ^^ • Im. «i 1—3,

CHBISTIAN DlKKtrrOHY.

[part 1.

DOt? Thnt oaiuiQl with a«Aunu)ce call Uod, Father, or plead his interest id CItriitt or it* the promises 1 nor knon'eth not if be die this hour, whether he idifttl go to heuTca or bell ? Should he be proud that is no leadicr to die? and no more kuured ul' th« pardon of ain '. nor more willing to appear b«-fote the Lord 'i If ona pained mejober will inak« you groan, bud walk dqvctvdty, thuui^lt ull tlii: rust do fi-vl no piiin, k ■oul that hath this univcT&al woaknesii, a wvukiiess that i» ■« siuful and so dangerous, hath cau^c to be continually humbled to the dtut.

Dirtct. XI. ' Look upon thy great and manifold sins, which dwell in thy heart, and have been committed in thy life, and there thou wilt 8escaua« for gri^t humiliation,' If thy body were full of toadi and serpents, and thou couldst tee or feel them cntwUag in thee, wouldat thou then be proud 7 Why, so many sins arc ten thousiuid fold worse, and ahould make thee far viler in thy own o8t«em! If thou Wert possessed with devils, and kncweot it, wouldst thou be proud '. Why, dcviU po$Meiuin|{ thy body are not so bad or hurtful to thee, at tin in thy soul! The sight of a tin should more take down thy pride, than the sigibt of a devil. Should that roan be proud that hitth lived a& thou ; bast lived, and sinned as thou haitt sinned, from thy childhood until now *. that hath lout so much time and abused bo much mercy, and neglected so many means, and omitted so many duties to God and man, and been guilty of so many I tinful thought!*, awl ao many falftc or foolish words, and hath broken all the laws of God i Should not he be de«ply humbled that hath yet so much ignorance", error, unbelief, hypocrisy, sensuality, worldltnesa, hardheartedness, security, uncharitableness, lutt, envy, malice, impatience, and pMlfiduiess, as iH in thee? Should not thy very pride itiielf l1)e matter of thy great humiliation, to think that so odious J a tin thould yet so much prvvail ? Look thus on thy leprous, [defiled soul, and turn thy very pride against itself! Know thyself, and thou canst not be proud.

Dirrrt. x\i. ' Look also to the desert of all tliy sins, even unto hetl itself, aitd tr)'if that will bring tliee low.' Though pride caine from hell etfe^tivrly, yet hell, objectively, may afford thee a remedy against it. Tbitik on the worm that

• SmoiJ "T(M(Isr of Seltlnnotincc."

CHAP. IV.]

CHRISTIAN BTHICe.

57

aevor dieth, and the 6re tbmt never sliall be queDchcd, and cotuiider wtiellier pride tH-camt; that huuI, tliul liuth des«ived these. Wilt thou be proud in the way to thy damnation? Tboa tniffhUtt bvttcr bu proud of Uiy chaias and rope, whcu thou art going to tho gatlowa 1 Thiolc. whether the miserable souls in hell are now minding neat aod well set attire, or seeking for dominion, honour, or prefenueat, or coiitt;nd-ing who shall be the greatest, or striving fur the higlicst rooms, or setting out themselves to the admiration and ap-plmnse of men, or quarrelling with others for undervaluing or diahonouring them I Do you tbink there in any place or matter there forauch worVn of pride, whon God abuoth them?

Dirtd. xtii. ' Look to the day of judgment, when all proud thougfau and looks Khali be taken down; and to the endless misery threatened to the proud.' Think of that world, in which your souls must ere long appear, before the great and holy God, whose presence will abase the proudest sinner. When the tyrants, and gallants, and wantons of the eartli, must with trembling and amazement gire up their ae-coonts to the mo8t righteous Judge- of all Uiv world, then where are their lofty looks and language ? Then where •re their glofy, and galhmtry, and proud, imperious domineering, and their seoruful dettpi^ing tlie humble, lowly oaea of Christ F Would you then tliink that Uuh is the some man, tliat lately could scarce be seen or spoken with I that looked ho big, and swaggered it out in wealth and honour ! Is tiiia he that could not endure a scorn, or to be slighted, or undervalued, or plainly reproved } that must iwoda have tlie honour artd precedency in wit, and gr«>alne*H. ■nd coamatid? Is tliistheman Uiat thought he wa-i perfect and had no sin; or tluit his sins were so email, as nut to netd the humiliation, renovation, and holy diligcnev of the saints ? Is this the woman that spent half the day in dressing Bp herself, and bouse, and furniture for the view of olbers. and must needs be in tlie newest or the ncau-st fashion 1 that was wont to walk in an artificial pace, with a wandering <iyu, in n wanton gittb. n« if she were too good to tread on the earth f Oh I then how the case will be altered with such as tlieie! Can you believe, and consider how yoa must Iw judged by tiod, and yet be proud ?

Dinct. XIV. * Look to the devils themselves that teaipt

n

CURItrriAN niKBUTORV. [PABT r.

you to be proud, and aee vthtt pride hath brought thmi to i aud remember, tbal a proud man in the tnuigu of tlie devils ami pride ia tii« dtril's special siu.' Ho that euvietli your bappinoM, kuoweth by sad experience the way to miii«ry [ utd therefore temptetb you to be proud, tbat you may come, by tile KOnte w-.iy, to tbc some eiid thnt tiu liiuuclf is come to. " Tlic antcelB which kept not their firat estate, but left their owu habitation, are reserved in everlaating chains under darkneaa, to tht judgment of tbc irreat day <*."

i>trfcl. XV. ' Look well upou tbyNelf. buUi body utd Boul, uiul think whether thou be a pvmon fit for piide.' God hath purposely clothi<d thine immotUil soitl in tl)v coarse a^ tire of corruptible Hesh, and placed it in so poor and ruiaous ft cottage, tbat it might be kept from pride: yea, be made thia frail aud corruptible body to be a constitutive part of our Tt^ry pcraouN, t}i»i in knowing it. we may know our> lelvcM. Sonte wiil have u.dead mun'ii skull Mtand by tlicm, in their sludieii or cliambers, as an antidote ai^iiist pride. But 0(hI hxlh foBleued ua yet clo&er to mortality : death dweUuth in our botveU. We are upt to marvel that «o noble a ton] abould be lodged in so mean a body, made of the eattb la which it muat return^! A alone in durable and clean; but my tlesh 19 corruptible, and luunt turn to loath* tome tilth and rotteimesa. A marble pillar will sukud lirm and tMautiful from age to a^e, hut 1 must perish and con-snme ia darkncun. The sentit we sit upon, the pillars w« lean to, tlie stoaos we tread upon, will he here, vrbea we are hinted to dust. The house that I build, may stand when I am rotten in the grave. A tree will live, when he that plant td it IK dend. Our bodies arc of no belter materials than the brutes: oar subslattce ts in a continued tlux or wiutto. and loseth sometbing every day; and if it were not repaired

' JiulcA.

I fknia Mt ficlUlbuiciBnaiH Ag>thDcl«rr^iD, Atiiue nbaeutn Sniiiiii iirpc aiietnue luio, FcKula grnmlii >]iiiini poneKl horrid! v«b i K( miicnvl opn ptnjitririniiuii tiinul.

SlconiK, flgulo luiD grnilDTi* hIuf. FatDiuin ntv-rfntrr liiti*, (pilcuni|iw riprnic DliW lb rtlli iiragrtitici* km>

A<uon. Bfitsautt. viiL WcUMin, p. IA

GlUP^tV.] CHRISTIAN KTBICS.

M

And |>tttclie<l up by daily air aod noiinbiunent, it would nooo bo H)i<riit, and our oil C'UnMinitd. ll'yuu w«re clmiucd tu 9 deiu) varcue, which j-ou lauKt ktiU owry sbout with youj it were not a matter so fit to humble yoa, on to b« united ao ItMily to BO viltt ■ body of yuur own. \Vv cany <t duD^;biU cootinunlly within us. AIbb! huwsJUyapiece is tbegreat> Ml, tbs atrongeet, and th« coowLieftl of you all! What is tbat flealt which youao much pampei, bulaeikiafull ofuor' niption { a ba^ of flltb, of phl«gro, 01 choler, or Huch like cxcrvtiHiiitM 1 If the cuhouuat damea bad but a sight of tha phk-gm in their hoMU Mtd bowck, th* choler about their liver and gaUa, the worma orfillh in otltarpiirtA, thay would go near to vomit at aui-h a sight: the awine or b«aat halh aa clean an ioHide. And what if this filth be covered with a whiter «kin, or clearer colour than their neigliboiiTH have, is tltcTi- *ny cftuae of pride in that 1 When sickness buth altered and coosumed you, then where is that which you call beeuty' If but the leproay or the email pox deforrn it, or a frvw, ooonunption, or drupny waste it, or ihe Mone, or gout. Of any Kuch tonnent uuiie upon thee, thou wilt feel or ace that which may ahame thy pridi'. Sliould ttucfa a worm be proud, (hut cannot, though he be a Herod, keep the wonna ftooi MUing him iilivu ^ thut in a flux cunnot retaia hiti ex-onnenta t that cannot bear easily the aching of a tooth? If thou be fit for pfida, forbid diMaae» to touch thy Aeah, or ataJB tby baaaty; do not be nick, norwaafc, nor pniui'^l: let not the worm and eotruption be thy guests. Or if ibou be so poor a thing, w eaoaot hinder any of theie. then know thyavJf, and bo ashamed of pride.

And when thou art in Bickness, thou wilt be burdensome to other a. U m likely thou must have Uieir helps, ereo to feed thee, to dreHH thee, to turn thee, luid keep (bv« ckfti»: and when all mdone, thou muHtdie, and be laid in darkness in a grave ! There thnu muvt lie rotting night and day, tJU thy ttesh be turned into earth. The grass doth wither when it i« cut down, but yet it im nwoet: the tree that ta cut down will rot in tiini\ but not with mich a loathHomi^ Ktii\V m **«, He that had neen wlint the lau- dokful warH diil oft^n «V\ew m, wbvn the Belds were strewed with the caccaB«« ofmen. and whrii ihfy lay by tieapH Htnong ihr r*il»l»iKl^ „( \V ditchea nf townia and caalles ttint hiid be^n aHaault.^:^^ i^wSA

•0

CHRISTIAN OIRECTORY. [PAAT I.

n

think such loalhsome lumps of flesh should never have heen prou<l. When once death hatb deprived thy t>ociy of it* sou), tliy best frieodB will quickly l>e weary of therenmindcr, »ncl gtnd to rid tliee out of sight and itmell. Go to the churchyard, and look on the dust and l)one» tliat uv there cut up and MCAttercd, and bethink tlice whctlicr tliose thai must come to this h»vc rcuson to be proud ? Sec whether thcrv b« any differing maik of honour upon the dust of the rich, or strong, or beautiful? and whether the bonea there strive for principality and dominion I Therefore the desire of adormtd luonunient-t upon nien'^ graves, in one of Ihc most otlious sorts of pride; when tJic nei<;hbourhood of rotten-ncM and dust doth shame it. As our serious poet Her-biTtsaith,

Wben (lie litir |TO» ><■«<( itllhprlilcuKl Iml, The (lowdcr dWii forjtcr Ihcriiul.

And though tliy soul be far nobler than thy body, yet here how ignorant, and weak, and diiiK^mpered is it? How full of false ideas are men's minds ? How little know they of that which tlicy might know, or are confident they do know f How dark iire we about ail the worko of God, and about Itis Word: much more about himaelf ? The greatest doctors ore strongly tempted to be sceplicx; and the ignorant that this year are confident to a contempt and censoriouK-ness of all that difier from them, perhaps the next year do change tlieir judgments, and recant tliemc>elvctt.

And are our hearts and livea any happier than our understanding* 1 While we are imprisoned in the flesh, and its inttircit is ours, and its uppetiteii and passions have mo much advantage, to corrupt, seduce, or disturb the soul? Know thyself, and pride will die.

Direct. XVI. ' If tliou have any thing to be proud of. remember what it is, and that it ia not thine own, but given or lent ihee by that God who chiefly hateth pride/ I, Art thou templed to be proud of riches ? Remember that tliey are in tlicmstlvea but dross, which will leave thcc at the grave as poor as any. And as to their lutefubtess, they ore but thy Master's uleiit«; and the mure thou hast, the greater lU he tbiiie account. And very few rich men escape the Aoarc, and come to heaven: thy charge and danger thervfore

CHAP. IV,}

CRRIHTIAN ETHICSl

01

■hould ntlier humble the«, and make thee exceedingly to fear. Read James v. I—4. and Luke xii. 19, 20.

3. Is it greatnesit, and dominion, or human apjduuse, or honour that you are proud of? Remtmber, that thia also is in itself a dream, that maketh thee rrally neither better nor aafer than ulher men. Thou atandest upon higher ground, wherr thou hast more than otlieni of the storms and (lungcnt, and tihalt he levelled with the lowest in thy fall. And ax to the use of thy power and greatness, it is for Qod, and not thyself! And ko f;ic-at will be thy reckoning, according to the trust reposed in Uiee.as wouJdaffrigbla con-nderate believer to foresee,

3. la it youthful strength that you are proud of? How little can it do for tliuc, of tlmt which thou moat needest! And how noon will it be tamed to weakness! How many mrecutofF" in youth, and their life is among the unclean," M Eliha tpeaka. Job xxxv'i. 14. " Their bones are full of tile sins of their youth, which shall lie down with them in the dust'."

4. lit it beauty that yon arc proud of? I have lold yon what sickness and death will do to that before. " When God rebuketh man for sin. he makes his beauty to consume wamoth: surely every man is ranity*." And if your beauty would continue, how little good will it do you? and who but fools do look ut the skin uf a rational creature, when they would discern their worth? a fool, and a slave of lust and Mtan, may be beautiful. A sepulchre may he gilded that hath rottennesa within. Will you choowe the finest pur««, or the fullest? Who but a child or fool will vala« his book by the Aneneas of the cover, or gilding of the leaves, and not by the worth of the matter within? Absalom waa beautiful, and what the better waa ho? " Favonr is deceitful, and beauty ia vain; but a woman thatfeareth the Lord, she shall be praised'."

ft. If it Ihi fine clotlies and gaudy ornaments that you are proud uf, it is a sin so foolish, and worse lliau childiah, that 1 shall give it no other confiitation, than to tell you. that it cfininiilicteth itaelf, by mining the person a Hi-^>rn and laa|[hn)g-atock to others, when their desien was to be more

M u. II.

design • 7W. uik. It. RniI fmi. ill>. ll^ 14,

ea

CHBIiTIAN DIRECTORY. [PART 1.

admired; and tlint an «•« or ft pout may have as fine and cosUy attire as you; and that aliortly you ahall change it for a winding-ahe«t.

6. U it yoor birtli, and progemtors, and great friends that you are proud oft Peraonal merita are incompai-aMy more excellent than this relation to the moKt nicritonouR parents; much more than a rdation to their empty titleti. Gain wa>i the hou of Adam the father of mankind, and Ham of Noah, and £»au of Isaac, and Absalom of David; when a godly son of a wicked father ie more honourable than they. Your ancetilora are but of the common stock of sinful Adam; and your great friends may poasibly become your eoemiesi and it i« little that the greatest of them can do for you, if God be not your friend.

7. I« it your learning, or wisdoni, or ability for opeoch or acli(H), that you are proud off Remember that the devils, and many tliat are i>ow in hell, have far exceeded yon in these: and that th« wiMT yon are indeed, the humbler yoa will be; and by pride you confute your ostentation of your wisdom. Ahitliophel's wiitdom, which aaveth not the owner' from penlition, is little cause of glorying. There were mvB that boaatod of tlietr wivdom, even in the law of God, who yet were aahumed and dismayed; for they rejected the word of the Lord: and tkun what wisdom could t htre be in them ? Therefore, " thus saith the Lord, Let not the wise man gloiy ID his wisdom, nor let the mighty man glory in his might, let not the rich man glory in bis richer, but let Itim that gloi'ietb glory in this, that he ondcrstandeth and knoweth me, that 1 am the Lord, which exercise iovtngkindne«», judgnent and rigliU^ouHneas in the earth: for in these do I lldigbt, saitli the Lord'." Those were not unlearned, of whom Pawl speaketh; " Where is the wise? where i» the scribe} where is the disputer of thia world? Haih notOoJ made foolish the wisdom of tliis world*?

8. Is it success in wars, or great undertakings, that you are prond of? But by whose strength did you perform ill and how unhappy * succ«as is that which hindereth your J sneoesa in tho work of yotir salvation ? and how many haT«J been brought down again to shame, that have been lifivdi op in pride of their successes?

•itr.h.l3.H. •ICm.LSA.

M

CHRIHTIAN DIRECTORY. [PaRT I,

for the caluuitouK to b« proiid. Are you not oH complaining of oiif lhii)|; or oUicr, upon your consciences, your bodies, your estates, your names, your relatious or trituKis? and yet will you be proud while you complain? If thejudg* ments that have already befallen you, humble you noi, if Ood love yoH, und will snvc you, you muy expect you should feel morcj and the loud should bi; tncicasvd. till it make you stoop. O miserable, obstinate sinners! that can groan with sickness, and yel be proud! and murmur under want, and yet be proud! and daily crossed by one or other, and yet be proud! yea, and tormented with fears of God's displeasure, and yet be proud ! Have not all the wars, and blood, and ruins that have befallen us in these kingdoms, been yet enough to takedown pride? Mauy humbling sights we hftve teta, nnd many humbling Ktripeit we have felt, and yet arc we not humbled! We have se< iv houses robbed, and towns fired,and the country pillaged, and the blood of-uiany thonaands shed, and their carca&es Hcattered about tb« fields, and yet are we not humbled! If wc were proud of our riches, they have been taken from us: if proud of our buildings, ihey have been turned into ruinous heaps: iCvrn ^'have be«n proud of our government, and the fame and glory of our country, we have seen how oursins have pulled down our government, dishonoured our rulers, and blemished our glory, and turned it into shame; and yet are wc not bumbled! If you lived in a house infected with theplu^e, and had l>uri<^ father and mother, and brothers and sisters, and but a very few were left alive, expecting when ihoir turn came next; if these few were not humbled, would you not think ibcm blind and MOttinh persons? Do you yet look high, and contend for pre-eminence, and look for honour, ^ttnd envy others, and desire to domineer, and have your will ■'ftnd way, and set out yourselves in the neatest dress? MuM (."you have sbar]>er stripes, before you will be humbled? MuMt l^lireater injuries, and violences, and losses, and fears and reproaches be the means? Why will you choo»e so painful a remedy, by frustrating the easier? If it must be ho, the 'judgment shall shortly come yet nearer to tliee: it shall either titrip Uiee of the rest, or cover thee with shame, or lay tbeo in pain upon thy couch, where thy bead shall ache, and thy heart be sick, and thy body weary, and thou shall pant

1

CHAP. J V.J

CHBISTIAN ETHICS.:

.«&

•

wid g«8p for lirealli; wilt Uiou then Ik- proud, and coDt«Ht for honour, when tliou expectest hourly when thy proud and guilty Koul shBll be turned out of thy body, and apptur before the holy God? when the bell is ready to toll for thco, ufld thy windin^-wheet to l>c ft-tchcd out, and thy coffin pre-pareil, nnd tJte tiier to be fetched to curry thee to thy grave, and leave thee in the dark witJi wonns and rottenness ; wilt thou then be proud? Where then are your high looks, and lofty minds, and splendid ornaments and honours'. Tliea will you be climbing into higher rooimt. and &e«king to be revenged on thoKe that did eelipKe your honour? Saith Da-»id, even of princes, iind all the itonii of men; " Uis breath goeth forth: he retunivtb to hiB earth: in that very day hiit thoughts perish'."

Diretl. xix. ' Look on the laroeHtahle effects of pride aboat you in the world, and tliat will help you to ace the odioasness and pernicious nature of it.' Do you not «e« how it aetteth the whole world on Are? how it raisetli warn, and ruinelh kingdoms, and draweth out men's blood, und filleth the world with malice itnd hatred, and cruelly and in-jufilice, and treason* and rcbi-lltons, and destroyeth mercy, truth and honesty, and all that is left of God upon llie mind of man? Whence is all the confusion and calamity, all the censoriousness, reviling and cruellien, which we have seen, or felt, or heard of, but from pride? What ix it that halh trunipleil upon the interest of Christ and his Gospel through the world, but pride? What else ia it that hath burnt his martyra, ai>d ninde havoc of his servants, und distracted and divided hiw church with schisms, and set up ko many sdct-nuutors and scct^, and caused them almost all to set against othert, but tliis cursed, unmortified pride 1 Ue that hath M«n hut what pride hath been doin^ in Euf^lnnd in this age, ftnd yet diMcvnicth not its hutcfulneos and pn^rniciousness, ia sirungely blind. Every proud man is u plague or burden to the place he liveth in: if he get high, ho is a Nabal: a man can scarce speak to him: he thinks all under him are made but to nerve his will and honour, as inferior creatures are made for man. If he be an inferior, he scometh at the honour and government of his superiors, and tltinks they take too much upon them, and that it is below him to ob«y,

>PMl.«lt)i.3,4.

VOL. III.

^

CHRISTIAN DIRSCTORY-

[part I.

If h« he rich, he ihinkK the poor rauil all bow to him, at to the golden calf, or Xcbucbailnezzar's golden iiuage: if he bt ' {nor, he ettrieth the rich, and itt imp«lieiit of (ho stkte that Ood hath Mt him i»: ifhcbc k-umed, ho thinks himAelfan oracle: if unk-»rn<^'rl, hf. d<'#pi«cth the knowledge which he wantetb, and Bcorneth to bo taught. What sutu soever be is in, he is a very salamander, that liveth in the fire, he trou-bleth house, and town, and country, ifhia power be annwei^ able to his heart: he i« nn unpoliahed atone, that will never lie even in any building^ lie is a natural ea«ny to ijuietiMM and peace.

Dirrrt. xx. ' Consider wvll liow God hath designed the htunbling of all that he will sarc, in his whole contrirance of the work of our redemption.' Ue could have saved man by keeping him iu hir primitive iiinocency.if he had pleased. Though he oaaseth not nin, he knoweth why he penuitteth it. He thought it not enough that man should have the thought of creation to humble him, as being taken from the duBt. and made of nothing; but he will uliw hare the senve of his moral nothingness and einfulneas to humble him: he will have him beholden to hia Redeemer nud Sanctifier for his new life and his Aitlvution, as much as to his Creator for liiH natarnl lifis. He \* permitted hnt to undo hinmelf, and bring himself under condemnation, to b« a child of death, and near to hell, before he is ransomed and dohvered ; that he may take to himself the shame of his misery, and ascribe nil his hopes and recovery to Ciod. No Hesh shall be ju»ti-Hcd by the works of the law, or by a rif^teotuneaa of bis own performance; but by the s»tiKfiiction and merits of his Re* deemer: that so qll boasting may be e\eluded, and that no ' AeHh might glory in his sight, and that man might be hum-blnl, and our IWlcemer hare the pruise to all eternity. And therefore (iod prepareth men for faith and pardon, by humbling work*, and forc«th ainners to oondeoui thflinwirai before he will justify them.

Dirtet. xxt. ' Read over the character which Christ him-■elf giveth of his true disciples; and you will see what great aelf<deninl and humility he ra<)uir«th in all.' In yoiu 6nt oonverston you must become as little cbildrcn'^^. Instead of contending for supctiority uod greatness, you must he lunbi-

lAP. I*.]

CHRISTrAN fiTrtlCS.

I

tiom of bein;; KerranU unto *]l'. Youmoitlcsrnorhitn to be meek uul lowly of lieurt*, und to etoop to wash your brethren's feet'. InsteRd of revenge, or unpeaceeble coaletul-iag for your tight, you wuHt ntther ob«y those that injuH-outily comnuuid you, lui^ turn the other cheek to him that amiteth you, «nd let go the r«»t to him that hath injuriotuly takeit froni you; and bles« them that curae you, and pray for them that hurt and persecute you, mid de^pilcfully uiie you*. TbeK are the followem of Chritt.

Dirrct. xxtt. ' Remember how pride coatrwtbst^th itulf by expOKing you to the hatred or contcinpt of all.' All tuen abhor that pride in otht'rs which thi-y chrrish in thcnmclves. A humble man is well thought of by all that know him ; and a proud man is the mark of common oblotiuy. The rich disdain hin>, the poor envy him, and all hate hint, and many deride hiu. Ttita in hiit tuccess.

Direei. XXIII. ' Look still unto tlmt diaiiml etid, which pride doth lend unto.' It thnnitrneth aposlacy. If God forsake any one among you, and any of you fonake God, his Irutb, aiid your coosoiences, and be made as Lot's wife, a ■onumeul of hia vengeance for a warning to others, it will Ih lh« proud ami Mvlf-cunccitiid person. It inaketh all iba mrcies of God, your duties and purts, and objectively your very graces, to he its food and fne). It is a sign you ara near some dreadful fall, or heavy judgment: for God hath givon you this prognostic*. An Ahab is safer when h« hunt-Utth hiiuaelf; and an Hezekiah is fiUliiig when he is lifted tip. They are the mo«t hardened Kinnei-s, scorning riiproofi and therefore ordinarily forsaken both by God and man, and Uft to ihcir aclf-delusion till they periah.

i^trsr/. XXIV. 'Converse with humbled and afflicted penons. and not with proud, sacora worldlings.' Be much in the " boiiaa of mourning," whcra you may aoc " the end of all the living, and be made better by laying it to baart;" and let not your " bearta be in the houxe of mirtlt'." Delight not to conv^rte with " men that be in honour, and understand not, but are like the beasts that perish; for though tliey think of perpetuating their houaea.

*Mi«l.»Ui. II. \%.tt. rHM. *.»,«>. 44. Iu.D.tl,».

• mmi. li.n, to.

* Luka iW. It. I it, •EetLtU.

m

CHRISTIAN DllteCTORY. [PART I.

and call thvir lands afier their own naniea," yet they " abide not in" tbcir " honour:" und " tWitt Uieir way iti their folly," though " yet their posterity approve their sayln^s^ Converge with peaiteni, kuuibled houIs, that have ncvn the odi-OUUMM of aiii, aiid the nickednesH and dccciUuliicss of the heart, and can tell you by their own feeling what cause of hamilialion is still b^'fore you. With iheiu: are you most snfe. I have been the larger agaiost Pride.as seeing its preva-leney in the world, and tin mischievous effects on souls and families, church and state; and because It is nut discerned and resisted by many as it ought. I would fuiii have Ood dwell in your hearts, and peace in your societies; and liiin bare you stand fast in the hour of temptation, from prosperity or adversity i and fain have afiliction eaay to you. But none of this will be without humility. I am loutli iJiat under the mighty hand of God we should be unhumbled, even when judgments bid us lay oar mouths is the dust. The stoTTiis have been long up; the cedars have fallen: it is the shrubH and bending willows that now are motil likely to escape. I un loath to sec the prognostics of wrath upon your souls, or upon the land. I am loath that any uf you should through pride be unhumbled of sin, or nshaTOc<l to own despised go<llini;ss; or that any that hiive seemed religious, ttbould prove seditious, unpeacenblc, or apostates. And therefore I beseech yon, in a special manner, take heed of pride; be little in your own esteem : praise not one another unseasonably; be not otTended at plain reproofs: look to your duties, and then leave your reputations to the will of Ood. Rebuke pride in your children : use them to mean.] attire and employments: cherish not that in them which ii\ moat natural (now) and nioHt pernicious. God dwellethl with the humble, and will take the humble to dwell witb' him'. " Put on humbleness of mind, mcekuesa, longituf-fering, forbearing ono another"." " Be clothed with humi* lity: serve the Lord with all humility of mind, and he will KXalt you in due time*."

^ Pial. ilU. to. tt—u. *peLB.)f. 19.

■la. hit IS- /obiui.I% •Act) II. 19. 1 Pit. v.fi.T.

CHAP. IV.]

CMR16T1AS ETHICS.

PART VI.

OirtctioHi againtl Catttoiunets, or Love of Kichet, and agaiiut u»rldfy CoreC.

I SBALL say but little on this Btibjeel now, because t hare written a Treatise of it already, called " Tho Crucifyine; of the World by the Cross of Christ;" in which I have given tnuiy direct! oil a (in the preface and treatise) against this sin.

Dintt. I. • Understand well the nature and malignity of this Bin; both what it ia. and why it ia ao great and peril-ona.' 1 ahall here shew yon, I. What love of richen n law-fbl: 2. What it ia that is unlawful; and in whftt this sin of Covetoumeat or worldlineaa doth consist: 3. Wherein the mnlignity or gTeatness of it lielh: 4. The oigiiR of it: 5. What counterfeits of tlie contrary *irtwe do hide this sin from the eye« of worldling*: 6. What fal«« appesrutces of it do cause many to be suspected of covetousness unjustly,

I. All love of the creature, the world, or richer, ia not flin : For, 1. The works of God are all good, as each; and «tl goodness ia amiable. As they are related to God, and bin power, and wisdom, nod {^odness are imprinted on tliem, ao w« must luve thcro, even for his sake. 2. All the impressions of the attributes of God appearing on his works, do make them as a glass, in which at this distance we must see the Creator; and tlieir sweetness is a drop from biro, by which his goodness and love are tasted. And so they were alt made to lead us up to God, and help our minds to coufetsewith him.aud kindle the loveof GodinourbreaKts, an a loTi^-token from our dearest friend: and thus, as the means of our communion with God, the lore of them is a doty, and not a sin. 3. Thry are naturally the means of sustainhif; our bodies, and preserving life, and health, and tUcrity; and iw such, our sensitive part hath a love to them, u every beast hath to their food: and this love in llaelf is not of a moral kind, and is neither a virtue nor a vice; till it either bo used in obedience to our reason (and so it is good), or in disobedience to it, (and so it is evil). 4. The cre%.

•S*iMnwUe>itTiK(.d«0l*liiMaKriMtvHti.3. laBibt.Pat.(ib«a|ih «^

«D

CHRIiTIAN DIReCTORY. [PART !.

tufes are necessary means to support oar bodies, while we are doii:^ God the service which we owe him in the world: aud ao tliey must be loved, as a means to bis service ; thoagh we caonot say properly that rioh«s are ordinarily thus na-cessary. 6, The creuturw are aecessary to sustain our bodies in our journey to heaven, while we are preparing for eternity: and thus Uiey roust be loved as remoU; helps to aur salvation. And in these two last respecta we cull it in our prayorK ' pur diiily bread-' 6. Riches may enable us to relieve our needy brethren, and to proniotu good works for diurch or stale. And thus aUo they miiy he loved; so far as we must be thankful for them, so far we may love them; for w« must be thankful for nothing but what is good.

II.I But worldliness, or sinful love of richi-s, is, 1. When riches are loved and desired, and Miight more for Uie Heab than for CJod or our salvation; even as the matter or means of our worldly prosperity, that tltc fleah may want nothing to plea»e it, and satisfy its desires. Or ibat pride may have enough wherewith to support il^f, by gratifying and obliging others, and living at those rates, and in tltat splendour, ns may shew our gre«tnesji, or further our domination over others. 2. And wheii we therefore desire tbem in that proportion which we tJiink moat agreeable to these carnal enda, and arc not contented witb our daily bread, and that proportion which may sustain us as passengers to heaven, and tend most to the securing of our souls, and to the service of Qod. So that it is the end by which a sinful love of richea is principally to be dis^enied; when they are loved for pride or fleah-pleauiiig, a.-* they on; llie inittbcr of a worldly corporal felicity, and not principally for God and his service, and servants, and our salvation. And indeed, as setuuai-ist« lovu ihcm, they should be h»led.

WorldlinexK is eitlicr pri-iloniiniint, and so a certain sign .of death; or els« uorltfied, and in a subdued degnae, consistent witlt some saving grace. Woildliness piedominant, as in the ungodly, is, whun men that have not a lively belief of the everlasting bappinesa, nor have i«id up tlieir tre»> sure and hopes in, heaven, do take the pleasure and prosperity of this life for that felicity which is highe«t in tluir esteem, and dearest to their hearts, and therefore love the riches of the world, or full provisions, as the mailer and

1

»

CMRlSVtAN DIRECTORY.

[YAKT'V;

is u porrerting of OckJ'x crenturea to an end ami a«e clean contrary to that which they were made and given for: and in abusing Ood by liis own giftx, by which he shoald be »erre<l and honoured: knd a destroying our «ouls with those mercieB which were given ua for their help and benefit. fThts is the tme character of this heinous eio. In a word, it is the forxaking God, and turning the heart from him, and , alienating the life from bis serrice, to thin present world, and theaervic«of thefle«h. Fornication, drunkenness, murder, «wennn)f, prrjur}', lying, stealing. See. are very heinous sins. But u single act of one of these, committed rashly in the violence of passion, or temptation, spimkcth not such a ' malignant turning away of the heart habitually from God, Bfl to say a man is covetous, or a woildliog.

IV. The Sign.t of covetouMness are these: I. Not pre-fiBTiinf; God and our everlanting happiness beforv the prosperity and plecuture of the flesh; but valuing and loving Heshly prosperity above its worth. 2. Esteeming and loving the creatuies of God as provision for the flesh, and not to further ua in the service of God. 3. Detiiring more tlian i» needful or useful to further us in our duty, 4, An inordinate eaKerne«s in ourdcnirriiaflerciirUily tilings. 6. l>ia-[ trostfulnesit, and carking cares, and conthvancea for time come. t>. I>i«content, and trouble, and repining at u gr condition, when we have no more than our daily bread. ,7. When the world luketli up our tliougbts inordinately: -when our thoughts will more easily run out upon the world, than upon better things: and when our thoughts of worldly plenty are more pleasant and sweet to us, than our thoughts of Christ, and grace, and heaven; and our tlioughtH of want and poverty are more bitter and grievous to us, thim our r tbou^its of sin and God's displeasure. 8. When our speech ps freer and sweeter about prospejrity in tJie world, than tbbout the concernments of God and our souls. 9. When t))t- world beai-eth sway in onr families and converse, and , Bhutteth out all serious endeavours in the service of God. aiMiror our own and others' souls: or at least doth cut short ' religious duties, and is preferred before them, and Uirusleth I them into a corner, and maketh us slightly huddle them ret. 10. When we are dejected over much, and impatient liodvr loMes, and crosses, and worldly injuries from men.

OHftKlV.]

11. When worldly matUn MVtu sufficient to engage us to cunteiitionM, and to mak« ub break peace: nn<l vrc will by Inw-suiltt iMck our rit^ht, nhengTcaterhurtU more likely to follow to our brotheT*s soul, or greater wrong to the cause of reli-g:ion, or the honour of Ood, than our right im worth. 12. When in our trouble iin<l distmiMi we fetch our comfort more fVom the thoiinht« of out provisions in the world, or our hopCH of Rupply, than from our trust in Ood, and our hopes of heaven. 13. When we nre more Ihnnkfnl to God or man for outn-ard riches, or any gif\ for the provision of the flesh, than for hopes or helps in oi-der to salvation : for a powerful ministiy, good books, or B^asonable instructions for the Koul. 14. When we nre(|utet andplcanedif wedo butproK-prr, and have plenty in iIk- world, Uiou^h the soul be miMV ruble, uDsanctifted, and unpardoned. 16. When we are tDori' careful to provide a worldly, tlian a heavenly portion, for children and friends, and rejoice more in their bodily, than their spirilual prosperity, and are troubled more for their poverty, than their ungodlint^it or sin. Iti. When we can He« our brother have need, and shut up the bowelu of our compuK^ion, or can pnrt with no mort than mere Aoper-fluilies for his relief: when we cannot )>pari* (hat which makea but for oor better being, when it is necessary to preserve his being itaelf; or when we give unwillingly or sparingly. 17. When we will venture upon sinful meanH for gain, aa lying, m-er-reaching. deceiving, flattering, or going against our conxctenc^'s, or the commands of God. IB. When w« are too much iu expecting liberality from others, and think that all we buy of, should sell cheaper to us than they van afford, and conHider not their losa or want, so that we have the gain: nor are contented if they be never ao botwttful U> others, if they he not so to ur>'. It). When wc make too much ado in the world for riche«,takiugtoo much npon us, or strivingfor preferment, and flattering great ones.

* DHBnsMaijiidicMqintai^itd nwlcAcMa Inprlluui, UMa>t*) *isnriUi. Cir.ll. ■>! llrr. $4. Snt cvcnipll wurc* i)DfiniT>lli)iw MOI wlaiintliiDc dltlibnim. Cle. Tl. ^ Oir. 71. Nitdl sae tua Mocnun, qonlnea ttelarl; niliil tim mmilliini, qatd nm npapurl pccunlk poMtl. Ole. ui VcrRiu. An. I- 4. U'lHsi Alciandrr WM PhidH UI hiiDdlvtl hlwtt. )h uIimI. ahy h« nllin Mnl tu llliii, ihau all ihi IM irftiM Ail>nil4M? Ho ■iKwrmt, lUcaoH- he lotl Ma lo In <lw nnltr Imnm man In Atliniii olwnupon flwclwi rclumH tl lo Mn nfbi, roirtMinjthtnlQKl'* Um Umr 10 br iMued irill.

u

CUBISTIAK DIRECTOKY. [VART I.

I itnd rnvying aiw thftt arc preferred before us, or get ihat ' wliicli wv expected. 20. Whea we hoUl our money faster tbaa our iunocency, and euinot p«xt with it for tlie nke of Christ, wlipn he requirelh it; but will stretch our coo-] B^^icDces and eiii agaiuat him, or forsake tiis cauae, to save |«ur estates; or will not |>art with it for the service of hia lurch, or of our couuUy, when we are called to it. 21. I'hen the riches which we huvc arc used but for the pampering of our flesh, tmd supi^rfluous provision for our posterity, aod nothing but some iDConnideiublv crumbs or drib-I Jeta are employed lor Qod and his serTauls, nor used to fur-tlicr un in bis service, and towards the laying up of a treasure iu heaven. These are the sigus of a worldly, covetous I jv retch.

V, Hie Counterfeits oDibeiality or freedom from cov^ [ ,tousnesH, wlucb deceive the worldUng aie such ae thew. 1. Hv thittlts be U not covetous bvcauce be both a occessity l^f doing what bo doth for more. Either he is in debt or he J is pour, and scarcely hatti whereon to live i and the poor I'lthiiik that none are worldlings and covetous but the rich. I But be may love riches that wauteth them, fut much as he Ltlmt hath tlicm. If you huve a uecetiHily of labouring in I ^our callings, you have no uecessity of loving the world, or ifif caring inordinately, or of being discontented with your [|C«t«|te. Impatience under your wanta shews a love of the f ,>vorld and flesh, as much as other men's bravery that pos-^.S«KS it.

'i. Another thick* ba id not a wotlditng, because if be

could but have necessaries, even food, and raiment, and con-

vcnifUf^CB for biuuielf and family, he would be content; and

it is not ricHeH or great mailers that he deeireth''. But if

;your bvurls are more set upon tlie getting of these nccexsa-

ufies or little tbiugs, than upon the preparing for death, and

[making sure of the heavenly treasure, you are miserable

worldlings still. And the poor man that will set bis heart

more upon a poor and miserable life, than upon heaven, Is

more inexcusable than be that setteth bis heart more upon

lem Ikhuidui mahknimqiK liaminuiD oicnkio <iiju«aodi ul. cvtnprobari ■ —L «. Ai lb> luDcb*i«ipiriMhsoli),»||oldlriclliinra'>iniad), vbeilietllicjbecM<d wtU*>l. OI<Ci LMfi. Ub. i. MCI. 71. p. 4t.

OnAP. IV,] CUSISTIAN BTHIO.

UoDdihipi ftod honoare thao upon ticuren: ttiougb boUi of thsm tre but the slaves of the world, and hav« w y«t no traasure iq heaven. And, moreover, you thut urc now no covetous for a little more, if you had that, would be aa covetous for n Ullic uore «tiU; and when you had that, for a little oioic y«t. You would iiaxt wear b«tter clnthing, and have better fare; »nd next you would havr your houete repaired, and then you would have your loud vnlar)^, and thon you would hare aometiiing more for your children, and you would nertr be aatiafivd. You think otlicrwiiit; now; but your buaita deocire you: you do not know theoi. If you believe me not, jud^- by the caie of other men that have boeo as confident us you, that if they had but so much or BO much they would be content; but when they have it, they would still have nkore. And this, whioh ia your pre-t«noe, is the common pretence of alotost all the covetous: for lords and princes think thenuelvoit «ttll in aa great ne-,Mwtty us you think yuur»elv<m; an ihcy have more, so they have more to do with it; and usually ate sttlJ wanting aa much aa the poor. The <)uestion is not bow much yon de-aire ? but to what use, luiil to what end, ami in what order?

3. Another thiiika hi^ is not cuv*?luu«, btxause be covet-nth uot any tliiog that ia his uoi^libour'a : be thinks that covetooaueu is only a desiring that which is not our own. But if you love the world and worldly plenty iuonlinately, and oovet more, you arc covetous worldlings, though you wish it not from another. It is the worldly mind and love of wealth that is the sin at the root: the ways of getting it are but th« brandies.

4. Another tliinka he is no worldling, because be uaetb DO unlawful means, but the labour of bis oalUng to grow ricb. Tba Mme answer serves to this, Tbii love of wealth for the satiaiying of the flash i» unlawful, whatever the aMaiiK bt. Aad is it not also an nnlawfu) meana of getting, to neglect God and your souls, and the poor, and shut out other duties for tJie woild. aa you oileo do!

6. Another tbinka he is no worldling, becanM b* ia contented with what he hath, ami covctetji no more. When that which he bath ia a full provision for his fler^hly desirva. But if you over'love the world, and delight more in it Uian God, you are worldlinga though you doaire no more. He

I

W CHRrSTIAN DIBBCTORV. fpART I.

11« dfiM'-ribcd by Christ as n mi^tcrnblc, worldly fool that saitb, " Soul, take thy «ae«, eat. drtiik, knd b«: merry, thou hast mtich goods laid up for many years'." To over-low what

ryoa bare, is worldlinras, as well as to dcsir« loorc.

6. Auother thinks he is no worldling, because he fpvei [ God tbuika for what h« hath, and asked it of God in prayer.

Btil ifthou b« a lover of llie world, and make provision for the il^Kire* of tbit (Icub, it is but ftn u^gravatioii of thy sin, desire God to be u senrant to thy tteithly lusts, and to 'thnnk him for sutisfying thy sinful desiren. Thy pruyers and thanks arc profune and carnal: they wore no service to God, but to thy flesh. As if a drunkard or glutton should beg of God provision for their greedy throats, and thank him £oi it when they hare it: or a fornicator tthould pray God to be a pander to hiti 1u»t!i, and then thank him for it; or n wanton gallant ithould niako fine clothes and gallantry the matter of his pmyvr and thanksgiving.

7. Another thinks be is no worldling, because be hath Bome thoughts of beaven, and is loutli to hv damned when he can keep the world no longer, and prayeth often, and ^rhapa fanteth witJi the Phurisev twice a week, and giveth «1rW often, and payctb tithm, and wron^elb no man. But the PhariKees were covetoua for all the^'. The (guestiou ii not whether you think of heaven, and do something for it? But whether it he beaven oreartJt which you seek first, and make the end of all thingn elw, which all are referred to ; every worldling knoweth tliatbemustdie, and therefore he would have heaven at last for a reserve, rather than hell. But wher« is it that you are laying up your treasure, and that you place all your happiness and hopes ? And wber« are your hearts ? on earth, or in heaven' 1 The question is not whether you give now and then an alm« to deceive your consciences, and part with so much a» the Aesh can itpare, ,M a awine will do when he can eat no more: but whether iJl tJiat you have be devoted to the will of God, and mnde to stoop to his service and tbe saving of your souU, and can be forsaken mthrr than Cbrixt foruaken.

• H. Another thinks that be is not covetous, because it ia but for his children that he provideth : and " be that pro-

Luktiii. I9.t0, ' LoUitUU: 'CoI.B. 1—9.' I&H.*i.M.tl.

CHAP. IV.]

CHRISTIAN ETHICS.

77

■

videth not for liis own, is worse tlinn an infidel." But the tvxt ftfN^ketk only of providing necetti^iines for our familiea uid kindred, rather (hau cast them on the chnrch to be maioUined. If you so oven-alue the wortd, thai you think it the happiness of your children to be rich, you are worldlings and covetous, botli for yourselves and tbein. It is for their children that the richest and greatest make provision, that their posterity may be great and weallliy atier tJiem : and tliiH maketh them the more worldlingN saul not the less ; because they arc coretoua for afler age», when tlivy arc dead, and not only for Ihemselvce.

!), Another thinks he is no worldling, because he can speak as hardly of coretous men as any other. Hut iiiuny a one revilctli others as covetous that is covetous himself: yea, coTi;t'>uii men art> most apt to accuM.- oUicrs of cowtous-ness, andof selling too deiir, and biiyiu)^ too cheap, and giving too little, because they would get the more themselves. And many preacherb, by their reading and knowledge, may make a vehemtint »ermon against worldliiicss, and yet go to hell at last for being worldlings. Words are cheap.

10. Another thinks he is not covetous, because he pur-poseth to leave much to charitable uses when he is dead. i confess that much is well: I would more would do so. But the fleah itself can spare it, when it seeth that it must lie down in the grave. If thtiy could carry their richeit with them and enjoy llieni after death, they would do it no doubt: to leave it when you cannot keep it any longer, is not thank-wortliy. 80 the glutton, and drunkard, and whoremonger, and the proud must all leave their plcusure at the grave. But do you serve God or the flesh with your riches while you have them? And do you use them to help or to hinder your salvmtion ? Deceive not yourselves, for God is not mocked.

VI. Ytt many are falsely accused of covetousneas upon such grounds as these. I. Because they postteas much and ue rich; for the poor take the rich for worldlings. But Ood givetb not to all alike : he putteth ten talents into the haodt of one servant, and but one into another's: and to whom nen conunit much, of them will they re<|uire the more: therefore, to be entrusted with more than olliers ts no sin, unless they betray that traal.

CHRISTIAN DIRBCTOBV.

[parti.

2. Othcra are accused as corctuu^, bccnustr th«y aatisfy loot the cot'«tou!i deairea of those Ihey deal ivtih, ur that ex-Ipect mudi rrnm them, and becnune diey give not where it ia

not tliciir dacy, htit their sin to )rivr. Thus tli^ buyer Hmith, the seller is covetous : tind the seller saith, Uie hiiycr iu covetous, bccKUKe the)- answer nottheircovatouadesirei. An idle he^gv will accuse you of unchariubleness, because you maintain bim not in ainful idlene^iH. The proud look you ahould help to maintain tlieir pride. The drunkard, and riotoiit, and gumesterB uxpect their parents should uuiinuin their sin. No man that hath any thin|^. shall escape thecen-aurc of bein^ coTclons, as long as there is another in the world that coveletb that which be hath; selfishoess look«tli to no rules bat their own desires.

3. Others are judged covetoua, becauae they give not that which tlitty have not to give. Those that know not anotber'a estate, will pass eoDJeohtrea at it: and if tbeir hondiiomc nppani or deportment, or the common fame, do make men think thetn richer than they are, tJicn Uicy are BCcoanted covetous, because their bounty aaswercth not men's expectalions.

4. Others arc thought covotous, Ivecauiie iJiey are laborious in their callings, and thrilty, and saving, not willing that any tiling be lost. But all this is their duty: if they were lords or princes, idleness and wastefulness would be ihnr sin. God wnnid have all men labour in their ite.reral callings, that are able: and Christ himself said, when he had fed many thoasands by miracle, yet " Gather up the frngments that remain, that nothing be lost." The question it. How tbey use tliat which they labour so bard for, itnd save so sparingly. If they use it for Qod, and charitable uses, tliet« is no man taketh a righter course. lie is the twst servant for God. that will be laborious and sparing, that be may be enabled to do good.

6. Others are thought eovetouH, because, to avoid hy-gcriay, tliey give in secret, and keep Uicir works of charity (rota the knowleilire of men. These shall liave their ren-ard from Qod: anil Iiin wrath shall be the reward of their presumptuous censures. •>

6, Others are thought covetous, because they lawfully and peaceably seek their right, and let not the unjust and

CHAP, IV.]

RHHISTIAN ETHICS.

70

i

covetoas wrong lh«m at th«ir plea-itir^. It in true, wf> muM let go our right, wlienevcr the recovering of it will do mora hurt to other* than it will do uh good. But yel the lkW8 Me not made in vain : nor maal we encourage men in COTetouiiii««s, ihivvery, nnd dwcit, by letting them do what Uiey lilt: nor mun vre be c«relen of oar nuut«r*8 talenU; if he intrust u« with them, Wk mu»t not let erery one take tlicM from us to iterve his lunu with.

Dirett. ii. ' Seriotwly consider of yourcfcrliistitig state, and how mncli greikter things tlian riches yon have to mind. Behold by faith the endless joys which you may have with Ood, and the 4-nd)e«>ii misery which wnrldlint^ii must undc^ go iti hell.' niere ia no true cure for wi eartlily mind, but by shewing it the Ua greater mattere to be minded : by ac-qatintiDg it bfitter with its own eoncernmenis : and with the pMter nuaeries than poverty or wsnt, which we hnrc to escape : and the greater good than worldly plenty which we have to seek. It is want of faith that makes men worldlings: they H«e not what is in unothor world : they nay their creed, but do not heartily believe thv day of jndg^ient, tlie rcsur-rMtiott of the body, and the life vverlusting. There is not • ta«B of thm all, but, if be had one sight of heaven and hell, would set lighter by the worid than ever he did before ; um) would turn his covetons care and toil, to n speedy and diligent cu% of his flklviktion. If hchevd the joyful praises of the saints, and the woeful lamentations of the damned, but one day or hour, he would think ever after that he had p» mi ' oMtten to mind than the ncraping together a heap of w«tlth. R<>ini>mher msn, that thou hast another world to lire in ; and a far longer life to make provision for: and that thou must be in henven or hell for ever. This is true, whether Oum believe it or not: and thou hnitt no time but this to make all tliy preparation in ; and as thon believest, md lirest, and labootest now, it must go with thee to all eternity. These are matters worthy of thy care. Canst thou hkve while to make Mnch a pudder here in the dust, and care Utd laboar for a thing of nought, while thou hast such things as lliese to care for, and a work of such tranncendent eonse<]uence to do*? Can a man that understands what * Nd&M iri tfr* ^ul vtrUAnn Atr* cm*. ijUBram loAcriSli t«i« Mbcre*, iic

ae

CHRISTIAN DIRj^CTOBY.

[part I.

bbarrn tod bell are, find room for any needless matters, or {time for to much unnecessary work .' The providing fur tthy sulvatton i» a ihin^ that <iod hath made thy own work, 1 more thiiii the providing for the fleHh. When be ts of thy body, h« Kttith, "Tiikv no thought for your B, what you shnll i^at or drink, nor for your body, whnt shall put on:—for your Father knowctb that yc bare of jl these things'." " Be careful for nothing*," tt nil your care upon him, for he carelh for you*.*' ft when he Kpeaktt of your nulvation, he bids you " work out with fesT tuid trembling%" and "give diligence to I make your calling mid election iturc'," and " strive to enter Lin at the strait gateV " Labour not for the meat that [periHhetb, but for that which endureth to everlaatiug life*," [That is, " Seek first the kingdom of God mid hi» righteoux-IneHS, mid all tlieae things shall be added to you'." Look Lup to heaven, man, and remember that there im thy home, HAnd there are tliy hopes, or uUe thou art u man undone for |«Ter: and therefore it is for that that thou must csav and [labour. Believe unfeignedly that thou must dwell for ever jn heaven or hell, aH thou makest thy prepumtion here, mid [consider of this as becomclh u man, and then be a worldling and covetoua if tbou canst: riches will seem du«l and L'-cbaH' to thee, if tbou believe and consider thy everlasting stat«. Write upon the doors of thy shop and chamber; ' I must be in heaven or hell for ever,' or, ' Thi» is tlic time on I'fwhit^b my endless life dependetli;' and methinkeevery time T,thou Tcadcst it, tbou Khoutdsl fcL-l thy covelousnesH ^tabbed i Hit the heart. O blinded mortals! that love, like worms, to I idwell in earth! Would God but give you an eye of faith, to foresee your end, and where you must dwell to all eternity, ,what u cliiuigv would it make upon your eartlily mtuds! Eitlier faith or sense will be your guides. Nothing but ^rcasun sanctified by faith can govern oenKc. Remember |,lhat ihou art nut a beaut, that hatli no life to live but this : thou ha&t a reanonable, immortal soul, that was made by Gijd for higher tilings, even for God himself, to admire him,

) Mali. •■. 15. :tt. ■ Pllil. ir «. • I i>«l. t. J.

* Pliil. h. 11. Dil) muirac propiiiqaui qui tniolm!* r%vmt. Sotni. in UWg.

Ueit. nb.n. ucLjr. p. 96,

< ■ Ph. I. 10. * Uta. tlL 13. Uke ilU. U.

• John li. 17, ' ilMh A S3.

CHAP. IV.] CBRISTIAN ETHICS.

sr

love him, urre him, and enjoy htm. If an tnf^e) were to dwvll nwhilu in flosh, shoulcl h« turn an enrthworm, and forget bi^ higher life of glory ! Thou art like to an iticikr-nute angel; and mayst be equal with the angeU, when thou art freed from thin ninful flesh. O beg of Qod a heavenly light, and a heavenly mind, and look often into the Word of God, which tells thee where thou muMt be for ever: and worldltiieM will vaniHh away in Hhame.

Direct, iii. ' Remember how short a time thou must kee|i und enjoy tlm wealth which (bou hast i^oilrn.' How quickly thou mu*t hv Kinpped of uU. Canst thou k<^i-p it when thou bast it 1 C«Ji8t thou make •covenantwith d««tli, that it chnll not c«ll away thy soul 1 Thou knowcst beforehand tlint thou art of short continuance, and tlie world is bat thy ion or padsage, and (hat a narrow grsve for thy fleah to rot in, is all that thou canst keep of thy largeat possea-sions, save what thou layeat up in heaven, by laying it out in obedience to God. How short ia life! How quickly gone! Tliou art almost diitd and gone already! What an a few days or a few years mor«? And wilt thou make so much ado for m> short a life ? And so careful n provision for so abort a atay ? Yea, how uncertain is tliy time, as well as short! Thon canst not say what world thou shak be in to-morrow. Remember man, that Thou must die! Thou must die ) Tbou must quickly die! l1iou knoweat not bow BOon! Br««tbe yet u few breaths more, and thou art gone I And yet cunst thou be rovetouK, and drown thy soul with eartlily cMnn '*. Do»t (hou nobrrly read thy Saviour's warning } la it not spoken as to tlicc? " Thou fool, this night thy soul tball be required of thee, then, whoae shall those thiiiga be which tliou hast provided t So is every one that hiyetb up ricbra for himself, and is not rich towards God ■." If thou br rich to-<luy, and be in another world to-morrow, hod not poverty been as good I Distracted soul! doat thou make so great a matter of it. whether thou have much or little for BO short a time ? and takest no mora cure, eitlisr where thou shak be, or wb^t thou sbuUliaveto nlleteniity Y

■ l«kaiU.K>—*!' R«iMnbwGdun.AtWu. Jutfu.AiMtibiMi'Ikpplufa, t>*aMri*. tXrasi. Anriila *c»MiDilt(<|iiild tlU idli.cnn ktelllc- P«UM TP>ina <|aU^ainM ■tMrAMk^asa.qwadnatvi* rcMaiirvjiliuvUlldtiiCKfc' Ci^, tta. €6. nt. >tt.p.Blt.

VOL. til. «

M

CHHtSTIAN niKECTOKY. [PAKT !.

Dost thou eay, (hou wilt cast this care on G<h) ? 1 tell thee, he will make thee care ihysell', aod care agixin b«for« he will save thee. And why canKl thou not cast the c«rc of Gmaller matters on him, when ho oommandelh thee '. Ie it any great nmller whether thou be rich or |>oor, that ftrl going mo fftat ' into another world, where thcKe are things of no signiiic«r Tell mc, it thou wcrt sure that thou must die lo-DiTOw, (yen, or the iivxt month or year,) wouldat thou not be more indifferent whetiier thou he rich or poor, and look more after grcubir things ? Thtn thou wouldst be of tho a]>o>ilt<;'a miiid, " We look not at the things which arc »e«n, but at the things wbici) are not seen: for the thiogs which ore iiccn are lemporul, but the tbiuga which urc not Kcvn are clcrnal." Our eye of fnitli ahould be so fixed on iuviaible, eternal tilings, that wc should »c»r<;e have leisure or mind to look ut or unoe regard Uic things tliat ar« visible aitd temporal. A niaa that is going to execution Bcarce looks at all the bustle or business that is done in •trceis and ahopfi as he paaseth by; because these Uttle concern him in his departing case. And how little do the wealth and honours of ilic world concern a soul that lit going into unothcr world, and knows not but it may he ihio night. Then keep thy wealth, or tuke it with thee, if thou canat.

J)irtct. IV. ' Labour to fee) thy greatest wiuits, which worldly wealth will not supply.' Thou hiutt Kinned against God, and money will not buy thy |mrdon. Thou biiHt iu-eurred bi» dtspleasuic, and money will not reconcile him to tkae- Thou art condemned to cverlnsting miaciy by the law, aad money will not pay thy ransom. Thou art dead in ain. and polluted, and captivated by the Hesh, and money will sooner increase thy bondage than deliver tliec. lliy fiOfUMUcncc is ready to ten tliy heart for itiy wilful folly aimI oontanpt of grace, and money will not hnbr it to bv qniot. Judas brought back hie money, and banged himself, when conscience waii but once awukeitrd. Money will not «»• lighten a blinded min<i, nor soften a hard heart, nor humble a proud heart, nor justify a guilty soul. It will not keep oil'a fever or couiiumption, nor ease the gout, or stone, or toeth-aclt, Jt will not keep otTghastly death, but die thou must, if thou hi»ve all the world ! Look up to Go<l, and remember tliat thou art wholly in his haiida: nnd think whe-

CHRISTIAN DIRGCTORr. [PABT I.

to die V or m usuaJly more troublesome to the conscience of a dying man ? O look to the end, and live ae you div, and set moHt by that, and seek thkl now, which you know you shall &et most by at la»t, when full experience hath m&dv you wiser!

Dire<t. vi. ' Remember that riches do make it much hnrder for u niim to he saved ; and the love of this world ia the most common cause of mcn*s damnation/ This is certainly true, for all that poverty also hatli its temptations; and for oil that the poor are far more uimii-rouH tlian the rich. For eren the poor may be undone by liie lore of that wealth tind plenty which they never get: and those may peiiah for over-loTin^ the world, that yet never prospered in the world'. And if thou believe Christ, the point is out of controveny: for be &aith, " How hardly ehall they that hare liclies enter into the kingdom of God ? For it i* ea»ier for a camel to go U)rouf;h a needle's eye, than for a rich man to enter into the kingdom of Ood. And lliey that heard it aaid. Who then cau be saved ? And he said. The things whidi nre impossible with men, arc possible with Qod^." " But woe unto you that are rich, for you have received your consolation : woe unto you that nir full, for ye shall hunger'." >Inke but sense of these and many such like texts, nnd you can gather no IciM than this from them, that riches make the way to heaven mucli har<icr, and thi: salvation of the rich to be more difGctilt and rare, proportionably, than of other men. And Paul saith, " Not many wise men after tlie flesh, not many mighty, not many nuble are called"*." And tltc lovers of riches, though lliey are poor, must remember that it is said. " That the love of money is the root of all evil"." And " Love not the world, nor tlie things that are in the world : for if any man love the world, tlie love of the I'athvr is not in him"." Do you believe that here lielh the danger of your mouIb ? and yet van you so love, and choose, and seek it "i Would you have your salvation more difficult, and doubtful, and impossible with men ? You had rather choose to live where few die young,

I

' Sonic* diiil, Opet al nobilititrni, dod ioIuid niliil in m twbno bunniatii. •«-ram M ocDM mtlum «> cti oborlrL Dioj;. Larrt, iti Secral. lib. il. Mti. 31. p. 99. * Luke i<4)l. i*—tt. I Lube vi. <«. «A. > 1 Cur. I. «.

CHAP. tV.] CUBfSTIAN BTHICS.

M

than where most die young; and where sicknessea are nure, than where they are common. If you wore eick. you bad rather hare the |>hyaici»i), >md inediciiieH, and diet wliich cure niOMl, than thoM which Tow arc cured by. If tlic ooun-tiy were breet with tht«vc«, you had rather go the way that most escape in, than that few eticapc in. And yet, so it may but please your flesh, you will choose that way to heaven, that fewest escape in; and you will choose that state oflife, which will make your salration to be most hard and doubtful. Dotli your conscience say that this is wisely done? I know that if tiod put riches into your hand, by your birth, or his bleuing on yourhoneHtlabours, youmust not cast away your master's talcnttt, becatuic he is austere; but by a holy improvement of them, you may further hi* aervic<e and your salration. But this iM no reason why yoti should over-love them, or desire and seek ho great a danger. BelieFc Christ heartily, and it will quench yoia love of riches.

Dirtct. VII. * Remember that the more you have, the more you have to give account for.' And if the day of judgment be dreadful to you, you should not make it more dreadful by greatrning your own accounts. If you desired riches but for the service of your Lord, and have used them for him, and can truly give in this account, that you laid them not out for the needless pleasure or pride of the flesh, but to furnish yourselves, and familieit, and others, for his aervice, and hb near an you could, employ them according to his will, and for his use, then you may expect the reward of good and fuithful servants: but if yott desired and usecF them for the pride and pleasure of youtaelres while you lived, and your posterity or kindred when you are dead, dropping some inconBtderable crumbs for God, you will tliea find that Mammon wa^ an unprofitable maater, and godliness, with content, would have been greater gun.

Ditrci, VIIt. * Remcmb«r how dear itcostetb men, thu« to hiodar their salvation, and greaten their danger and ac* ooont*.' What a deal of precious time is Inat upon th« world, by the lovers of it, which might have \tev.a improvi^d to the getting of wisdom and grace, aud making their calU ing and election sure*'! If you had believed that the gain * Ufi IVnrcha kpMuD MitiiiiiM d> anuv fiDo d libtnll p4ti«, DU. lA, lib. t.

m

CHRU'CIAN UIHCCTORY. [l»AH¥>l.

of hoty wltdom bad bttun ko muuh better than the gaining

oCgolcJ, ax Solonuiui Hxith. I'rov. iii. 4. yvxa would lmv« laid

out much of thsit timu in laboiuing to uiideritlaiid the S<:ri[>-

tures, and preparing for yotit endless life. Huvr many un-

nccwsary tJioughu ha^-e you caat away upon thv world.

which mi^ht better have been laid out on your greater con-

cQnunenU! How many oarvs, and vexalions, aud paasious

I dotti it ooftL uuiD, Co overloud themsalvea with worldly pro-

viMODJt! Like a foolish traveller, who having a. day'* journey

to go, dath spend all ibc day in gatharimg together u load

of meat, and di^ithes, and Dkouey.inoin thanhecancarr)-, for

ttiU of wanting by the way: or lilu a (oolieb runner that

l^Ui a race to run for bis life, and upends the time in wbicb

hfi should be running, iu gathering a bunl«n of pretended

I it«c«ti6aaea'>. You have all the while God'a woik to do,

I and your Roula to nuatl, and judgtneat to prepare for, and

you are tiring and vuxing yoursblvtH foruuueciBveary thin^H,

|U if it were the top of yoar ambition to 8uy, in hell, thai

jyoii died lidh. " Godlioesa with conteotmont is great ^in:

I for wei brought nothing into this world, and it \& certain thai

we can carrj nothing o«l. And hivving food aud raiiiMtit,

let us h« tbvrcwilh conbuit: but thty thai will be rich, tall

into temptation and a snare, and into niaBy foolish aitd

1 hurtful luHtH, which drown luea iu destnictioti unO gtcnJi-

tipn; Cu the love of uouey iM the coot «t~ all evil, which

I i|liil« soou: CQveitwl after, tJMy haventtad (oc b«en seduced)

ffrom th« fuitli. and pierced tb^msolves tbrouglt with u»ny

! aoTTOW*'," Piercing sorrowa bore, aud dajuiiiiUuu horc-

4ft«r, are a v«ry dear price to give for uuncy. For saitb

phrist hioiKelf, " What »liall it profit a ninu to gain bU the

1 world, and lou hU own soul ? Or what shall a man gir« in

tytchwge for his soul*?" That ia. Whal money tir price

f'inili recover it, if for tJie love of gain be lose it! "He that

is gre«dy of gaia trouhleth hit owu bouse, but be that liat-

' 4th gi(U shall live'." Do yon not know that a godly mnn

CODt«at«d. with biH daily broad, hath a fat sweeter and

qutetAS lif^ and death, than a sclf-muhling worldliHgf

* Stilh Dututh-dc InnqniMil. anliD. Aleiaddcr «ppl bccutehc ttitnM lurd of Mb unrJd. whm CntttshiTliiiibu'* widlrt inil«ihnulbirc cttak, tfinil hii wliole Uh i» laittt lodjo;. It H It kid bmi • sMiiuitB I fvxini IwlMn.

■ 17101.1. 5—10. ■ Mukrlii 3(1,37, ' Prai.i.T. 16.

"chap, it.]

CHRISTIAN ETHICS.

87

4

Vou mar eaailjr prrcwivo it. " HetU-r is liltic with tlie fear of the LurtI, tbaa grvnl Uvosure and troublv tlu-rewith'."

Dirrtt. IX. ' Look mucli ou the life of Chnsl on rnbtb^ and »«- li(M» HtmiiKCly ho comicmned woildlmcitH by hid cx-atn|)t«.' Did tic cboose lo be a prince or lord, or lo have grrat poBoebsioDa, lands, or money, or stunptuouB buUdinge, or gnllani attendants, anA pleulifiil ptuviHions ? IliR hoBS-in|; yoM may r*nd of, Mntt. viii. 20. " Foxtts have hol*», and ihe binU of tiie air hnrt; iivHts, but the Bon of man hath not where to tiiy biR head." HJH cluthiii^ you nuy r«ad uf at hU oruoifying, when they parted it. Ae for money he vrlui fain to send Pvter to a fish for Home to pay their tribute. If ChtiBt did scrape and care for ricliea, then so do thoa i if be tfaougbt it the happieal life, do tbou think so toot But if ho contemned it, do thou contemn it: if bis whole lifo naa diifcWd to give the<i the oioat perfect example of the contempt of all thv proupcrity of this world/ then learn of hi* extoipU, if thou take Iiim for ihySft*iour,and if thou lotethywlf. "Though ho hob rich, yet for our saken he became poor, that you tJirough bis poverty might b« rich."

Dittrt. X. ' Think on the example of the primitire Chtiii-tians.even the be^it of Ohri&t'a ftervantii, and see bow it con-tjfpuieth worldlineaii.' They that by miracle in the name of Ohrin could ^ve limbM to the lame, yet lell him, " Sil-: ver Bud gold have we none." Those ihnt bad posveinionil sold thenii and laid the money at the apoallcs' feet, and th*^ bad all things common, to flhcw that faith ovcrcomcth th« world, by coDtemntng it, and subjecting i( entirely to chu-rity, and deroling it entir<-ly to Ood. Rfml wheihtr the apoffilM did lite in auniptuoni* houM-s, with ^reat nitcn-dance, and worldly plenty and prosperity ? Aivd so ttt ihef rwit*.

Dirtrt. XI. ' Rememb«r to what ends ail worldly thing* were made and given you, and what a happy adf antage ymi may make of them by renonucing thmi, ns (hey would bfr promiou for your lusta, and by devoting youmelvea iMf then to Uod'.' The Que of their aweetatss to, todraw your

• fun, )f. 16. J

• Cbf]iu«iB nlfli. hti «nwMw clwfsn) bin wilb aaaj orta**. I>^ ^nvi *lllt aiKtw miiiw . AwlwiiwwirltkCMKaiMlbWaDcarfrb

' li>ipilliipUfklk«MiipteiilMnlB qw kImmI iK««M«I <k(oMn>4i;(

CHRIiTUN DIRBCTORY. fpART 1.

Mola to taat« by Tiutl) tb« he»vi:iil)- BWetMnc^s. They ar« the looking-g'lwfl of houU in flc«h, that art- not yet admitted to Me the«e tliiDgH Kpirilaiil Uck to fucv. They are the provMiderof ourhodiri; our travelling fumiturenud helps; our inns, and itolacing company in the u-ay ; they are Home of Qod'jt loTtt-tokons ; some of the lesser piccvc of Wt* coin, and bear hin imogv and superscription. They lire drops from the rivers of the eternal pleasures ; to tell the mind by thetvay of the senses how good the donor is, and how amialile; unci wh&t higher delights there are for souls ; and to point us to the better things which these foretell. They arc mes-•eagers from heaven, to t«atify our Father's care and love, and to bespeak our thankfulness, love, and duty, and tu bear witnesa against sin, and bind ua fastei to obedience. ■y arc the first volume of the Word of God : the first 11^ that man was set to read, to acquaint him fully willt Mm Maker: as the Word which wc n»d and hear is the chariot of the Spirit, by which it maketh its accesses to the soul; so thv deUghtx of sight, and taste, and smell, and bearing, were appointed mt an ordinary way for the speedy accesa of heavenly love aitd aweetness to the heart, that upon the first expression of the goodncas and sweetness of the creature, th<;re niiirht presently be transmitted by a due progreasion, a deep impr«»sion of the goodness of God upon the Boul; that the creatures, being tlie letters of Ood'a book, which arc Been by our eye, llie sense {evi-n the love of our grunt Creator) might presently be perceived by the mind: and no letter might once be looked upon but for tlie sense; no creature erer seen, or tasted, or beard, or felt in any delectable quality, without a senite of the love of God; that aa the touch of the hand upon the strings of the lute do cause the melody, so God's touch by his mercies upon our heart«, might presently tune tliem into love, and gratitude, and praise. They arc the tools by which we must do much of our Master's work. They are means by which we may refresh our brethren, and express our lore to one another, and our love to our Lord and Master in his servants. They are our Master's stock, which we must trade with, by the improvement of which, no leas than Uie reward of end-in TU cmiur* nuK ipcvulum f no enolur (idciiir. I>ti]I. SnUgcr In Ep Cuh. lib. H.Tbn.lS). p. 609.

I

CHAP. IV.] CHBtSTIAN FTHICS. BO

lesB happintiM may be attained. These are (he vims Co which God gives us outward mercies. Love Ui^m tlius. And delight in (hem. and use th^m thu!i, and spare not; yen, seek them thuB. and be Uiatikful for tlieni. But when the creatures are given for aa excellent k iMe, will you debase them all by making them only the fnel of your lusts, and tlie pro* visions for your lIpKh ? And will you love t}ii5m and dote upon them in tlieite ba»« rc«pcct«; while you utterly neglect their noblest utte ? You are jast like children that cry for books, and can never hare enow; but it is only to play with them because they are fine; but when they are Ret to learn and read (hem, they cry as much because they lov« it not: or like one that should spend his life and labour in getting the finest clothes, to di-e»H ]m dogs and hor»e« with, but himself goes naked and will not wear them*.

Dirta. xii. ' Remember that God hath promised to provide for you, and that you shall want nothing that is good Ibryou, if you will live above these worldly things, and uck 6rat his kingdom, and tiie righteounnesH thereof.' And cannot yoo trust his promise ? If yon truly believe that he is Qwl, and that he is true, and that his particular providence exteodeth to the very numbi-ring of your hairs, you will sure trust him, rather than txast to your own forecast and industry. Do you tliink his provision is not better for you than your own ? All your own core cannot keep yon alive an hour, nor can prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit yourselves to the disposal of bis love and wi«dom, you disoblige Qod, and provoke bim to leave you to the fruits of your own care and dili-gaDcc: and then you will find that it had been your wiser way to have trusted God.

Direct. X}tt, 'Think often on the dreadful importance and effects nf the love of riches, or a wcrldlv mind *.' 1. It

• Even DlMjriln Un ijnni mi bannliM id phlUmprwri. To VtHa ha ■»« •bm* Ib sn KXO tdfHit, Vutn. lii V%tm», lud aoch lo ArixIpfM •od m«a; amv, ■ad h* ofW«<l awli h> matj pUlotophtn iWt rrluKd it. And » dU C m —

* l«fc apon tW lacr <if ihc nUmlioiit oDrtd. iiul Inqirin Into ■)■• cuoim tt ill dw dfipnnlMW, n|ilivs truplilti. utd Inliummiiiy wlikh lion MBi> Ma N IIIm ro*r»ltii lo*l tntslh* ttwrupted, limmni cligrtliM, t^ Inqdi* loiD (ha CMw •( (Mr eiwlwnlnm. dtrUou, mirralloiu. malipiiry, and emt^j •^nu ntb alkMi ud jrau ■ill Rn4 thd pMt uui mirldliara ■>* the CkiiiM tf M.

CUmSTIAN DIRECTORY. [PART I.

isa most Mrtftiu sign gf a state of d«ath and misery, where it hath the apper hajid. U ia the departing of the heart Iron] tiod to creoturea. See the malignity of it b«fore. Good men have been overtaken with helnouA aioe; but it n bsrd to find whcru Scripture collctb any of tliero covetous. A heart lutcretlT clearing most to this present world and ita , |K)8pcnty, is the very killing aiu of every hypocrite, ywi/ Mid of all ungodly men. '2. Worldliueaji makes the Word unprofitable, and ke«p€th men from believing and re(>enling, and coming home to God, and miiidiii); HerioiiNly the ever- , lusting world. Whnt ao much hindorclh thv convention of sinners, as tlte love and csrvs of esrthly things? They cannot aenre Uod and mnnunoo: tlicir trvasure and bearia cannot chiefly be botli in heaven and earth! They will not yield to the tenosthatluve(his world: thoywillnotfon*nke all for a treasure in heaves. In a word, as you heard, the

Wlirn mm of ■ prouil anil ooildlj niind hare by frauil, bikI ((ii-iiilBliiji, unil 'i-^ iiinii,!' inntfiEil IV p»t«n1itp of ttin chiirchn. anonlinj; lo their miiiilt bdJ rndl, ikey luni >i IbIb • aMlixnMnt dtiaierfou, and t1i» eamal, wnldlv put of flic cbmli, it Ibc gMal tiitaiy utS ptntcutoc uf tlic >|:4r<(iial pii I; and iW fiabljr hypocrilr, M Cain B^iml AUil, ji filled wilh cut; ngaiiitl llip Kriuui br)ii>Trri i-vcii wil of ilia (■liter iIEipkuum o( liit iniiiil. Ilinl liiii ilrcrilfut hct'iAcc li Icii mpcctnl. Whal co-Trlaattirvi huh done tn (Tr* adrancrmfBt v[ ilw imimdMl IirfV (ntliDlir dmrcti Of Ramr, I hHI ghvyon now, bai in <ln oardi M"*!) ■bfciMand ehfonicttrurihrir «wn, Abbai Vnfttffot. Cbnia. (t. 3E1. Vi> miniiut aliquli «|dHiapalu*, uic ilinaiUu mlvuanlrca, rrl rfiaiu iMnn^liiftli* rccloiic. iguir imu lirril Jili^it**. cl Huiiinni (Ji^n-CCnitiH IpM caan, >rd nnn nianu vinin. niiud« main nuim ItiRia.iiun'Mn) •pr-tkaMf MMncar Anaoninuu in *tm. n ad le ruiltiaiil ri>< ri aecrm nnniinunim IB ■afnacopbi I^rtan Hiiwr iDiigiiiTai* Hliaruui hnniinuni i iiuvntooi rn rKocu|nQ-■tiMKn luilPnuD nulonini, diliir libi pcttiuin. /ocuiidun lUjier iidjutiice lua ilic cordni <{vi* rnjpU da puU'u iiilriiinrii abjHi, ui arcuiiiiiiriiiiir Ubi mula pccunla-rtnf pfltiDk. Hibn qaod irnipcr ililiit: di-canta ('■nllcuiii, <]uia pet nntlilani btv tatoMioAO pMUaiTi rcllgUifin, •irbnn lidtti. AJ Ic Iraliit Imiuinn, tau IpHnM dnaa^aiilpui&««Aidcniu. Kd aodo/an niuli)pliCMin)irr|>9lralta,*iliiiuiDd(QHia, pmiaeunipanio.

Foniiii. GalliidRi •)>cnliiiif;uf p<i|>o PauJ Ihc lirili, bii Intr Iodic ,luull> for lirlp-ln| trim ki nntir^, mlih. Ades piWilM tcqidwidanm pntininrinn quani ainmniin lUdiMuni M fcrituD natv appd Ulca. qui cam anianrna Cl>n<<i 4nKinD» r<7dciiipla-rum, in K cunuD rccc)>cr<iit, vcJqutd anima •■! imcMiiil, >ri iimipiuriisiilniaiu Iiuiiii-nbiyian pWla luiiiiil : quod Crtdo aauai cffiduni I'imivm qucndani (we alfquooda pnttrrpiUiiH inaudiarint ^ qaibaipfVplcKagnticrfucrit, qui aulMam aori cum IV Tacoln^ qua«i aanam Nnioiun EImiiwIi lo*(nluoniiaiiei> Aran. SotL Jaa p. 46. Le|a IbM.iiiU/uDl. WGnl. de JniiUadiiD ^li.

El Jah. ^riitittr. Iil>. tli, 1,11. Je MoiiMh. Puuiiliwra cl dilBm (tmrc 'ti ' (BueHln Moapla liidUui (aliuiluliunpj vionnaiu, <l prccBlu alisiiit biillwr«> i>tn>o-f fleMdi,jubn« aliier in taaicai rt vvtI«putlBi,quki|MicI ilti le (unmliMK) depkmiil • I—~-S<itiibli)qaB>b, [cJii;iviut Inimiciu, ci nriialii diutrii inpMiiMlur.

CHRISTIAN ETHICS.

91

worldly UiiDgB, bm a ia«ajia to odious to God.

Ion uf moiiKy is tfac root of all evil, uid thi- lore of llie Pa-thcr 18 aol In the loTcra ol'tbe world. '<i. Itdeatroyethholy meditation and coofereuce, and tumeth the thoughts to Aod it corruptetli prayer, and maketh it aerve the tieah, and therefore maketli it 4. It ittliegMatlitndnuiceofuea'ii necca-Mry prvp«t»tioB for death ondjidgnwnt, and stcaltth away their hearta and time till it ia ton late. 6. It i« the ^ttaU eaaae of cootautiona, ev«n amonf; tbe nearest nlationi : and the caaiv of the wars and cahiniitiet of ttationa. and of the WOefnl diviaionE and pprncutionH of the church ; when a worldly generatioa think that ihoir worldly interest doth en-^ige ^m againat aelf-deaying and ■piritual phnciplea, pnoticca, and persona. 6. It ia the great cautie of nil the injustice, and opprcKgion, and cruelty, thai ni<;)-th in tha world. They would do aa they would be done by, wen- it not for the lore of money. It miketh men pvrfidiona and Use to all their frtonds and cngagcmenta: no vowa to Ood, QOt obligationa to men. will hold a lover of the world. Ttw wotVd ia bia God, and bia worldly interest ia hi* word and law. 7. it ia the icreatdeatfoyer of chiirity and good works. ISo mare i« done fur God and the poor, becauite tlie love of tiM world forbids it. 8. It di»ord«retb and profancib fitmi-liea; and betrayvtii tlic aoola of children and eervants to tlia devil. It tiirnelh out prayer, and reading the Scripture, niLgOod books, and all serioussp€ecb&'4of tbe Ufa to come, becamta tliuir hearta are taken up witli the world, and they lu>** no lalish of any thiui; but the provisions of tbvir fl«Kb. furmn the l^nl'a own day cannot be reserved for holy works, ouc a duty pecformed, but the world is interpoaing, or di-vortinK tlw niad. 'kl. It templetb men to sin atrainst Iheir lulo«ilMl(it and to for»ak*- Ou- trnlh, and fit ihciaix^lvta tV thmMitiagtide, and muvc tlicir budiea and estatei. itbiilevw tf^r*™* of ihair souls. It is the very price tliat the devM {[tvea forsMilat With this be bau^;ht the owtl of Judas, who went to the Pharisees, with a " What will you give m*-, and I will deliver biui to you." With this he nllenipti^d Chrialbimwlf; "all theae will 1 give ihev, if (huti wilt fnll down and wnmhip me*." It is the cause of npofttacy and uiifaithfuluiMM to God. And it in the price that sinuani sril

CHRISTIAN OIRECTOKT.

[part I.

tfa<;ir Ood, their coiiftcieiice and their aalration for. 10. It tlcprivell) the aoul of holy coinmtmion with Ood, and comfort Trom him, and of all foretaste of the life to come, and tiiinlly of heaven itself. For ait the love of the world keep-etli out the love of God and hatwn, it iduhI needs keeji out the hopeK and comforts which should arific from holy love. It would do inucli to cure the love of money, and of th« world, if you knew how pcrniciousa Bin it is".

Direct. XIV. ' Remember how base a sin it is, and how dishonourable and debasing to the mind of man.' If earth be baiter lliun heaven, and money than God, then an earthly mind ia baser than a heavenly mind. Aa the serpent's feed-in{T on Uie duat is a baser life than tltat of angeU, thnl are employed in admiring, and obeying, and pmiiting tlic Most Holy God.

Direct. XT. ' Call yourselves to a daily reckoning, bow you lay out all that God coinmittelh to your trust; and try whether it be so aa you would hear of it at judgment.' If jou did but uHe to sit in judgment daily upon yourselves, OS tliOMe that believe the judgment of Ood, it would make you more careful to use well what you have, than to get more: and it would quench your thirst after {>lenty and prosperity, when you perceived you must give ao strict an account of it. The tleah itaelf will les« deairc it, when it finds it may not have the use of it'. ^'

Dimt. XVI. ' When you And your covelouanesa moat eager and dangerous, resolve most to croKs it, and give more to piotia or charitable uses than at another time.' For a man hath reason to fly furllieKl from that sin, which he is moat in danger of. And iht; ucu tend to the increase ol the habit. Obeying your covetousness doth increase it: and BO the contrary actK, and the disobeying and displeuKing it, do destroy it. This course will bring your covetousnesa into a despair of attaining its desires ; and m> will make it Bit down and give over the pursuit. It is an open protest-

< ChrW)>bwp-m>rkli pluiinl un Uw ihrep Ihal w« ihoni. Wrim (he fleece grawclb longlbc mnik ncnn oui,

* Pccont* aiiuil rum numiijain lointiBi) probdur, nid forte lalj ban aKoMat, quindo aol diat FiplicniK curium, nociuinu in]rtirli lUnt licuu. Victor. Ul. de Eogen. KTilicCath. Plalu omiiatrtli eut Ittc to k pdw at Ikliln. Wf raa; whh (iir ■ k«kI tiiran. bol xhateter l< tie, we niiul plajp h a* well u wc can. Flataitb. d« Tranquil. Aninu

CHAP. IV.] CHRISTIAN ETHICS.

9.^

ing against every covetotiii deaire; and ao effectual kind of repenting : and a wise and honest disanuiog sin, and turning its luotiotiit ftf^ainat it»elf, to its own destruction. Ijoe it thus oft, and coTetoutneaK will think it wisdom to be quiet.

Direct, xvii. ' Above all take heed that yoti thiiik not of niconcilinj; God nnd mainmon, and mixing heaven nnd eartli lo \>ts your felicity, imd of dreaming that you may keep heaven for a reserve at laet, when the world hath been loved DM your best, so long as you could keep it.' Nothing so much dcfendelh worldliness. as a cheating hope, that you have it bat in a subdued, pardoned degree ; and that you are not worldlings when you are. And nothing so much supports tlitti hope, aH l>ecau»e you confeHa Ihut huitven only must be your laitt refuge, and full felicity, and tltcrefoie you do something for it on tlie bye. But is not the world more loved, more sought, more di^lighted in, and faster held? Hath it not more of your heajt«, your delight, desire, and industry ? If you cannot let go all for heaven, and forsake all this world for a treasure above, you cannot be Christ's true diMiipleN,

DirKl. XVMl. ' If ever you would overcome the love of the world, your great care must be lo mortify the flesh; for the world is desired but xtn itx proriKion.' A mortified man bath no need of thul, vrhjcbiiia Meiisunltst's felicity. Quench your hydropical, feverish thirst, and then you will not make sncb a stir for drink. Cure the disease which cnrageth your appiitile ; and tliat is the safest and chcu{i«st way of aatisfying i(. Then you will be thankful to God, when you look on other men's wealth and gallantry, that you need not tbesa tilings*. And you will think whatatroubic and burden, and interruption of your better work and comfort it would be to you, to have so much land, and so many servants, and goods, and busiaeas, and persons to mind, as rich men have. And how much better you can enjoy Cod and yourself in a more retired, quiet state of life. But of this more in the next part.

■ Swwits Swpecius ia r— qftm f MleBwidgbtatur mulifcudlw iiiingptiw, W W — b it ««I*U««. <}w Mhk Ipt* sw» tpm * Diuc.LHti.<BS(cnt.lib.ii. Hct. U.f.t«. l>MalMB|Mfdldhll' BtM.allelhnonpadUII: qiadjusswIHi p(»

tllMp«-

mi* Ml OmAo Ml abluaa uode Wd pmm, uqer •iNkMMhtNr. FMfwck Ub. D. dhU 13.

CHRISTIAN DIRBCTORV.

[part I.

Did mm but know how much of an ungodly, diiniDahU state doth CooBist in tlie lovo of the world ; and how mucJl it is th« ^Demy of aotiU; and how much of our reli^oa coa-siBtetfa in tli« coniempt and conquest of it; and what ia ibe meuuing of their ruiiitiiiicing th<^ world, in their bapliamal. oorenant; and how many milliona the love of the world will damn for ever; thry would iiotnmkf. itneh a Mir for uo> thinir. and H{M.'nd all thoir dayx in proTiding for their i*c-rishing fli-sh ; nor think them happiest that are richest; nor " boa«t themselves of their heart's desire, and bless the co-retous whom the Lord abfaorreth'." They would not think that BO small a sin which Christians should not bo much as "name*" (but in deUatation). When Qod hath reaolred that tiw " covetous shall not inherit the kingdom of God **." And a Christian mutt not so much as cat with them'. Did Christ lay in ruin. " Take heed and beware of covetons-DMs'." " WoB to him that covcteth an evil coretousnesB to his house, that ho may set his nost on hi^h, that hu may be delivered from the power of evil'." 0 what deservinf' aerraiita bath the world, that will aerve it ao diligently, m constantly, and at so denr it mtt-, when tliey beforehand know, that besides a little tnuuitory, deluding pleasure, it will pay ibem witli nothing but everlasting shame I O wonderful deceiving power, of such an empty shadow, or nithor mndwful folly of mankind ! That when m> many aires hare been deceived before us, and almost every one at death con-ftsBetb it did but deceive them, so many still should be deceived, and Uku no warning by such a world of examplea ! I ooDclude with Heb, xiii. 6. " Let your conversation'be wttliout cov«toiitii«MJ«, and be content with such things u f have: for he hath said, I wilt never leave thee uor forsake ihae."

' PMl. 1.3.

' tCor.a.u.

« Epbm. *. ).

* 1 Cor. *i. 10. Epbst. t. 5, ' Usb.U.9,

CH4P' IV.] CBRISTIAN ETHICS.

tie

PART VII.

jyirrftiom agaimi the Mailer Sin: Semuatily, FlahpleosiHg, or VolaptiuittmtM.

f SHALL b« the shorter on this also, because I hnre spoken so much already in my " Tre&tise of S«lf-<l«niul." B«fon nre come to more particular Directiona, it ii needful that wc ditccm the nature and evil of tlie ain which we speak «^nM. 1 xluilt ihc^rnfore, 1. Tell fou wlist in nioant by ' flMh' hers. And 3. What flvshpleMiDg it is that is ti]»-kwful, and what eenKuality ia. 3. Wherein the malignity of this ain conaistetb. 4. I shull answer aoine objections. 6. I shall shew you the signs of it. 6, The counterfeits of tht) cuDtrary. 7. And th« falsa signs, which make some accused wrongfully, by tiieualvea or others.

1. Bscause yiw may find in writings between th« Pro-bsHtaaU and Papisia, that it in become a controrersy, whether by ' Beah/ ia Seriptare, (where this »tn is neittioaed) bo meant thu body ilHclf. or the soul ho far fut it is unrega-■eralr, 1 aball )>r>rily first resolve tbia questioa. When we apeak of the unregemrate part, we mean not that the aoul bath two partii, whereof one is rcgenerab!, and the otlier un-nganuiale : hut at the purblind eye hatii both light and darkaMa in the aatno anbject. so ia it with tJio soul which i« ragaaarale but iu part, that Is. in an imperfect degrvo: and by lb* wtrcf^enerat* part is meant, the whole soul, so far a« it Ih uaregnnerate. The word ' fleah' in il.t primary signifi-■attjofi, ia taken from that part of the body, aa such, without MapMttosia: and next for the wImIv body, as distinct froa lbs soul. But io reapect to sin and duty, it iH taken, 1. SaawtimKH for the sfloaitave appetite, not aa sini'ul in it-salf, bntaa dasirin^ that, which Ood hatb obliged raason to 4liiy. 2. More frequently, for this senaitivu appetite, HN in-vdinatCt and so sinful in its own desires. 3. Most frc-quMilly, for both the inordinata seasitiTe appetite itself, and tba rational power*, «o tar aa they are cormpted by il. and nafnlly disposed u> obey it, gr lo follow, inordinately, sen-anal thini{fl. But then the name is primarily taken fur the aanHial appatitv itself, (aa diseased) and but by participation

•M

(CHRISTIAN DIRECTOKY. [PAKt I.

for the rational powent. I'or the underataDding of which, you niutit couaiiler, I. Thut Ui« appclile iUclfinif^ht innocently (even in innocency) «ic»ifxr « furbidden olijvct: when it was not the a]i|>elit>; that wan forhiddcn, but the (IrKiic of the will, or the acluul taking it. Thutumaii ina fever duth thirst for more than he may lawfully drink, i« not of iUclf a Kin ; but to dv«irc it by practical volition, or to drink it, is a tin ; for it is these that God forbids, and not the thirst, which it is not in oar power to extinguish. That Adam hod an appetite to the forbidden fruit was not his sin; but that bis will obeyed bis appetite, and his mouth did cat. For tlieappetiteand&ensitivenatureareof God, and arc in nature antecedent to the law. God made us men before he gave US laws: and the law commandeth us, not to alter ourselvea from what he made uh, or aiiy thing else which is naturally out of our power. Hut it is tlic sin of the will and executive powers, to do that evil which consisteth in obeying an in* nocenl appetite. The appeiitc is necessary, and not free ; and therefore God doth not direct bis commands or prohibitions to it directly, but to the reason and free-will. 3. Bat aince man's fall, tlie appetite itself is comipt«d and become inordinate, that is, more impeluouN, viulent, uud unruly tfaaQ it WBH in tlie state of iimoccney, by the unhappy distempers that have befallen the body iUielf, For we find now by experience, tliat a man that uaeth hinuelf to sweet and whol-aomc temperance, hath no such imp«^tuoitK Klrivings of bia appetite against his reaiion (if he be healtliful) as those have that are eitlier diseased, or used to obey their appetites. And if use and health make so great alteration, we have cause to think that the depravation of nature by the fall did more. 3. This inordinate appetite is sin, by participation; so far as the appetite may be said to be free by participation, though not in itself; because it is the appetite of ii rational, free agent: for though sin be first in the will in it* true form, yet it is nut the will only that is the subject of it (tliough primarily it be) but the whole man, so far as his acts are voluntary : for the will hath the command of the other faculties ; and they are voluntary acts which the will either commands, or doth not forbid when it can and ought. To lie is a voluntary sin of the man. and the tongue partakelh of the guilt. The will might have kept out that sin, which cai

1

:m

CHAP. IV.]

CHRISTIAN BTHirS.

07

u (lieonlrr in tlie appetite. If a druiikartl or a glutton provoke n vtmneovtB, inordinate appttilv in liimiielt', that lust ia hiB sin, because U ia volunlarily provoked. 4. Yet auob additions of inordinacy, ati men atir up in any app<-tilc, hy thfir own BCtuai eina and customs, are more n[rgravated and dangerous to the soul, than that measure of dislmiper which is merely the fniitof origiual sin. A. This inordioatcnt-ssof the Btneitive appetite, with the mcie privation of rectitude iu the mind and will, in enough to cause man's actual sin. For if tile honm be headstrong, the mere weakneas, sleepiness, negligence, or absence of the coachman in enough to concur to the overthrow of the coach: so if the reason and will bad no positive inclinations to evil or sensual objecta, yet if tliey have not ho much light and love to higher thinga as will restrain the sensual appetite, it hiktb positive inclination enough in itself to forbidden things to ruin the sonl by actual sin. 6. Yet (though it be a great controversy among divines) I conceive that in the rational powers themselves, there are positive, habitual, inordinate inclinations to sensual, forbidden tilings. For as actually it is certain tb« reason of the proud and cov<-lous do contrive, and oH approve the stn, and the will embrace it; so these arc done BO constantly in a continued stream of action by the whole man, that it seems apparent that the same facullieH which run out in such strong and consluut action, ore themselves the subjects of much of the inclining, positive hahita : and if It be so in additional, acquired sin, it is like it was so in orifpnal sin. 7. Thou|rh sin be fonnerly Hubjectcd first in the wilt, yet raalerially it is first in the sensitive npp«lite, {at least this sin of dcshpleasing or sensuality is). The flesh or sensitive part is the first desirer, though it be sin no further than it U voluntary. 8. All tliis set togetlier lelleth you further, that the word ' flesh,' sif;nitieth the sensual inclinations of the whole man ; but 6rst and principally, the corrupted senanal appetite; and the mind and will's {whether privative or positive) concurrence, but aecundarily, and H Ikiltni; in with sense. The appetite 1. Prevcnielh reason. 2. And reeislrth rruson. 3. And at last curnipteth and an tier th reason and will, to be its servants and piirvt^yors. Am) that tho name 'flesh' doth primarily signify the sitive appetite itself, is evident to the very notation of

VOt. 111. H

«B

CHRISTIAN DIKBCTORY. [PART I.

the name. Why elite should the habiu or vices of the rational powers be called ' flveh' uny more than ' Kpiril'or any thing else ? If it were only in respect of their object, they thould be called 'the world' also, becau&e that is their ob-jecL It is acerUuu rule, that' That faculty itt most predominant in man, whou object is m»de liia chiefeitl end.' Seo-sitivc delights being made tlio felicity and end of tJiu uii-sanulifieil, it foUowtXh thai the scusitivi; fucultie.t are [>redo-minant; which being called flesh, (by a nearer Irope) the mind from it receives tho deiiuuiniilion. The Scripturrit uIho shew this plainly : I r^uicmbcr not uny one pluce in Uiu Old Testament where there is any probability tliat the word ' flesh' should signify only the rational soul as unrenewed. Matt. xvi. 17. " Flesh and blood hath nut revealed this unto Uie«:" tliat is, mortal man hath not i«ve&lcd it. MwtU xxvi. 41. " The spirit is willing, but the flesh is weak :" that is, your bodies are weak, and resist the willingness of your souls; for sinful habitu are not here called weak. John iii. 6. " That which is bom of the flesh is flesh :" that is, man by natural generation, can beget but natural man, called flesh front tlic risible part; and not the npiritual life, which nature is now destitute of. Horn. rii. 25. " With my llesli 1 serve the Uw of sin:" that is, with my sensitive powers, and my mind so far is captivated therein. Horn. viii. 1. j>. Flesh and spirit are ol\ opposed: " They that are of Uie llesh, mind the things of tlie flesh, &c.:" that is, they, in whom tlie sensitive interest and appetite are predominant: for it LB called the body here, aa well as tlie flesh, veriies 10, 11. IS. The mind is here included; but it is as serving tJie flteh and its interest. Gal. v. 16, 17. 19. Flesh and spirit are in the same manner opposed. And 2 Pet. ii. Itt., the lusts of the flesh are in this sense mentioned. And Hphes. ii. 3. Rom. vii. 18. xiii. 14. 1 Cor. v. 6. 1 Fet. ii. 11., ia which there is mention of " fleshly lusts, which fight against ihe spirit,"and "fleshly wisdom, makim^ provision for the flesh, &«. And Col. ii. 18. there is indeed the name of a fleshly mind, which in but a mind deceived and subservient to the fli:*>h; ko that the flesh itself, or senHitive interest and appetite are Arst signified in all or most pla<:e8, and in some the mind, aa aubcwrvient thereto.

It is of tlic greater conBequence that this be rightly un-

CHAP. IV.] CHRISTtAN BTRICS.

m

^MMoodylttl jrou be U-^mpU-Kl to iinictite the Liborttne*, who thioJt the flesh or seositive part is capable o( no moral good er evil, luxl tbererorc, nil iu notion* being indifierent, we may Inr intlitTrrrnt iibotit tlu-ni, and look only to the HU|»erioi Itowurii: iLiid otlicio thnt think thftt the Scripture by ' QwW neaoetb only tfae mtional sou) us unreaew«d, do UiervapoD oheritih the flexh itftelf. Knd [iani)>«r it, and feed its unruly luHtft, and never do any tiling to lante the body; but pmy daily thai God would destroy the flesh within thvia, th»t is, ih«ir Kinful linbili» of roaton and will, while thvy cherish th<> cause, or neglect a chief part of the cure. And on the contrary, HOiue PapiftM that look only at the body as their en«my, are much iu fnHtinf;«, nnd bodily exvrcmft. while tbey neglect the mortifying oftJicir carnal niind».

U. How far flenhpleasing ift a ein, 1 shall distinctly op«n to you in these prupoHittons, 1, The pleasing or diapltiad-ing of the wtuitivc nppolite in iuelf considered, ia neither •la nor doty, good or ovil y but aa comnmiidi^d or forbidd«A) by MMDC law of God ; which is not ab&olutvly done.

3. To ple»H the n«9h'by things forbidden is undoubtedly • (tin, and ito It la to diiiplc«*e it loo. Therefore Uuk ia not all tliat is her* m«*nt, tbM th« nutter that |>leaseth it niuit not be things forbidden.

3. To overvnlue the plewing. of tlve fle«h in a sin : and to pr«fer il before tiie pleasing of God, nnd the holy preparations for heaven, is the state of carnality and ungodliness, aadtba common cause of the danmmtion of soula. The de-light of the lleah or wmen ii a natural good ; and the lia-lural deaire of it ill itself (as is said) is neither vica uor Tir-tua: bat when this little natural good ia preferred before the greater spiritual, moral, or cKminl good, this is the »iil of

tal minds, which in thn^atrned with d<-utli ".

4. To buy the pleiuiiuR of the de«h at too dear a rate, as tk« losa of time, or with care nnd trouble, above its worth, and t'l be ton much aet on making prorixionit to pleusu it, dotli *hi;w thiit it is overvalued, and is the sin forbidden".

6. Whao any daain; of the flesh is Inordinate, tmntode-ntlr, or irr<*vtllar for matter, or manner, quiintity, qoiility, or setison, il in a »in to please that inordinate (l<:e>>re.

6. When pleasing the fleih doth too much poanper It, - Iloffl. illL I. S—a. IX •' KmA. ilIL IC

CHRISTIAN DIRECTORV. [PART I.

and di«n«h filthy ItiaU, or any other sin, and ts not n«c«^ Bary on Bomc other account, aa doing greater good, it is a

' sin. But if life require it, lunt must be subdued by other

I means °.

7. When pteasin^ the flesh doth hurt it, by impairing I bealtli, and so making the body less fit for duty, it is a sin. I'And so almost all intemperuQce tendeth to breed disvaKes :

and God comiuaudeth temperance even for the body's good.

8. When unneceseary fleshpleasing liindcreth any duty of piety, justice, charity, or self-preservation, in thought, affection, word, or deed, it is sinful.

9. If any pleasing of the flesh can be imagined to have BO tendency directly or indirectly to any moral good or evil, it is not theobjectof aniorid choosing or refusing; but like the winking of the eye, which tails not under deliberation, it is not within the compass of morality.

10. Every pleaiting of the flesh, which i« capable of being referred to a higher end. and is not so referred and used, in a sin. And tiiere is scarce any thing, which is eligible, which a vacant, waking nian should deliberate on, but gltould he refened lo a hi|;lierend; even lo the glory of God. and our salvation; by cJieering un up to love and thankfulnesK, and strengthening or fitting us some way for Bomc duly'. Tliis ia apparently a win, (1.) Becnose else fieshpleasing is niudc our ultinmte end, and the flesh an idol,

■ SI argannm In habllanii uilnio luflidciu fucrit, Mtii ni ririum. Cnrpai um-' l|Kpl«pttc aiunil wtTilium rrciwrnBluram.nenuitiiiBcurpiirUicnu) or, i|ui uncial. Id ri pieprla muntrc fuiigliur. qiiM loeuMi, >cu quid BiogiJiui tcqujnu? Pelrtrcli. 1ib.iLdUU 1. VIrct carpotliiutiT'lrticvcerli. u( Petmrch. lib, i, dial. ^. ntiat mma jm to make your piiun to ilrang > «U PIbLo (o on* tbal ot«r-p*ra|>cnd hb Boll. Man. Flcln. in Vin Pl«(.

>■ Kt it a go«l Chriuiau, liiit remold; and ultimate]; refcrraih tli Iht cm-iBitianluGod.and ntrtli, ami ilriiikclli. Ac, mur* lo fil him )bt Ood'i Krrlec^ Ihan la pICBH ihc flcah. But il it much more Ihiui ihli Hblcb the creature aai appcrinttd t tat i crrn tot a procxl cooiiauiiicalion a( Ihr triue al Ihc |[Oudiim el Uod onto tli« beafl. At ihc (nunician that luucbrth but tbc itjt o( bii barpaichord or orjpin, cana-nil thai twcci, huiDOiiloui Knind. oliidi trr hm Trum llic ilrini;* dial arc loucbed wllbSn I B God onlaiiiKl ihc order, braal;. mrvbicii, &c. or die craUuic. lu taueh the tma* willi (ucli n picaiurc, at ilmuld tuddenlj louch iIic Inward kdm iiith ao ■niwcnble di:li|;hi iiiCiwI, whu ii llir giver or lbelir« vfttfrj ixt^tun. Hut, alia 1 irhcrr ii llic ChrlMlaii Ibut dalli Iliiu tal uid drink, ami llmt lake plcaivc io all bit nrrcica? When mntrarily out Imrt) a/r ccmoonly m Ht*t\til frum God bj th« crmore, ilm ■> raoch delight ni ve And In U, au nuctf wo lotf of oat dth);ht In God, jt*, iitf our refjard luil ntUMiihrniict' ii( him.

CHAP. IV.j

CHRISTIAN ETHICS.

101

if ever wc denirt it only Tor lUelT, (when it may be rcrorred to a hi|;1icr end.) For though the sensitive appetite of itself lialh no intended end, y«t whatxoever the will deHireUi ia eillier an an end, or ns n meiins. That which in not desired RK n inefuis to some highi-r end, is tk-Ktri-il mt our ulti-inai« end itself, (in tltat act.) Bat God only is man's law-fnl, uUimatv end. (3.) Because it ia against an express command, " whether ye eat, or drink, or whatever ye do, do all to the glory of God^." (3.) b<?i:au»e else we iihall take God's creatures in vain, and east them away in waste. (4.) And we shall lose our own benefit to which the creattire or pleasure nhould be improved. (5.) And we shall silence reason, wlien it should direct; and we shall suspend the government of the will, and give the government (so long) to tbe flesh or brutish appetite: for that faculty rulcth, whose object Is our end. These reasons clearly prove it a sin to terminate our desires in any act of flesbpleasing as our end, and look no higher, when it is a matter of moral choice and deliberation.

11. But tlie sin here is not simply that the flesh is pleased, but that the duty of referring it to a higher end is omit^ led ; so lh»t it is a sin of omission (unless we proceed to refer better tilings as a means to it).

12. The intending of God's glory or our spiritual good, cannot be distinctly and sensibly re-acted in every particular plaasure we take, or bit we eat, or thing we use; but a Ma-cere, habitual intention well laid at first in the heart, will a«rve to the right use of many particular means. As u man purposeth at his first setting out (o what place he meanoth to go, and afterwards goeth on, though at every step he think not sensibly of his end: so be that devoleth himself to Ood, and in genent) deaigneth all to his glory, and llie furtheranco of his duly and salvation, will catry uii small particulars to that end, by a secret, unobserved action of tbe soul, performed at the same time with other actions, which only are observed. He that inlendcth but hie health in eating and drinking, is not remembeiing bis hcalUi at every bit and cup; and y«l hath such a habit of care and caution, us will unob&ervedly keep him in his way, and help him to fit the uieaos unto the end. As the accuetomed

i tCDr. 1.31.

CUKIBTIAK' OIRBCTOKY.

[PAKT I.

hand of ft mueiciiui caa pUy u lemton on but lute, while lie thinkR of ftotnethins *1^p ■ so cau a resolved Chnstian faitli-fully do meh accustomed thitt^n a» eating, tutii drinking, tod clothing liim, tuid labouriog in liis cnUini^ to tlte good •ucU which hn (first uctUBlly, and still hnbilDiLlly) rv«olv«d oa, without K difitioct roinembraucc and obaurvablc intention of that «ad.

13. Hi* body must h« kejit in tliKt condition (as Iv us w* can) (tut ia fittest for the sorvice of tb« soul: us yuu kcap your horee, neither ao pampered sa to be unruly, nor yet so low as to digable him for travel: but all that health aad alreugth wJiioh DLiktft it nut unruly, mnketh it the more tervionblc. It is not tho life of the body, but Uic beulLh tod Ihe cheerJulneM which maketh it fit for duty. And so nuob pleasing of the flesh aa tendeth but to its health auct i-he<rifulnt-xK, is a duty, where it can be done without greater hurt tlic uther way. A liuavy body is but n dull tmd htnivy ■ervant to tlue mind : yea, a great impediment to the soul in <liily, and n gn^at tcmptntiuii to many sins; as sickly and u«likU(-holy perHUBH, and uumy dull mtd phlegmatic people know by sad experience. It ii as great a duty to help tbe body to its due alacrity aad btnoes for ,'fiervic«. »» it is to tnmc it, nnd bring it umldr by fasting and ^^ck<:loth when it is proud iir lustful'. And thuy that think riflijigoi) certain (IsyH, in H fonuul moaner, is acoeptuble to Ciod, when tlu statu pf the body if) not bulped. but rather butt and hlu-durcd by it, as if it "rere a thin^ required for itstlf, do mia-talun^ly otlei a iacri1ift« io <iotl, which he reituirctb nut; •ad take him, to be nn coemy to man, that desireth hi.s paiu and gTi«r, wlwn it leudeth not to his good. A mower lliut bath a good scytlw will do moiu in a day, thui another that [ hath a bad one can do in two: every workman kQoweLh the Ibonvfit of Iiaviuf; lu« tools in older: and every trafellei knows iht; diiforcncA between a cheerful and a tir«id horm ; and they that have tried httaltii ami ticluinss, know what a

' Yal It >■ croc which Peiruoh ullli. Ilk II. dlt(. 3. Vdeludo biGnM, CtnM ' tajucunih at, Md liAtlUt que le crcbni icllical, ilcr UpWI, cl ain^ilkslt ulnKSUl;

h OptliDiiui ia ptricnUttuODllut'iduL t-' lib. I. dial. 3. Mulli> p^iiculow «i {irililcni

I l^itunt. ijni lotiiu uroUuiB'. Vuiquani jicjui qiuiu In UuiO inr|Mirt, JTgei mil*

' KU) lisliilaL El dial. 4. Quievii n»lii. i)<umn> ptuioa >|rfliidft ridulw, npW*

bile (ruloin tanwn, qa«d null Kutdiuin lii nafoi'it.

CHAP. IV.]

CUKISTIAN ETHICS.

103

help it IB in «very work of God, to have a healthful body, and cheerful spirits, and an alacrily and pTuinptittide to obey llic tuind. Wh«M tlie nights of prospcctii, and beautiful buildings, and fieldii, ami coiinirie«, or the use of walka, or Gardens do tend to raise th« soul to holy contemplation, to admire the Creator, aud to thiakof Uieglory of thelifeto come (an Bernard used his pleasant walks); thiH delight ia lawful, if not a duty, where it may be had. So when lAtialO dolli cheer the mind, and fit it for thanks and pruisv to God : and when the rest of the body, and tlic use of your best apparel, and moderate feaating, on the Lord's day, and other days of thanksgiving, do promote tlie spiritual oerrice of the day. they are good and profitable; but to Ihoste that are more hindered by fulneiis, even abstinence on such days is beat. So that the (ue of the body must be judged of aa it isamcansoranexpnrssion of the good or evil of the mind.

14. Sometimes the present time must be most regarded herein.and aometimet the future. For when some great tin, or judipnont, or other n-aeon catln ua to a faat, when it bc-(!oni<.-s needful to the ends of that pretieHt day, we must do it, (hough the body were so weak that it would ho somewhat the worae afterwards; so be it that the good which we may expect by it that day, be greater tliaii the good which it ia likely to deprive us of afti^rwurds: oilterw'iso the aftcr-loaa, if greater, ia more to he avoided.

16. Many thinga do remotely lit u» for our main end, which, nearly and directly, seem to hare no tendt-ncy to tt. As ihoae that arc only to furnish us witli natural strength, nnd vigour, and alacrity, or to prevent impedimenta. Aa a tnmUt-r's hfjod and cloak, and otlier carriage aeem rather to be hindrances to his speed ; but yet are oeCMsury for preventing the cold and wet, which else might binder him more. Yea, a pomible, uncertain danger or impediment, if great, may be prevented with a certain Hmall impr<liment. Sn it is meet that our bodies he kept in tliat health and alacrity, which is ordinarily necessary to our duty; and in eating, and drinking, and lawful rccrealiona, it ia not only the next or present duty, which wo prepare for, but for the duty which may be very distant.

16. Ordinarily it ia aafest to be more fearfal of excess of ficsbly pleasure, llian of defect. For ordinarily yn are all

CURUTIAN OIRBCTOKY. [fAKT I.

very prone to an excctw, and aIho the trxccss is tisually tiioru dangerous. When excess is the dsuiiustion of all, or most tliat everp«ri»b, and defect is but the trouble and hindrance,

.but iivv«r, or rarely the damnation of any, it is eatiy then to BBC 01) which side we should be moat fearful, cauteloua, ami vigilant.

17. Yet exceftxive itcnipulouRneits may be a greater tin. Mid a greater hindrimcc in the work of God, ttiaii some small exct^sses of flesh pleas in if, which are committed through ignorance or inadvertency. When an honest heart which pre-ferreth God before the Be»h, and ia willing to please him tliougb it displease the Besh, shall yet mistake in some »ntull particuIarM, or cumuiit itome daily errors of litttrmily or heed-lesKness, it is a far less hindrance to the main work of religion, than if that man should daily perplex his mind with scruples, about cTcry bit he eats, whether it be not too pleasing or too much ; and about every word he speaks, and every step he goes, as many poor, tempted, melancholy per-aons do; thereby disabling thcinselvcK, nut only to hive, and praiK« and thankfulness, but even all considerable service. In sum, All pleasing of the senses or flesh, which is law-

rful, must have these qualiticattona. 1. God's glory must be the ultimate end. 2. The matter must be lawful, and not forbidden. 3. Therefore it muitt not be to the hindrance of duty. 4. Nor to the drawing of us to sio. 6. Nor to the hurt of our health. 6. Nor too highly valued, or too dearly bought. 7. The meiLKure must be moderate: where any of these are wanting it ia sin : and where fleahpteasing is habitually in the bent of heart and life preferred before the pleasing of God, it proves the soul tn captivity to the Hcsh,

[fUid in a damnable condition.

HI. I am next to shew you the evil or malignity of pr«-

jdominant fleshpltiasing : fur if the greatness of the sin were

l^nown, it would contribute much to the cure. And, 1. Un-

I dertitand that it is the sin of sins ; the end of all sin, and therefore the very sum and life of all. All the evil wicked

' men commit, is ultimately to please the flesh : the love of I ficshpleasing i« the cause of all. Pride, and covetousness, and whoredom, and wantonness, and gluttony, and drunkenness, and all the rest are but eitlier the immediate works pf sensuality nud tlenbpleasiuij, or the distant service of it,

CHRISTIAN ETHICS.

106

by biying in provision for it. And all the maliciousenmily uid oppD.tition to God and godliness ia from hence, becaime they cro^M Uiti intetcut mid dt^aires of the lleab : the final oauM i» it for which men invent and lue til the means thnt tend to it. Tliercfore ikll other nin bein|; nothing but the DieanB for the pleiising of our flc)>hiy appctitva und fancies, • it is evident tlmt flei^hp)euKin|r in the common cause of them ftll; uid is to all ullter sin us the spring is to the watch, or the poise to the clock; tlic weight which givetb tbem all their motion. Cure this sin und you have taken off the poise, and cured all the positive sins of the soul: though the privative Kins would be still uncured, if there were no more done; because thtit which makes the clock stood still, is not enough to make it go right. But, indeed, ooUiing bat tite love of pleasing God, can truly cure the love of fleiibpleofting: and such a cure is the cure of every sin, both poniiive und privative, active and defective.

2. Fleshplcusing is the grand idolatry of the world : and the He«h the greatest idol that ever waa aet up against God. Therefore Paul saitb of sensual worldlingK, tlial " their belly is their god," and tliencv it is tliat they "mind earthly thini^B," and " glorj- in their shame, and arc enemies to the cross of Christ," that ia, to sutferings for Christ, and the doctrine and duties which would cnuKe their suRV^rings. That is a man's,'god which he tnkcth for his chief good, and tuvetb best, and trustcth in most, and is most desirous to please: and this is the flesh to every sensualist. He " lov-eth pleasure more than God*." lie " savoureth" or " miudeth" the " things of the Hesh," and " livelh" to it, and " waUtetb after it'." He " maketh provision for it to satisfy its appetite or luaU"." He " sowetli to tliv Hesh';" and fulfilleth his lust, when it lusU.-(h againsttJie Spirit^." And thus, while concupiscence or sensuality hatli dominion, sin is said to have dominion over them, and they are servants to it *. Tor " In whom men yield themselves servants to obey, bis servants Ihcy arc whom they serve or obey *." It is not bowing the knee und pntying to another, that is the chief idulatry. As loving, und pleasing, and obeying, and trusting,

• (Tim. III. <■ 4.

• CliLtLt.

> Hm>. it. IC

> Rov. *K1. !.,>—a. 13. 1 0*1 ». IC 17.

■ ttHikiULlt. • Rusk. fl.tt.iO.

108 CHRISTIAN DIKECTORV. [PART I.

and Mvking, and deHgbiing in him, nrc thcchicrvsl puts of the service of Oo<), which he prcferreth before a thotiKand Mcrificvs or coiupUmentti: so loving Uie fleyh, and pleuMing it, uid ob«yinf; it, and trusting in it, and Becking, und delighting in its plvasurex, are tlie chief service of the flesh; and mote than if you ofl'ured Hacritlce to it, and therefore i« the grand idolatry. And so the fle«h is ttie chief enemy of Ood, which hath the chiefest love and eertice which are due to him, and robH hini uf the hearts of all mankind that are carnal ant) unKinctilied. All the Baals, and Jnpit«r*, and Apolloe, and other idols of the world set together, have not so much of the love and service due to God, as the flesh ■done hath. If other thin<;8 be idolised by the KenKunlitrt, it is hut B8 they subserve his flesh, and therefore tlicy ani made but inferior idols. He may idolize his wealth, and ido-lixenien iit power and worldly greatneM; but it is butaxlhey can help or hurt hi# flesh : this hath his heart. By the tn-tMest of the flesh, he judgcth of his condition; by this he jndi;elhof his friends ; by (his he chooseth his actions or refuMitli them j and by tin* he mrasurcth the words and ac-fiona of all otherB. He takes all for good which picasctli his flesh, and alt for bad that is acninst his plcaitorc.

3. The tlesh ia not only the common idul, l>ut the most dwonring idol in all the world. It hath not. as subservient, fliitt4-rr-d idob hnvi;, only a knee and compliment, or now and tht^n a i^ncrifice or ceremony; but it hath the heart, the tongue, the body to serve it; tlic whole estate, the service of friends, the uae of wit and utmost diligence; in a word, it faatli nil. It ia loved and served by the {censualixt, aa God ■ihould be loved and served by his own, even " with nil the bcttH, and soul, and might:" they " honour it with their substance, and the flrstfruits of their increase." It is an faithfully Kcrvi-d ax Chritt requireth to be of his disciples: men will part witli father, and mother, and brother, and ais-ter, and nearest friends, and all that is agninet it, for the pleasing of their flesh. Nay, Christ required men to part with no greater matter for him tlian transitory, earthly things, which they must shortly part with whether they will or no: but itiey do for the fivtA\ tvn thousand thousand fold more, than ever they were rctjuired to do for Christ. They forsake God for it. They forsake Christ, and heaven, and

CHAP. IV.]

CHRISTIAN ETHICS.

107

their valvation for it. Tliey fonaike kII Uiu solid comforta of this life, and all the joys of the lite to come for it. Tbey iwll all that titey h^rv, »nd Iny down the |)ric« itt ita feet: yoa. more thftn <tll thvy httve, even all their hopos of what tt)«y might hsTo to all etcniity. They suffer a niitrt)-rdom in the flames of hell for ever, lor their tlesh. All the paioH tbey take is for it. All the wront^ they do to other*; and ■11 thr ntini and ruius that they make in the world, k for iU Ami all tho tiuiv th«y vpiitncl is for it: uiid hiid they n thousand yours mor« to live, they would spend it all uccordin^y. If aiiy thivg seem excepted fur Ood, it is but thit bonus, or crumbs, or leavings of tb« Hcsh: or rather, it is nothing; for God hath not indeed the hours which he seema to hava: ba bath bat a few fait wordx and complioM-nls. when the flnh hath their hearts tn the midst of their hypocritical worship, and on hia holy day : and they serve him but aa the Indians serve the devil, that he may serve their tonis, and do them no hurt.

i. How base an idol is the flesh! If all the derinon uaed by Elijah and the prophets against the heatlienish idolatry, be due, is not aa much due against tbe idolatry of all the stfnanol f Is it so great a niadncsK to nerve an idol of silver, or gold, or stone, or wood! What bctturis it to serve an idol of flesh and blood 1 A paunch of gnu ? That is full of filth and excrements within, and the skin itself, the clean-Mt part, is atdtamed to be uncovered ? We may siiy to the eanial worhllttt^, us Oijah to the Baalists, and mora; " Call upon your God in the hour of your distress: cry aloud; perhaps he ia asleep, or he is hluwinii; hia nose, or vomiting, or parf^ing: certainly he vrillbeKhorUy rotting in the grave, more loathsome than thodirt or dung upon the eaith." And ■a this A Ood to sacrifice all that we cnn gat to! And to give all our time, and cure, and labour, and our souls and all tol O judge of thiit idolatry, as God will make you judga MtlaMt

A. And hem next consider how impions and horrid wM ■baaaniept it is of the eternal Ood, to prefer so vile n thing Woftr bim I And whether every ungodly, sonsnal man, bt M( a eouNlant, pritcticul blasphomer? What do»t thoit but •ay continuslly by thy practice,' This dunghill, nasty flesh, is to be preferred before Ood: to be mote loved, imd obey-

CHRISTIAN DIRBCTORV. [PART I.

ed, aod served? It des«rveth more of my time thanb«: itis mortt worthy of my di-lighl and love.' God will be jud^, (and jitdjje in right«toti«iic«« er« lotig,) whcthi^r tliie be not I the daily language of tby life, tJiough thy tougui- be taught tome better innnncrr). And whether this be blasphemy, I judge thys<;ir. Whether tliou judge God or the Scsh more rworthy to be pleased, and wliicb thou thinkeat it better to please, ask thy own heart, when cards, and dice, and eatiuj;, and drinking, and gulUntry, and idtene»», and ^eutncss, .and abundance, do all suem so sweet unto thee, in compa-risoa of thy thoughts of God, and his holy word and service! And when moniing and night, and whenever thou , art alone, those thoughts can run out with unwcaricdne»s and I plc^Hurt;, upOD theae provisiona for thy flesh, which thou L canst hardly force to look up unto Qod, a quarter of «a hour, though witti unwillinirneM.

6, Think also what a contempt of heaven it is, to prefer the pleasing of the flesh before it. There are but two ends which all men aim at; the pletuing of the flesh on earth, or the enjoying of God in heaven; (unless any be deluded

I to think that he shall have a sensual life hereafter too, a* [trvU itit hrn'.) And these two stand one against the other. i And he that sets up one, doth renounce (or as good ait re-[nouncf) the other. " I f ye now to the llesh, of the fle^h ye liall roup comiptiou : but if ye sow to the spirit, of the spi-; ye shall reap everlasting life^" Your wealth, and ho-r, and sporU, und pleai^urci*, and »ppi-tileH arc put in tJie . of heaven, and all the joys und hopes hereafter; (to My you hop« to have tliem both, \» the cheat of infideli^, that believes not God.) And ik not heaven most basely esteemed of by those that prcft-r so base u thmg before it?

7. Remember that fleshpleasing Is a great contempt and treaclicry against the soul. It is a grent contempt of an

imortal soul, to prefer its corruptible flesh before^ it, and

make itx xervant to become its master, and to ride on

[lloreeback. while it goes, as it were, on foot. Is the flesh

Ivorthy of so much time, and co«t, and care, and so much

ado an is made for it in the world, and is not a never-dying

Boul worth more ? Nay, tt is a betraying of the soul: you

set up it« enemy before it; and put its safety into an eoe-

• Oal. Ti.«.

H

ur

CBAP. IV.] CHRISTIAN ETHICS. 109

my'tt bond)): and yon cast nway all iu joyit and hopes for thv |i;nuifying of Htv flesh. Might it not complain ufyour cruelty, and Mky, Must my endless happinvss be sold to pur-cliase BO short a pleaunre for your flesh ? Must I bv undone for ever, and lie in hell, that it niay be satiidicd for a little time 1 But why talk 1 of the soul'it complaint ? Alas! it is itself that itmustcotnplain of! For it is itaovrn doing! Il hatli iUt choice: the flesh can but tempt it, and nut oonittrutn il: God hath put the chief power and government into its hnnds: if it will sell its own ctcniul hopes, to pamppr worm's meat, it must speed accordingly. You nould not think very honourably of that man's wit or ho-ne«ty, who would k«II the patrimony of all his children, and all his frii^nds th»t trusted him thcTt^wilh, and afti-r sell their persons into slavery, and all this to purchase him a deUcious feast, with sports and gallantry for a day! And is he wiser or better that Hi^llcth (in effect) the inheritance of his sotd, id bctrayeth it to hell and deviU, for ever, and ull this to rcbase the fleithly plea*ure of so short a life 1

H. Remember what a beastly life it is to be a Kemtuitlist. It is an unmanning of yourselves. Semttial pleasures are brutish pleasures; beasts have them as well as men. We have the higher faculty of reason, to subdue and rule tJie beastly part. And reason is the man; and liiitti a higher kind of felicity to delight in. Do yuu think tltat man ia made for no higher matters than a beast ? And that yon have not a more noble object for your delight than your Bwine or dog hath, who have the plenxure of meat, and lust, and play, and eaM. and fancy, as well as youl Certainly where sensual ploatiure.'* are preferred before the higher pleasures of the soul, that nkun becometi a beast or wor»e, sub-jecling his reason to his brutish part.

0. Think what an inconsiderable, pitiful fetictty,it iatliat fleshly persomt chon»e; how small and short, as well as sordid. U huw quickly will the game he ended! and tlie delights of boiling lust be gone! How quickly will the drink be past their throats, and their deUcate diHliea be turned into BliJi.' How "hort is the sport and laughter of the fool I And how quickly will that face be the index of a pained body, or a grieved, Relf-tormenting inind! It is but n few daya till all their stately greatness will be levelled ■ and the

CURISTIAK DIRKCTORY. (PART I.

moiit adomtd, pnmpercd flesh will tiave no more bo afteyt of ftll Ihf. pleasure which was so dearly bought, ihan a Lazarti^i, OP the most mortified saint. A f«w days will tum their plcasire into aiiguiMh, iind tiieirjulltty into f^rouitc. «nH tli«ir OStentetion into litiutiitulioa, and all thvir glory into shamo. A» ev«fy Diomrnt pals an end to all the pleasures of their 1>T«8 that arc past, and they are now to them aa if they h&il sever been; no tli« lust moia«nt is at hand, which will end th« littlt! thnt remains. And (hen the Kinner will with 0roans confess, that he hath made a miftenible choice, and that he otight hare had a mora durable pleasure if ho had been wiiw. When the stkuH is cast up with the spade, to make room for a uncceaHor. you may see the hole where all the m«at and drink w<'nt in, and tile htdeouii seat of that face, which sometime »as the discovery of wntitonness, pride, and scorn: but yon will see no signs of mirth or pleasure.

10. Litjttly, con*ideT tJiiit ili(;re ia scarcely a sin in the world more inexcusable than this, The Aeritpleaser scelh thfl end of all hia tieneuni delights, in the (aces of the sick, atnl in the corpHOs that arc daily carried to tiie earth, and in the graves, and bones, and duet of thoae that sometime bad as men^ a life as hi.<. Hts n-ason can say, all thiti ia gone with them, and is as if it hud never buvn; and so it will fJiortly b« with me. lie knoweth that all the pleasure of his life past, is now of no value to himself. His waniingH fof- cnnataat, close, and ttennble: and therefore he hath the greater ein.

IV. Ohjert. I. • What hurt re it to God, or any one else, llint 1 please my fleeh? 1 will not believe that a thing ao hannlesR will displease him.' Antm. Mer^ aa it is pie*-sure, it hath no hurt in it: bat aa it if inonlinnte or imno* damtv plcraaure; or as it is oTerfovod, and prcftvred before Qod and yonr salvation; or aa it ia gmtor thaa your dalifjht inOod; or :*» il wants its proper'end, ami in lovtil mcre-■ly foritwlf. and mrt usH an a means to higher thinRs; and •a it is made a hindrance to the aonl, and to spiriUtal ple*-nro, and the service of Ood; Bn<l u the bnitish dt-light of an nngoremed, rebellions appetite, that masterelh reason, and is not under o)>edieac« to God. Though ein can do Ood no bnrt, it can do you hart, and it can do bim wrong.

CHAP. IV.] CHRISTIAN BTUICS.

Ill

I think I have shewed you what hurt and poisoa in in it al-tflftdy. [t is tlic very rebelliou of corrupted nature: the turning of all tilings upside down: th« taking down God. and heaven, and r«a«on, ami dt-^'tn^ying the uoe of all thv creatuR-a, aiul actting up fliiHk|>lt.'U»in); initleftd of all, utd mdcing a brute your God and governor. And do you ask what harm thore is io this? So will your child do, when he de&ireth any fplay, or pleasure: and the sick when tltey desire to please their appetite. But your &ttlier, and physi-ctau, and reason, atid not brutUh appetite, must be judge.

Obfftl. II. ' But 1 feel it is natural to roe, and therefore can be no sin.' Ansio. I. The inordinate, violent, unruly appetite is no otherwise natural to you, than an ti leprosy in to a leprous generation. And will you love your disease, becaufiu il ia oaturol ? It is no otherwise natural, than it is to be maliciouB, and revengeful, and to dis>obey your governors, and abuse your neighbours: and yet I think tiiey will nut judge you innocent, for rebellion or abut-e, bccau»e it is uatur.-d to you. 2. Though the appetite be natural, is not reason to rule you as natural to you? And is not the aub-jection of the appetite to reaoon natural? If it he not, you haw lo?<t Uif imlure of man, and uic nu!tamor]>hoB<ed into tile nature of a b«aat. God gave you a higher nature to govern your appetite and lovrer nature: and though reason cannot take away your appetite, it can rule il, and keep you frotn fuliilling it, in any Uting or measure that is unmeet.

tUffect. III. ' But it appeareth by the case of Eve. that the appetite was the same in inuoccncy ; therefore it is no ■in.' Amw. You uinsl not forget the difference betwoao 1. The appi;tilc itself. 2. The violence and unruly dispe> ■ition of the appetite. 3. Ami the actual obeying and pleasing of the B]ij>otile. The Ami (the npp^-lilc itsdO vras in iooocency. mud is yet no sin. But thu other two <the violence of it. and the obeyiI^; it) were not in innoceitcy. and an both sinful.

Obfttt. IV. ' Out why would God giro innocent man an ^ifWtilB that musl.bo crMiied by reason? and that desired tlnil which rvason must forbid V Anm>. The genaiiive aa> Ittie i» in order of generation before the ratjonol '• and rca-aoa and God's laws do not oului lenae to be no seoM. You tany aa well nak, why God woald make btaita. which nuwt

be rcslroiiipd and rtiU'd by Dicn ; and therefore have a de-siic to that ivhicli mnn must rastrnin thvin fruni ? You do but a»k. Why God made us men and not angels 1 Wliy he placed our rouIh in fleflh f He oweth you no account of hia creation. H»t you mny sccit is meet that obedience ahouM have some trini by difliuuUivs and opposition, before it hare com in en da lion and reward. Ilv ^rc you a body that was oubject to the soul, as the horse unto the rider j and you Bhould admire his wisdoin, and thank him for the t;oveming powei of reuson; and not murmur at him, because tlie horse will not go OK wcl) without the guidance of the rider, or because he mnketli you not ubU- to go nu fn^t and us well on foot. So much for the (sensualist's objections.

V. The 5ign« of a flesbpleaiier or seoaualist are these; (which may be gathered from what is said already.) 1. When a man in desire lo |>leiue bis apfwtilv, refenelh it not (actually or bubitually) to a higher end, viz. the fitting himself to the service of God; but sticketh only in the delight. 2. When he looks more desirously and industriously after the prosperity of his body, than of his soul. 3. When he will not part with, or forbear bis pleasures, when God for-biddeth them, or when they hurt bis soul, or when the necessities of hia soul do call him more loudly another way; but he must have bis delight whatever it cost him, and is so set upon it, that he cannot deny it to himself. 4. Wbeo the pleasures of his Ae^h exceed hia delights in God, and hin holy Word and ways, and the forethoughts of endless pleasure; and this not only in the passion, but in the eati-mation, choice, and prosecution. When he had rather be at a play, or feast, or gaming, or getting good bargaimi or profits in tlie world, than to live, in the life of &itli, and love, a holy and heavenly converaation. 5. When men set their minds to contrive and study to make provision for llie pleasures of the Hesh ; and this is first and Hweetest in their thoughts, G. When they had ratlier talk, or hear, or read of fleshly pleasures, than of spiritual and heavenly delists. 7, When they love the company of merrj* s^-nsualists, better tlian the communion of saints, in which tliey may be exercised in the praises of tlieir Maker. 8. When they account that the best calling, and condition, and place for them lo live in, where they have the pleasure of the flesh,

J

tHAP. IV.] CHRISTIAN RTHIC3.

11.1

where Utey hftvc ease, and fare well, and want nothiug for th« Ijody, rather than that where they have far belter help and provision for the sonl, though the fleah be pinched for it. 9. When he will be nt more co«t to pleue hin fleith, than to plt^aife God. 10. When hir vrill hvUeve or like no doi:Uine but UbvrtimKni, and hattitli mortiticaLion as loo ■trict precieenvM. By the»«, and such other signs, sen-Buality may ca»ily he known: y««, by tlie main bcot of the life.

VI. Many fleehpleaaers Ratter themselves with better titles, being deceived by such means as these. 1. Because they are againat the doctrine of Libertinism, aii<) hold as ■trict opinions an any. Hut fle»hplvasing may stand tvitlt the doctrine of mortification, and die Birictest opinions, as long as tliey are not put in practice.

2. Because they live not in any gross, di^raced vice. They go not to slage-plays, or unNcasonably to alehouses or tnvems; they are not drunken, nor gamesters, nor spend their hours in unnecessary recreations or pastimeH ; they are no fornicators, nor wallow in wealth. But the flesh may be pleased and served in a way that hath no disgrace Accompanying it in the world. May not a man ninke his Ma«, or hi* prosperity, or tlie pleaxing of his appetite, without any infamous excesses, to be as much his felicity and highest end, and that which practically he taketh for bis beat, an well aaif he did it in a shameful way? Is not many n man n i;tuttonoun Rcshpli-aiteT, that mnketh his dttight the highest end of all his eating and drinking; und pleascth his appetite without any restraint, but what his health and reputation put upon him, though he cat not till he vomit or be sickT Even the Heah itself may forbid a seosutilist to be drunk, or to eat till he be sick; for sickness and tthame tit diBpli-nxing to the fli-jih. Many a man covereth a life of •enHuality, not only with a seeming temperance, unr«proved of men, but aUo with a seeming strictncas and auBlcrity. Rut conscience might tall them, where they have their good things'.

.*}. Some lliink they arc no MDsual flesh pleasere, because they live in constant misery, in poverty and want, labouring hard for their daily bread; and therefore they hope tliat

V01» 111.

• Lruk«iri.M. I

CHRISTIAM DIRECTORY. [pART I.

they arc Uie Lazoruscs thut have their iufieriugs her«- But is not all this aguiust thy will ? Wouldxt tliuu uot due u« well aft the rich, mid live aa idly, and take thy pleasure, if thou hadfit aa much as they ? What thou wouldnt do, that ihou dost in Qod's iiccount. It ib thy will that thou shall be judged by. A thief doth not become a true innii whvii the prison or stocks do hinder him fTom stealing, but wbvii a changed heart doth hinder him.

4. Others think that they are no fleshpleasers, becaua^ thc^ir wealth, and plac«s, and degrevtt of honour allow them to live high in diet and delighl«. It in like Uie rich man, who vna " clothed with purple and line linen, and fared sumptuously every day," did live upon his own, and as he thought agreeably to his rank and place: and the fool, that •aid, " Soul, take thine eatie, eal, drink, and be merry," did intend to plcaae himself but witli hi« own, whicli Ood had given him as a blessing on bin land and labour. But no man's riches allow him to bu voluptuouH. Ttu: ooiniuonda of taming and mortifying the Heah, and not living after it, nor making provision for it, to satiitfy ibit lu»t«, bt^long a* much to the ricli as to tJie poor. Though you arc not to live in the same garb with the poor, you are an much bound to mortification and self-deainj aK tlie poorest. If you are richer than othf:rs, you have more to MTve God witli, but oot more than others to serve tlie flesh with. If poverty deny them any thing which might better enable their bodies or minds to serve God, you may to far go beyond tliem, and use with thankfulness the nierciea given you: hut you must DO more be QefrbpleaaerH tliaa thuy.

b. And some d«c«ive ihemsolvcs by interposing iwme-timca a formal fast, as the fleshly Pharisee, that" faisU-d twice a week"," and then they think that they are no sen-sanUsts. I 8pc«k not of the Fopiiih fasting witli fish and delicfttes, (this ie not so much a« a shew of mortification.) But what if you really fast as oil ftN \hv riiarivees did, and quanel with Christ's di&ciple« for not fasting' ? Will not a aensnaliflt do as much as this, if his physician require it for, his health 1 If the scope of your liveti be ileshly, it in not the interruption of a formal fast, Uiat will acquit you ; nhidi perhaps doth but quicken your appetiU to Utcncxt meaj,^^ * Lute irlil. U, • M.itt. li. 14. IS.

VJI. Yetttaihyarc Wrongfully tateft by others (if not Qr fheirifteN'es) to he H^nKnnl, by fluch mislakeii as tltiii^ I. D^ciiune tliey lite not gut meanly Snd scantily i(s the p66^; who want things nfrcenMry or htlpful to tli«ir d^ty. fitit' by (hat nilc I mu*t not be woll, brcftwuc other mfil ai'e sick ; or I (nust not go apace, bccaiiBe tht lame can go bnt slowly! ff pool' men have bad lioraftB,!' tony ride on fli6 Wat I catf gtl, to dispatch my bufiiness. and redeem my time, ((A I pVis-fcr not coKtIy, nsolfM onlenlation, b«rorf tnn; Bi'rviccable-ae»i. 2. Others are accuMH) us Senuunl, because th^ weak-' 0«» of their bodies requirrth a rrtorc tender' Uiiag«, and dt^t. than heatlhfui men's: some bodies ar*! unfittef for d'u^y If they Tast: and Aome are useless through sicVncss sn<T in-Annities, if they be not uaed ivilh very grefli care. And it' is as truly a duty to cherish a weak body to enable it for CSttd'a serrtce, us to tame an unruly, lustful body, and ketip itfW>i!ilrofl!!endin|;hini. S. Some melancholy, coiMctentiouV pWaomare 8tillacei*si»g Aertiaeh-AS, throngh mere scrupulosity; qui-stionirg almost all they eat, ordrinV, orwenr, oi* do. whether it be not too much or too plensing. But if is a' cheerful sobriety which God requirctb, which netth<^f paitf-pftrflh thf^ body, Ar'T yet diaabletb or hindercth it' (Voni iu duty ; awl mit an uiiproftlable. wrftti<;li«g Benipulosity.

DiffVt. I. Th* litttt nn* grand Dir«elion igaft>»t'flcBfi'-* (tlMMing. ii, ""iHat you bftBnrt-. by'a eerious, llririg'ftftli, iff •ee the belief things with God, and ((i beheiirtilytakiu upttf minding, loving, scpking. and ireeuring them.' AH (he other Directioits are but aubifen-icnt (o this'. For eerttriniy mnn's fioul will not be idle, being a living, active principle: and it in aw certain, that rt will not act but upon some end', or for acme end. And there are no other ends to take an up, bil^ either the thing* fvniporui or eternal. And thertfoft there i« BO true cure for a scnsufil love of temporal things, but to toni the Irenrt to thin^ clemal. Itelieviugly think tlritt df tbv »*rtaillty, greatnesw, and eteiiiily ofthcjoVB above: and then lliiitk (hut tbcue may morpcertainly Ii ■ thuti ■tiy W'lrldly ricbcH iir d<lij;lilit,if vnudonolf .1 i_ mu'ily Itjeai them. And itton think that' this 18 the time in which youni : ' ' •. sure of (hem, and win them, if (^Pr you w'Hl [MaMn .md (hat yon are rtfnt into the'worid of pur-

poae on thta basin«M. And then tfaidk with yrmriielvUj;

no

CHRISTIAN II1K£C:T0RV.

[part 1.

tiow Beshly pleMURi are th« only competitors with the fvcrlaetio)^ pli-seiires; und tlmt, if ever you loi^e them, it will be by ovcrloring tlicHC Uaiisitory thiiigx ; titid tliut one half of your work for your salration, Uetli in killing your &f-Blions to all below, that they may be alive to God sJonc. Inatly, tliiuk how much higher and sweeter pleasures, even in thia life, the godly do enjoy thau you; and you are loning them while you prefer thene Mordid pletwures. Do you tliink. that a true believer hath nut ti more excellent dt;-. light in hift forethoughts of his immortal blessedaegs with Chriitt, and in the asaurauce of the love of God, and com-muniou with him in hia holy serrice, than you. or any iMinsuulist, hntli in fleshly jiltta.turefi ^ Sober and fleriuui* meditatioB on these things, will turn llit; miud to the true delighm.

Direct, ii. ' Bencriunintc^d with the range of senKunl de-unis, and follow them, and watch tliem in all tlivir extravK-gODcieH.' Otherwise, while you are stopping one gap, tJiey will he running out al many more. I have ^iven you many instanees in my " Trcutiscof Self-denial." 1 will hete brictly set lome before your eyes.

1. Wntch your appetilea aa to meat and drink, both quantity and quality. Gluttony is a common, unobserved Hilt: the flesh no way enslaveit men more tlmn by the appetite : u wu Hcc in dninkardd and gluttons, that can no more forbear than one tliat thinttelh in a burning fever.

2. Take heed of tlic lust of unclvunness, and all deifrcca of it, and approaches to it; especially immodest enibtaces. and behaviour.

3. Take heed of ribald, filthy talk, and love Hongs, and of snch incensing snaies.

4. Take heed of too much aleep and JdlenesM.

&, Take heed of taklni; too much delight in your ric-hea, and lands, your buildiugo, and delectable conveniencies.

6. Take heed lest honours, or worldly grvatness, or men's applause become your too great pleasure.

7. And lest you grow to make it your delight, to tJiink on such things when you are alone, or talk idly oftJiem iu company with others.

&■ And take heed leat the auccess otid proitpcrity olj your afiajrs do too much please you, as him, Luke xii. 20.

m

CH8I«TIAN OIBECTORT. [PA|tT |,

tUy th« app«tit«> £Ue jou will dvul iw brutes, H reetton be laid by (in human acU).

Direct. VI. • Qo to llie grave, and see there the end of flvehly plcuure, uiul uhut U all that it will do for you at (be \a»t.' Oa« would tliiiik it nhould cure the aiad deaire of plenty and pleasure, to eoe where all our wenltli, uud niirtb, ^■id v|>urt, and plrft^ure muat be buried at last.

Dirett. vii. ' Lastly, b« «tiU sep«ibte that flesh u the grand enemy of your souU, and tleshplenxiug thti greatest jtdrance of your salvation,' The devil's i.-nmity and tlie Drid's v« both but subordinate M>|Ji>>i of tha flesh : for its pl«a»gr« is the «iid. aiul the iivotid'* and satan's t^mptatioiu STi: both but ihi; means to attain it. Uustdes the malignity u{Kned bv'fore, consider,

1. Uow contrary a voluptuous life is to the bleaa«d «it-wnptft of our ].ord, and of bis s^irvant I'uul and all tlio apos> llvH ? Paul taint-d liis body and biout;)it it into subjectioiit test, liaviog preached to others, biuself should be a castaway'. And all that are CbriKt's hare crucifiitd the flt-sh. with th« affections and lusts thereof*. Thit was sigoihed ia the ancient manner of baptising, (and so is still by bap-tivni itself;) when ihey went over head in the water and tJten rose out of it, to signify that they were dead and burii-d with Christ'', and t(ist: with hiiu to newness of life. This is culled (I11T being " baptised into his deatit:" and Kcctns the plain ientie of I Cor. xv. 20., of being "baptised for the dead;" tliat is, " for dead;" or to shew that we are dead to the world, and must die in the world, but shall ii»« ati?''^ *P lite kingdom of Cbriat, both of grace and glory. •■ 'Z. ben^uality shewetbthat there it no true belief of tha . lUicla come, luid provcth, so fur as it prevaileth.lheabiwnce of all grace. ' i

1 3. It is a homebred, continual tiwtor to thn tioah a continual tempter, and nurse of all »in : die great withdruwer of the heart from God : and the common oau*e aS apastacy itaalf: it still fi^jhietb against the spirit': and is seahtog advantage from all our libertiea'-

4. It turnvth all our ontwaxd mercies into ain, and atKQgtlwR^I^ itself agaiut God by bis own beuBltla.

* t Cof, irJ «r.

• Oil. r. 17.

» 00. «. IS.

* Ropi. li. y 4.

( Vth II. 10.

}«>

CUKIBTIAN UIKKCTORV. [PART-I.

d««ining the time*"." I «lmll tlieiefore gire you epccisl DirecUons for it, wlicn 1 have funl opened the nature of the duty to you, and told you what n meant by Time, and what by Rcdeeiuiog it.

Ttnie, ia its moMt common acccption, ia taken generally Dr all that iipace of ttua prenent life, which is our opporttf nity for all the workt) of life, and the measure of them. Time is oiien taken more strictly, for nome Bi>ecial opportunity which ia fitted to a special work; which we call the feason or the fittest time: in both theiM; seiues time muHt be redeemed.

Aa every work hath iu season which must he taken". ' to have the greateHt works assigned us for Qod and our liouls, some Hpecial seaaonn besides our common timt. I. Some timeti God hatli tilted ,by nature for his service. So tliu time of youtli, and health, uiid atrength is specially fit i for holy work. 2. Some time is made specially fit by God's (institution; hh t])« Loral's day above all other duyx. 3. Sonic time is made fit by guvemortt' appointment: as the I hour of public meeting for God'M worsliip; and lecture-days; land the botir fur family worKhip, which every muHtcrof u [fjuuily may appoint to his own household. •!. Some time lis nadv fit by the temper of ineii'it bodies: the monting ' hours are beitt to moat, and to tiume rather tlie «venin>r; and to nil, the time when the body i<^ freeHt from pain »nd dis-I mbliiig weaknesses. 6. Some time in made fit by the course I of our necessary, natural, or civil business; as the day is i^tter than the sleeping time of the night, and as that hour IS the fittest wherein our other employments will least disturb UM. 6. Some time ia made fit by a t(pi;<;ial showor of uuiTcy, public or private : as when we dwell in godly &mi-lies, among tlie moi*t exemplar)', helpful company, under till) most lively, excellent means, the most faithful pastors, itiie most profitable teachers, the beat masters or parents, [and witli faithful friends. 7. Some time ia made fit by par-^ticular acts of providence : as a funeral sermon at the death ttny near us ; as the presence of some able miaisler or irate Chrintian, whose company wc cannot ordinarily Have: or n special leisure, us the Eunuch had to read thu Scripture in his chariot *. And some time is made siieciully ^ tybt*. >. 15, It. * Lcdn. w, i. " At» liib

CHAP, v.]

CHRIftTIAN BTHICS.

121

fit. by the special workingii ofOod's Spirit upon the li««rt; when he more than cir<liiiikri)y illtimiimielh, teacheUi, quick-eueth, softeiietJ), humbleth, oomfort^Ui, «xcitelh,or conlinn-eth. Ah time in general, so especially Uiese scttaons must be particuUily improved for their several works: we must take the wind and tide while we may have it. and be sure to Blrilce while the iron is hot, y. And HOmd time is made fit by others' nece^tiities, and the call uf God : aa it ia the tim« to relieve the poor when they a^k, or when tbey are inoiit in want; or help our neighbour when it will do him most good : to viflit the sick, the impriooncd, and afflicted, id the needful season >*. Tims are the godly like trees planted by the river nidv, which briii); forth fruit in their season *■. So to speak in senaon to thv ignomnt or ungodly for their con-versioQ, or to be sorrowful for their coasolation *. 10. Our owii necfeiNity atjM) maketh our Heunnna : so the time of age and sicknexH ih tnadu by noc<^»>iity the M;nKon of our special repentance and preparation for death and judgment. 11. The present time is commonly made our aeason. through the uncertainty of a fitter, or of any mure. " Witlihuld not good from them to whom it is due, when tt i* in the power of thy hand to do it. Say not uuto thy neighbour, Go, and come again, and tcnmorrow 1 will gire; when thou hast it by ihec'." " Give a portion to seven, and also to eight; for Uiou knowest not what evil shall be upon the earth*." *• Boast not thyself of to-morrow; for thou knowest not what a day may bring forth"." " As we have therefore op-porMnity, let us do gtuxl to all men; especially to them who ore of the household of faith *." These are our special •eosons.

To Redeem Time suppoaeth, 1. That we know what we have to do with time, and on what we ought to lay it out, and of bow great worth ttie things are, for which we must ndeem it. 2. llml we bii;hly value time in order to this B«MBMry work. 3. Ttint we are KenNible of the greatness of oar ain and loss, in our negligent and wilful losing ao much as we have done already. 4. That we know the pat^ ticular aeoHOn of each duly. o. And that we set I^hh by all that wbioh wfl must part with in our redeeming time, tliao

' PftR.Iii.MT.

» Urn. »•.

1 IW.LJ.

' I^L*.

• rvw.iKnLl. < GaLTt.li>.

\n

CBBIBTIAN DIRECTORV. [fA«T I.

we do by time iUelf, and ita due ends: or else we will not taake the bargain.

And a» lhe«e five UiingH are presuppowd, «o these fol-

Dwiag ire contuiiird iit our rcduvmin^ time. L. To redesm

%t is to see that we cast Qon<; of it away in vain , but use

ery minute of it as a moat precious thing, and spend it

^wholly in tiie wny of duly. 2. That we be uol only doinf; good, but doin)^ the best and grL-aiiifit gooil which wv are ^le and hav<! a call to do. 3. Tfaut we do not only the best tiling)), but do them in the best manner and in tbe greatest measure, and do as mudi good as ponsibly we can. 4. That we watch for special opportunities. &. That we pre-MBtly take tbem when they Mi. and iniprore them when we take them. 6. That we part with all tJiat is to be paititd with, to sare our time. 7. And that we forrcasl tJte preventing of impedimenta, and the removal of our clogs, and the obtaining of all the helps to expedition and succasa in

[.duty. Thi* i» the true redei'^uinn of our lime.

The Ends and Uses which time must be redeemed for are IhM*. I. lo general, and ultimately, it must be all for God.

^Tliough not all employed directly upon God. in meditating of him. or prayiuji: to him; yet all niu&t be laid out for him, immediately or mediately: that is, either in eoning him. or

' in preparing for his service; in mowing, or in whetting; in

ttravelling;, or in bailii^ to fit us for travel. And so our Lime »f sleeping, and feeding, and needful recreation is laid out

-for God. 2. Time must be redeemed especially for wotks of public benefit: for the church and state : for the »ouU of many: eapAoiaUy by magistrates and ministeM, who have special charge and opportunity ; who " must spend and be ^enl" for tlie peoples* sakcs, though rewarded with ingrati-tudi-and contempt'. 3. ForyourowiisouU.andyoureverlast-ing life ; for spi^y couTersion without delay, if you be yet

^uuconverted : for the kiUing of every soul-endangering sin, ithout delay: for the exerciae and increa.4e of youu); and scoofinnvd grace, and the growth of knonltidge : for the

> making sure our calling and flection : and for the storing up provixiona of faith, and hope, and lore, and comfort, against the hour of autferingand of death. 4. We must redeem time for the aouls of every particular person that wo have

> « C«r. in. 14, l&

CH4P. v.]

CHRUTIAN BTHIC«.

133

opportunity lo do good toj especially for cbildrcn, and »^rvanl«, aud othvrs wKoqi God balli coiumittod to oiur tfUSt. u. Fur tiiD welfare of our own bodieii, tlml tbey uuy 1)0 fittrvic«abtfl to our voub. 6. And, Ustly, for tiu) bodily welf«re of utltcriF. And this is tbe order in ivfaic:li tbo»e work* lie, f^r whicb and in whicJi our liiue nual bo redneutcd.

Tho Price that tjme must be redeaated will), Ik, I. Above all. Iiy our utmoil diligonce: that we be itM iloing, add put forth all our strength, and run a» for our Utc^ ; atul whatever our hand aball tim] to do, thxl wo do it with our might, remembertug that titers i» no work, nor dt-vicc, aor ki>owlcdi;v, nor wiMloni in the {{mve whitlicr wc go. Our Bluggi&h ease is ui vasy price to be parted with for preciou* time. To redeem it, is not to call back time past ; nor to stop time lu ita haaty passage; nor tn procure % long bfe on earth: but to nave it, a» it paswtli, from twing devoured md lost, by tdoggishncns and sin. 3. Time must b« r«* deemed from the handti, anil by the loita ofiiufiil plcitnurc*, •ports Liiid r<-vi;lling*, wid ull that lit of ilxrlf, or by uccidvnt unlawful: from wautonnesH, and licetitioiiNueBB, and vam^. Biith Ihrse are set together. " And that, knowing the time, Uiat now it ia high time to awake out of oloep : for now t» our taUatton ncuret than when wc bclievad. The night is far spent, the day is at hand: let hb tlicrefore coiit oir the woik^ of darkness, and let ua put on the aiiuour of light. L«t U4 walk honehlly, on in the day; not iu rioting and drunken»e«H, not in chambering and wantoo-IMM, not in Htrifo and envying. But put ye on the Lord JrnuM Christ, and moke not provision for the fleali. to fulfil lliL^ luHts thereof," 3. Time must be redeemed from thinga indificnOt and lawful at another time, when things nac*amry do rcijuito it. He tliat should save men's live«. or qufncb >t tin in hi» iiouite, or provide lor hia fgumily, or do lia inaBter*a work, will not bf cxeuaed tf he noglecl iU by aying. thai he was about an inditfercoi or a lawful buai-neM. Natural rem and aUtip mu^tt be parted with for time, when nvcvoaiary thing* rutiuire it. Paul preached till mid-(tiitlit. being to depart uii the mom>w', Tlw liui>rnliuK

• Ruabtiu. II —1*.

• Aawi*.7.

I

ii4 CHRISTIAN DIRECTORY. [PART I.

church, calling out for prayer. Baith, " Arise: cry oot in the night, in the beginning of the watches pour out thy heart like water before Uie face of the Lord^" Cleantlieg' lamp muKtbe used by ^lucb. whose Run-light must be otherwise employed. 4. Time must be redeemed from worldly buai-aes8 und commodity, when mattem of irreat«r weifrht and commodity do require it. Trades, und |)loii{;h, and profit must stand by, when God calU us (by necessity or other-wine) to greater things. Martha should not so much as trouble hentelf in providing meat for Christ and hist followers to eat, when Christ is offering her food for her ikimI, and she should witli Mary have been hearing at his feet*. Worldlings are thus called by him. " Ho every one thai thirtiteth, come ye to the wal«rH. Wherefore do yc spend your money for tliat which is not bread ? and your labotir for that which satisfieth not? hearken dihgcntly unto me, and eat ye that which is good, and let your soul delight itself in fatness"." 5. Time must he redeemed Irom smaller duties, which in tlieir seaxon must be done, as being no duties, when they hinder greater duty which Khould tlien take place. It i« a duty in ilH time and phicc to shew respect to neighbours and superiors, and to those ubout us, and to look to our family affairs: but not when we inhould bo at prayer to God, or when a minister should be preaching, or at his necessary "tudien: private prayer and meditation, and visiting tlie sick, are duties: but not when we should be at church, or about any greater duty which they hinder.

Til, 1. TAe Dirrttiotu contemplative for reiletmin^ Time.

Direct, t. ' Still keep upon thy heart, by faith and con-nideration, the lively sense of the greatness and absolute necessity of that work, which roust command thy time; remembering who sttteth thee on work, and on what a work he sets thee, and on what terms, and what will be tlie end.' It is God that culleth thee to labour: and wilt thoa stand still or he doing other Ihinpi, when Ciod expecteth duty from thee? Moses must go to Pharaoh when God ' Um.i.i». 'Luke>.4S. «b>.lT,l~a.

bids bim go: Jonas mtiiit go to Niiieveli vib«n God bids him go: yea, Abrahwn inutl go to sacrifivt: bin Kon when God bids biiu go. And nay you go about your Be&bly pleuur«», wbcn God comniandctb you to bis service! Me hath appointed you u work tbut is worth your time and all your labour; to kuow hiro, and sene him, and obey him, and to B«ck evcrlafiting Ufel Uow diligently should no excellent a work be done! and so blestii^d and gloriouH a master be served! especially con»idi^nng the unutterable importance of our diligeDC«! we are ia the race Hppointed us by our Maker, and are to run for an immortal crown. It u heaven that must bu now won or lost: and have we time to spare in such a race ? W« are fighting against the ;«ienued of our salvation; the question is now to be reived, whether the fleah, the world and the devil, or we, shall win the day, and have the victory. And heaven or bell must be the i»«ue of oui- warfare: utd have we lime to spare in the midst of such a fight ? when our very loss of lime, is no small part of the eoemy's conqutsl ? Our most wise omnipotent Creator bath been pleasi^d to make tbiit present life to be the trying prc]>aration for another, revolving that it shall go with un all for ever, according to our preparatioDs hcrv: and can we play and loiter away our time, that have such a work as this to do ? O miserable, ■eoseless souU! do you believe indeed the life evcrlaiiting, ■nd tbal all your lives are given you now, to resolve the question whether you must be in heaven or hell for tiweti Do you believe this > Again I ask you, do you beliere this? I beseccii you, auk your conscieuceH over and overt wbethnr you do indeed believe it I Can you believe it, and yet have time to spare i What! find time to play away,and game away, and idle and prate away, and yet believe that this very time is given you to prepare for life eternal! and that salruion or damnation lietb on the race which now, even now, you have to run ' Is not such a man a muntiter of stupidity ? If you are asleep, or mad, it were lite more excuMble to be so senseless: but to do thus awake, and io your wita I O where are the brains of those men, and of what metal are their hardened hearts tuaile, that can idle and play away tliat time, tbat little time, ihitt only time, which is given them for the ovetlasting sariDg; of their

MB

CHRISTIAN DinecTOfrT.

ItARtl.

atnils! Vertly airs, if stn had not lurn«(l the ungodly pttft of Ibf wtrrtd into ft bedlam, where it >fl no wonder to srft * mtin out of hia wit^, people uouM ran out with wondrr into the eti«et« to Me Such k monstur as th'xf, m tliify do lo set Ulftdmen in L)m country where tbey arc mrv; aud thry worfd call to ooe ftnotlier. come and 8«e a man, that cau trifle and sport away his time, as he is going to eternity, and ifl ready to enter into another world! Come and xee li man thxt hath but a feyr dayit to win or low' his kouV (or eter in, and t» plikying it away at tnrdrt or din^, or wnuling' it in doing nothing ! Come and stt a man thnl hnth hourft to Sparc, and east away npon trMea. with hAVen and heV befoi* hia eye«. For thy eoiil'!! sake, consider and telf thynelf, if thy estate in the world did li« apon thevpending of (hilt day or wei-k, or if Ihy Hf« lay on it, ko that thoir must lire or dtc, or be poor or rich, sick or well as thoiC spcndest it, wouldrt thou then waste it in dressings, of compliment, or play? and wonldst ihoii find any lo spare upon imp4-rlinent triflingsT Or rather woulditl thou not he up betime, and about thy btifiiness, and turn by Ghy gftmra, and thy diverting company, and dittappoint thy idle visiter», and let (hem And that tfaon art not to be spoken with, nor at leisure to do nothing, but wilt rather seem uncivil and morose, than be undone ! And wouldst ihou do Ihns for a transitory prosperity or life, and doth not life eternal i«r|tiR« much mor«? Will thy weighty buBine«8 in the world reeolve Ihce, to put thy friends, thy play-fellows and «port8, and to tibake off thy idleness? and should not the buBiness of thy salvation do il? I Would desire no morr'W confute the distracted tinte-Wist^rs, when they are deputing for their idle sports and vanities, and asking, what harm is in cardu and dice, and stoge-playH, or tedious feaKls w complimenting, adorning idlvncas. than if t conid help tKem to one sight of heaven and hell, and make fhem well ktfow what greater business they have to do, which is Staying for them while they sleep or play. If I were just Itiow in disputing the case with an idle lady, or a senBoal hfcelly-slave or gamester, and he were asking me scornfully, what hurt is in all this ? if one did but knock at his door «nd t«U him. tlie king is at the door and callo for you; ft would make him to cut ftway his game and his dispute: fft

CUAV. Vj

CHHIHTIAN XTHI08.

IS7

if lite liouHe were ou fire, or « chilt] fuUon into tbe Sre or water. Of thi<v«s brc«kiag in upon tbciu, it would make tha ladiett cunt by tlivm tlit: otlier lugv or ribbon ! Or if tliere were but b good bargain or » iordhhip to b« got. they could be up aud going, though aporls and game and gaudi:ry were cuat off: kiiiI y«t iho forerunnor of huuvcii und b«ll, though one of thvm ib evtiu at tht door, will not do w much for them: be<:au»e heaven is as nothing to an unhelierer, or an iucoimideratt^ aenaelees wretch; aiid an it i^ nothing to thvmwheu it should move tht^ni. It »Iih11 be notliing to theoi when they would vajoy it. Suy not, recreution muet b« used ill iu wason: 1 know that neccs&ar)- whetting is no ktting: but (iod and tiiy owa conecieuce shall tell thee ■honly, whvtJitT thy recri^atioua, feaatings, long drcssioga, nod idlttncBs. were a nitcvsHkry whettijtg or refrv«hoi*nt of thy body, to fit it for that work which tliuu wast boin and Uvest for; or whethar they weru the pastimes of a volup-tooiw fltihiy brute, that lived in the«e pleasures for the lova of pleasure. Verily, if I look but un tliin un« unrtriiHonKble sin of time-wasling, it would help niu to uodtrstaiid the SP*«">ing of Luke. 'Eic imnw iXBiuv. that tlie prodigal is uid ' to come to hinMlf;' ojid tJiat conversion i» the bringing a tDun to lus wita.

liirecl. II. ' fie not a strancer to tJic condition of thy own soul, but look home tiU thou art acquaiiitad what state il is in, and what it is in danger of. and what it wiuitetli, and how far thnu art behindhand in thy provisions for im-uortalily: und then be an idle time-waster if thou canst.' Could 1 but go down witli thei; into that dungeon heart of tiutui, tuid show tJicu by the light of truth what is th«rel oould I but IbL in one convincing beam front lieavin, whiob might fully shew thee what a oondition tlum art in, and what tboii haitt to do wilJi thy remaining linM^, 1 should btt*(- ui> (Ktd to dispute thee out of thy rentaitnng fooleriee, nor to bid tht>«. be up and doing (or Uiy noul, any more titan to bid thee stir if a hear werr at thy back, or llie house in a ttunie about thy ears. Alus. our ordinary linw-waslcfs are auch. as are yet uuconverted. carnal wretches, and are oU the whilr in the power of tliu devij, who is the cliief mustur of iJiD sport, and the gteatt-sl g«in«r. They are such ua w ultfir strangers to the regeoentiag, siiictifying work of

f«S

CHRISTIAN OIRRCTORY. [pART I.

Holy GhOKl;

ified.

1 undur the c«rtiiin lo be nith deviU ju hell \iot ever, if they die thus before they are converted! {This his Inie, siuDer, and thou wilt shortly find it so, hy gmcc or [vengeance, though thy blind and hardened heart now riso MgaitiKl the mention of it!) And is this n case for a mun to litattards or dice in, or to sport and swagger in? The 'Lord hnrc mercy on thee.and open tliy eyes before it is too lale, or else thy conscience will tell thee for erer in another iDunntr than I iim telling thee now, that thou badst need to have better improvi^l thy time, and hadst greater things to have spent it in. What, for u man in thy case ! in an unrenewed, miBttnctifird, unpardoned xtate, to be thuM casting away that little time, which uU his hope« lie on! and in which, if ever, he must be recovered, and saved! 0 Lord, htve mercy on such senseless souls, and bring them to themselves before it he loo late! I tell thee, tastn, an enlightened periton that tinderslandeih what it in, nod hath escaped it, wonid not for all the kingdoms of the world, be n week or a day in thy condition, for fear lest de«th cut off his hopes and shut him up in hell that very day. He durst not sleep (quietly in thy condition a night, leM death tthould snatch him away to bell, and canst thou sport and play in it, and live securely in a sensual course ? O what a thing it is to be hoodwiuktsl in misery, and to be led asleep to hell i Who could persuade men to live thus awoke, and go dancing to bell with their eyes open! Ot if we should tmiigine a Peter or a Paul, or any of the blessed, to be again brought into such a case as one of these unsanctiRed sinners, and yet to know what now they know! What would they do! would they feast, and game, and pliiy and trifle away their time in it? or would Uiey not rather suddenly bewail their former misspent lime, and all tlieir sins, and cry day and night to Ood for mercy, and fly to Christ, and spend all their lime in holiness and obedience to God ! Alas, poor sinner, do but look into thy heart, and see there what thou hast to do (of grc«tcr weight than trimming and playiuc): 1 almost tremble to think and write whut a case thou ail in, wnd what thou hast to do. while thou livest at if thou hadst time lo Kpare! If thou know not, I will tell thee, and the Lord make thee know it: thou hast a

I

cHap. v.]

CKKISTIAK ETHICS.

ISO

hardened Iieart to be yet soflentrd ; and an unbeltering heart to be brought lo a lively, powerful belief of the word of Ood and tilt: uDBeen world: Ihou hasl an unholy heart and lift In be iitade boly, if erer thou wilt see the fare of God. Thou huHt k heart full of sin:* to b« mortified and subdued: and an unrefonned life to b« refonncd: (aad what abundance of [tarticulars do these geucTals contain!) Thou hatit a pi]iTd»n to procure through Jveus Christ, for all the vins thnt ever tJiou did»l conunit, and all the dutieti which ever thou didst omit: thou hast an otfended (iod to be reconciled to. Slid for thyentranged soul lo know as thy Father in JeatUH Christ! What abundance of Scripture Inithn hait thou to learn which thou art ignorant of? How many holy duties, as prayer, meditation, holy confenmcc, &c. to learn which thou art unskilful inT and to perform when thou hast learned them? How many works of juKtic« and cfaartty to men's souls and bodies hast thou to do ? How many needy ones to relieve as tliou aK able 1 and the sick to visit, and the naked to clothe, and the sad to comfort, and the ignorant to instnict, and the ungodly to exhort** What &bundanc« of duty hast thou to perform in thy relations? to parents or children, to husband or wife, ns a muter or • servant, and the rest? Thou little knoweat what suflerings Ihou haul to prepare for! Thou bant faith, and lore, and rvpenUnc«. and patience, and all Ood's l^ces, lo gel and to exercise daily, ai>d to increase! Thou hast thy accouotN to prepare, and assurance of salvation to obtain, and death and judgment to prepare for: what thinks thy heart of all this work 7 Put it oiT aa lightly on thou wilt, it is God hinwelf that hath laid it on thee, and it must be done in time, or thou must be undone for ever! And yet it mast not be thy toil, but Ihy delii;ht: thin is uppointed tJiee for thy chmfest recreation. Look into the Scripture and into thy heart, and tliou wilt find that all this is to be done. And dost thou think in thy conscience, that this in not greater buHineiiM ihan iby gaiidy dn-sstngs, ihy idlit rJails, or thy needless sporta ? which is more worthy of ihy time?

Dinft. 111. ' Remember how gainful the mdeeniing of time is. and how exce«ding comfortabh- in the r«viewT' • tfah IH. 13. a. U. Ef*«. )• t9

CHRMTfAN DIftfiCTORT. |)PAjtT I.

lo mcTcliandiBfi, or aay trading, id liusbaQdry, or any gaining iM>iiriie. tve use to say of a man tbat hath grown rich by it, thiitt lu: bath made use of bis tiiue! Sut when heav«i), and communion widi Goil in the way, and a life uf holy clrvngtli iiud comfuit, and a dvath full of joy and buj>v U to hts the gain, how cheerfully ehould time be redeemed for these? If it be pleaaant for a man to find himKolf thrive ^d proHpcr in any risiiig or plciwing euiployinent, how pleawint It must be continually to ub, tu find tlmt in ro-dccming time the work of Ood and our souls do proKpvr ? Look back now on the time that is past, and tell nic whicjl part in itw«et««t lo thy tlioughts 1 However it be now. I can ietl thee, at deatJi, it will be an unspeakable comfort, to 4ook back ou a wvlUpent lifv; and to be abl^ to say iQ humble Binccrity, my time na» not ca»t away c>n wgrldti-Jicitit, umbition, idknetis, or Dcshly vatiiiit^ or |>W:asurcs; hut spent in the sincere and IitboriouH BvrvifMt of pty Qpt^ and making my calling and election sure, and doing all the £0od to men's souls uitd bodii-s that I could do in the world: it was entirely devoted to God and his cburcb, and the good .of othera and my soul! What a joy is it when going out of , .the world, we can in our plaoe and measure say with ovr ble»ii«d Lord and pattern, " I have glorilivd th<.-t: on eartli:

r I have finished tlie work which thou gavesl me to i|o: utid now. O Father, glorify me with thyself." Or as Pawl, ," I am now ready to he ottered, and the lime of my depar-iture is ut hand, i have fought u gowl fight, 1 have finiidied

\ jny coume, 1 have kept tlic faith : l^'licefo^ thci>it i» Ifu4 ,up for me a crown of righteou^peas, wliicfi the Lord, Hoe tightcoiu Judge *ball give"." And, " Fo,r our rejoicing is

' .this, the t^litoony.of Dtir cotucicnpfi, th^ in simpligity and (godly sincerity, not with Aeshly wisdoni, we haw h^v^ our iconver&ation in the world"." It is a great comfort in sitfk* B to be able to nay w'tli Hvzekiah, " U«meuiber nov. P Lord, 1 bvwvcb thev, how 1 have walked before thee, in

.truth and with a perfect heart, and have done that which is good in thy sight'." O! time well spent is a precious cordial to a soul that is going to its final sentence, and is

I making up its last and general accounts: yea, the reviews of it will be joyful in heaven : which ts given, though most

' Johii 1*1). 4,5. >a Tim. IT. 6—e.

I lCar.l. It. ■ lM.tt(tiu.3.

cMAP. v.] cmumtun ethics.

t.^t

freely by Ih* tfoventint itniecedcntly, yrt an a reward by otr niAHt righteouft Judge, when he comes to scnt«tic« rtien Ac-Cortlitiv lo that covennnt.

Diml.iv. • Consider on the contrary howsnd the review of iUspcnt time is, and how you wit) wish you had spent it when it is gone/ Hast thou now uiy comfort in loolting bftclt no thy despised hours ^ 1 wiH not so far wrong thy niideratantliug, ns to question whether thou dost know ihaC thou mu«l die. But Ihy sin ollowetfa me to ask tfaee. wh«-thnr at thy dying hour it will be arty comfort to thee to re-n«nih4ir Ihy paHtimesT And whether it will then better plaaae thee, to fmd upon Ihy acenunt, so many hnuni Kjx-nt in domg good to other*, and n> many in pruyer, and studying Ihtf iScripturee and thy heart, and in preparing for death and the life to cnme; so many in thy calHrrg obediently maiwgr^ iu order to eternity ? or to hear, so mmy houn ap«m in idleneaa, and so muny in needleKa iiportai and pInyK, hawking and hunting, onrrirtg mid wantonness; and CO ■nmy in gathering and providing for the flesh, and so many instttisfyiuf; it» gnedy IvaU. Which reckoning doth tTiy conscienoe think would be most comfortsblfr to the<> at tTit? hist? 1 put it lo thy own ciTisciencc, \f tlicnr wen tn di« to-morrow, how thou woaldst spend this present d«yf Wnnldst ihou spettd it in idleii«<(H and *am pasftimen? Or if thou wurt to di« this day, where woaidtt thim b* fonnd, and about what exerciM*? Hudst thoa rather drath found Uki; in a playhouse, gaminghouse, au alehouse, in thy fleshly jollity and pleasure ? Or in in a holy wafktng with Ihy Ood, and i»eTion« preparing for (hr life to come? Por-WpK you will say. that, ' If yon had hot a day to lire, yoQ would lay by tho hboura of your calling, and yet that doth ■oi prove thmn amfbl.' But, 1 amwer, them is a {treat dif-farenec between an eril, and a smufl uruteasonablo good. If daMh ((Kind dioe iir thy honest caKing^, hotily managed, CSMacieneu wonM not Ironhle thee for it aS V rin: and iCikou rather chooM' to die iu prayer, it is bnt lo choose a graatt) duty in its anwon: but sure (hon wooTdst be loath ant aootlMr aremmt to be fnrmd in thy time-wastin(^ pbauorea! And oentwtrnce, if thmi hare a conseiencf, «o«M fuako thee dread it as a sin. Thou wilt notwish at death that thou hadst never laboured in thy lawAil calling.

CURISTIAK DIRECTORY.

[part-I.

r though thou wouldst be fonnd ia a. luure BeaHoimble work :

■but Uiou will wish thcD, if ihou umlcrKluni) thyeclf, Uiitt

tfaou haclst nerer lost one minute's tune, und iirvor known

lhoK« sinful vanities and temptations which did occasion

it. O 8p«nd lliy time as thou wouldst review iti

Direcl. v, * Go hear and murk how other mew at death do

set by time, and how they wish then that they had s|>cnlit.'

It in hardly possible for men in health, eopecially in prospe-

.rity and aetuiJly, to imagine how prt-ciouB time nppt-iireth

|to an uwatkened, dying man! Ask them then whether life btt

[too long, and men have any time to spare? Ask them then

[whether slugging or working, playing or praying be the

[better spending of our lime ! Both good and bad, saints

[and sensualists, do use tbcn to bi; high exlecment of lim«.

IO! then what would an ungodly, unprepared sinner give for

[■ome of the time which he used before as nothing worth?

[Then tile most holy KervantH of Christ are sensible how they

[sinned, in losing any of their time! O l then how earnestly

lo they wish, that they had made much of every minuto!

I tlicy thnt did most for God and their souls, that they

I had done much more! Now if they were to pray over tJieir

[prayers again, how earnestly would tJicybeg! And liow

Diuch more good would thi-y do, if time and lalents were

^leHtoreil! I knew famdiarly a most holy, grave and reve-

1 divine, who was so ufTectcd witli the words of n godly

roman, who at her death, did often and vchementJy cry

I out,' 0 call time again I 0 call time again 1' that the semm

[of it seemed to remain on hia heart, and appear in his pray-

'ing, preaching and conversation to his deatli. Now you

bnve time to cast away upon every nothing: but then you

' will say with David, " Remember how sltort tny timeis^!"

[And as " H^ar sat down and wept when her water was

Lipent'," to then you will lament when lime is gone or

lUBt at an end, that you set no more by it, while you had it!

' sleepy sinner t thy heart cannot now concctrc bow thou

f-wilt set by time, when thou bearest the physicians »ay,

'You are a dead man!* And the divine say,'You must

prepare now for another world!' WlientJiy heart saJth,' All

my days are gone! 1 must live on earth do more! All

my preparing lime is at an end! Now what is undone

■Pwlin l>t>ii.47. >Onu»i.ia,ia. :

CHAP, v.]

CHRISTIAN ETHICS.

133

must be undone for ever!' O that thoii haiUt now but thv esteem of lime, which thoii wilt huve tlieii, or immediately after! Then,' O pray for roe, that God will tecover me and try me once again! O then how I would ipend my time!' And is it not a mont incoiiEnious thing to *«« ll»e same peraona, now idle and toy away their time, and perhaps think that they do no hann, who know that shortly they must cry to Ood, 'O for a little more time, I^rd, to do the great woik that is yet undone: a little more lime to make Kure of my salvation!' May not God then tell you. you hud time till you knew not what to do with i(. Yoa had so much time tliat you had many and many an boar to spare for idlenexH aitd vanity, and that which yoa were not atham«d to call pastime.

Dirtct. vt. 'Remember also that when judgment comes, Ood will call you to account, both for every hour of your misspent time, and for all the good which you sliould have done in all that time, and did it not.' If yoa moat giv* account for every idle woni, then sure for every idle hour*. And if we mu«t be judged ncconUng to all the talents we have r«c«ired, and the improvement of them required of us, then certainly for so precious a talent as our time. And bow should lliat man spend his time that believeth he must give sadi account of all 7 Even to tbc most just and holy Ood, who will judge all men according to their works; and cause them all to reap as they bate sowed. O spend your time «a you would bear of it in judgment!

Dirttt. VII. ' Remember bow much time yon have lost already: and therefore if you are not impenitent, and insensible of your loss, it will provoke you to redeem with the greater diligence, the remnant which mercy »hall vouchsafe yon.' How much lost you in childhood, youth and riper age? How much have you lost in ignorance? How much in negligence^ How much in fleshly pleasure and vanity 7 How much in worldlineas, and many other sins T O that you knew but what a lose it was, if it hnd been but one year, or week, or day I Do you think you have spent your time a* you should have done: and as beseemi'^ ihoae that had such work to do? If not, do you repent of it, or do yoa not / If you do not, you have no ho]>e to be for-

• UalL d. 3».

m

CHKISTUN DIRKCTORV. [PART I.

igivei^. If j-ou do repeol, you will aot Bura go on to do the Iftin^. Who will believe tUat he repents of KAmin^. level-I liug, or other idle loHtt of tiiui;, who doth «o atiU while he proft:Hiit;lli (ii rcpunt? Ilv that hitth lost thu btrti^iniiiiig of ihi; tlity, must go the fasttsx id the end, if h« nill p^rlbim sa . grpat ajouroQy. Can you lemember the hours andyoars thut you have miupent, in the folli^ of childhood, and thit Tanitiet of iticuiuideniK: youth, and yvt ^ttill tritie, aiul not h» provoked by penitent ^amc and fe^r. to diligence I t)arv you not yet caa( away enough of such a preciouB trca-flure. but you will vilify \f,Ut> tliw tlttlu whiuh r^iuaiiu>.'

Ginct. vfti. ' RvmtiimtM^r th^ «wi(l and coiwtaul tuotion ^(tfy^ur iwglegtedtii^e.' WhathVpSteittnudie*! Aud uwer ■lays! That which was here while you 6puk« thu Iwt ^9rd, 19 gone Vfoie you can speak the next! Whatever y^V are d9in{. or linyijig, ut ihiukijig of, it ia passing oa Vithuut dalay ! It itto^-clh not while you ^leep ! Whqther jog icmcnibcr. and observe it, and ifinku u^o of il, or not, it gli^e^ ai>-»y ! It ntsyijth uot yo^r leisure! It hastvtli a» fit>t, whil4 yuv pl^y< ^ while you vo(k j while you sin, w wli«n yo^ repent! No monarch so potent »)i to command it, 9 n)ou»ut \Q atte^di h'* wiU ' We hiivu no loori; Jo>hua» to stop lite ^un> U if aborc; tko jurivdiction of the ptiuci'Mt of tiie earth; U viH not he^f thcni if tlioy eoaunand or re< ^uest il to dvl^yit^hiVfLc, but the enuiUest moment! Crowu* a^d kingdoina wovid be no price, to hire it to loiter but while you draw another breath I \o\u live».tue uotUketli« i^oUieil of the Uraelitvs in the wildcrpesA,tJiiU.wnx not old; bvt like the provisioi)^ of (he Qibeonites, worn and wasted while you ure ps^^^jng iful ^ li^le w^y! A,nd la tiai* so 4w|ft, and you so ilf^vf 1 Will yqu stund «UU and sck it pM# awny, as if yqu had np ifs? (or '\\; np wvk, to do; aar any WCCDunt t^> give!

JDffwf. tx. ' Conaidei nl«o, bpw iirwoK^ble time i« when >t is past.' Take il now, or it ia lost for e\-er. AU ^)« men on e'liib, with all \hm power, Kod all their wit, art Dq( able t^ tecal ont: miout« that 19 goD«! AU the ridw* ill tl^is w:ortd cannot redeem it, by rcvorsinf one of those hours or momcnU, wliich you so jvcodiKaily cast aw^y foe nor th^ng. If you wfuuld cry v»d n^' V^ft^T H t^l' y<^ teary<>uf ] hsaiLs, it will not return. Mii^y % thousand have tried this .

CJIAr. It.] CBTKISTrAN STHICS.

Ilfd

by Had experienoc, and have cried out too lnt«, 'O thftt we htttl now that time again which we made so light of!' But nonv of them did everutlnin their wixh ! No more will you. Takv it therefore whiU- yon have it. It ia now an liheral to the poorest begQur m to tlto groatcst prince! Timi* u as much youre as hiH. Though in your youth utul folly you spend as out of thv full hciip, im if lime would never have an end, you shall had it is not like the widow's oil, or the lovrei and fitthes. multiplied by a miracle; but tb« bonr ■«' ut hand, when yon will wish you bad gathered the fragment* and tht! sniHllcst iruiubit, that nothing of tut prticioua• commodity bad been lont; even tlie little minutes, whichyou thought you might neglect and be no losers. Try whether you can atop the |)re8ent moment, or rocal that which ia gone by already, before you vilify or loiter away any more ; lest you repent too late.

Dirwt.x, 'Think aUo how exceeding little lime thou histt and how near thou alway aUudest lo eternity". " In there not an n])point«d tiniu to man upon earth \ Are not his days also like the days of an hireling " ?" " Man that is horn of a womnn is of few days and full of trouble : be cotnelb forth like a dower, uud is cut down: he fleetfa also u a shadow and oontinuetli notV " Now my days are »win«r thanapont: thoy flcp away : they see no good : tbey arc p^isset) away as the swift ships, as the eagle that haatetb to the prey ^■" O, what is this inch of hasty time! How quickly will it all be gone! Look beckon all the tiiDC tbat is putt: if you have lived threeBoore or fooraeore years, what is it now 1 Doth it not seeoi aa yesterday since thou wast a child? Do not days and nights wheel on apace7 O nan! how short ia thy abode ou earth! How amoU a time will leave tliee in eternity ! Wliat a small and tiosty moment will bring thee to Ibe state, in whtcJi tliou must remain for ever! Every night is as the death or end of one of the few that are here allotted thi-e. How little u while is it till tliy mortal sickness I—till thnunitwt lie under Ian-guiahing decays and pain!—till thy vital powers shall give

w b *M lia JlteiJi, uaqMM n fasapiti*, n«u uiiqyMi «• ima, Commu. Ifai no^ iHlwi dinnntan md luliltuMll locuin fMll. 0». Sen. St,

*id. *1l. p. BIT.

• Jab it*. I, t.

» Job ii. 15.«.

^

CHRISTIAN UlHECTORr. [PART J^.j

•

, up their office, (vnd thy pulsv shall ci-nsc, und thy soul shall

&e iX& eilenl, uitdiBctnii'd Highl, aad leave thy hody to be

Itid in darkness, and carried by thy frieoda to the common

! aatlb '. How ahorl a time ia it betwixt Ihia and the <li>;i;ing

thy grarc!—bctwtxt thy plvssures in the flet>h, cind thy

I farewfill, when tJtou must say of all thy pleasures,' They

lire gone !'—betwixt thy cares and businesNesfor ihix world,

'•[id thy untnkiicc into anotbcr world, where all these rani-

ti«s are of no esteem' How short is the time between thy

sin, and thy account in judgnient!—between the pleasure

and th« puin i —and between the patient holincMt of the

■ godly, and their full niward nf cndleitt joyH! And can you

^■pare any part of so short a life? Hath Ood allotted you so

little time, and can you spare the devil any of that little? U

it not all little enough for so great a work, as is necessary to

your Bafc and comfortable death i O remember, when sloth

or plMunre would have any, bow little you hare in all!—and

out of how small a Hlock you apend I—how little you have

for the one tiling nccesaary !—the providing for eternal life!

-^and how unseasonable it is to be playing away time, so

n«ar the entrance into the endless world !

Vin-tt. XI. ' Remember iilno how uncertain that little time i«» which you must have.' As you know it will be short, so you know not how short. You never yet saw the day or hour, in which you were sure to see anotiier. And ie it a thing becoming the reason of a man, to slug or caul away that day or hour, which for ought he knows may bv his Iwt ? You think that though you are not certain, yet you arc lik<.-ly to have more: hut nothing thnt k hazardous should be admitted in a business of such moment. Yea, when the longest life is short; and when so frail a body, liable to so many hundred maladies and casualties, and so sinful a soul, do m»ke il probable as well as possible, Ihat the thread of tliy life should be cut ort*ere long, even much before tity natural period : when so many score at younger yean do come to the grave, for one that itrrirelh at the rip«nesa of old age; is not then the uncertainty of tliy lime a groat aggravation of the sinfulness of thy not redeeming it i If yon were litire you had but one year to live, it would perhaps wake you so wisv, a* to see that yon had no lime lo spare. And yet do you waste il, when you know not

CRAP v.]

CHRISTIAN ETHICS.

137

i

that you ithall live another day ? Many r one is thiit w^k triHtn<; iiway their lime, who will be dvad tlie n«xt wet^ ; who yet would have ap«ut it better it' Uiey had thought but to have died the next year! O man! what if death <-onie belbre tituu liOKt mude tliy neceaaary preparation ? Whcrs art thou Uien ? Wlien time ia uncertain as well u short;* hiiHt tliou not work enough of weight to Kp«nd it on? If ChriBt hnd Het thee to uttend and follow him in greatest ho-Uncaii a thousand years, shouldst thou not have gladly done it? And yet canst thou not hold out for so shortalifi;? CanHt thou not watch with him one hour ! He hiin&elf was provoked by the neante^s of his deatli, to » speedy dispatch of tite works of his life. And tihould not weT He scndetb to prepare bii last communiun-fetwt with bis disciples, thus : "My time is at hand : I will keep the pasaoverattby house with my dtKcipleM'<.*' And Luke xxii. 15. "With desire have I deitired to eat this paiMovcr with you before i suffer." So should you rather say,' My time is short; my death is at hand i and therefore it concemeth me to live in the knowledge and conimuuion of God, before I go hence into his presence,' especially when, iis KccU-s. ix. 12. " Man knoweth not his time." Many Uiousands would hove done better io tlieir preparations, if tliey had known the period of Uirir time. " But know tlitx, that if thi; t^ood man of the bouae had known, in what watch the thief would come, he would have watched, and would not have sutTered his house to be broken up: ttioreforv he ye iiUo ready ; for in such an hour as ye think not. tlie Son of man cometh'." " Take ye hfted, watch and pray; for ye know not when the time is *." Dirtet, xit. ' Never foigct what attendance thou hast whilst thou art idling or sinnint; «way thy time : bow tJic patience and mercy of God are slaying for tbee : and how sun and moon and all the creatures are all the while attending on thee.' And uiuxt (iod Hiand by, while thou art yet a little longer abuKing and oU'ending hiui I Must God stay tjU thy cards, and dice, and pride, and worldly, unnecessary oarM wUl dismiss thee, and spare thee for his service? Miixi he wait on the devil, and Ihi? world, luid the Hesh ; to take tbeir leaviiigM, and Bluy till ihi-y have done with liiee? Catiit ihou marrel if he make thee pay for tliia ? If he tnm

« Msn. >»i. in.

Mattui*. M.

< kUt. till. 3J.

na

CHRISTIAN niRBCTORY. [FABT I.

tmny. and leare th«e to 8p«nd thy lim« in its tntic)i vniiify and idl^ieiw um tliOD dtwirtKl 1 Must Qoil and nil his creatures wiiit on a carelms siuner, wbile he is at hia fleshly pleasures i Must life and time be continued to him, while he id doing nothing that U worthy of hi» life »nd time? " The )i)ng)iuir<i>rinfr of God did wait on the disobedient in. , tlie (!iiy« oC Noah '." But how dear did they pay for the contempt of this forbearance ?

Dinet, xiti. ' Conaider soberly of the ends for which thy Life and lime nre givtn the« by God.' Ood made not such a creature as man lor nothing : he never gave Uiee an hour's time for nothing. Thalife and time of brutes and-planta are given them to be serviceable to thee : but what ia tlune for? Doi*t ikuu iliink in thy conscience that any of thy time is given th«« in ruin i Wht-n ihou art Kln^ging, or idling, or playing it away, doat thou think in thy consctenco that thou art wisely and honeatly answering the ends of thy oreatioM, and redemption, and hourly ptwervation ? DoMt thou think that God ia so unwise, or diaregardful of thy time and thee, as to give thee more than thou hastn««d of?' Thou wilt bUmt' tliy tailor if he cut out more clotlt than' will make thy gannenta meet for thee, and agi«e«bl« to tliy and thou wilt blame thy ebo«niak«r, if he inafc« thy BB too big for tlta.': and dost thou think that God ia «o> i«b of time, or so unskilful in his works of providence, m to cat thee out more tiino, than the work which be hath cut th«« oat riN]uireth t He that will call thee to a reckoning for all, hath certainly given thee none in vain. If thou canst find an hour that thou hast nothing to do with, and^ muat gire no account for. let that be the hour of thy past'une. But if iliou kru-wext ihy ne«d, thy danger, thy liopea, and thy work, thou wouldat never dream of having timv (o Hpare. llror my own part. I must tell tliee, if thou hitve lim« to [•ipare, thy caae ia very much ditferent from mine. It ia tho daily troubii! and burden of my mind, to see how dlowly my work go«H on, and how htutily my time : and how much I am like lo leave uiidoncwhich Iwould fain diapntcb ! How great and import;,int Imainenaca are to bt: done, and how abort tliat hru is like to be, in which ihi-y must bv dune, if Mctbiuk* if every day were an long aa ten, it were

CHAP. IV.]

CUaiSTIAH ETHICS.

139

not too loi^r for the work which U every d«7 before me, though not incumbent on mc as my prettent duty (for Ooil re<juirelb not imposAibilitieH.) yel eKcewiing dcsiniblv to be daoe. It ix th« work thul atakea the time a mercy: the tiout it for tlie work. If my work were dooe, which tbe ^od of titu church und my >«oul r«<fuireUt, nhal cause had I to b« ^Ud of the ending uf my time, and to sny with iSi-meon, " Lord, now l«tti»t thou tky wrviuit dttpart in iteace." Remember then that God never gKvc thto onu miante to spend in rain; but (by very citae, aad rr-st, tmd tvcreatioiM jQOHt be but auch and ao much aa lit thee for thy work ; md it on. and do ikot tiindef it. He redeemed and pre-Nfb ^atwe" niiiiht serve biin in holioMiH and righ-nfere him all tbe day* of our liv^a"." Direrf. xiv, ■ Remcmbef »tiU. thatlhe time of tliin Abort, uncertain life is all that ever you ahall have, for your preparation for your eudless life.' When thi« is epont, whetbw well or iU, you shall have no mor«. Qod will not try tho^e with unother life on earth, Ouit hit«e «aat away and RiiifKp«it4 thio *. There ts nu Nturnin-; hitlur ftom. ihc daad, to tn«nd that which here you did amiss. What ^;ood you will do, must now be done: and what grace you would gMi muat now l>e got: and what preparation fur ctermity you would ever muke, inu^it now b« made! " Behold, now is the accepted time ! Baihold. iwwiit the duy of salvation'." " Where-fon, «a the Holy Qltost aiutli. To-day if yoa will h«tir ht« voK^•^ harden not your heart*. Unl exbort nm- niiolber davly. wIiUq it in called to-day, lest any of you b« kiardened by tbtt deccitfuluvw of sio'." Havsi you bat one b(« her* to live, and will you lose that one, oc oMf part of >l i Voar IjuQ is already measured out: the i^lMa is lumed upon you. " An4 lhQa»){ol—liUcd up bia band to heaven, and •ivafti by bini that Uvvtli fur uvur iind ever, thra tine should be DO tourer*." Tbcreforv "whatever tliy hand fiadeth to lio, do it witlk thy might: foi tJier« 'as no work, nor device, nor knowlcdfr«, nor wwdoin iii thu i^ravv whillier thou gu4!NL\" W'b.-tt then t«uiain«th. but that " tlio time boiuf; abort, and the fa»hiA» ofthaiM) ibingii paaaing a«Hty>" you

.Hn mj bnV ollnl " N<» er Sc*(f.'

Hck Ok. T. 13.

IW>. i.&,o.

CHRISTIAN DIRECTORY. [PART I.

use the worl<1 an iT you used it not, and redeem this time for your eternal liu[>|>iii«MH'.

Direet. sv, * Rcmt-mber still that Hin and Katun wilt lo«e no time: and therefore it concerneth you to lo«e none' " The deril your adversary goeth about like a roaring lion, HMiking whom he may devour''." " Be sober" therefore and " vi<plhnt to resist him*." If he be busy, und you be idle, if he be at work in spreading hi» nela, and laying hi§ snares for you, and you be at'piny and do not mind him, it is easy to foretell you what will be the issue. If your cnemivs be fighting, while you ait still or sleep, it is easy to prognosticate who will have the rictory. The weeds of corruption are continually growing: Kin, like a constant spring, is still running: the world in Mtill enticing: and the Aetth n still inclinintrto its prohibited delights, None of these enemies M ill make a bruce or a cessation with you, to sit still as long u you sit still. So far are they from forbearing you, while you are idle, or gratifying the fleah, that even this is the fruit and evidence of their industry and success. Lose no ^me then, and admit of no interrnpttonB of your work, till you can persuade your encmieK to do the like.

Dirtet. XVI. ' Consider what a senneless contradiction it i» of you, to overlove your lives, and yet to cast away your time.' Wliat is your time but tJie duration of your lives ? You arc louth to die, and loath your lime should be at an end : and yet you can as prodigally cast it away, as if you were weary of it, or longed to be rid of it. la it only the last hours tliat you are loath to lose? Are not the middle parts as precious, and to be spared and improved ? Or is it only to have time, and not to use it, that you de-tire? No means are good for any thing, but to further the attainment of the end; it is not good lo you, if it do you no good. To have food or raiment mithoul any use of them, is as bad a* not to have them. If yon saw a man tremble with I fear lest his purer be taken from him, and yet take out his I money himself, and cast it away, or give it all for a straw or I feather, what would you thitUi of that man's wit? And do ' not you do tlie like and worse, when you are afraid lext death should end your time, and yet you yourselves will idle it away, and play it away, and give it for a little worldly

• 1 Cor. lii. 19.

* 1 Pn. *. H.

• Vtr.7. 9.

CHAP, v.]

CHRISTIAN ETHICS.

141

pell'l But I know )iom- it is with you : it i* for ibe present pleasure uf the Hkh}*, and for tli« «w««tntH» ofVih itself tliat yoii value lifv. itnd ure bo loath to die, nnd not for uny hitler ends: but this is to be brutiah, and to unman your-selvci, and aimply to vilify your livea, while you idolize them, iiach mad conUadictiona itin infen. You make your liff your ultimate end, nnd deitirc to livv but for life it«trlf. or the plen^ures of life, nnd so you make it instead of Ood and heaven, which should be intended as your pioper end: and yet while'you refer it not to these higher end«, and use it but for the present pleaflure, you vilify youmrlvoti and it, nK if roaii did ditTer from a dog or other brute, but in some poor decree of present pleasure.

Direct. XVII, ' Consider that in your loss of time, you lo»e all the mercies of that time.' For time is pregitant with great, invnlunble mercies. It is the cabinet that con-taineth the jewel*. If you throw nwny tlte purse, yon throw awny the money thnt is in it. O whut might you get in those precious hours which you cast away ) How much better a treasure than money might you win ? How mucli sweeter a pleasure than all your games and sports might you Kojoy ? You might be soliciting Ood for life eternal! Vou might be uetng and increasing giscc! Youmijrhtbe viewing by faith the blessed place and company in which you may abide for ever. All this, and more, you are losing wbile you are losing time. You choose as a pleasure thnt heavy curse, " Your strength shall be spent in vain'." Why do you not also take it for a pleasure, to cast away your gold or health'? I tell you, a very little time is worth a great deal of gold nnd silver. You cast away a more precious commodity.

Dirrct. xviit. ' 111 ink seriously how Christ, and bis apostleti. and holiest servants in all ages spent their tim«.' "niry spent it in praying, nnd preaching, and holy conference, and in doing good, and in the works of their outward callings in subserviency to these : but not m cards, or dice, or daacing, or stage-plays, or pampering the Aesh, nor io the pursuit of the profits nnd honour; of the world. I read wbm Christ was " all night in prB>-ing<," but not where he spent an boar in pinying. 1 know yon will say, that yoa

I

U*ll. »H.tO.

( Lake vL IS.

CHKISrUN DJRBCTOBY.

[part I.

expect not to reach to their 4«gree of holineM. Bat let me

n-mi-iuber you, that Im ti< not sincere that desiretb not to be

perfect. And tliat lie in grucwIcM, who wiirully kee{>i:th

any bdored sin, which he had not rather be di-livC'red rrom;

and tJial vtJiruUy rcfuneth any duty, and bad not rather pei^

I Cona it HR he ouf^ht. Aud that you are the more needy,

tJhough Chriet, and hia apOMtlca, and itervaiiti, were the ui»r«

holy I And that the poor bare more iit«d to bvg, and work,

.and be s|>aring of what they have, than the rich. And

tber«rore, if Christ itud his holiest KemintK were sparing of

thvir tiitte. and Mpent it ia worka of holiness and obedience.

bhv*) nut yoii greater nctd to do *0 than they 'i Have not

you more nuwi to pray, and Warn God's Word, and prepare

k Cor death, than Cbriet and bis BposUea ? Are you not more

[behindhand,an havingloat muub time? Let yotir wiinta in*

I Btniot you.

Dinet. XIX. ' Forget not that a spending tinu^ may come,

^lllen you will think ali loo httle, that now you can provide,

^"by Ibe most diligent rvdfoming of your time' If a garrisoo

expect a siege, ao ahaip and so long as will spend up their

provisions, they will prepare accordingly, that they perish

not by famine. Temptations may be stronger, and thea

you will tind that you nhouid now have gathered strtmKth to

■ pvcrcome Ihero, and have bestirred you in the getting day,

Eibat yoH might be able to stand in the evil day. It in tliose

Ithat now loiter and lose llieir time, and gather not know-

[ tadge and strength of grace, who fall in trial; when suBier>

I for righteouaneu' aake. abaU be as a siege to you, and

wbes poverty, wrongs, provocation*, sickness, and the face

of death, shall bo as u aiege to you, then you will tind all

your faith, und hope, and love, and comfort to ba too HtU*;

awl then you will wish that you had now bestirred you, and

Uaid in better provision, and " laid up a good foandation or

treaaure in store for th« timi.- to come V

Dirtct. XX. Loally. ' Forget not how time is esteenaed fay th«diu)U>cd, wboeelime and hope are gone forever; and how tliou wilt value it thyw-lf if tJwu »in thy suul into that voafal Htate.' What tluukest thou would tliose miserable creatures now gire (if tliey bad it) but for one di^V tima,

» 1 t™. »i. i».

CHAP. IV.] CHRISTIAN (tTHICB.

I4S

upon Okwk tt-nuB of mercy which ihou dost now enjoy it' I WauUl they uWp it awuy, or Ix: at their gauieft and mvrh-lOuiiu, wliiJc God l» oiTisnng thctu Christ and graco ? Doat thuu lliiiik ttiey H«t uot a liigfaijr price on time and ueicy. than dinners upon earth ! UoUi it uot ttarthttr very hearts linr ever, to think how madly th«y coiinuniud thvir livca, luul wwted the only time that waa given tlieni to pittpare for th«Jr malvation! Uu ihooe in liell now t]nnk tbeui wise. tUat are idling or playing away th«ir time oa earth l O no < Thvir ftfliu^ and experience aufficirntly coafutctb all that tinic-waatere now plead for lUcir aottiah prodigality. I do uot belibve that thou caoEt at ont^e believe the Word of God, coucvruing the state of damned souIk, uid yet believe that thy i<lle aud vain ejcpeuce of time, would not vex tliy (onftcieoce, and makr lliev even rage against tliysclf, if evsr sin should bring ihec thither I 0 then thou wouldst see, tJial thou hadbt greater matters to have apeat thy time in, and tliat it deserted a higher eatimation and improveinejot. O man! b«»cecJi the Lord to prevent eucti a oonviction, and give thee a heart to prize thy time before it tc gont ; aod to know the worth of it, before thou know the want of it*

'iV/. 2. JMrwetioMi iUmttnipiative for Kedremin^ Opponunity.

Opportunity or aeason is the Sower of time- All time i« precious i but the aeason m moat precious. The present time in the aeaaoti to works of preiieut noctiHtity : and for otltcra, they b«T4 all lb«jr (wrticular seasons, which must ■li/tbu Irl elip^.

Viretl. I. * Henwmber that ia the great diffcrcnu: bo-ifwecn the happy saint and the uoJuppy world, that one w wiae in time, and the other is wise too lBt«>' The godly know wheu knowledge- will do good; tlui wicked know «)iea knowledge will but torment them. All LhoHe llvUyott nee now ao eji^ct^ediugly contrary in their judgment to the godly, w>U be of the vary aauiv opinion shortly, when it will 4I0 tbwv uo good, tkar witli tibur dittcreoce wul <:oatj«p

' Hon UTribUb «M Ut, ifDonna cgm tltk mwiU ■tilc^^inuiiur. Cl(> Pir, If, > Sec Ikr Buy HP**"!**" *(>>•'■>> ^^7 *>>">]'''l>i»*e<iwfctSM^ Con.

CHRISTIAN DIReCTOBV.

[part i;

diction, for it will be but a very littlr wtiilr. Tlierc is not one man that now is the furious enemy of holiness, but will coafeu «re long that holiness warn best. Do they now ties* pW it ns t£<iions, fantoslical hypocrisy? They will nhoHly know that it urns but Uic euro of u <Ji)(lracted tnind, and the nec4?«sary duty to God, which rchgion and right reason do command. Do tJiey now auy of bio. What harm is in it ? ' They will itliortly know that it ia the poison of the aotil, and 'worse than any misery or death. They will think more highly uf the worth of Christ, of the necessity of all possible diligencv for our touln, of the preciousness of lime, of thv wisdom of the godly, of the excellencies of heaven, and of the Word of Got) and all holy mcanis, than any of thoe« ' do that are now reproached by them, for bcit^ of this mind, i But what the better will they be for this? No more than Adam for knowing good and evil. No more than it will pro6t a roan when he in dead, to know of what ditieaM he 'died. No more than it will profit a man to know what in I ipoison, when he hath taken it, and is past remi-dy. The ["thief will be wine at tlic gallown ; and the spendthrift prodigal when all is gone. But they that will be safe and happy, must be wise in time. The godly know the wortli of heaven, before it is lost; and tlie miwery of damnation, before they feel it; and the ne4:e6Mity of n Saviour, while he is ^vrilling to be a Saviour to them ; and tlie evil of sin, before [it hath undone them ; and the preciousness of time, before it i» gone; and the worth of mercy, while mercy may be had ; and the need of praying, while praying may prevail. They sleep not till the door tt itliut, and then knock and cry, .' Lord open to us.' as the foolish ones. Matt. xxv. They are not like the miserable world, that will not believe, tiU they come where devils believe and tremble; nor repent, till torment force them to rtpent. As ever you would es-I tape the dcarbought enpericnce of fools, be wise in Itmc i |«nd leave not conscience to answer all your cries, and moans, 'And fruitless wishes, with this doleful peal,' Too late! too late!' Do but know now by an rlTcctual faith, what wicked men will know by fc«ling and experience, when it is too late, and you shall not perish. Do but live now as tJiose enemies of holiness will wish they had lived when it is too late, and you will be happy. Now God may be found;

CHAP, v.]

CHALSTIAN ETHICS.

14S

" Seek the Lord while lie mny be found, iind imII upon liim while he is near. Let the w'ick«d forsake hia way, and the utirigliteoiiN intin hiit UiougliU, and li-t him return unto Uu Lord, nnd he will have mercy upon him, and to our God, for he will aliandantly pardon'." Read but Uie doleful lamen-tMion of ChriKt over Jerusalem, Luke xix. 41, 42. and thea bethink you, what it is to neglect the eeaEon of mercy and ■alvation : " He beheld the city and wept over it, saying. If thon badst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they arehtd> den from thine eyp*!"

'>" Dirtet. ii. ' Remember that the neglecting of the aeosoa it the frastnling and dextroying of the work.' When the aewon \» pant, the work cannot be done. If you sow not in tlie time of sowing, it will be in vain at another time. If you reap not. and gather not in harvest, it will be too late in winter to hope for fruit. If you stay til) the tide is gone, or take not tlie wind that fits your turn, it may be in vain to attempt your voyage. All works cannot bo done at all times: Christ himself saith, " I must work while it is day; the night comelh when no roan can work*"." Sny not then, ' The next day may serve iht turn:' the next day is for another work : and yon must do both.

Dirett. iii. ' Consider tbitt if the work should not be iiB)»oseible, yet it will be difficult out of season; when in its Maaon it might b« done with ease.' How easily may you swim with the tide *. and sail with the wind? and form lh« iron if you hauuuer it while it in hot ? How easdy mny many B diseaae be cured, if taken in time, which is al\erw*urdii ineumbleT How ensilyuayyou bend a tender twig, and pluck up a plant, which will neitlier be plucked up nor bend* ed when it ix grown up to b« a tree ! Wht-n you complain of difficulties in religion, hrtliink you whether your loss of the fittest season, and acquainting yourselves no sooner with God, be not the cause T

liirttl. IV. ' Consider that your work out of season if not »o good or acceptable, if you cAuld do it.' " Every thing in beautiful in iu season"." To speak a " word in sraMn to lite weary."iB the skill of the futhful nessragers of pMC«*. When out of season good may be turned into

< lM.(..d,7.

VOL. til.

" iobn U. i.

• Ecdnin. 11.

Ia.1.4.

Ufl

rURISTlAN DIIECTORY. fPAKT I.

cril. Who win thaok yon for giving pbyftio, or food, or olothing to (he dtrnd ? Or pitying the poor when it is too :lata? In lime all this may be accepted. - Oirttl. V. ' Il«nieinber thai if thou omit the tvntoa, thou art left to uocertainties both for time, and means,nnd grate.'. Lose this time, and for aught thou knoweai, thov loMst all. Or if (hnu havtt time, it may be zvtrX mth barrenncan, and Never more may fruit grow on it. Freachera may be taVvu from th&e: and gracious company may he taken tirom the* 11 helpit and meaiis may be turned into hindrances, and oppo-Mitiiin.Rnd strong tvmplatione : wnd thi^ ycu will iind tvhat it wan to m:t;l«ct the ni'^ison! Ur if you have the continu-aitoe of all hclptt and nu-aiim how know you that Ood will set in by hia grucf, and blcen them to yon, and move your kcuttM ! Hi) may ret-olre that if yuu n-siKt him now, hii Sjii* ritHhuU strive witli you do mure. If while it it called to day, you will harden your licart«. he may rCBolve to leave you to the liardn«ss of Pharaoh, and to get himKclf a name •poD you, and uae you an veitseU of wrath, pieparvd by your neglect and obstinacy for deittruction. "il

Dirett. VI.' Bethink you how all the creatures keep their \ proper aeiUtonD, in ihr Horvicc which God hath nppoioted them for you.' The nun naeth a»d netteth in it(> s«a£>Dii, and keepeth ita diary, ajid annual course, and inisseth not a mi-nate. £o do tJte other celvstial aotiona. You haire day 9Im1 night, and iwedtimt', mid htuvcKt, !*imimer and winter, «f0ia|;and tall, nud nil exactly iu their seasons. " Yea, the alork in ibu bvavens knowath her appointed time, and th«J Ittrtle, and Uin cnuic, and ifae swallow observe the time uf j Iheir coming: but my people know not thejudguiunt ullh« . Lord'." Shall only man neglect bis s«aaonl

Jiirtct. VII. ' Consider bow you know and ohservc tbel Mason for your wordly labours, and should you not much more dn »o in greater thmgs V You will not plough wheal you should reap i nor do the work of the summer in the winr Ur. You will not lie in bed all day, and gu about your bu-•ineMin the night. You will be iii<)uiiulive, that you mayi be skilful in tlie season^i, for your benefit or attfety in the' world: and should you not luuch more be so for a b«lt«r world ? U ye bypocntc-s! ye can dncern thv face of the

CHAP, v.]

CMRISTIAN ETHiOI.

U7

tky'. but'CMiye not (liMc«ni llie Higott of tbe tinwK'i?'^ As at barveflt ynu took for tliv fruit of your Juid. «o dothOod in xciutoii «xpvct fruit from you', TTie " godly" are " likvs tree tbfit i« pluitc^ by the rirer's side, which bringeth forth itn fruit in«iviMon*." SMI woridlingH k>ow thoir Ma»on, ftnd bball not uc?

Dirett. VIII. 'Coiwidn- bow rigiUnt th« wicked utt to know nnd tftkc thrir season to do evil.' And how tniicll ■norv should we be so in doing good! Seducer* will take thvofiportunitytodecMvc. Thethiefaod lheadiilter*ru'iH tak« the B«ssoa of eecresy and darkness. The ftmbitiomi and oovrtouN will take the seaHon fur firofit and prefwrmvnt. The mulicioiio watch Uieir MMiMonK of rvveiu^e. And have w« not more nci'd imd more encoumgoment than they ? 1« it time for them to be boildirtg tkeir houaw,<Mnd growing l^rtat by nnvvtou»neiu( and oppr^Ksion, imd i« it not tinv for yoa to hn honouring God, nnd providing for your endless life? They " cannot sleep unlesa tkey do evil';" nod can you ttlMnp securely while your time pasaetk away, and yottr work i* wndone ?

JUreH, IX. • Rcmemker that the devil wulohclh the »ea-Bon of tcniptfition to destroT ywn.' He pT«voileth much )>y taking th« time: when he soeth you disarmed, forgottHig Ood, in secure prottpt^rilv, fitleat to henrken to hix tvmptit-tiouM. Tlic Muite teniptatioua out of n^aHoii might not pre-T«il. And will you let your«neniy Outdo you?

Dimt. X. ' Coiiitidfr bow eBrti''M. yon are with God in yoni necessities and dintre*.),, n»t only to reUeve and help ^u.'ltat to do it Bpe«dily nud in Maaon/ You would rather have htm prevent the «ea»on, than to let it pass. You ar« impatient till delirermiCQ cotne, and can hardily stay tlie lime till it be ripp. When you are in i>ain and aiokness, you would hv delirnrvd upeedily: you are wady to ory, " How long. Lord, how long ?" And *s David, " The time, yea. the set time is come"." " Make no longer tarrying. O my Ood' I" It would not ftnlii»ry you if God should My. 1 will eaaeymiofyour ]>ain the nextyonr. 'Wbythen should yoB neglect the time of duty, and use ko nixny delays ««tli "■ ' mercies in their MvaBOD;

d f lie gin

« UtM. tiLs.

I you wll y(

wfcy

•rMl.«U. 13.

• Pwl.ll. IT.

CHRISTIAN DIRECTORY. [PART I.

then do you not in oeaaon give up yourBelvi-s (o lii» love and service? when you harb iiis promise, that you shall " reap in due seasoD if you du not laint'."

IXt. 3. Dinctioni Praelical/or Redtamug Time.

IHrtct. I. • The first point in the iirt of redeeming time, ta, to diapntch first with gn-»lv«t carit imd diligence, the greotMt works of absolute necexsity, which muat be dune, or else we ure undone tor ever.' Firnt nee Uiat the great work of n sound conrrrdion or Mine lifi cut ion be certainly wrought within you. Mnke nure of your sanng intrrnt in Chrint: get proof of your adoption and peace with God, and right to everlasting Ufe. Be iibU> to prove to your con-Hcivncrs from (he Word of God. ftnd from yuiir regenerate, heavotUy hearts and lives, that your souls are juntilied and gafa, and may comfortably receive the news of death, when ever it shall be Bent to call you hence. And tlien, when you have done but this much of your work, you will incur no such loHs of time, as will prove the loss of your souls or happineHs. Though xtill there in much more work to do, for yuunelvc* and oUiero, yet when thin much is soundly done, you have secured the main. If you lose the time iii which you should be renewed by the Spirit of Christ, and in which you should lay up your treasure in heaven, you are lost for ever. Be sure therefore thai you look firitt lo ihiM : and then if you lose but the time in which you might have grown rich or got preferment, your loM is tolerable: you know the worst (if it; you may s«« to the end of il. Yea, if you loite tile time in which you should increase in holiness, and edify others, the loss is .grievous; but yet il will not lose you heaven. Therefore as Solomon directeUi the hos-banduian, " Prepare thy work without and make it fit for thyself in the field { and afterwards build tiiine house':" so I advise you, to scv first thai the neceN*Miry woik be done ; when that is done, and well done, you may go quietly and cheerfully about the rest: " Seek fir«t the kingdom of God and faisrighteousDess;" O what a deal i* doue when tliis is done I

JXreet. ii. ' Learn to understand well tlie degrees of du-' (J<L ri. 9. • Frot. iiIt. tr.

*■

CHAP, v.] CHRISTIAN RTRIC«.

149

n

ti«s, wliich i« tho gTGuter and which th« Ic«b, that whcu two iic«iii tu rvquiru your time at once, you may know which ef them to prefer.' Not only to know which is simply and in itself th« greatest, but which is the greatest for you, and at that season, and as conftidered in all the circumstances. A great [>arl of the art of redeeming lime, conmteth in the wine disci-miiig and |>i-rfi)rutins oftliiei; to give precedency to the (p^utcHt duly. Hi; luHcth hist time, who is getting a penny when he mit^ht get a pound; who is visiting his oeighbotir, when he iihould be utlendins; his prince; who is weeding his gnrdf^n, when he should be quenching a fire in his bouse, tbongh he be doing that which in itself is good. So is he losing his time, who is preferring his body before his soul; or man before God; or indifl'erent thinga before DecesMry; or prirate duties before public ; or le-ss edifying before the more edifying; or sacrifice before necessary mercy. The oi'der of good work* I have shewed you before, Chap. iii. Direct. tO. which you may peruse.

Dirtet. III. ' Be acquainted with the tteaaon of every duty, and the duty of each seaKon; and lake them in Iheir time.' And thus one duty will help on another: whereas misplacing them and disordering them, seta them against one another, and takes up your time with distracting difficulties, and loBolh you in confunion. Aa he that takes the morning hour for prayer, or ihc^ litte«t vacant hour, Hliall do it quietly, without the disturbance of his other affaire; when if the season b« omitted, you shall scarce at all perform it, or almoHt aa ill a» if you did it not at all: so is it in point of consoienee, reproof, reading, hearing, meditating, and every duty. A wise and well-skilled Christian should bring'hi« mattera into such order, thai every ordinary duty should know his place, and ail should be as the links of one chain which draw on one another; or as the parta of a clock or other engine, which must be all conjunct, and each right placed. A workman Uiat hath all his touls on n heap or nut of place, spends much of the day in which he should be working in looking for bia tools: when he thalknoweth the plAce of every one, can presently take it. and lose no time. IfmybookHbe thrown together on a heap, I iimy spend half the day in looking for tJieu when I should uae them:

CHRISTIAN DIBtCTOKY. [PART I.

but if they bflset in order, and I kiiowlheirp1acvii.it spiirCH me thut time. So in it in th« ri^lit timii^ of our dulit-H.

Dirtet, iv. * Live eonlinually aa under th« govemroent of God; and k««p comtci^uce tender, and in the perfor-mance of ita ot)ic« ; and alw av* be ready to render au' ac-Kouot to God and coRsoienca of what you do.' If you livs a» under the ^oreninutnt of Gudv you will be atill doing hia work ; you will be remembering hisjud^pueiit; you will be tryiug your work whether it be such a» be npiwovetli; this «ilM(e«p you frouall tiue-wabbng tanitim. If yon keep sonso>enc«' tenden, it wUl preaeiMly check nnd rrpr«lteud you tor your eid.: nnd when you lo»e but u minute of tauw, it will ttsU you of tlie loflu : whereas a " scared ctiti»cieni;«" it "post f««linK." and will give you over to " Inscivioiw iwmV and will make but a jevl at the loss of time: or at Uaat will not eirttolimlly tell yon citbci«f the ainorlosa. If you k«ep coniuneuG« to it« office, it willaxk you freiquent-Ijr, what you a(« dutng! and try your wurku : it will lake r^QOouat of tiovc when it is dpeot, and ask you, whiit you h«v« been doiug? and how you have Hpunt eveiy d-Ay and hour} And ^as S«neca could say> " tic wiU be the more f:areful what be doth, and bow he ttpenda the day, who looks to be called (o a reckoning for it every ni|;ht." TltU will make the (ore»eeu day of judgment have auch a cuntinual awe upon you, aa if you were presently going \i9 it; while coaaciecMe, with respect to it, iu ooutinuaiiy forejudging you. WheKOH they that hiive wileuced or diocurdrat con^ acieoce. an tike Kchoolboy§ that bob, their master out of doo», whodo it with a design to spend the time in play, wkieb they abould have spent iit learning: but tlie after-reckouingi; payii for nil.

|Iere, lor the further direction of your consciences. 1 ahall lay yon down a few rules, for the right apending of yoar liuie. 1. Spend it in nothing (as a deUberate manil act) which in not truly, directly, or remotely «n kct of obedience to some law of Qiod; (of mere natural acta, which are ao objects of norul choice, 1 opeak not^) 3. Spend it iu nothing which you know mujit be repi^itled of. 3. Impend it in notlung which you dar« not, or ni«y not Wairanubly .pffty for a bl«s8ing on frou God. 4. Spend ittli nothini;

• Ephci. )r. 19. t TiiD. W. 9.

CHAP. V.} CHKiSTIAN KTMIC8.

I6i

wliich you would notToriew at tb« hour of dcstli, b;r (U) itwo-kewtd, wullmforined miiul. 6. Spend it in noUiiug whicb yon would not h«ar of iu (tie day oi judgment. G. Spend it in nothinif which you c&niiot safely and comfortably be found doing, if tlmlh nUould ituipriiie you iu ibe act. 7. Spend it in nothing whivh flKuhplewing penuadtth you to, Ugaiul your coimcienocili or with n. K«crct KTudjjv or doubts int^of your cunKvtvliccH. 6. ^pettdiiinnuthmgivhichhitth not some t«iidcncy. direotjy or tPiiiotely, to your ultuiiate end, the pleiwiii); of God, and llie t,'iijoyint; hioi in love for ever. 9. S|>end it in ttotliio;; which tcodclh lo do more hurt thtui |;uud: that would do a great hurt to yourself or utbara. under pretence of doinn; ttome Utile good, which pcr-Iwps luuy hetua be done anothur way. 10. Laiitly, impend it in itotiiing trhioh ta but a amaller good, wbeo a greater «liould be doue^

Jitrett. V. ' Do your beat to»eUleyourselvef) where there ore tiie greateat helps luid »aiaileHt hindruiCM to the redeeming uf your tinin. And labour mora to accommodate your hubiuiiun. condition, and employmepts to tito great endit of your life and time. ,than to your worldly honour, «a«c, or wuallh.' Live where i.-* be«t trading for the vouL: you may get more by God'v ordinary bleii»ing in one yew, is a (;odly family, or in fruitful company, and und*.-r an able, g«(dly niiuialrr, tlian in niuny years in a baiicn soil, suuong the ignuranl, dcitd-heurted, or profane, where we mu«l Hay, aa David, "J hold my peace even from good, while the wicked ui Itefore meV And wh4;u weniujstdoall thegood we do llirougb mucli opposition i nnd meet witli gr«at diit-ndvaulaii^ and diHicultivH, which may quickly «top «ueh dull and b«ckw>u^ hearts as oura. If you will ptefei your profit bi'fqre your aouU in tlic choice of your condition, and will plunge youiMilvM into distracting busioeas utd company, your time will iiu) in a wrong, unproAtable channel.

Dirert. vt, ' Contrive btfurehaud witJi Uie bealof your akill, for tlie pr<-ventiiLg of impediinentit, and for llie moat *uco«uful performance of your work.' If you leave nil to Ihv very tiukc of doing, you will have tmuiy ItindraoceH riac before you. and make you lo>o your tiiue, which prudent forcoaat might have prevented. Aa for tlie improvinj^ the

* fMLixib-l.*.!

"f-

J52

CHRISTIAN DIRECTORY. fPART I.

Lord's day. if you do not bfforchnnd »o order your businesa,, that all tttiiigK may give pluc« tu holy duties, you will meet] with BO nuuiy disturbnncve and temptations, aH will Iom yott much of your time and benefit: so for fiimily dutittti, iind »«• crvtduiieA; ititd meditations, and sladic«, and thn wnrkc of your callings. If you do not forecast what hindrance i« likv to meet you, that you may j>revent it before the time, you must los« much lime, and MuHtir much disappointment. Direct, ru. * Endure patiently some smailer inconve-| nience and losn, for the avoidinjr ofsicatcr, and for the re-' deeming of time for greater duties: nnd let little tilings be r«Koliitely cn«t out of your way, when they would draw out your lime by insensible degrees,' The devil would cunningly steal that from you by drQ|>B, which be cannot get you to cast away profusely at once: he that will not spend prodigally by the pound*, may runout by not regarding] pence. YouMhall hare the pretencea of decency and »eem- ; liness, and civility, nnd good mnniierK, and avoiding uHi^nco, and censure, and of some necessity too. to draw out your precious time from you by little and little ; and if you are so easy aa to yield, it will almoHl uU be waitted by thii temptation. As, if you be miniotem of Christ, whose timej mutit be Rpent in your studies, and pulpita, and in conference with your people, and visiting them, and watching over them, and it is your doily groanti that time is short and work in long, nnd that you arc forced U> omit mo many ne«dful studies, and pass by so many needy souls, for want of time; yet if you look not well about you, and will not bear aoroe censure and otience, you nhall lose even the rtst of the time, whieh now you do improve. Your friends about you will be tempting and telling you, ' O this friend must needs be visited, nnd the other friend must be civilly treated { you mast not shake them otf so quickly: they look for more of your time and company: you are much obliged to them: they will say you arc uncivil and morose: auch a icholar comes to be acquainted with you; and he will take it ill, and misrepresent you to othcis, if you allow him not time for some familiar discourse. It is one that never was with you before, nnd never took up any of your time: (nnd ao anilh the next and the next as well m be.) Such an one visited you, and you must needs visit him again. There is

CHAP, v.]

CHRISTIAN BTHtCS.

153

■

this journey or ibfit which muttt nnds be gone: and thi» hiixiiieHR had that which miiMt nerds be done' Yea, one's wry I'lunily occasions vfill «1k).1 away all his timt. if he watch Dot narrouily: we Hhull have this serrant to talk lo, uid the other to hear, nnd our rclationa to respeot, and abundance of little thingH lo mind, bo little aa not to be luuued by themselves, about meal, and drink, and clotheR, and dresaing, and houKC, and goods, and aervauu, and work, and tradesmen, and mesHengers, and marketing and [>ay-mrntH. and cnttle, and a hundred things not to be rt^ckoned up. tliat will every one take u]> a little of your time, and those Utiles set together will be all. As tiie covetous usurer, that U) purchase n place of honour, agreiNl for u month, to gitc M penny to ercry one that asked him: which being ciuickly noised abroad in tbv city, there came so many for their pence, as took all that he had, and made him qnit bis place of honour, because he had nothing left to maint^iiu it. So perhaps you are an eminent, much ralucd minister; and thisdrnwelh upon you auch a multitude of acquaintance, every one expecting a little of your time, that among then all, they leave you almost nom- for your Htwdies, whereby not only your conscience is wounded, but your parts nre quenched, and your work is starved and poorly done, and so your admirers themselvea begin to set aa light by you as by otl)eni, for that which is the effect of their own imjiortunily. And as in our yearly expence* of utir money, there goeth near as much in little matters, not to be named by ihcm* Kelves. and incidental, unexpected charges, of which no ae> count can be given beforehand, as doth in food,and raiment, and the ordinary cliargea which we foreknow and reckon upon : just BO it will be with your precious time, if you be not very thrifty and resolute, and look not well lo it: yon will have such abundance of little matters, scarce fit to be tuun«d, which wilt every one require a little, and one begin where the other endcth, that you will find in the review, when lime is gone, that satan was too cunning for you, and cheated you by drawing you into seeming necessities. Thin is ijie ttrand rewon why marriage and housekeeping arv so gn'ally inoonvenient to a pulor of the cliurch. that can avoid them ; because tliny bring upon him aucb abundance of thew littlu divorsioiu, which cannot be foreseen. In this

CHRISTIAN DIRECTOKY. [PART I.

tase a conscionabic man (in whiit culling ttoever) piiut be reiiolute : and when he hath ciidcHvourcil wtith leajsoo lo aar tibfy expectants, and put by dtTcnittiu. if tkikt will uut Mcnra, be muat neglecl th«m, aud ca^t thotn ofT, und brauk awiiy, thou^ he lou! by it in bin uitale, orhia repute, orliispcaco itMilf, tmd though b« b« oeuvuivd for it to be imprudent, im-civil, morose, or Dvgtcctive of hi* friends: God must be pleaacd, whoever be diBplexsed : we niiiHt Miti^^fy our mindt with his alone approbation, i&»tead of uU: tiniB must be Hpared, whatever be lo&t or vrastod: and the great thiii^ must be done, whatever become of the lose: tJtoiigh where ifoth may bedom;, aiwl the letwer hiudeniot theKteater. aud rob UD not of time froui nece>!taiy things, there wu naual hare a var« of both. -

Diretl. VIII. * Ijiboar to go idways furnished nnd well provided for the performnikce of every duty which way oe-cnr.' As he that will not lo«u bis time in preacbit^, must be well provided; so he that will not lose his time in soli-tarineiis. mast be always furniHlied with matter for profitable meditation ; and he tlint would tcdeeiu his tine in uompuny, luiist be always furnished with matter for profitikble di»-courae: he that is full will be rv^ndy to pour out to others, and not be nilenl aitd l(i»« hiH (iuie fur want of mutter, or skill, or «-ttl; for iu -.dl these tiiiee your provision doth con-ntst. All i);iM>nmt, empty person wants matter for biH thot^htit nnd words : un imprudent jicrson wants skill to use it: ai-uriHeHH, cold, iniliHVrint person, wants life to set his faculties on motion, and oil and poise to set tlie wheels of his soul and body a-eotng. Bethink you intlte uwrniuj; what company you are like to meet, and what ocuaMous of duty you are like to have; and provide yonrMUw accordingly before ynu go. witli matter mid i-i;Hoiution. Besides the general preparative of habituiil knuwli-dge, charily, aud zeal, which ta thr chief; you should also hare your particular prepamtions for the duties of eadi day. A workniau that is strong and healthful, and huth uU his tools in readiness and order, will do more in u dBy, thiin ii sick inaii, or one that waotelh booU. or keeps Uicm dull und unfit for use. will do to many. " The inouth of the righteous speaketh wisdom, and his tongue talketh of judgment:" (and no wonder, when) "The law of his Godis iubishvwt : uoaeofhisiUiitit

CBAP. T.]

CHRIftTIAN ETHICS.

lAA

Hball »UcleS" " Out of llit- abundancti of the hcttt tlie inouUi wf>eaJteth: u good mBa out of lite good trcoeure «f hiw Lcart, bringutii forth good Ikinga''." " Every scribe wbivli is ittiUmctt-d to the kingdom of htaven, is lik« a nata tbnt 16 aa. bous«liolder liialbhugeth forth out of bia tnuute tilings n«w and old*." .

Dirttl. ix.. ' Protuise not long bfe to youneltca,butli<re tbote thai are always uncerlaiu of another day, and certain to b« ah«flly go(ie tfow haoce.' The giouiKlleftA «»-pectaliou of louf; life, x* a vtry great hindrance to the rc-de*lDi;i){ of ouf liini-. M«n will H|ivitd |>ro<li^ally out of a full pursr. who would be aparing if they knt-w Ihcy had but a liule, or were Ilka to cuuie tt> want tlutouMtlvaa. Young people, and Itealiltful pcopls, are under tltegreataat tuinpta-tion to thci loas of time. Tliey are apt to tbiiik Uiat they have time enough before t)Km, and tliut though it m poMi-blc th«t they may die ijuickly, yet it la mon likely that lliey shall live long : and bo, putliog tho day of death lac from theat, th«y want all thuM: awakeainf^, which the fac« of death doth bring to theiu that still expect it: and therefore want tlit^ wiitdoin, leal aji<I diligence which are neceanary to the redemption of thciniiut. Pray therefore as " &) teach iks to number our duyx, tlutt we may apply our hcUrtK unto wisdom '." Uretuu not of rest and plenty for many yean, when you have no proiuise to live till the next nrarniog*. When they perceive di^alh iti at hand atui time ia near an end, al-uuMt all men seem highly to e«te«ni of lime, atid promise bo apend it bvtter if Uod would but \xy Uiem oooe again. l>o you therefor* coulinually percvivu that di-iitb i->rveu at hand, and ttua near an end, aud tlMMtitMill iuitk(;^uui:ontinuJly morti wice than death maketh the most; and to redeem youj tinie M others purpwtte to redeem it when it is too lattt-

Dtrrd. X. ' Suiirtify all to God that you have and do, BUidlri Uuliau».to the Lord, be wrilUn upon all;' whellier you cat or drink lei it b4> intended and ordered ultimately to Itia glory. Make all your civil relation*, ponwtrnaionBand ■MpWymenth. thus holy; deaigoin^ thciu to thr iiervice and piecing of (Jud.aod to the eferlasting good of yotiritclTea «f otJicra. and mixing holy meditation and prayer with lliOB

» MUU1II.SS.

«rj»kc u). i», fo.

' nutL aiu. »•

CHBISTIAN DIRBCTORV. fPAKT"!.

nil in fte&son. Ami thua we are bid, to " pray continually," nii<l"tu all things givu-thaiika **." And "in all tilings to' make known our n-qurau U> God, in {irayer, supplication, and i^irin;; of thanks'." And " all tliiii(r* axeKiimtilit-d by the word and pntyer." Tliis sacred idcliytny, tlml tumcth all oar conv«raation, and posftessions, aud actions into holy, is an excellent part of the art of redeeming lime.

Dirfcl.xi. ■ Lastly, be acquainted with the great Thierea ^■tbnt rob ni«n of their time, and with the devil's methods in enticing tlien to lo«<; it, and live in continual watchfulness against then.' It i* a more nvccsxary thriftine»i to b« sparing and nuvtng of your lime, than of your money. It more iwncemcth you to k«ep&cootinualwntcli against the things which would rob you of your time, than againHt tliose thieves that would break your house, and rob you by the highway. ThotU! pentons tltat would tempt you to the loss of lime, are to be taken a» your enemies, and avoided. I shall here recite the names of these thieves, and time-waators, that you may delect th<im, and save your lime and souls from their deceits.

J¥/. 4. Tkt 7'Airtw or Timt-waHen la be loaleh/'ul/jf avoided.

Thitf I. One of the greatest time-wasting sins is idleness, or sloth. Tlie slothful see their time puss away, and their I -work undone, and can hear of Ihc necessity of redeeming it, [•and yet they have not hearts to stir. When they are con-I -vinced that duty must be done, they ai« still delaying, and putting it ofl'from day to day, and saying still, 1 will do it to-morrow, or hereafter. To-morrow in still the Mluggnrd's working day; and to^ay is his idle day. He spendeth hie time in fruitless wishes : he Heth in bed. or sittetli idly, and wishcth. Would this were labouring : he feastelli his flesh, uudwisheth that this were fasting: he foUowutll his sporta and pleasures, and wishelh that this were prayer, and a mor-4tlied life: lie lets his heart run aAer lust, or pride, or co-vetousnesB, and wisheth that this were heavenlymiiidedness, and a laying up a treasure above. Thus the "kouI of the alt^ard doaircth and hath nothing : but the soul of tite diligent shall be made fat^" " The desire of tlic slothful kil-■ 1 TbtH. T. ir, 18. ' f bil. h. 6. ^ Prai. xUL 4.

CHAP, v.]

CHRISTIAN F.THICA.

Iff7

•

leth him; for hi* bands refuse to labour■■." Ercry little op|)osi(iaii or difficulty will put him by a duty. " The alug^. gtrd will not plough by reason of the cold; tliercfore shall he beg in harveat. and have nothing '." " The itlotliful man saith, lliere ia a lion nitboul. I shall be alaiii in the streets'." " Ah the door tumeth upon his hiut^es. ho doth the slothful upon bis bed. The slothful hideth his hand in his bosom ; it gricvetli him to bring it again to his mouth." And at laat his sloth depraves his reason, and biibeth it to plead the cause of his negligence- " TTie sluu:gard is wiserinbismwi) conceit, than seven men that can render a reaaonc." Time will ilide on. and daty will be undone, and your aoula undone, if impioiut atothfulncKN be predominant. " The way of the slothful man is as a hedge of thorns; but the way of the righteoimiamade plain*." Yon seem still to go through so many difHcultiea, that you will never make a successful journey of it. Yea, when he is in duty, tlie slothful i* still losing time, ile prayeth as if he prayed not, and lubuuretfa aa if he laboured not; as if the fruit of holiness passed away aa haatily aa worldly pleasures. Ue ia as slow as a snail; and rids so little ground, and doth so little work, and so poorly resieteth opposition, that he makes little of it, and all ia but next to sitting still and doing nothing. It is a ml thing that men should not only lose their time in ainful plcii-aares; but they must lose it also in reading, and hearing, and praying, by doing all in a heartless drowaineM! Thus " h« abo that is slothful in bin work, is brother to him that in » gmt waster'." If he " begin in the Spirit," and for a opirl ■Mm to be in earnest, he Hags, and lireth, and " endeth in tbeflMb." " The slothful roasteth not that which he took in hunting; but the substance of a dihgent man i» precious'." If ha see and confess a vice, he hath not a heiirt to rise against it, and resolutely resist it, and use the means by which it must be overcome. " I went by the field of the slotbfiil, and by the rinpyard of the man void of understanding; and, lu, it was all grown over with thorns, and nettles had covered the tace th«reof. and the stone wall thereof was bn)keQ down. Then t saw, and conaidvTod it well: I looked upon

* IVn. iifi. 14—1«.

• Pfo*. riL n.

■ Ptm. II.4. « Frwr. I*. lt>.

CHRISTIAN DIBECTORT.

[part t.

ittttid received iRHtnioUon. Y«taliUlcsleep.mlillletdiim-' her, R litUfi folding of the baade lo sleep : bo aIiiiII liiy po-vcny coiun m fx**'. tliiit travt-.tletli; and tliy want m uk m-idmI nuui'." SItake til)' tlii^n tKis unuiaaly 8luc;gi8hnre&: trcmeni-Iwr tiiiU you ran for (he immortal crnwn; and tlivrefurc see that you love no time, atidloolLnotatlhelhiagB tbatais behind : that i*., do notc«i»t an eye, or lend an ear to any per-KOB or ihia^ tliat would <*11 you back, or Atop you : hearea n before you. " Wc have B4:«n the land, and behold it if very good; and are yc still? be not slothful to f^ and Ut-f.nUsr, nnd posses tlic Innd, (as tbv fivv Danite xpicH Kaid to tlieiibrethren*.) Abhorasluggiahfanbitorniind : gochoer-fully about nUut you have to do: and do it dilii^titly, and with your might. Eveu about your Lawful, worldly bufiinoia, it ia a time-wasting tiin to be slothful. If you are aerranta or labourera y4>u rub your nuiKter* and those that hire yeu i who hired you to work and not to be idle. WhateTer you, are, vou rob Ood of yuurHcrricc. and youmtrlres of your pee*! tuouatime, and all that you might get theroin. It ia tboy thai arc lazy in their callings, that can find no time for holy dutiuB. Ply your busineas the re§t of ttw day. and you may the better redeem aome time for prayer and reading Sciip-ture. Work hard on the week days, and you may the better K|>eud the Lord's day entirely for your souU. Idle pcrKona (nenantfi or others) do cast theinsoUcs bvhindluiiid in their work, and then any, they have no time to pray or read the Scripture, ^loth robbeth multitudes of a ^eat part of their lirea. " £lothfiilneiiM oaaleth into a deep sleep : and «ji idle Doul xhnll tauffur hunger *." You coiuiot ftay, " No man hath hired you," when you are nitked. " Why atund you idle'l" Sao how sharply Paul reproveth idleneas, 2 Thwa. iu. <let«rmiiunf; that " they that will not work should not eat ;" and tltat they be avoided, as untit for Chnsliau ao-ciety. Aad 1 Tim. t. 13. healiarply rebuketliaome women tluLt " (earn to be idle, wandering about from houHe to bouae." And Kora. xii. 11. 't Not slothfal in buiiness, but {errenl in apiril aerring the Lord." A painful, diligent person i« atill redeeming titnv, wbilu he doth that which is good : and a alothful perxon in ulwnys losing it.

Thief It. Tlie second thief oi timt-waatcr is, excesji of

■ Pni. xnr.)»—34 • Judge* iiiU. 9 ■ Fra*. »■. IX

) Han. II. a. 6.

CHAP. T,]

CHRISTIAN ETaiCSU >

1S»

sleep. NeccMity c«rctii moit of the poor of thia : bat many of iht rinli ar* guilty of it. If you uk in«,' Wlmt i» excess !' I Bimwer, ' All that ii mote tli«n is iie«(Iful to our health aud btmincKA.' So much as in neceiaary to theac, 1 reprehmd not: and therefore the infirm may tak« more than the hinltltfiil ; unil thv old more than the young: and tlioae that find tliHt ail honr'N itlvep more will not hiodtT ihemt but furllier tlivia in their work, no that Ihcy shall do the nore, and not the Wmk, uh bmnj; nnfit without it, may uee it att a means to the attnr improvement of their time. But wbon alugguih peraons spend houra in bed which neither tbMT heallfas nor laboun need, merely out of a swiitish love of aleep ; y«a. when they will have no work to do, or t-alliwg to employ tiuMii, but whiit nhall givi- plucc to thvtraloepjr lUaaaM, and tliink tliry may sluep longer than U avcesaarjrt beoauae they an; rich and can afford it, and have no necira' imry buaioeaa to call them up i tlicse think they may cou-atuiiu their precious time, and sin diotc, and wrong their ■oula more, because God hatlt i^ven tliem more than otbera: aa if their wervant ahomld plead that he may sleep more than otliera, becauw he ha* more wii^n thiin olhera. O did tfacM- drowsy wrctcbM know, what work they luivv to do ferOod.ttnd their poor unils, and those about them, it would (|uickly svaki' them, and make them stir. Did they but know how eante*tly they will ahoilly wish, tltut they had all ttioM hours to apead a|{ain, thoy would spend them better now than in rlrow)(ine«a. Did tjify but know what a woeful account it will be, when they muHl be unHwerable fur all their time, to say, we spent ao many hours every week or morning, ht «xceaa of sleep; ifai^- would be roused from ihair Hty, and find some better use for their time, which will be«u>e«wr in the review, when time is ended, and must be DO noM.

TUtf m, TIm D«xt thief or time-waster is, inordtnata tdoming (if ihr body. The poor iniiy thank God that tliey lmfr«« ultto from the tcroptutions to thm ; aud i:«u quickly dress them and go about their bnaineM: but many ladiM ■Btd gallanU are so guilty of this vi«o. that I wonder con-■oienc*^ i« so paiiunt with them*. O poor noglecud, ua-

• NoMl Bum wdbniin • Duni MoliMUw. d^ tamaiar. snaM at, T«mn. ■ AcLli.

CHRISTIAN DIRECTORY. [pABT I.

dreBsed souls! 0 filthy consciences, never cl«ansed from your pollutions, by the Spirit or blood of Christ! Have you not better use for your precious hours, than to be wasbing, and pinning, and dressing, and curling, uiid itpot-ting, and powdeang, till ten or eleven o'clock in tiic morning, when honest labouren have don« one half of tbcir dny's

'work? While you are in health, were not six o'clock in the morning a fitter hour for you to be drettsed, tliat you might

: dnw near to the most holy God in holy prayer, and read his Word, and set your souls, and tlien your families, in order for thodutivsoft]ie following day 7 I do tint sny that you may go DO neater than poor labouring people, or that you may bestow no more time than tliey in itrtHoin^ you : but 1 say. that for your souls and in your callings, you arc bound by God to be as diligent as they : and have no more time given you to lone than they, and that you should spend as Utile of it in neatifying you as you C4ui: and be sensible that else tli« losa is your own: and thut abundance of procious hount which your pride consumctb, will lie heavy one day upon your oomiciences : and then you aball confess,—I aayyou ahall confess with aching hearts, that the duties you owed to God and man. and the care of your souls, and of your families, should have been preferred before your appearing neat and spruce to men. If you have but a journey to go, you can rise earlier and be sooner dressed: but for the good

' of your muIn, and the redeeming of your precious time you

' cannot. O that Ood would but shew you what greater work you have to do with those precious hours: and how it will cut your h^uts to think of them ut last! If you lay but hopelesfily sick of a consumption, you would be cured it is like of tfai« proud disea&e, and bestow less of your time

, in adorning the flesh, which is hasting to the grave and rottenness. And cannot you now set^ how time and life con-Bume? and what cuuiie you have willi all your care, and diligence, to use them better before tliey arc gone ? I know tlicy that are so much woriH^ tliun childish, as prodigally to cast away so many hours in making tbemselTea fine for the sight of men, and be not ashamed to come forth and shew their ain to othcra, will scarce want worda to excuse their crime, and prove it lawful, (be they sense or nonsense.) But con-Hcii-uce itself shall answer ail, when time Is gone, and make

CHAP, v.] CHRISTIAN ETHICS.

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you wish you had been wisvT. V«u know not, tadies and guIlanU, bow precious a thiog tinu: is! You little feel wbtt a price yourselves will set upon it at the last: yoa little connicier what you have to do with it: you see not how it haHtcth, and how near you stand to vast eternity! You little know how despised time will look a wakened conacicncc in the (itcc* or what it is to be found unready to die! I know you lay not to heart these things: for if you ditl, you conid not, 1 way, you could not, ko lightly cast away your time. If all were true that you »ay, that indeed your place and honour requireth, that your preciouM morning hoitni be thus spent, I profc».8 to you, I should pity you more lltun galley-siavcs, and I would bless me from such a place and honour, and make has*« into the course and company of the poor, and think them h»ppy that may better spend their time. But indeed your excuit^s are frivolona and untrue, and do hut shew tliat pride hath prevailed to captivate your reason to its service. Forwc know lords and ladies, as great as the rest of yon, (though alas, too few,) that con quickly be up and dressed, and spend their early hour» in prayer and adorning their souls, and can be content to come forth in a plain, and incurious attire; and yet are so far from being derided, or thought the worse by any whose judgment i« much to be regarded, (hat they are taken justly for the honour of their order: and if it were not that aome few such keep up the honour of your rank, I will not tell you how little in point of morality it would bo ho-ijoured.

Thiff IV. Another tJme-wasting thief is, unnecessary pomp and curiosity in retinue, attendance, house, furniture, provision and entertainments; together with excess ofcooa-pliment and ceremony, ood servitude to the humours and expectations of time^wasters*. 1 crowd them altogether, because they are all but wheels of the tame engine, to avoid prolixi^. Here also I must prevent the cavils of the guilty, by telling you that 1 reprove not all that in the rich, which I would reprove if it were in the poor: I intend not Ut level them, and judge titem by the same mi'asure. Thd rich are not so happy as to be so free as the poor, either

* MWI bM Mili ^MH ptMpS ilfcfiBM i an »>»•* ifit mti^ (t r«t(MtfcM4i)«kdM*ni,«iqMftlMMM P<»«na In *tn m. VOL. HI. N

CHRISTIAN DIUBCTORY. [PART 1.

from the tcntpution, or the seeming necMBity and obli-gttion: let olbera pity the poor: 1 wiU pity the ncli, nhi>< Beepj to be piuched with harder neccKaities thuti thv poor: ^rfp this ^eming necessity of wasting tJipir prvcious tinie ia^c^mplimcnt, curiosity and pomp ; which th« hmppy, poor ro&y spend in the honest labours of their culling^; whert^in ihcy may at once be profitable to the conunoDwcaltli, and maintain tliemselves, and meditate or confer of holy tliiogii: But yet I mual aay, that the rich &hall give an account of tt^e, and shall pay dear for that which unnecessary cxcfeKJM:*. do devour: and that instead of envying the stutc luid cu> riosity of others, and seeking to excel,or c(|uhI tbvm t4^

a Old their obloquy, they should coutract and bring dowa , customs of excess, and ^hew their high estecui of time, and detestation of time-w^ting curiosity i and itnitulc th« most sober, grar^ aiwl holy; aiid be a patten^ to, othun of! cmpioyiog time in needful, great and maoly things; 1 my. manly ; for so childish is this vice, that men of gravity and, b.u^iocss do abhor it: aud usually men of ratuty lh«t arui guilty of it, lay it oU on the women, as if they were ashamed, of it, or it were below them. What abundance of precious, tinie is spent, ia unnecessary state of attendance, and pro-TJ^onst What abundance under prvt«ncc of clcanlinoaa-ai^ in»tiu»ii is spent, in needless curiosity about roomsa. apd funiituri*, nnd acconunodations, and niuttfrw of mere-, pfidc, vain-glory, mid ostentation, covervd wicli the honest name of deceucy! What nbundooce is wasted ia enter-btinuents, and uiinec«iMary TiHits, compliments, ceremony, W^ »ervitude to the humours of men of vAnity? I speak not for nastinesH, unclcamicss, and uncomeliness : I speak not.for a cyoical morosity or unsociablenesa. When con-, Bi^qoce is awakened, and you come to yourselves, and ap-.. ' proaching death shall better acquaint you with tlie worth, i of time, you will see a mean between tbete two i and you, will wish you had total feared the lime^wasting prodigal J extreme^. Mclhinks you should freely give me leAve to ,' Hay, that though Martha had a better excuse than you, and, i w^ cumbered about many things for the entertainment of f such a guest as Christ hinuelf, (with all his followers,) who looked for DO curiosity, yet Mary is more approved of by ° Khnuomou oimlum rtliUxnt dc^uuii.

f

CHiJP.*.]

cKtitiftAH ETttui.

Christ, who negiectwl all tliis, to rodwim ihe (imte ftir the good of hf^r Koul, by sitting »t his feet to henr hit w<>t4 : she chose th« better p*n, which shall not be tnkcn TrotA htr. Rrmeraber, I pray you, that omp thing is necfsun^y: I hope 1 may have learc to tell you, that if by you or you^ A«rvRtits, 06d, and your sotd^; and prayer, ahd' reading Ih* Scriptures, and th« profitctilc labours of an houest cathn^, be nil or nnyuf thcta neglected, *hile you or ihey are ncatii-fying this room, or washing out that little spot, or setting ctraight the other wrinkle, or are taken up with fciui^ine (rifling, proud curioRilles, tllin i* preferring of dost before gold, of the least (►efwe the grt-atest things: and in say, dnt decency is connnendnble, is no excuse for neglecting Ood.' your toitU. or fMily, or leaviiig tfndbne e^y ovU greaiej" wortr. which you or your servahtii mi^ht have beeii doing that white : T sAy, any work that it greater all things eoiisiderftd. O that you and your families Would bttt^UV^, ft^ those that see fabw fast death coiheth '. bait fast' tiUM goeth! and what you have to do '. ahd whnt your xtaiHaAf miuls yet want! This in nil that I de*ire of you : and thV^n I warrant you, it would' save you ni*ny n predous hour, and cut short youi'woilta' of tfuriosity, and deliver you' from ywitr slaver)'to pride, ami thft rsteeitiof vuin'lime-w'aMti^n!. Thirf'V. Anoth«i time^Wnstlni^ sin, is' needles^ ahd tediotltl feKnttriga, ghtttony. itnd (ippliug: iHitch being of Ihti MUe llttcf, I set together'. I speak not against mode-t«t«, BftaSonable, and cliaritable feasts: but slaV, in this iDVuribUfe, sensukl ag«-, how commonly do nicn sit two houVs at a feast, atld spend two mor^ in attending it before and ■fUtf, atld not improi-iilg (he time in any pious or profltable diKM>urH4>; yira, the rich sp^nd an hour ordinarily iha conii mon meal, while every meat is'a feast indeed; and ihcy f^re ■H their prtedecesRori Ihike xVi. dbliciou^ly or BumptUDUsly everyday. Happy are the poor, that arc free also fttim thlti l«finptit(ioti. You Kp«nd not so nluch' time' in the daily aBdiwset'of ybu*' »otdii to Ood; and reading hig'WortJ; mn^ Ddch^ ail nceounl of the aifhirx of conticienre; and prepar' M{fft(r drati); iis you'do in fluffing \^)ur guts, peilinps a^

* C«MhU i|iM diduiM <(u«i line (MpnnrMiisMt imlmia rt M»b mMW wmV MoiBer nyU duulkaitMt | labwiowua, «i JautUmiiM nor* ^ m«ML

CHRISTIAN 01ftECTORY, [PART I.

one meal. And to tarems uid alehouse* wnoiig the pots, how much time is wustud hy rich and poor 1 0 remember, whili; you an: oating and drinking, what a corruptible piece of Seah you arc fccidiag and serving; and how quickly those moulha will be BUcd with dust? and that a bouI that is posting so fast unto ct«mity, sboulil tind no time to spare for vanity: and that you have inij>i>rtkint work enough to do, which if pcrfonncd, will afTord you a sweeter and a longer feast.

Thief VI. Another time-waating sin. is idle talk: what abundance of precious time doth this consume. He-jTken to most men's discourse when they are silting together, or working together, or travelling together, and you shall hear how little of it is aity better tlian silence: (and if not better, it is wone.) So full are those persons of vanity who are empty, «veo to sileactf, of any thing that is good, tliut they can find and feed a discourse of nothing, many hours and days together; and as they think, with such fecundity and Sotidoess of style, aa deaerreth acceptance If not applausv. i have marvelled oft at some wordy preachers, with how little matter they can handsomely fill up an hour! But one would wonder more to hear people fill up, not an hour, but a great part of their day, and of tbeir Uvea, and thai without any study at all. and without any holy and substantial subject, with words, which if you should write them ail down and peruse them, you would find that the sum and conclusion of them is nothing. How s«lf-applaudingly and pleasingly they can extempore talk idly and of nothing u great part of their lives! 1 have beard many of them marvel at a poor unlearned Christian, that can pray extempore many hours together in very good order and well-composed words: but arc they not more to be marvelled at, that can very handsomely talk of nothing ten times kb long, with greater copiousness, and without repetitions, and that extempore, when the; have not that variety of great commanding subjects to be the matter of their speech? 1 tell you, when time must be reviewed, the consumption of «o much in idle talk, will appear to have been no such venial sin, as empty, careless sinners now imagine.

Thiff ytx. Another thief which by the aforesaid means would steal your time, is vaio and atnful company. Among

CHAP, v.]

CHRISTIAN ETHICS.

195

whom a spiritual phyBicisn that goeth to cure them, or n holy p«t«on that ia full and resolute to bear down nia dU-coun« Iconfefia may well employ his time, when he ia cast upon it, or called to it. But to dwell with auch, or choose tlicm aa our familiars, or cauaeleaaly, or for complacency kcup among them, will unavoidably Iob« abundance of your time. If yon would do good, they will hinder you: if yoo' will Kpi.'^fik of good, they will divert you, or reproarh you, or wrangle and cavil with you, or some way or other stop your moutlis. They will by a stream of vain discourse, eitlivr bvur down, and carry you on with them, or 611 your ears, and interrupt and hinder the very thoughts of your mindit. by which you desire to profit yourselves, when they will not let you be profitable to others.

Thief VIII. Another notorious time-wasting thief, n* necdh-aa, inordinate sports and games, which are commonly stigmatised by the ofTcndcrs themselves, with the iofamoua name of pastimes; and masked with the deceitful title of recreations; auch as are cards and dice, and atagc-plays, and dancings, and revellinga, and esceKses in the most lawful sports, especially in hunting, and hawking, and bowling', 8tc. Whether all these are lawful or unlawful of t)ienHetT«8, is nothing to the present (^uealion: but I am aure that the precious boura which they take up, might have been improved to the saving of many a thousand aouU.that by the losa of time are now undoue and past recovery.' Exct^pt malicious enemies of godlineHs, I scarce know a wrctcheder sort of people on the earth, and more to be lamented, than those fleshly persona, who, through the love of seoaoal pUafure, do waste many hours day afler day, in plays and giming, and voluptuous courses; while (heir mi-•erablo souls are dead in sin, enslaved to their fleshly lusts, unreconciled to Qod, and And no delight in him, or in his service, and cannot make a recreation of any heavenly work. How will it torment these unhappy soula, to think how they played away those hours, in whicli they might have been pleasing Ood, and preventing misery, and laying np a treasure in heaven t And to think that they aold that precious time, for a httle lleahly sport, in whicli they

* Imiiwi Milk al %ttaa, t^M Tlmplm tngodiu tm, k ■)oc#n twhUnlt^ hwllli«wiftM>iil"'"rtiiii II— lib. t. tatt 59. pL jr.

CH)tl«TIAN DIBECTORY. [PABT I-

I.

H bIioqI^ bayc been working out tLe^ salvation, and msimg ^ their tailiiiij and eUclion bum. But I have more to say to

Iyje^e #ttO)i. ., 7^Uc/*.ix. 4>\oUter tinie-n-a»ttng thief, ia ezc«BS of worldly cures and bueincss. These do not only as some more disgraced i^ins, pollute the soul w(lh deep ^Utias in n Ifttip (ime, an^ then reoedle j hut Mii^Y dwell upon the mijul/ uid ki*cp |)OSEcssion, and keep out good: they take up the grefttuat purl of the Uvcn uf tbuHv that are guilty of tlitim. Thfi Tf <>i'ld i^ ftnt in the murpii^g in their Miougbto, aiul last itt ni^it, fuid almoHt nU thp day; ihv world will not giro tJr^in leavtt tg untcrtAJii any pob.^r. 6x<-d tliimghu of lite ifOfld to comci Dor to do tbo work which all works Khould give place to. The woild devounith all the tiu« uluioi4 tV^ ^Ofl and U^^if AOuU t)l|ould have: it will aot give tliem K ii*.<(K lo pruy, ur read, or meditate, or discourse uf holy K M^ttK?: i^vvu whtiW they t^w to h« graying, or heaiing tbci H vo>^4 9f 0(ii, Mi« V9r)<t i» in their thougbu; ^d us it is H ■%)<), " Thuy futut- unto thee oii the people cometh; aud ^H they itit bi'furv thee va my peoplv, mid they hear thy wrdH, ^1 bm they will not 4q the>» • for with ihujr mouth they shew ^1 inwch love; hm their heart gonth nfter their covetuu»neii>t*:" H \j\ most familiiM tltt^re ta almost no talk nor doings but all H foFthewoxld: Ihvw »Ua will linow. that they hftd gnater H VMks for their prccio^v tirqe. whi^ should have alwiij'« H l^d thv pTe^edeilcy of the i^ottd*

^M Thi'J X. AtiiXher tiioe-waaler is vain ungovenied aud

^^ 8)i)ful tltuughli(. When men are y^earied with vuin works H ^d Rj)oi1«, ^i«y c<>utinHe ur^we^ried in y^ tliougfau; ^M if^cn ^ey ^nt compnuy for vain discourte ajul game*, ^^ ttt^y <;«» wii«(« the timfi in idld, or luMtfuj, or ambitious, or ^1 c^vetouf thoughtfi alone vJtliQut any vompaoy. In the ^LlMy night time while they wake and qs thpy tntrel by tt^ ^VH|9-jr> y«U while they seem to be serving Ood, they will b« ^r v[UAtpg thf timo in oeclcss thougbu : so tliat thi* dvx-our< H ctll « gret^r proportion of precious (imr, than any of tho H former: whoa time mttst be reckoned &>'• *vh^ nbuudance H will be found upon men's accounts. a» HpfjjL in idle, sinful H tbuugbts' O watch this thief^ ^d i«wembur, though you ^1 naj think that a vain thought ia but a little sin, yet time is ^B, < EkIl uitfl St-

OHAP. v.]

CHRISTIAN ETHICS.

I«7

not & little or contemptiMe canunodity, aor to lie caitt a\niy on ao little a thing an idle thou^htN i nnd to vilify thus so choice a Ireasare i« not a littli; sin: ftnd thnt it is not a little work that yoa liave to do in the time which you Uius warte. And a daily counte of idle thbnghtA doth watte «o great a measure of time, that thta aggravation maketh it nore heinous, than many ains of greater iafamy. But of this more in the next part.

Thiff' \i. Another dangeroun time-wasting nin, in the reading of rain booka, playbooks, romancei*, and feigned biatorteii; and also unprofitable studiea, undertaken but for vainglory, or the pleasing of a caniat and cuiiouB mind. Of thio I have Hpoken in my book of Self-denial. I apeak not her*' how perniciou* Uiis vice is by corrupting the fancy an<l aiTvctions, and breeding a <liseaMd appetite, and putting you out of rcliith witJi nccMtiary tJiingii: bat bethink you befortt you apend another hour in any such books, whether you can comfortably give an account of it to Qod: and how precious the time is. which you are wasting on such childiflh toys. You think the reading of such things ia lawful 1 but is it lawful to lose your precious time ? You flsy that your petty studies are desirable and laudable; but the neglect of far greater things, is not laudable: I di*> coarage no man from labouring to know all that dod haUi any way revealed to be known. But 1 say, as Seueca, 'We are ignorant of thlnga necessary, because Vf't learn thing! superfluoUB and unneces&ary.' Art is long and life it short: and he that hath not time for all, should make sure of the greatest matters; and if he be ignorant for any thing, let it be of that which the love of Qod and oar own and other men's salvation, and the public good, do leaat rar|nire, and can bi-st spare. It is a pitiful thing to see at man waste his time in criticising, or in growing wise in the lets necessary sciences and arts, while he is yet a alave of pride or worldliness. and hath an unrenewed soul, and hath not learned the mysteries necessary to bis own nalvatiou^ But yet these studies are laudable in their season, fiat the fanatic studies of those that would pry into unrevcolcd things, and the lascivious employment of those limi read love-books, play-books, and vain stories, will one day appear, to have been but on unwise expense of time, lor

t6B

CHHI8TIAN OIKKCTORY. [PART I.

those that had ho taucli tivtlvr uid more iwcdful work to do with it. I think thcra uru fen- of those that plead for it, that would be found with such books in their hands at death, or will then find any |)lrat(urc in the rL-membnutcc of them.

Thief XII. But tli« iiuutcT-thiff that robtt men of their time, 18 an uoMQctified, an|;odly heart; for this loseth time wh»t«Ter men are doing: because tbey oercr tnily intend the glory of Qod: and baring not a right principle or a right end, tbcJr whole course is heU-wuxUi and whatever they do, they are not working out their saltation: and tlicrefore they are still losing their time, as to themseWes. however God mny use the lime and gifts of &ome of tltom, as a mercy to otlinfH. Therefore n new and holy heart, with a hvAvenly intention and deaign of lifo, is the great thing necessary to all that will savingly redeem their time.

Tit. 6. On whom this Duty of RedefmiNg Time u priNcipatty incumbtHl.

Thoui;h the redeeming of time be a dnty of grand importance and necessity to all, yet all these soru following have special obligations to it.

Sort I. Those (hat arc In the youth and vigour of their time : nature is not bo much corrupted in you, aa in old accustomed sinners: your hearts are not so much hardened: BID is not so deeply rooted and confirmed : satan hatli not triumphed in so many victories: you are not yet plunged so deep as others, into worldly incumbrances and cares: your aoderstanding, memory and strenglh arc in their vigour and do not yet fat) you. And who should go iastest, or work hardrNt but he that hath the greatest strongih ! You may now get more by diligence in a day, tlinn her<nifler you may get in many. How few prove good scholars, or wise men that begin not to learn till they are old? " Fly youthful lasts," Uierefore, " Remember your Creator in the days of your youth." " If you be now trained up in the way you should go, you will not depart from it when you are old'." O that you could but know what an unspeakable advantage, and benefit, and comfort it i«, to come to n ripe age with the provixions and furniture of that wisdom, and holiness* ' f Tim. ■>■ ti. E«l. liL I. Prar. ull. & ,,,

CHAP, v.]

CHRISTIAN ETHICS.

»

and acquaintance with Ood, wbich should be aluined iu your yoiiUi! and what a miEcr)- it ih to be tben to leant that which you ahould have bcvB maiiy ye&ra before iu practin' ingt and to b« then to begin to live when you mujd make aa end T much tuorv to be cast to hell, if dvatli should Riid you unready in your youtli I or to be furMoken of Ood to a hiir-diiued ui;e! Happy (hey that with Timotliy and Obadiuh, do learu the Scripture and fear God in their childhood, aiKl from their youth.

Sort It. Neoeaoity maketh it incumbent on the weak, and nick, and aged, in a special manner to redeem their time, ir they will not make much of it that are sure to have but a little; and if they will triflo and loiter it away, that know they are near their joumey'H end, and ready to give up their accoonlH, they are imexcusable above all others. A thief or murderer will pray and apeak good words when he in going out of the woild. Well may it be said to you, as Paul doth, Rom. xiii. 11, i'i." Now is it high time to awake out of sleep ;" when your Solvation or damnation is ao near! It ia high time for that man to look about him, and prepare his soul, nnd lone no time, that is so speedily to apfiear before the mu»t holy God, and be uaed for ever as he ha^ lived here.

Sort III. It is specially incumbent on them to redeem the tiiDe,'who have loitered and mispent much time already. If conscience tell you that you liave lost your youth in ignorancv and vanity, and much of your age in oegligencc and worldlineaa, it is a double crime in you, if you redeem not diligently the time that is left. The just care of your Mlvalion requireth it, nnleu you ore willing to be damned. Ingenuity and duty to God requiretti it; unlend you will defy him. and resolve to abuse and despise him to tlio utmost, and spend all the time agaiiiitl him nhiclt he sliall givfl yoB. The nature of true repentance retiuirvtli it ; nnlcM you will know none but the repentance of iJie domne*) ; and begin to repent the miapending of your time, when it is gone, and all is too late.

Sort IV. It is specially their duty to redeem tile time, who are scanted of time through poverty, service or re* Blrmint. If poor people that must labour all the day, will not redeem the Lord's day. and ttiu»e few hourv which they harei tJicy will then have no lime at all for things spiritual:

CHHISTIAK DIRBCTORY. [pART I.

CHAPTER VI.

Direcliontjor the Gtmermnent of ike Thougkti.

,1 MArs shewed you, in my "Treatise of Walking witfi {fd," how tnuch man's thoughts are regarded by Qod, uid thnuld br regurdeil by hiiutti-ir; luid what agents and innlru-mvnts tlicy nri; of very much good or evil: this therefore I shall sappoAG and not repeat; hut only Direct you in the governing of tbt-m. Tliework h«vingthreepart«, tlicymust hare scTcral Dircctinnn. I. For llie avoiding of evil thoughts. 2. For the exercise of good tliought«. 3. For the improvemeRt of good thoughts, that they may be efTectual.

TU. 1. DirtUioiu againtt Evit and Uk Tkot^hts.

DirM. I, ■ Know which are evil tbougbta, and retain such an odious character of them continually on ynur minds, aa may provoke you still to meet tbero with abhorrence.' Evil tlioughia are such aa these: 1. All thoughts a^inst the being, or attributes, or relations, or honour, or works of God: atheistical and blasphcniouM, idolatrous uad unbelieving tlioughtit: all thoughts tliat tend to disobedience or oppo«itinn fo tlie will or Word of Ood: and all tliat savour of unlhankfulnesA, or want of love to God : or of discontent or distnial, or want of the fear of Ood, or that tend to any of these: also sinful, oelfish, covetous, proud studies: to make a mere trade of the ministry for gain: to be able to ovcTtalk others: searcliing into unrerealcd, forbidden things: inordinate curiosity, and hasty conceitcdness of I your own opinions about God's decrees, or obscure prophecies, prodigies, providence, mentioned before about pride of our undenttamlinga.

All thoughu against any particular word, or trntli, or precept of Ood, or against any p«rticnlar duty; against any part of the worship and ordinaiiees of God; that tend to irreverent neglects of the name, or holy day of God : all impious tlioughts against public duty, or family duty, or st,'crct duty; and all that would hinder or mar any one duty : all

C.HAV. Vi.]

CHRISTIAN ETHICS.

tlioughu of dishonour, coutonpt, ntglvct, ot cliH«b«(licnce to the aulhorily of hi[;lierpowtiT«si.-t over uaby Ood, cither magistrate*, |>a»lore, pnnintH, muUrs, or any otliur sape-riors. All tbougliU of pride, sclf-cxalting ainVilioD, self-seeking covvlousDCu: voluptuouH, sensual ttioughttf, proceeding from or ivRdiDgtothv corrupt, inoT<linat« pltasurcs of tJie tlcsh: thoughts which are unjust, and ti-nd to the hurt and wrong of othem: enviou*, malicious, reprouchful, inju-riouH, contemptuous, watcbftd, revengful thoughts: lustful, wanton, filtlty thoughts: draukcn, gluttonous, fleshly tJioughlB: inordinate, careful, fearful, anxious, vexatious, diacomposing lliuughts: presumptuous, and M-cure, despairing, und dejecting tlioughts: slotlifu), deliiying, neg-li^nt. and discouraging thoughts: uncharitable, cruel, talsc, censorious, unmerciful thoughts ; and idle, unproBta^ ble thoughts. Hate all thv»e lut tlie deWI's spawn. "

ihreet. II. 'Be not inscntiihle what a great deal of duty or sin are In the thoughts, and of how (Ungerous a signification and consequence a counu! of evil thoughts is to your souls.' Tliey shew what a nmn in, ax much as his words or actions do : " For as he thinketh in hiii he^l, mo is he '*." A good man or evil is denominated by tlie good or evil trc&Dure of ihu heart, though kuown to men but by the fruits. O tliG vile and numerous sins that are committed in men's thoughu ! 0 the precious lime that is lost, in idle, and other sinful thoughts \ O the good that is hindered hereby both in heart and life ! But of this having spoken in the treatise aforementioned, 1 proceed.

DinU. III. ' Above all bo sure that you cleanse the fountain, and destroy those sinful inclinations of the heart, from which your evil thoughts proceed.' In rain vUv. will you strive to stop the streams: or if you shoul'l slop them, that very heart itself will be loathsome in the cye« of God. Are jrour thoughts all upon the world, eitlicr coveting, or ctring, or grieving for what youwant, or pleasing yourselves witli what you have or hope for? Oet down your deceived esliiaatioD of the world : cost it under your feet, and outof your heart; and count all, with Paul, but as loss and dung, for the excellent knowled^re of Cind in Chriitl: for till the world be dead in you, your worldly Uioughts will not be > Pn*. niil. T.

crfWflMAK mirt*i<oiiv. [*Aiit I.

rfead ; bnt all will smnd still when once ihis poise is taken off: crucify it, and thin breath and frolae will ceaae. So if your thoughu do ran upon matter of prefmxrant, or honoor, diiigrace, or contempt, or if you are pleuRwl with your own prv-eminence or ti]>pluu«e; mortify your pride, and beg of God a humble, *clf-denyttig, contrite heart. For till pride b« dead, you will never be quiet for it; but it will Htir up MWtrtns of Belf-exaltiDg and yet sclf-wxinf; tlioughttt, which make you hateful in the eyes of God. So if your ihouglitii be running out upon your back and belly, what you shall eat or drink, or how to pleaae your appetite or eenw; mortify ihe fleKb, ami Mubdue its desires, and master your appetite, and bring them into full obedience unto rwison, Mtd gt?t , a habit of temperance; or ela« your thoughts will be still upon your guta and throats: for they will obey ttie rulini^ power; and a violt^nt passion and desire doth so powerfully move iheni, that it ia hard fbr the reason and will to rule them. So if your UioughtMare wanton and ftllhy.you must cltnnsv that unclean and luKtful heart, and get Christ to cast out tlie uncUtm spirit, and become chtLSte n-itliio, before you will keep out your unchaste cogitations. So if yoa bave confusioD and vanity in your thoughts, you must get a well furnixlivd nnd well composed mind and heart, before „you will well cuTw the malady of your thoughts.

DUtct. IV. ' K«ep at a sufllcient diKtance fVom tho«c

"■l^mptini; objects, which arc Hw fuel nnd incoritivi-* of your

. evil thoughts.' Can you expect that titc drunkard should

[ rule his thoughts, whilst he is in the alehouse or tavern, and

«eelh the drink? Or that the glutton ahbnld rule his

t1u>ught«, while the pleasing dish iit in bis sight ?' Or that

the lustful {>erson should keep chaste hix thoughts, in the

prencnct: of bis enamouring toy ? Or that the w'tathful pcr-

ion rule his thoughts, among contentions, passionate words?

' Or that the proud person rule hti* thought*, in Ihi? midst of

jbonour or Hpplnuse? Awaywith thiafuel: fly from this in*

[ ftcttoua air if you would be safe.

Direct. V. ' At leaat' make a covetiant'rfltli'your senses,

and keep tlieni in obedience, if you will have olfedient

f tlioughla.* Tor all know by experience how potently the

sensea tnlov^ thl-tlioughttt. Jbb aaith, " 1 tiUule u covenant

with my eyes, why thvoshould 1 think upon'amaid." Mark

CHAP. VI.3 CHRIBTIA»I GTHfCS.

vxs

•

how Uie covRiiaiit with his oyes is mxtle the meotw to rule his thoui;ltt«. Pray with Daviil, " Turn an-ay my eyes from bttholdiug vanity'." Keep a guard upon your eyes, and ears, and tsfite. aud tonch, iT you will keep a guard upon your tJioughta. Let not that come into these outer parts, which yon desire should |io no further. U)>ea not the door to theiu, if you would not let thc-ni in.

Direct. VI. ' Remember how near kin tlie tliought is to the deed ; and what a tendency it hath tu it.' Let Christ himself tell you. " But I Hay unto you that whusoercr is angry, with his brother without a ouic, shall be in dtuif^ of the J ud^nieut. 1 say unto you that whosoever lnokvth on ft woman to lust after hvr, hatli committed adultery with her already in his heart"." A malicious thought and a malicious deed are fromthfiiaanw aprtng. and have die aame nature : only the deed is the riper aerpunt, and can sting another; when the thought is as the younger serpent, that hath only tlic venomous nature in itself. A lustful thought i» from the same dehled puddle, aa actual hllhineiu: and tlie thought ia but the passage to the action: it ia but tlie same sin tu its minority, tending to maturity.

Jhral. VII. ' Keep outr or ([uickly. oast out all inordi-uate passions:' forpassionsdo violently pro»f the thoughts, «ik1 forcibly carry then away. If anger, or }^cf, or fear, or oay camal love, or joy. or pleasure be admitted, they will command your thoughts to mn out upon their several ob-jwta. And when you rehulce your thoughta, and call them ib, they will not hear you, tiU you get thm out of the crowd lutd noise of passion. As in the heat of civil warn no go-vomnicDt is well exercised in a kingdomt and as violent etorau diaabls the mariivefa to govern the ship, and save it aad themMlvM t ao passions are too stormy a region for tlie thoughts to be well governed in. Till your noulsbe reduced toa«alm oaHbtioit, yourthottghUtwillbetamiiltuating, and hurried that way that the tempesu dnvr tlimi. Till ihesv wan be eitded, yoar thought* will be licantiooi, and par-iakera in the rebellioo.

Dirtd. VIII. ' Keep your souU in a constant and careful obedienoo untoOod.' Observe hJa law: be contiuunlly sen-aibto that you ant under \ua government, and awed by bis • PmI. cds. 37. • Abu. Tii. St. IS.

CHRISTIAN DIRECrrORY.

[part I.

authority. Man ju<lgcth not your thoughu: if you ore aub-jeet to mmn only, your thouglitu inuitt be ungovemed : but the limrt JH the first object of God's government, and that whi<:h be [principally regordeth. His laws extend to all your thoughts: and tlierefore if you know what obedience to Ood is, you mu«t know what the obedience of your I thoughts to him is : for he that obeyeth God as God, will obey him in one tiling as well as another, and will obey him tt|\the govertiur and judge of thoughts. The powerful, g^irchingword of Christ is a "disccmcr of the thoughts and intenttooB of tlie heart, and as a two-edg«d sword is sharp and quick," and will "pierce" and "cut" as deep as the very " soul and spirit ■'/' " It casteth down every imagination and bringulh into captivity every thuught U> the obedience of Christ^." Therefore David Kaith to God, " Search me O God, and know my heart, try me and know my thoughts ; and see if there be any wicked way in me. and lead nie in the way everlasting'." And you find God's lawa and reproofs extending to the thonghbt: "Their thoughts are tlioiights of iniquity'." The rnolV heart-ittheiitm is rebiikeil, P». xiv. 1. HereproTetharebelliouK{>c<>ple,ror " widking in a way that is not good, af^er their own thoughtu *." Seehow Christ opcnplh the heart. Matt. xr. 9. He cliargetli them to " beware tJmt there be not a thought in Uieir wicked hearts '" agaiust the mercy which they must shew to tlie poor. He detecteth the "inward thought" of the worldling, that "their houses shaU continue for ever*." He saith, "The thought of foolishness is sin'." The old world was condemned because the " imaginations of their hearts were only evil continually'." And when Ood calleth a bio-oer to conversion, hesaitb, " Letthe wickcdforsakehis way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him*." You see then if you are subject to God, your thoughts must be obedient.

Dirtcl. IX. ' Remember God's continual presence; that all your thoughts are in bis sight.' He seeth every filthy

rlM>.lr. 19. IS. *lm.SM.t. • Pmt. iJU. 11. •In. I..«,?.

4tCor.s.S. <I«.h*.<^

>PMLiidv.9.

'PMLeiiiii.t3.H. • Dmil. IT. 9. ■Ota.n.i.

CHAP. VI.]

CHRISTIAN P.TMICS.

177

thought, ami every rnvetoua. and proud, and ambitious thou(;ht,nnd every unchoritalili'.muliciiHiit thoiij^ht. Ifyou be not atheists, tlio remembrance of tbiB will somt-what check and control your thoughu, that God beholdeth them. "He underatnndelh" your " tho«ght« atnt off*." " Doih not he that pondemth tlie hvait conaidor it*." " Wherefore think ye evil in your hBarts*?" eaith Christ. '

hirfft. X. ' Bethink you Berioualy what a government you would keep upon your thoughta, if they were but written on your foreheads, or soon by all ihnt nee you, yea, or but open to -Home person whom you reverence.' O how nshiimed would you then be, that men should see your filthy thoughts, your maliciouii tliouglils, your covetouH and deceiving thouj^bts! And is not the eye of God ten thousand times mure to be reverenced and regarded ! And is ootman your god. ifyou are nwcd more by man than by God* and if the eye of man can do more to restrain you ?

Dmti.xx. ' Keep tender your conscience*, that tb«y may not be repardlMis or insensible of the KmnlU-Ht sin.' A tender conscience fcarcth evil or idle thoughts \ and will smart in the penitent review of thoughts: but a seared con-•citincc fwl»ttJi nothing, except some grievous, crying sins, A tender conscience obeyeth that precept, " If thou hast done foolishly in lifting Dp thyself, or if thou bast thought evil, lay thy band upon thy month'."

Dirrrt. xii. ' Cast out vain and sinful thoughts in the beginnini;, before they settle themBclves and make a dwelling of thy heart.' They are more easily and safely resisted in the entranc«. Thy heart will give them rooting and grow fiimiliar with them, if they make any stay. Besides, it shews the greater sin, because there is the lens resistance, and the more consent. If the will were against them, it would not let them alone so long. Yea, and their continuance tend-«tb to your ruin : it is like the continuance of poison io jroor bowels, or fire in your thatch, or a spy in an army: as long as they "lay they are working toward yonrgrffttermis-ehiff. If these dies slay long they will blow iinil miiiliply : ihoy will make their nesta, and br^ed tlieir young, and yoti will quickly haTe a swarm of sins.

* ftm. «u. at. VOL. 111.

Vim. ii)v. II.

* lbll.ik.4.

CHRISTIAN DIKItCTOKY. [»ART 1.

JHrtct, xjii. ' Take h«ed lest aoy praclicftl enor corrapt your underetandinpd: or l««l you bi- viigngvd in any ill de-Mign: for lhe§<: will conimond your tlioughu inlo a t:our«e ' of iiinful flttetidaiic« aiid eervice to their eitdi.' Ue that errvtl) iu>d thinkn his sin is IiIh virtue or hia duty, will iii' dul^i- itivtliuughUof ilwithoutcuiitrul; yea, he will drive on his miad to such cogitations ; and etc*] froia the authority Slid Word ofOod, the motives and incentives of hiasin. As falae prophct>t Kpeak ag»iniit (iod in the name uf God< tlkd against his Word us by the prut«udcd authority of bi» Word; so an erring mind will fetch iu arg;unient0 from God from Uie Scripture, for those sinful thoughts which are

itiHl Uod and i>cripture. And if evil thoughts will wo

lly be kept out when we plead tlie authority of God and is Word ti^inst tliem, and do the bust we can to hinder Ihem; how will thoy prevail when you pkad tlie authority of God and the sacred Scnpltirea for them, and take it to be your duty to kindle and prou)ot« thetnT For instance; all the Bioful thoughts by which tlic Romun dei^y are contriT-ing the support of their kingdom of darkness in the world, and the continuance of their tyranny in the churcli, are but Uin products of tiieir error, which tt:lls ihem that all thi« ahuuld be done, as pleasing to God, and profitable to tlie churcli. All the bloody thoughti*of peraecutora, ugaiiutt tlie church and holy ways of Clirikt, have been chcriribt-d by (his erroneouM thought. " The time cometU Uiat whoever killuth you, will think that he doth God service ; and thciae ,tbings they will do unto you, because they have not known the Father nor ma'." All Paul'* bloody contiivaoces end practJcea against the church did come from this. " 1 verily Uiougbt with myself that I ought to do many thinga contrary to the name of Jeaus of Nazareth: which tliinf; laUodid*." All tlie scuniful itnd reproachful thouj{hl8 mid speeches of many uf the ungodly u^fainst a holy life, lire hi'ncv : " They think it strange tliat you run not witli them to cxceiia of not, HpeakinK (-'vil of you**," The vain babbling of hypocrites, who cheat llieir souU with idle li(>-Lnbour. instead of tlie vpiritual aervLce from the heart, and the sacrifice of fools, who otfcr Ood some outward thing, while they deny hint their hearts and holy obedience, do proceed from tliis, that

'JtibunLU. (Act*((ri.9. kt|^b.4.

eukp.

ClfRliiTlAN ETHIC*."'

I

'"Tltfry think to Iw hmtnl for th^r much HtthMiitf;*," " and Ihey c^niiider not thai they An ctU '." All the H«U-Aetl«ry nnd prcHuniption at tlic unj;y>rlly, ind eont^urntlY, nil ihfir nngodljr lives, are much from ihvir )^rronpouft thoughtti: " He that thtnketh he U something when he is nolhin<;. «hv cetveth hifiwelf'." O come into the light, and forstke your ctarkiiMHl for iiinfl*1 thoiii!;hta are lik« hnbgobliim hud h*^. that fly from thh light; and likr worms dmA iierp«ntii, that cTwp into boles, and cmwl aad gender in th« dull.

Dheet, xiv. * Remember what an opening of thoughts there will he, when you come into the light, either here by conviction, or at the furthest at the day of judgment,' Then yon will be aehnmH to see what flith and nnity you en-terlatned; and with what dross and rubbi«h you stuffed your minds. When the light comes in. what abnndince of ihingB will you see to your aatonishmont, in the dnngfeoo of yonr heayta, wbieh now you take no notiee of' Rement' ber, thai all your hidden tltongbts must one day be bmu|;ht into the open light. Snynot that this isathing im|>riMible, because they sreso nuoMTOua : for God who seeth tlieiii all at once, and oaoseth hra sun to lllumioale so many milliona ■tonce, ran make you nee them nil at once, and yet distinctly, and sec the shniui- and ftllhiuess of every one orth*m.

Dif«ci. XV. ' When you find that some thoughta of stn Hid vanity are followint^ you still, for all that you can dm, "Jpju must not ihrrrfort^ plunge your souls into bo much so-licitomneM, fear, und trouble, aa may diaeeung« and dia-Imct your mind ; but wait on Ood in the complaoential and obedienlial way of cure.' !t is the terapter'a method to keep siiiitera utterly careless of their thought!), and senseless of any sit) that is in them, as long as be can ; and when thai hop* tiiili-lh hitn, he will labour to make a humbled, obedient soul so aensible of the sin of hia thougfits, and to oarernl about them, as to confound him, and cast him into natancholy, discotiragement, and deapair; and then he will hii«« no c(iiimian<l of his thoughts iit all; but Ihey will be as much uiigovenied another way, and feed conlinunlly u)>i>n tarror. The end of thia temptation is tn distract you and cnnfounil yi»i. llie pretence of the tenipterwill be Conlrnry tu his end : l\>r wbile he dtiveUi you with terrors to think gf

> Hatl.Tl.7.

■ BnL*. t.

■ OA rt. 9.

leo

CHRISTIAN DIRECTORY. [PART I.

nothing else but what you havcb«vnor nre thinking on, and to niiike your own thoughts the only or priticipa) matter of your ill ought.4, he will confound yuu, and make you indisposed to nil good, and unable to gov«n> your thouglit* at all. But if you principally study the vxc«IK'ncit;« of God and godliness, and take the course wliich tends to mako' rdigioii pldiKiint to you, and withal keep up an awful ob«-dience to Ood, tliii> complact-ntial obcdicnci; will heat prt^vail. Diml. XVI. ' Therefore deliver up your hearts to Christ ia lore and duty, and consecrate your tboughts entirely to his service, and keep tlieni still exercised on him, or in hia work : and tbis will moat etlisctually cure them of vanity and xin'".' If yoti have n friend tJiat you love entirely, you will ootfeed swine in tlir room that mu«l entertain him: you will not leave it nasty and unclean : you will not leave it com-mon to every dirty, unsuitable companion, to intrude at {ileaaure and disturb your friend. So love and pleasure will be readily and compoticdly careful, to keep clean the heart, and shut out vain and filthy thoughts, and sny,' Thiw room ia for a better gueiit; nothing shall come here which my Lord abhorrvth: is he willing so wonderfully to condescend, as to lake up no mi-an uhabitntion.nnd shall 1 straiten him, or offend him, by letting in his noisome enemies? Will he dwell in my heart, and shall I sulfer thoughts of pride, or lust, or malice, to dwell witli him, or to enter inT Are tliuse At companions for the Spirit of Gnicc ? Do 1 delight to gricTc him 1 I know as soon as ever they come in, he wilt either resist them till he drive them out again, or he will go outhimxelf. And shall I drive away sodear a friend, for the love of n filthy, pernicious enemy ? Or do I deli(;ht in war! Would 1 have a continual combat in my heart ? Shall I put the Spirit of Christ to Bght for his liukiiation, against such un ignominious foe 7 Indeed there in no tnte cure for sinful, vnin, unprofitable thoughts, but by the contrary : by culling up Uie thoughts unto their proper work, Ljipd flnding them more profitable employment: and this is ^l^oonaecrating the heart and them entirely to the love and Mrrice of him, that hath by the wonders of his love, and by

■ Slcul ifiiii la (quftdorero nan poUiI, iln lii~que I urpis togiblio in Dri UDiinl« : qgnniiRi anmU qui DH annwr ni. eliuD liborlt kinaiii ttl: CMteram UUir nlun-Ivlui, pkiunlller mlupwii iiiiaiicui vumIl Uhciu Etcm.

CHAP. TI.]

CHRISTIAN ETHICS.'

IHl

the stranyie design of his purchnsc und mvrits. so wetl de-serred ikem. Let Christ coiuc in, und drhver him tJie key, and pny him to keep thy heart as his own, and he will curt onl biiyeni and sellers from his temple, and will not suffer hi* boose of prayer to be a de» of thieves. But if you n-eeiT« Chrisl with reserve*, and keep up designs for tbe world and flesh, marvel not if Christ will be no partners with them, but leave all to those guests, which you would not leave for him.

Tit. 2. Dirtctiont tofamuh the Mind with Good TAougA/i'.

To have the mind well fuminhcd with mntlcr for holy und profitable thoughts, is ncci-ssaiy to all that have the use of reason, though not to all alike. But I shall here present you only with such materials as arc necessary to a holy life, and to be used in our daily walk with God; and not meddle witi) such oa are proper to pastora, magistntes, or odier special callings, though I may give some general Directions also for students in the end of (his.

JWrwt. 1. * Understand well your own interest and great coneemmeiiU, and be well teiiolved what you live for, and what is your true felicity and end : and then this will command your thoughu to serve iu' The end is it that the meanH are all chosen for, and used for. A man's eHtimation direcieth his intention and deiiignn : and his intention and designs command his Uioughts. These will certainly have the Aral and chiefest, the most serious, and practical, and ed'ectual thoughts; though some by-thoughta may run out another way: «• the miller will b« sure to keep so much wat«r as i« neoMtary to grind his grist, though ho may let that run by, which he thinks he huth no need of: as yoD gkther in all your corn and fniit for yourselvee at harveal, though perhap* you will leave some scatterings which yon do not value much, for any that will to gather: m> whatever aman Uketh for his ultimate end and truefelicity,will haVe tha store and stream of his cogitations, thuogh be may scatter some few upon otlier things, when he thinks he may do it. without any detriment to his main design. As a traveller** face is ordinarily towanls his journey's end. though ao ■ Bcc the Dlricikna br fnja. 1kw4i«, Rfwliiiit, hnI d>« 5>c n awul~ Vin t.

m

CHHUTIAN DtRKCTOBV. [PART I.

far a* lie Ulinlu U dotii not stop biiD, he aiay louk behind i hiu, ur on each side: ao our main end will in the main cm- ., ry uu oui llii>ugliu. And Uwriefore unlioly flouts, ibat know not pracUcalty nay hig;hvr vnd tliiui Uic prosperity mihI |ilti»-. Bure of ihe lleah, and ihe plooly and koaouc of thu vrurld,, caAnat pOH»ihly excrcwe any holy goveroment ov«r their.] tbm^bjUi Wt thuir oiindK and cou»ci«nces ar« defiled, and th«ir diQughtii nud*! cwuat aa in Uiuir «nd. Nor is there. any possibility of curing their ricious, wicked thougbttt,,. and of ordering Uieni acceptably to God, but by cuitn); their worldly, cinial ininds. and causing tiiem tu chnngv their deaigiui aitd ends. And tbis must bo by underatiuid-itig what U their interest. Know \<rt:M but what it is that is laost necesKury for you, and htnt for you, and it will chau|{e your hearts, and save your souls. Know tl)i», uud your thoug;hts will never want matter to be employed oti: not will they be Hulfered to wiuider much abroad. Therefore it. is that the i-xi>cctalion of dcuUi, and Ihe thought of coming presently to judgment, do use mote cUitctually Ui supply th« miud with the wisest aud most useful thoughts, Ulan thai most learned book or ordinary nu.-an« cad. Tliat which tells a nuin beat, what he hath to do, dolh bust tell him what htt hulh to think on. But thv appruacli of deatli, and the ap-pvuruncft of eternity, dolh best tell a dull and DvKhly stnuer, < what be hath to do : this tells, aud telU him roundly, tliitt he must prccontly suarcb his heart and life, aud judge him-aelf aa one that is going to the finul judgment ; and that it is high time for him to look out for the remedy uf his sio and misery. &«.: and therefore it will command hie thought^ J this way. Ask any lawyer, physician, oi tradesman, wha^ i commands bis thoughu ; aud you will hnd lliai hi« mttueatf. and his ends, and work command them. Know whut it in i to have au immortal soul, that must live in joy or wov foCl over, und what it is to be alwayn so near to Uie irreversible^: determining sentence, and what it is to h«v« this abort uncertain time and no more, to makv our preparation in, und then it is euty to Ibretel winch way your thoughts will gOi I A man that knoweth his bouse is on fire, will be ihiukiiig how to cjuench it: a man that knowcth he i* entering into a mortal sicknesa, will be (hioking bow to cure it. There is

CHAP. VI.]

CUKlSTlAtt KTHli;*.

183

tiu buu«i way to Itavc your UiougliU botli IVimiHhed and aclQcl aright, than to know your inttn;«l, iiiitl ri^litond.

Dtrtxt. II. ' Know God aright, aad Ix^hold liim by tJie eye of an eU'ectual faitb, and you shall never ifant matter fat holy thoughts.' llin ^iduUim* nad coiUiiiual preHcnco with you may command yuur Uioughui, and uwv tbum, uiid keep themirommaateileas vagaries. His wiadom will find tbttmcoD-tiiiual eniployioeiit, upou the various, excellent, and delec-titlili: tulijtx'.ts, of his natural and aupernatura) revelation'; but no whvr« so much ax ui>on hiinsf^lf. In Uod thou mayst find matter for thy cogitations and ntfections, most high and pxc«IIent, delighting tlic mind with a continual aoarity. aHWding still fr«sh delights, though thou meditate on him a tliuusand years, or to all eternity. Thou ntayst better say, that the ocean hatb not vrau>r irnouj^h for thee to swim in, or that itie eartli hatb not room enough for thee to tread upon, tJtan that there knotuuilUr enough in God, for thy longest meditations, and moitdfflif^hting.satisfying thoughts. The UsMed angvh and saintti in hrnrcn, vrill find enough in Ood abme to employ their minds to all eternity. O horrid darkness and atheism tbat yet rematoetb on oar hearts! that we should wnnt mntt«r for our thoughlM, to Veep thorn from r«^ing upon air and filth ! or want matter for our dt-light, to keej) our minds from begging it at the creature's door, or hungering for tJie hunks that feed the swine! when we have the infinito Ood, omnipot*nt, omuigcienl, most good and bountiftd, oar lile, and hope, and happiness to think on with dtlight.

Dinti. 111. ' If you have but an eye of faith, to see the thiagsof tl)A ununn world, as revt-alcd in the wacred Word, yon cannot want matter to employ your thoaghls/ Scrip-tare is the glass in which you may Me the other worid. There yon may »f-fi the Anctttnl of Days, the Eternal Majesty shining in his glory, fur the ft-)icifating of holy, glorifled •pirittJ There yo« may see the human natnre advanced abom nigels, and enjoying the highest glory B4>xt to the wutreated Majesty; aitd ChriMt nitgning as the king of fill the world, and all the angels of Ood obeying, honouring, aitd worshipping him. You may see hiro sendinc: his angels on his gracious mvsaugtw, to the lawedt members of liis body, thn little ones of his flock oa cartli: you may see him inter-

lB4t

CHRISTIAN UlRECTOKV. [PART I.

ceding for ill hla laints, tuicl procuring their peace and en-

krtainmQQt with the Fitthcr; uiiU prupnring for their rccep-

rtion when the)' pass into thoae miLridions, and welcoming

I'tbvm one by one aa they pass hence. There you may see

ttfae glorious, oeieatial society attending, admiring, extolling,

[wurnhipping, the Great Creator, the Qraciuua Iledeeiuer, an<i

I the Etcnwl ESpirit, willi iQceaftunt, gloriuua, imd harmonious

Fpnise: you may sec them burning in the dcliciouit flumes

Tof holy lore, drawn out by the vision of the face of God,

and by thcHtreaiuHot'lore which he 4:uiittnually poiirethnut

; upon thtm : you may Kee the nmgnetic iiltniction of tJie un-

f created love, and felicitating closure of the attracted love of

ffaoly spirits, thus united unto God by Christ, and fvasting

I «verlastingly upon him: you may see the ravishments of

I joy, and the nnapeakable pleasures, which all these blenscd

ipirits have in this transporting sight, and love, and praise.

You may see the ecstaciea of joy which poaseas the souls of

' those thai are newly piuiaed from the bcHly, wid escaped the

' tins and miaeries of this world, and find there auch sudden

. lavishing enlertnitunent, unspeakable beyond their former ex-

'pectations, coDceiviug)), or belief. You may see there with

' what wonder, what pity, what loathing and detestation,

[ihose holy, glorified souls look down upon earth, on tlie

jligence, contempt, sensuality, ami profaiieneiui of the

pdmmiug and diwtriicted world ! You miiy see there what

fOft shall be for over, if you be the holy ones of Christ, and

Fwhere you must dwell, and what you must do, and what you

> shall enjoy. All (his you may so know by sound believing,

laa to becvriedtoit aa sincerely as if youreyeshad seen it".

And yet can your thoughts be idle, or carnal, or worldly

and sinful for want of work? Are yourmeditntiunsdry and

barren for want of matter to employ Uiem ? Doth ihe fire of

love or other holy nflections go out fur want of fuel to feed

litT Are not heaven and eternity spnoiuua enough for your

FUiadato expatiate in? Is not sucha world ns that sufficient

tforyoutoatudy, witlt fresh and delectable variety of disco-

f Teries from day to day t or that which is more delightfid than

' Tariety ? Would you have more matter, or higher and muru

'excellent matter, or sweeter and more pleasant matter, or

matter which doih more nearly concern yourselves ? Get

• It«b.t1.1, tCtv.T.r.

m

CBAP. Vi.] CHRISTIAN ETHICS.

186

ihttt tiiith which iiU Uiat shall be saredt Liv« by, which mukva thtofp abMiit Kfi o{>?ratiye (in some measuTc) as tT tlicy wero present, am) tiiat wLich will be, m if it now were, and that which is ucuieeti, as if it w«re now open to your eyea; and th«!ii yotir thought* will want ncitUvr matter to work upon, □or iiltoKi^L^it-'' »■■ actuating excitation.

If this were not enough, I mi^lit tel) you what faith can net! aUo ib hell, which is not unworthy of your ecrioua tboughtsr! What work is there! what direful compUiuts aiid lamentations! whatftelf-toruientings, and what aenttc of (jod's diitpleasure, and for what! Uui I will wholly pims this by, that you may aee, there ia delightful work cnouj^h for your tliougbtit, and that I set you no unpleasant tusk.

Dirett. IV, 'Get but the love of (iod well kindlwl U your heart, and it will find employuicnt, even tlie ntost high and sweet employment, for your tJiought«.' Yourselves ahall be the judges, whether your love doth not for t)i« most part rule your thoughts, a&Higning ihem their work, and directing them when, and how long to tliink on it. See but how a lustful lover is carried after a beloved, silly piece of fleah ] Their tboughtf will bo easily and no connUtntly run aJler it, that they ncud no spur '. Murk in what a struam it canivth them! how it feedeth and quickeneth their invention, and elevatntb an ordimtry fancy into a poetical and piumionute xtrain! What abundance of matter can a lover find, in the narrow compass ofa dirty corpse, tbrhis thoughts to work on night and day' And will not the love of God Ukd much mure till and feunlyour (houghLtl How eu»ily can the love of money find matter for the thoughts of the worldling from one year to another? It is eiuy to tbink of Uty tiling which you love. O what a happy spring of meditation, is a rooted, predomioaul love ofUod! Love him atroDgly, and you cannot forget him. You will thcu see Imu in every tiling that meets you ; and hear bim in every one timt speaketh to you : if you miss him, or have oUeuded htm, you will tbiuk on him with grief: if you tante of his luve, you will tbink of bini with ddif^it: if you liave but hope, yi>uwiil think of him with desire, and your niiAlK will be taken up in seeking him, and iu undentandiug and uiung the Deans by which you may come to enjoy him. Love ig ingcnioiw, anil full, and quick, and active, and rcsotule: ii > Dm wj tnuL ou llcli. ii. I. C4IM ■• Th Ur orVuili."

CHRISTIAN DIKBGTOKT. [pAItT I.

U valiant, nnd patient, Knd exceeding industxious, and d^ lighteth to eoixkunter diHioultJeB, and to appear io labours, nod to ithew it«elf in advsiitageous aufiertngs t ^nd therefore it makcib the mind in which it rrigneth, exctwdin)^ biitiy; and tind«th the thoughta a vrorld of wurk. If (3od Ik: not in all the thoughts of the ungodly, it ia because he is not in his heart'. He nwy be " ni^h tht-ir muuthn," but W is " far from their reins'." Do thos« men IhsUuvi: thciottvlves, or would they be beJieved by any one that is wise, who sa^ they lov« God above nil, and yet neither think of him, nor love tn think ofliint; but nm uimearied in thiukiuf; of their wealth, (tnd honoum, and tlie plwuiureH of their Aejih? " CoosidKr tliw ye tliat fori^et Qod, le»t he tear yon in pieces, and there be none to deliver yoa*."

Direct. T. ' Soondly understand the wouderful mystery of uati's redemption, and know Jenus Chriat, and you neMi not want (rmplo}-ment for your tliou^hts.' For " in him ant hid all the Cesuinrw of wiitdoni and knowledge'." " He is the power of God, and the wisdom of God*." If the study of Aristotle, Plato, Plotinus, and their numttous followeTs and r.oinmentators, cati fiud work for the thoughts of men that would kuuw tile worke of Ciod, or would be accounted good philoaophttis, arau for many years together, or a great pait of their lives, what work then may a Christian find for hjs thoughts in Jesus Christ, "who of God is made unto us wis* dom, and righteousness, and sanctilication, nod redcmp-tiua'." " For it pleased the Father Uiat in him should al) fulness dwell'." And tharefore in him there ie fulness of matter for our meditations. As Paul " determined to know nothing" (or make oalentation of no other knowledge) " but Chrint crucified':" ao if your thou^blAbad nothing to work upon many yenrM t^iii^thvr, but Christ crucihed, they need not stand still a moment for want of most suitable and delightful matter. The mysterj- of the incarnation alone, may find you work.to search and admire many ages I But if thence you proceed to that world ol wonderial matterwhich you may find in his doctfine, mimolea, example, Bufieringi, taiqitatiouA, victories, resurrection, u«enuon; and in his klDfly, prophetical, and pritutly offices; and in all the be-

I

1 Cot. L H.

> Ccl.f.t9.

OA.a.3. 1 Car. ii. ).

CUiil*. VI.}

CHHlliTlAN KTUICIh

187

tKfiU wtiich Iw hultt ]>urchiL(ied for hi* flock, O what lull iuhI pletuiiint work in hem fur Uw duly llinugbu of a b«-lievi^I The swil may dw«ll hcra wiUi cfwUntivl dcliglit, till it My witb Paul, " 1 am t^ucificd witii Clirivt, uovur-tbcle<t8 I Itvei yet not I, but Cteist livcth io im: and the UU: which 1 nuw lira in Ui« tlesh, I live by the faith of tbo Sou of God, who loved ue and gave hiniseif for ni«*.'' Tlivreforu daily " bow your koeaii to the Father of our Lord JMiiK Chrict, of whom the wholv fitiuily iii heavv4i luid cortli i« oatned, tliut he would grant you acuurdin^ to tlie nchrai of bid gloiy, to be strengthened with might by hi§ S)>int io-the iuner man; th&t Chri»l inny dwell in your hearts by. fuilhi thut yc- iH-iii^ rooted asd grounded in low, uuiy bi' ublu to comprehood with all •uiitU, what is tliu breadth, and length, and depth, and height, and to know the love of Chhia which pnj»M>th knowledge, that ye luight be liUe<l with all tlie fulnrtiB of God^"

Dirtet. vi, 'Search the holy Scriptures, and acquaint your»alvea well with the oraciea of God, whiuh are abW to make you wive unto Miration, nj\d you will And abundant lunUer bit your thont^htA.' [f you uuinot liiid work enou^ Ibr your aunda, among all those heights and depths, tboM utoeUensiea uul dUBottlti», it tn because you never undvr-stood then), oraevflr nut your hearta to search tbclD. What uyatenous doctrines! how sublinte and faeaTeoly, are tltvra Ibf yon to «cditat« on as long as you lire. What a perfect kw: R ayalein of {>r«ve]>ta moHt npiritual and punr! Whafe ! tertible tbrratmin^ afraiuat offvuderH. aru tliirfi to be nuU> tor of your nuditatioas. What tvonderful hietoriM of lov* and mercy I Whu holy example*! What a treasury or \ prtoiooa promisva, on which lieth our hope of life el«mal t What full and free expressions of grace! Wbal a joyful act of paidon and oblivion to penilont. believing Hinnrnt! In a word, the diarader of our inhentunc«, and Ibe law which wc must be governed and judged by, arv then bsfom ns iot our dally meditation ! David, that had much Ims of j it than we, saith, " O how I love thy Uw: it is uy aiMli-' tation all the day'!" And God said to Joshua, " Hiia book of the law shall not depart out of thy taoutli, but thou shall mpditaU'therein day and night, that thou inayst ob-•OsLiLM ^Bphw.tt.14—flO. <rHl.c9la.gr.

CHRISTIAN DIRECTORY. [PART I.

■

Henre to do Rocordinf^ to all that in written thereio V And MoHCK communded tlit lHm«lit«8, llmt" tiieit« words should be in their hcurte, and thnt they tvKch th«m diligcntlif to their children, nnd talk of them when they sat in their houses, and when they walked by the way, and when they lay down, and when they rone up, and to write them on the posts of their houH«a, and on their g»te»," &c. thai they might be 8ur« to remember litem'.

l^rtet, VII. ' Know thyftelfwell as thou art the work of God, and in thyxelf thou will find abundant matter for thy meilitatiou!).' There ihou hast the natural image of God to ineditate on and admire; even the noble faculties of thy undentanding and free will, and executive power. And tboit hast biK moral or spiritual imttge In meditate on, if Ifaou be not unregeneratv: even thy holy wiitdom. will and power, or thy holy liglit, and love, and power with promptitude for holy practice; and all in the unity of holy life. And tliere thou hatit hid relative imat^e lo meditate on; evttn lily being 1. TIio lord or owner. 2. The ruler. 3. The benefactor to the inferior creatures, and their end'. O the world of mystericti which thou can-iesl continually about thee in that little room. What abundance of wonders are io thy body; which is fear^lly and wonderfully made! And the greater wonders in tliy soul. Thou art thyaelf the clearest glaiis that God is to be seen in under hnven: as thou art a man and a saint! And therefore the worthiest matter for thy own meditations (except that holy Wortl, which in thy rule, and the holy church which is but n coalition of many such). What a shame is it, that almost nil men do live and die such stiaiigers to themselves, as to be utterly unacquainted with the innuinerable excellencies and mysteries, which God hath laid tip in Uiem \ and yel to let their thoughtit run out upon vanities and toys, nnd compluin of their barrenneia, and want of matter, to feed their better meditations.

i>tre<'(. VIII. ' Be not n «trnn<rer to the many sii», and wants, und weaknesses of Uiy soul, and thou never needent to bi' f'mpty of mutter for thy miditutiontt.' And iliuiigh tb««e thoughts be not the sweetest, yet thy own folly bath

' 6tt my Mk or tliG UbehltJt *t SflC^ptsniiw.

I

CHAP. VI.]

CHRISTIAN RTHtCS.

189

made them necessary. If thou b« dangeroualy sick, or but pitinfully Rore, Uiou canst scan-.e forget it: if [>overty iifflict tb«e with piiKliinc; wanU, Itiy thoughts »r« taken up wtUi cRre« wid tTOublr day and night. If another wrong thee, thou can§t cnsily think on it. And haat thou so often wronged thy Uod and Saviour, nnd ho unkindly vilified his mercy, and «o unthnnkfiilly set light by rhtiH); gruc«. wid no priMiuin|i(Hnutt|y and Kccuttly vriituTwd on hi« wrath,and ycldoKt thou find a scarcity of niattiir for tliy meditations I Hast tbott all the sins of thy youth and if:n><»^nce to think on, and all the siiiB of thy mshnt'ss and sensuality, and ofj thy ni-gligrncv and mIoiIi, and of ihy woildlineiut niid KrUish-ness, ambition and pride, thy paMions titd thy omissioaa; and all thy Hiiiful thoughtjt and words, and yet art thou^' scanted of matter for thy thoughts t Dost thou carry abouti thi-c snch a bwly of death? bo much selfiahneRa, pride,] worldlinees, and cnmaJity; ko much Ignomncv, unbelief,' aTeraenem to God, and bsckwardness to all that is spiriitial I and boly; so much pas«ion, and readiness to ain^ and vvt' dost thou not find enough to tiiink on.? Look over Uie sins of all tby life : see them in nil tJieir aggnrntions : »a\ i they have been coRUuitted against knowledge, or means and 11 helps, ngniiist mercien, and Jud^neols and tby own vowa or V promisefli in prosperity and under affliction lUelf; in secret and with others ; in tby general nnd particular cdlbng, and in oil thy relations; in every place, and time, and condition that thou hut liv«d in; thy sins against God directly, and thy injuries or neglects of man: sins against holy duti^ts, oi^ sins in boly duties : in prayer, bearing, reading, sacraments, meditation, conference, reproofs, and receiving of reproofs from otiters: thy negligent preparations for death and judgment; the HtrungeoeBS of thy soul to God and heaven'.—Is not here work enough for thy meditations? certainly iftliou think so, it is because thy heart never fellr th« bitterness of sin, nor waa ever yet acquainted with true repentance, but the time is yet to come, that light must •hew thco what sin in, and what tbou art. and what thou bast dtMUv and bow full tliy heart is of the serpent's brood.

' T>iM ni nay ho muir Ac objecl and «eaufea afgnNl : il k gaoil tn medU «inHl>lMl*ll.Md*tuld IL Keep ufHinunot <n(h MMcknot, mm! t U* kotkw, Md II viU luitkk jour (bMshu »'ih humblbie maim.

iii

CBHIKTIAN 0IKB(;T»KY.

fPART't^

and thnt thy tin miiHt &ad tlii>« out! Doat thou nut know that thy mm arc as liie sanda of the shore, or as the kain wpoa tky hta/i for tinmber ? and that wcry liu bath deadly poison in It, and toalignaat cumity to God and hoUiMMf atwl yet are tJiey not enough, to keep Uiy thoughts from btiing idle f Judge by their languatre whelhttr u b« bo wi)b p«aitcDtsi " Waak me tliruugtily fron nty wickediwaa, and olmvso mc from ny ain ; for I ackuowledev my Uuiui-gTBHiotiB. and my sin ia ever before me'." " l-'or innumei^ able eviU hare compaaaed me about: mine iniquities have taken hold upon nio. au tliat 1 am not able to look up: they are more tliau the baira of my he*d 3 therefore my bviirl f'atleth me^." " 1 thought on my ways, tod turned my f«et onlu tliy leatimonies'." True repentance is thus dtscribod: " Tlieu nhnll ye reDtcmber your own evil waya, and your doinga tbat were not good, nnd shtitl lonthe yourM-lveii in your own sight, for your own iniquitiea, and for your abo-nimtiona'." Y«o, God'ii forgiving tni forgetting your sins, must not make you forget them. " I will oMtiibliitb to th<^ an evefhk>«ting covetinnt; then Kbalt thou remember tlty vroya and be aiiham«d. And 1 will establish my cove-aaut with thee ; that thou mayKt be confounded, and never open thy mouth any more, bvcauK« of thy shame, when I am pacified towards the« for at) that thou haat done, laith the ^LordOodofbosU'."

Dirtct. IX. ' Bo not a itrugcr to the methods, and Bub-lleticB and diligence of satan, in his temptationa to undo thy soul, and thou will And matt«r enoui^h to keep thy thoi^hts from idleness.' He is thinking how to deceive thee and deatxoy thee ; and doth it not concern thee to think how to defeat him and eaoape. and »ave thyself^ If the hart run not lu fast as the dog, be ia like tu die for iL O that thy f-y^s wen- hut opened to see the anarea tbat an bud for thee in ihy nature, in thy temperature and pawions. in thy interests, thy relatious, thy friends and acquaiatancQ, and ordinury company; in thy husinuiMtM, and posaessioiw, thy houM. and c^oods, and lauds, nod cattJa, and tenant*, and serventa, and all that thou tradeat witli, or haat to do with: in thine apparel and rec:reattons; in thy meat and

• iS.LILt,a.

•• FMl. iL It.

'PMLnii.H.

CHAP. VI.]

CHRISTIAN E-ruirs.

•

dhuk, and sleep, anil ea*e. ia pmnpcrtty tuiil wlieruty; in neii't good t]iau«It(s, or bad Uiou^bts of thee; in Ibeir pmisc and dispraise; in their beDelita and their wrongs; their favovr and th«i[ falliug out; in their pleaeing or di*-pl«wiu)r the« : iu thy thinking and in thy ^pt^ukin^, tind in every thing lliou UuMt tu <)<■ witli! Did»t ihui) bnt sve all thesQ t«niptiLliun», and il1iw> scu lo what tliey lend, and whither they would bring tttce. thuu wouldul find matter to cure the idlenewt or impertinences of thy thoughts.

Dinet. x. 'Tb« world and erery creature in it. which thou daily seMt, and which revouieth to thee tho ^oat Creator, might bit ciioiigb to kvcp thy thonghta frnm idle-netttt.' If sun, and moun, and stars; if heaven an<j earth, and all therein, bo Dot enoi^h to employ thy thoughta, let thy idleness liaTt) some c\ciwe. I know tliou will say, that it in upon some uf these tlungs that lliou doM cniploy tlicm: yea; but dost thuu not fint di-!itn>y, and morlily, and suike nonsense of that on which tli^u meditatestl Dost thou not fint tepamle it fiuui God, who i« tlw life, and glory, and vnd, nod nitiming of vvcry croalure^ Tliou killost it, and turuest ont the soul, and thinkest only of the coi^se: or on the creature made another thin^ as food for thy scmurI de»irea ! Ak the kite lliiuk<.-lh on thu birds atnt chickens, to devour them to satisfy her greedy appetite; thus you can think of all God's works, so far as they ac-comiDodate your Hesh. Bnt the world is God's book. which he %Kl miut at first to reftd; and every creature is a letter oi eyllable, or word, or sentence, more or lesa, dsclar" ittg the name and will of God. There yon may behold hie Wonderful alniightiness, his nasearchablc wiadom, hia an-nu-aaurable goodovss, mercy and compAssions; and his ainifular rv|i;urd of tho sona of men! Thou)^ the ungodly, ptoud aod eamal wits do but play with, and study ^e ■lia|M, and oooMilineNft, and onler of the letters, wyllalihn «od woixIb. without understnnding the itenee and end; yot thoae tiMtwith holy and illuminalod minds oome tbitfapr to behold the foottftepe of the great, and wise, and lionntifnl CrMtur, may find not only matter to employ, bnt to proAt tad delight their t]ion};bts; tbry inny bo wmpt up l>y the things that are seen, into tho sacred adminUions, n-vert^nce, love and praise, of the glorious Maker of all who is ttnseeu i

^

CBBISTIAN DIBBCTORY. [PART I.

I all lbtof> will be sanctified ; &d<1 thi^t will be lo ibem rliriue and

XL * B* Dot a stranger to, or neglectful disroot tW wooden of prorideiic>^ in God'v Bdniintsira-i m tb» worM. and thoa wilt find Ktore of nuttier for Uiy Tb* dreadfnineu of judj^nusnts, the dvlif^iitriil-

■wa ml ■wcias, tfce m>~«tcnouBne&8 of all. vrill be mattM' of

liiity aaarA and admiration to thee. Tbink of the !ilraiig;e

■bos of the church ; of a people hnted by all the

1! bow Mtch a flock of lambs ih ke|>t in safety, among

wy iBfviiou wolves. Think of Ood's shnrp afllic-

ot his oSV-jiditig people; of hiii severe consuming

I axercised sometimett upon the wicked, when he

. Id art ap here and there a monument of his justice,

tot the warning of presumptuous sinners. Go see bow the

anckrd are deceived by befooling pleasures, and how the

fcntpKrity of fooU ^estroyeth them; how (hey flourish

lo-tLiT as a green bay-tree, or as the flower of the field;

and then go into their sanctuary and see their end, how to-

■o«tow tlMy are cut down nnd witliered, and tlie place of

thrir abode doth know them no more. Go nee how God

daltgfateth to ubuite tliu proud, and to " scatter them in the

tnagination of their hearts; to put down the nighty from

their seats, and to exalt them of low degree; to All the

hangty with good things; and to send the rich empty

'." " How great are his Bigns: and how mighty are

tamiien? His kingdom is nn everlasting kin^om*."

I t^ath in the kini^dom of men. and givcth it to whom-

bc wilt*." " For wisdom and might are his^ nnd

, the times and Ihe iteasims: he removeth kings,

M kings: he giveth wisdom unto the wise,

to them that know understanding. Ue

Mand secret things: he knowetb what is

^ dw light dwellelli with himO " The

IK tK ^ judgment which ho executelb ; the

Bk dw work of his own hand'." Mark

I daily, and liow the feet of vio-

id yet how they rejoice, nnd

' \ent 31.

eUAPi Tt.] CHRIttTlAN ETHICS.

193

•

adhere to thnt Ocx) who doth atllict them, and ]itty uiid pray for their mitierubUr persvculoTn uiul opitrcssora; and how " ftll things do work leather Tor their good'." " Wod-di-rfiil are all the worka of God, Bought out of them tltnt have pleasure tiitttia*." Thehistorice of former &ge«, nnd th« obserriUion of the preiKJit, may shew thee a worid of matter for thy thoughts.

Direct. XII. ' UndoriitaRd lUl the lineaments, and bvauty of Ood'a image upon a holy eouI, the excellency and use of ever)* ^nc«, nnd the harmony of all;'and thou witt have Htone of profitiihle iu!itl«r for thy thoughts.' Know the nature of every grace, and the place and order of it, and the ofGce, use. and exercise of it; and the mvana and motivvs. the oppoaitea, dangers and preservatives of it: know it aa (iod'ti image, and nee and love thy Maker and Redeemer aud Kvgeaerator in' it: know how God loveth it. and how useful it is to our serving and honouring him in the world; and bow deformed and vile a thing the soul 18. thnt is without it: know well what faith ia; what wiitdom and prudence are; what repenUuic* and huntility, and mortification are; what hope, and fear, and desire, and oh<^dience, and ueckoesa, and temperance, aud Mobriely, and chiwtity, und contentation, und justice, and Helf-deniol are; eapeoiolly know the nature and force of love to God, and to his servants, and to neighbour*, and to entmics ; know what a holy resignalJOD and devot«dnoss to Ood are: and what an watchfulness, diligence, zeal, fortitude, and perKoverance, pniirnce. submission,und |»wice; know wlml lliv worth, and use, the helps aud hindmucen of all these arc, aud then your thoughts will not be idle.

. I>irrct, XIII. ' If thou be not aatranger to the Spihtof Gmce, or a naglectcr of his daily motions, and pvrHuasions, and operations on iJiy heart, the alteodaiicc and improrc-iw^it of theiu will keep thy thoughts from rusty idleness anil u viigmut coume.' It is not a small matter to be daily eutettuiuing iw nohle a gueitt, and daily observing the otiera and motiooa of eo great a benefactor; and daily receiving the gifU of BO bountiful a Lord, and d.iily accepting his n«cnaary hclpM; sitd daily obeying thi- saving jirccepta of b<-nefic*nt a Uod.

KTt*l

* RdN. HU.ffe.

you KDOH

• PiU. cii t.

VOL. 111.

CHRISTIAN DIRRCTOnT.

[TABT 1.

ficleni you aw without him, to will or to do, to pcrfonn or to thiiik, or purpose any good, and that all your sutbciency ii of hijn. If you knew that it i» ihe great skilt and dili-gL-ncv rrquiwitt! in all thiit will nail itucc«iti)fully to th« de-aired laud of r<%t, to know the winds of the Spiril'it hvlpa, and to set all your nails to the right improTement of them, and to lte»lir you while hvicIi ^ttie» continue, you would find gr«tt<!r work thnn wundcririg for your thoiii^htH.

Dirret, xiv. ' Be not ignorantor neglectiirc of tliut frame and course of holy duty to God and man, in which all your liTen should hv Miiployvd, uud you cannot want mutltir to employ your tlioughtn upon.' Your puli(«, and breath, and natural motions, will hold on whether yon think of th«m or not; but to will not moral, holy motion, for that muEt be rational and voluntary. You have all the pow«ni of soul and body, to exercive either upon Qod or for God. You must know him, fear him, love him, obey him, trust him, WOXahip him, pruy to him, praise him, girv Lhankn to him, bewail your ains, and hear hia Word, and reverently use his name and day. And in not the undenitandini; and learning how to do all this, and the nL-asonable, nerioua practice of it all, Buflioient to kcpp the thoughts from idlcneaa ? O what a deal of work doth a aerioua Chriaiion find for hia thoughts, about some one of these! About praying aright, or hearing, or receiving the sacrament of Christ's body and Mood aright! But besides all these, what a deal of duty have you to petform, to magiKtrates, pastors, parents, maa-tern, and other supi^nors; to subjects, people, children, sei^ Tants, and other inferiors ; to every neighbour, for hia soul, his body, his estate, and name; and to do to all as you would be done by. And beside* all this, how much hare jou to do directly for yourselves; for your souls, and bodies, and ramilie«, and estates ! Against your ignorance, infidelity, pride, selfishness, sensual! ty, worldliness. pasai on, sloth, intemperance, cowardiA4:,lust,Qncharitableneas, Stc. Isnot here matter for your thoughts?

Diffct. IV. ■ Overlook not that life faU of particular ^TOercieN, which God hath bestowed on yourselves, and you Kill lind jileasunt and profitable mattvr fur your thotighta.' To spare me the labour of lepeatiog them, look back to Chap, iii. Direct. 14. Think of that mercy which brought

CHAP. VI.]

CHRIIDIAN BT8ICS,

105

you into Uie world, tuid chose yuuc parents, yuur plncu, and yoitr coiiditioa; which broi^ht you up. aod bora with you patiently in all youi »jna, and cloH^Iy warned you of er«ry danger: which aeasonably afHictcil you, nud BffaHonat>ly d&-livwwd you, and bcurd your pruyurs in niitny ft diHtressi which hath yet kepi the wont of you from di»th and hell4 aud hath ru^enanitcd, justified, adopted, and sanctified those that lie bath fitted for eternal life. Uow many situ he hath foi^vea! Uow many he bath in |>art subdued^! How toany and suitable helps he hath vouchNafed yoiti! From bow nuuiy vnvoiica htt bath saved you! Uow oh be hath delighted you by his Word and grace! What com-foitn you have had in his servants and ordinanc«a, in your nihilioiu and colliugit I Hia mercies* are innnuierable, and yet do your meditationa want matter to nupply th(.-m) If I should but recite the words of David in muiiy thankful paalma, you would think, mercy found his thoughts employment.

Dintti XVI. ' Poreae« that exact and righteous judg-mcnl, which shortly yon have to undergo t uid it will' do much to find you empli^nnent for your tbouifhts.' A man that BiDHt give an aoeonnt to God of alt that he hath done, both good and evil, and kaoweth not how soon, foe ought hn knows before to-morrow, methinka should find Kin something better than vanity to tbtuk on! Is it nothing to be fMdy for to great a day? To have your justification rradyl,your accounts made upl your consciences cleansed and (|usted on good grounds 1 To know what ansiwer to rauki^ for yoiiraclves agaiaat the accuser ? To be clear and sure that you are indeed regenerate, and have a part in Chriat, and are washed in his blood, and reconciled to Ood, and shall not prove hypocritas and self-daceiTera in that trying day I when it is a senltDoa that miut finally decide tlw question, whether we ahall be saved or damned: aiwl tuunt drti^niiine uh to heaven or hell for ever : and you bave su »hort and uncertain a time for your prvparntion : will not this administer natter to yonr thouglits 1 If you ware going to II judgment for your lives, or all your estates, you would think iLaiithciunt to provide you matter for your thoughts hy the wny! How much morethis final,dreadful judgmenl! Dirat. xrii. ' If all this will ubt Hcrvc the turn, it is

.1S6

CHKISTIAN DIRBCTORY. t****"" '•

KtmnETe if Goil obII nut home your thou^liln, by Klutrp afflio lioRft: and methinks the improTeDii^nl of them, and the removal of Uiem should find some employment for your thoughts.' It is time then to " search and try your way«, and turn again unto the Lord'." To find out the Achati

, .that trouhlulh your p«ac4:, und know the voice of the rod, luid what Qod is nngry ut, and what it is thnt he calleth you to mind! To know what root it is that beareth theae bitt«r fritiU : and how they may be sanctified to make you ci>nror-jnahlt: toChriNt,and "partakersof higholineM"." Ik-sidea the exercise of holy patience and aubmivsion, there is a ffTcat deal of work to be done in Kutr«rin)r»; to exercise faitli. to honour God, and llie good cause of our suH'ering, Aod to humble ourselves for the evil cause, and to get the

[ benefit. And if you will not meditate of the duty, you shall

, ;ioeditut« of the pain, whetlier you will or not; and say ait -Lom. iii. 17—20. " I forgat prosperity: and 1 said, My BtrengtJi and my hope is pcristied from tJie Lord : remembering mine aBliclion and my misery, the wormwood and tlie gall: myaoul bath them atill iu remembrance, and is hum-

I bled in me." Put not God to remember you by this spur,

[.and help your meditatioDs by so sharp a means ! " Tliere-fore did he cvutiume their days in vanity, aud their years in

\- trouble: when he slew tliem, then they sought him, and they relumed and in<|uired early after God : and they remembered thnt God was their rock, and the high God their Redeemer'."

Dirtct. xviii. * Be diligi^t in your callings, and spend

[ino time in idleness, and perform your labount with holy ■ minds, to the glory of God, and in obedience to his com-

[.uaods, and then your thoughts will have tlie less leisure and liberty for vanity or idleness.' Knipioymcnta of the body will employ tht; tliuughte: they th»t have much to do have

Jmuch to think on j for Ihcy most do it pnidently, and skilfully, and carefully, tliat thoy may do it successfully ; and

htberefore must think how to do it. And the urgency and

[;DeceHaity of business will almost necessitate the thoughts. <aod so carry them on and find them work, (though some employments more than otliers.) And let none think that these thoughts are bad or vain because they are about worldly * U«.tji.«. • IlfLul. ID. • FuL l>a*iM.aS—35.

CHAP VI.]

CHBISTIAN BTHICS.

ID7

*

thiagH ; for if our InhoiirK ttiemiwlvex be not bad or vain, th«i neither arc thoB*^ lhoui:hl8 which are needful lo the welldoing of our work. Nor let any worlilliui; [ilMise hira-aelf witJi this, and say. ' My thoughts arc token up about my calliaif :* for bia calling it»elf is perverted by him, and made a carnal work to carnal enda, when it should be sauc-^fied. lliat the thoughts about your laboura may be good, 1. Vour laboura themaelres muitt be good, (terfonned in obedience to God, and for the good of otlterM, and to bin glory. 2. Your labours and thoughts must keep Uteir boundfl, and the higher things must be still prefttrrcd. and •ought, and thought on in the ttrst place. And your labours must so fur employ your thoughts as is needful to the welldoing of them: but better tilings must be thought on, in Buch labours as leave a vucancy to Die tlioughu. But diligence in your calling is a ver^' ^real help to ket:p out sinful tlioughlN, and to furnish as with lhou|jbl« which in tlietr place are good.

Diml. XIX. 'You have all God's spiritual helps and holy ordinances to feed your meditations, and to quicken tbtm, which should be used when your minds grow dull or banen.' When your minds are empty, and you cannot pump up plentiful matter for holy thougbts, the reading of ft seusounblc book, or conference with a full 'experienced Christtau, will furnish yoo with matter: so will the hearing of n profitable sermon: and sometimes pmyer will do more than meditation. And weak-he-.ided pentons, of small knowledge and shallow memoncs, must fetch the matter of their meditations thus more frequently from reading and confe-tence than others need to do: as they can hold but little at a lime, so they muxt go the ofteoer: as he that goeth to the water with a spoon or a diah, uutt go oftener than tliey tiiat go with a more capacious vessel. Others can carry a stor«* booae of meditation still about them ; hut persons of very small knowledge and memory, mu«t have their meditatiooa fed by others, as infants by the spoon. Therefore a little tad often is tlie beat way, both for their reading or bearing, and for their holy thoughts. How great a mercy is it, that weak Christians have such store of helps: that when their beMb m empty, tb«y have books atul friends tliat are not empty, from whence they may fetch help as they wanl it:

CHRISTIAN DmBCTORV, [PART 1.'

and Ihnt dwtT b<«rts are not t-mpty of (h« lore of Ood, which inclin^lh th«tn to do mare, Uiaii their partB enable them to do. Dirtet.xTt. 'If all these do not sufficieatlir furnish yoar mttriitcitionv, look through tht world, and »e« whut & multi-tude of misprablo souIb do e&ll for your oompasHion und daily prayer* for their relief.' Think ou the many nations that'lie in thedaricneu of idolatry and infidelity I It is not pRHt the sixth part of thu world that are Chrintiani of any ■ort. The other live parts are heathens, and Mahometans, and some few Jews. And of this sixth part, it is but a Bmall part that are reformed from popery, and such corrup-tiona an the Ha.ilern and Sontliern Christian» also are too much defiled with. And in the rel'omied churches, bow oomnonira pToflutmc«B and worldlinpss, and how few are ftOtjMintcd with the power of godlineHS! Whnt abundnnce of ignorant and ungodly persons are Iheie, who liatc the power and practice of (hat religion, which they profess them' nelvo» they hope to be siived by, (an if they hoped to be Buvcd for haling, p«rsL>outing, and disobeying it). And among those that seem more aerious and obedient, how many are hypocriteii? And how many are possessed with pride and si-lf-conc«itednc»g, which brrnk forth into u«-nilinem, contrntions, and uncbaritableneM, fncttonn, and divistona in tlio church ! How many Christians ore ignti> rant, passionate, weak, unprofitable, and too many scnnda^ < lo«s! And bow few are judicious, prudent, heavenly, charitable, peaceable, humble, meek, laborious, and ^uitl'ul, who aet themselves wholly to b« good and to do good 14 And of thos*' fi-w, bow ft-w are there that arc not exercised i undi!f heavy atHiclions from God, or cruel persecutions from J ungodly men! What tyranny li exerciBed by tlic Turtj witliiral, and the Pope within, upon the siocerost followcni of Christ! i^et all this together, and tell me, whether tl^v compassionate thoughts or thy prayeni do need to go out] for want of fuel or ntatterto feed aponfrom daytoday I

TO.'B. Dirttti6m Amv to maicegood Thwghlt eg'eeluat: tff^ (Sattrnt J}irrttionsforMttlitatim.

Here some Directions arc preparatory, and some aboUtj lite work lUelf.

CHAP. VI.] CHRISTIAN BTHICK.

109

D'rttJ. I. * Be aure that reanou wniiitiun iU authority in ittbe coinmui<l luid goTcramcnt of your ttiuugtiu; kiid ihat |tb«y be not left uasterless to fancy, and pauioD, and objects, 140 carry tiwin whtoli way they please.' Diseased, ntclan-k«lioly, and cruadperaons have alnuMt no power over tKeir own tJioughta. 'they cannot command th«m to wbat they would have them exercised about, nor call them off from any thing that thoy run out upon ; but they are like an un-ruly horse, that halh a weak rider, or hath cattl tliv hd«r: or Uk« a oiasterlau dog, that will not go or come at your command. Whcreait oar thought* should be at the direction of our reason, and the command of the will, to go and come of]' aft toon at* they are bid. Aa you aee a atudentoan ruin hia thoughlH all day; he can appoint thi^.m what tb«y shall meditate on, and in what order, and how long : ao can a lawyer, a ptiyatcian, and all aort« of men about the matten of tlteir arts and calling*. And m it should be with a iChrietJaa about the mattora of his houI. All rules of direction are to little purpose with them, whose reason batli lotit its power in governing their thoughts. If 1 tell a man thiit in deeply melancholy, ' Thufl and thus you moat order; your thoiighto,' he will tall mcthat he cannot; bis thoughts. are not in bis power. If you would gtva never so much he ti not able to forbear thinking of that which is his distur-butM, nor to conmiand bin tlioughUt to that which you direct him, nor to think, but as ha doth, even as his disease and trouble moveth him. And what good will precepts do I 4o such 1 Grace, and doctrine, and exhortation work by | nuon and the commanding will. If a holy person could, tnanage his practical, hcart-raising meditations, but as or-tlerly, and constantly, and easily «• a carnal, covetous pr^ncher can manage his thoughts in studying the aamei things, for canial ends, (to make a gain of Uiem or to win, applause) how happily would our work go on I And is it) not sad to think thai carnal ends idiould do so muclt more' than spiritual, about the same tilings i

Ihrea. II. ' Carefully avoid the disease of melancholy : for that dethroneth reason, and diaablclh it to rule tliQ thoughts.' DiMtraotiou wholly disnbleth; but melancholy diisbletb only in part, according to the measure of tla pre<- j valency : and thorvfore Icuveth bobw room for advice.

Mt

IHKISTIAN l>fKEC"rORT.

[part I.

lit. ' Tak« hi;«4l of itluth uiid negli^oiice of the iiil^*MCvby ihv direcUuiuof rcusoti will be uiiezecuU»l, for wut of rtMolutioii and command; and so every tcnipta-lionwiU carry nwuy llie ibout^hts,' A laxy coactimun will tct Uic borsfii ^ wliicli way they list, btxauitv he wilt not strive with them; aitd will break hix neck to saw hift labour. If. when you feel unclvon or worldly thoughts invade your mind«, you will not give your wilia the ulatm, and rist; up afptinst ihem, and re«olat«ly command thum out; you will be like a lazy pci-son that lieth in bed while hcneeth tliievee rubbing his house, and will let all go i^thcr than hv will rise and make resistance, (a sign that he hath no great riches Lo lose, or else be would atir for it). And if you see youi duly, on what your thoughts idiould be employed, and will nolre-soluttily call tlieni up, and command them to their work, you will bu like a sluggard that will let uU his »vrviiDU lie,id bed, u well as he, because he will not speak to call them. You see by daily experience, (hat a man's thoughts are much in the power uf his will, and made to obey it. If money and honour, or the delight of kno^ving, can caujie u wivk«d preacher to cominand hi» owe thoughts on giM>d ihiugH, as aforesaid ; you may command yours to the tiame lliingti, if you will but an rvsolutely exercise your authority over them.

Virtct. IV. ' Use not your thoughts to take their liberty and b« uogorcrnod: for use will niiike tJiem headatrung and not regard the voice of reason ; and it will make rcasoo careless and remise.' Use and custom have great power ou our minds: where we use to go, our path is plain ; but where there is no uxe, ther« is no way. \Vhi-re the wat«r useth to run there is a chanael. It is hard ruling those that are used to be unruly. If use will do so much with tlie tongue, (aa we find in some that use to curse. a»d swear, and speak vainly, and in others tliat use to speak soberly aud religiously ; in some that by Qse can speak well tu coaferenoe, preaching or praying many hours together, when others that nse it not can do almost nothing Utat way )) why may it not much prevail with the thoughts ?

Direct. V. ' Take heed lest the s«ns«B and appetite ^row too strong, nnd ma«ti-r rcaxon; for if they do, they will at once dispossess it of the government of the thoughts, and will biulisbly u«urp the power themeeUeft.* As, when a

CHAP; VI.]

CHRISTIAN RTHICC.

SOI

rebellions ftnuj depunetlt r king, they do not only cast ofT the yoke gf Mubjectinn llieniMlveH, but dissolve the government M U> ull oUicr Htilijccts, iind usually usurp it them-MclveH, u>d nuke tltcmselves Ruvernt^nt. If oiice you be ecrvonta to your flBsbly appctitvs and miiihc, your ihouf^htA will hare other work to do, and another way to go. when you call tliem to holy and necessary thinjis : especially when lilt: t^nticiii^ objects are at hand. Vou may as well expect »clod toancendliketire, or aawinetodelightin temperanoet as » glutton, or drunkard, or fornicator to delight in holy contemphition. Kva^on and de^b cannot both be the go-itmon. ■•■ i ' I'll

. Direct, vi. ' Keep under passions, that they depose not muon from the government of your thoughts.' I told you brfore how they cause evil tboughtti: and a* much will they hinder good. Four passions are capeoial eaemtes to medi> latiou: I. Anger. ]2. Perjdexing grief. 3. Disturbing fear. 4. Itut above all, excess of pleasure in any worldly, dcslily tiling. Who can tbiak that the mind is fit fur holy ' contemplation, whoo it flames with wrath, or is distract«d with grief and care, or trembleih with fear, or is drunk with plautun.- f Urief ajid fear arc thi; mo»t hurmles^ of tlitt four; yel all hinder reaaon from goveroing the thoughts.

Dimt. Tii. ■ Evil habits are another ^reat hindrano- of reaHoa'e cominuuid over our Ibougbti^: labour tlierofore di-ligvntly for the ciue of this disease.' Though habits do not Jiaecsaitate, they strongly incline: and when every good thought mast go against a strong and constant inclinatioa, it will wMiy reason to drive on the soul, and you can ox* poet hut small success.

I}irt€t. VIII. ' Urgent and oppressing business dotli almost necessitate the thoughts: therefore avoid aa much as you cut such urgencies, when you would b« free for meditation.' Let your tliought« bare as little diverting matter am may be, at tJiose times when you would have them entire ■ad free for Ood.

. JXnet. IX. ' Crowds and ill company arc no friends to BwditUioa : cbooae tJierefore the (|uietntaM of soliludir when yoaiwntld do much in tliis.' Ah tl is ill studying in a crowd, and unseasonnblu before a moltitudo tu be M secret,-prayer (vxcept some short ejaculations)) »0 is it as unintjc^

wi

CHKMTMN UlXeCTOHY.

[part I.

I

aseaaon for holy n)e<li(utiou. The mini) that ia fixe<)ly ero-

))loy*fd mlh Qod. or about things spiritual, had itct^ of all

poNsible OvDdom kiid peace, to retire into itself, and abstract

U ilMlffrutn alien thing*, and serioualy inUMid iU fjri'ater work.

Diftrt. X. ' Abore all, take heed of tunful intereHtit and ikaigns; for these are the garrison of sataD, and must be h«tter«d down before auy holy cogitations can take place.' He that U aet upon a desigu of riving, or of growini>; rich, lulh HooMthinK elae to do than to entertain those sober tboughta of things etermi, which are dealruotive of his cat^ nai d«si^.

liirect. XI.' The impedimenu of reason's nulliority being thua removed, diatinguiiih between your occasional and your staled, ordinary course of thoughts. And as your hands have their ordinary stated course of labour, and every day halfa iU employment which you foru-ejcpoct, so let your thought* know where is their properchannel.and theirevery day's work: and let holy prudence appoint out proportionable time uod service for tbem.' Wlint a life will that man live, that hatJi no known course of labour, but only such aa ■•cideatttlly he is called to 7 His work most needs be uncer^ tain, various, unprolitable, and uncomfortable, and next to none. And he that hath not a stated course of employment for bis thoughts, will have them do him little service. Con-Hider firat bow much of tlie day is unually to be spent in common business: and then consider, whether it be such as taketb up your thoughts aa well aa your hands, or such us leaveth your tfaoughta at liberty: m a lawyer, a physician, a merchant, and most tradesman, must employ their thoughts to the welldoing of their work : and theae must be the more desirous of a seaaouahle, vacAnt hour for medi-Utlion, because their thoughts muKt be oUierwise employed all the reat of the day. But a weaver, a uilor, and some other tradesmen, and day-labourers, may do their work well, and yet have ilieir thoughts fre4- fur better tilings a great part of the d»y : these must conlrive an oidinnry way of employment for their thoughts, when their work doth not ro-quire them: and they need no other time for meditation. The rest must entertain some short, occaaional meditaiiuns, intermixed with their busineae; but they cannot then have time for more solemn meditation (which diRereth 6x>ni the

CHAP. VI.] CHKISTTAN KTlflCa.

203

other, Ra a aet pfay«r from a short ejaculation ; or a nermoti

, from an occnaiunal short discourse). They that havK more

' time Tor th«ir tlioughtH, munt b«for«ltBiid prudently comi-

^d«r, how much tiin« it w Wst to spenil in medilatiuii, for th«

iticrease of knowledge, and how much for (he exercise of

holy Hflectiona, and on what «ubj«ot, and in what order; and

so to know their ordinary work.

JhrKt. XII. ' Lay youraelves uitd<>r the tirjreRcy of ne-osaiity, KtvA the power ol' those motireit which tthould most effeetunlly«»^n<^ your tJiitu^hu.' In the fort-Auid instance, what ia it tlitit makiTH a wicked prt-uclicr that he can Htudy dirin« tliingH orderly from year to yc'ar, but that he is iitill under the power of hitt carnal motives, profit and honour, and some delight? And if you will put yourselves habi-lually and statedly also tinder the tentte and power of your far greater motives, as always perceiving how much it doth concern you, for yourselves, and othera, and the honour of God; this would be a constant poise and spring, which being dnly wound up, would keep tlie wheels in equal motion.

Dirrrt. xiii. ' TbuR you must make the service of your roaster, and the saving of younielvea and others, your buai' neas in the worid, which you follow daily aa your ordinary calling, and then it will carry on your thoughta.' Whereaa h« that serrt^th Qod but on the by, with some occasional service, will think on him or hia work but on lite by, with some occasional thoughts. A close and diligent course of j holy living, ia the best help to a coiuttunt, profitable couiM of holy thinking.

Dirrtt. xiv. ' The chief point of akill and holy wisdom,, for tbifl and other religious duties, is, to take that counts ! which t«nda to make religion plraaant, and to draw your j mmIs to delight in God, end to take herd of that which would make all grievous to you.' It will be eaay and sweet I to think of that which yon lake pleasure in. But if sataa can make all irksome and unpleasant to you, your tlionghts I will avoid it, as you do a carrion when you stop your notml and htutc away. I'sal. riv. 34., sailh the Psntmisl. " My DUiditation of him oHall be sweet; I will be ghtd m Uic Loid,"

Oirtetioiu ahtnil the wrk ilie/f.

Dirtcl. I. * Ak you must nerer be unfurniihetl of holy KLora, HO yuu immt prudvntly make choice of your particuhLT subject.* As the choice of a fit text is half agood sermou; 80 Ui« choice of the Attest mtttter for you, la much of a good meditation. Which requircth somv good acquainUince both with the trulh. and with yourselveB.

Direct. II. ' To this end you must know in their several <legre«8, what subjects arc in thtmiselve* most exi^elleut to be meditated on.' As tlic first and highest is the most blessed Qod himself, and the glorious person of our Ke-deeuer, and the New Jerusalem or henren of glory, where he is revealed to his saints. And then, the blessed society which there enjoyeth bim, and the holy vision, love, and joy, by whicli be is enjoyed. And next is the wonderful work of man's redemption, nnd tlie covenant of grace, and tbe sanctifying operations of the Holy Ohost, luid all tltc graces that make up Uod's imageon the soul. And then is tbe state and privileges of the church, wbicli is the body of Christ, for whom all this is done and prepared. And next is the work of tlie Uoopel, by which this church is gnlhcrvd, edified, and saved. And then, the matter of ourown salvation, and our state of grace, and way to life. And then, the Kalvatiun of others. And then, the common, public good, in temporal respects. And then, our personal, bodily welfare. And next, the bodily welfare of our neighbours. And lastly, those things that do but remotely tend to tliese. This is the order of desirableness and worth, which will tell you what should have estimative precedency in your thoughts and prayers.

Direct, lit. ' You must also know what subject is then most Hvaaonable for your thoughts, and refuse even an un-uttaoottble good.' For good may be used by uuseasonable-tieas to do hurt. It may be thrust in by the tempter, on purpose to divert you from some greater good, or to inar some other duty in hand *. so he will oft put in some good meditation to turn you from a better, or in the midst of sermon or prayer: or if he 6ee you out of temper to perform a duty of meditation, or tliat you have no leisure, witliout neglect-

CHAP. VI.] CHBISTIAN ETHICS.

»Ofi

inc; your more proper work, he will then <tnv«'yA<i~l»ir/thBt by the isaue he may discourage and hurt you, and nuikc the duty unproAlBbl« and grievous to you, nnd mnke you more averse to it (tflerwardo. UntimiOy duty may be no duty, but a sia. which is covered wilJi tlic material good. An the PhariaiM^s' sabbath-reat was, when mercy called Ihein u> »Tiolat« it.

Direct. IV. ' Exunine well, and determine of the end and UHe or your mrditntions, beforp you set upon them, and then labour to tit them to that special end.' The end is tirHt in the intention, and from the love of il the means are chosen and used. If it be knowledge that yon are to increMe, il is evidence of truth, with the matter to be known, in a convincing, Kcientilical way, that you munt meditate on. If it be divine belief thnt is to be increased or exercised, it ia divine revclationB, both matter, and evidence of credibility which you have to meditate on. If you wotild excite the fear of God, you have his greatness, and terriblenesa, his I justice, and lhr«titening« to meditate on. If you would • ^xcit« the love of Ood, you have his goodness, mercy, 'Christ, and proncuBes to meditate on. If you would prc-'pare for death and jud|^ment, you have your hearts to Jlry, your liven to repent of, your grmces to discover, and re-I -vive, and exercise, and your soul's diseases to feel, nnd ihc remedies to apply: so whenever you mean to make any thint; of a 8«t meditation, determine first of the end, and by I'it of the means.

Direct. V. ' Cle&r dp the truth of things to your mimbi as r^QU can, before you take much pains to work them on your ^'mflecttoiui, le«t you find aftvrthat you did but miHinform yourselves, and bestow all your labour in vain, to make deluding images OD your minda. and bring your aflection* to bow before them.' As many have done by espousing errors, who have laid out their milI upon them many years together. Bud made them tlie reason of hatred, and contention, and j 'bitter censuhngH of opposing brethren ; and have made par-^'tieH. and divisions, nnd diiiturbances in the church for them, i'uid after so many years walous sinning, have found them ^%o be but like Michal's image, a man of slnw instead ot avid i and that they made all this fittliy pudder but in a 'dfMm.

CHRISTIAN DIRRCTURV. [PART 1.

Direct. It. ' Next labour to percvive Ui« woiglu of every tbiog you think on, be it good or evil; ami to that end b« sure, that God tuid ctvruity b« tAken in, in every mediu-tinn, luid all ihiugB judged of aa thi'y tttund [cluttxl to God, ftnd to yoor eternal state i which only etui give you thu true estimate and Mnw of good and evil: there will still the life and soul, and power be wanting; in your moat excellent meditations, further tlian God in iu them, aod they <ire divine.' When you meditate on any Scripture-truth, think of it as a beam from the Eternal Light; indited by the Holy Ghost, to lead mva hy obedience to felicity. Behold it will) reverence tu a letter or muMge sent from heaven; and as a thing of (^nuid importance to your souls. When you meditate of any ^mcc, ttiink on it as a part of the image of God, implanted and actuated by the Holy Ghost, to advance the soul into communion with God, and prepare it for him. When you meditate on any duty, remember who commaiideth it, and whom you arc chiefly to ruspect in your obedience; and what will be tJie end of obeying or disobeying. When you meditate on any sin, remember that it it tlie defacing or privation of God's image, and the rebel that risoth up against him iu all hia att/ibutea, to depoae liim from the goveroDient of the soul and of the world; and foreHetheeud to wbich it tcndeth. Take in God, if you would feel life and power in all that you meditate on.

Dirvti. VII. ' Let your ordinary meditations be on the great and necessary things; and think leas frequeatly on the less nec<^M<sary matti^rit.' Me^litation is but a means to a further end : it is to work some good upon tli« houI : use therefore thone subjects which are most powerful and fit to work it. Great truths will do gK-at works upon the he«j-t. Tliey are usually the surest and most past couuoversy and doubt: there is more weight, and aubetance. and power in one article of the Cfeed, or one petition of the Lord's Prayer. or one cocoBoaitdDtent of the decaloKue, to benefit the soul, than in aljundancv of the controverted opinions which nAen have tioubled tiuimselvea and others with in all ages. A« one purse of gold, will buy more tlian a great quantity of farthingA. Meditating on great and weight}- truths, makes great and weighty Chrislians. And meditating inordinately on light and controverted opinionn, makes light, opinion-

CHAP. VI.]

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ative, contentiooa proferaon. IJUle thioga may have their tim« anil pl«c«, bul it niuKt l>c but little time and the lust plMe i eKc«pt wh«n Gud makclh kny little tiiiii); to b« the BUtlcT of our lawful calling and cmployueot (as all the conunon matterit of the world ore little). And then they may luive a larger proportion of our tim«, though still tlity muat hava thu lowvat place itk our vatiiaaliou and in oar favarta.

Direct. V11I. • Whenever you are called to meditate on any amaller trutli or tiling, nee that you take it not aa separated from the greater, bat attU behold it aa connexed to th<-m, ami plunlvd anil growing in Ihciu, and receiving their lil'ti and beauty from thcnt; bo that you may atill pre»«rve the lil« and intereat of the greatest otuttera in your heuta, and nuy not mortify the leant, and turn it into a deceit or idol.' Wc arc to climb upwanU, and not to descend down-irards : and therefore we begin at tlie body of the trac, and BO paas up to the few and greatest bougha; and thence to the ■oaUer nuueroiut branchea, which as they are hard to be diacemcd, numbered and remembered, ao are tltey not all atroiig enough to bear as; but are 6tted rather to bo looked ou, than trodden and reated on. Bul if you take them not U growing from thf greater boughs, but cut them off, they kMe tlieir bfe, and beauty, and I'ruitfulnesa. If all the con-trorersiea in the church had been ouuiaged..with due honour and preaervation of holineoa, charity, anity, prace, mm) giMdcr tnitha; and if all the circumstantials in religion had been ordered with a salvo, and due regard, and juat aubaerviency to the power and npirituality of holy worship, the Chriotiaii world would have had more life, and ■traigtb. and fruilfulneos, and lesa imagery, onholyt ludi-oroHB conplimeat, and hypocrisy.

Dirtet. ix. ' Let the end and order of your meditatiooa be first for the settling of yonr judgmenta, and next for the feaolviiig and settling of your wiUa, and thirdly for the ro-Conuing und bettering of your Uvea; and but in the fourth |ilace, aflFr all these, for the raising of your holy passions M* lively feeling; which must have but ita proper roow and plftM.' But indeed where some of tbeae are dooa already, Ikey may be supposed, and we may proceed to that whicli ia yet t« do. A« ii'you koow wfaftl it ain and duty but to

ao«

CnRIftTIAN DIREOTORY. [PART I.

do it not, your meditation must be, not to miiVe yoti know ^ vhut you knew not, but Onit to consider well of what you [know, and ml th« powerful truth belbre you; and then [labour hereby to bring your wiiU to a fixwl resolution of lebedience. But if it bv a truth whoKe principal use is oiv I tlie will and afre<:tions (lis to draw up thi; heart to the love 'of Ood, by (he meditating on his attiactifi- cxccUvnciea), then the most pains must there be taken. Of which see [Chap. iii. Direct. 11.

Dirret. x. ' Turn your ct^tations often into solilocintes;

^methodically and earnestly preaching to your own hearta,

lyou would do on that subject to others if it were to

their tionU)'.' Aa thia will keep you in order, from

FVambttn^ and running out, and will also (ind you continual

['kuatter, (for method is a wonderful help both to invention,

f memory and delight) so it will bring things soonest to your

ffalfe<rtions : and earnest pleading of couvJncing reasoiin with

[our own hearts, is a powerful way to make (he fire burn,

ad to kindle desire, fear, love, hatred, repenting*, ihame,

borrow, joy. resolution, or any good eflect, Convictionfl;

rapbniiidings, exposlulationH, reprehensions, and self-p^r-

biiaaiona may be very powerful: when n dull way of bare

thinking is but like n dull way of preaching, without any

lively application, which little Mint llie hearers. Learn

l^urposely of the liveliest books you read, and of the heat

and livelii-Kt pn'achtm you hear, to preach to your hearts,

and use it orderly, and you will find it a most powerful way

of meditating. ■ ' ■ < ■ > .■*

Dirttt. XI. 'Turn your meditations often into ejaeolB'-

lory prayera and addresses tmto Ood: for that will keep

yon revcrmt, iterioua and awake, and make all the more

powerful, bircBuse the more divine.* When you meditate

on Hin, turn sometimes to God, by penitent lamentation,

and say. * l^rd. what a wretch and rebel was I to entertain

such an enemy of thine in my heart? and for nothing

to offend thee and violate thy laws! O pardon, O cleanse

^■me, O strengthen me ! Conquer and cast oul this odioufc

enemy of ihee and me.' So when you are seeking to excitt:

tor exercise any grace, send up a fervent request to God to

'tiltew hia love and power upon thy dead and «luggiHh heart,

T Ofltb Me the (Hirlk put of my 'Solnb' Bat' motr rullr. '

CHAI>.VJ.]

CMBISTIAN ETHICS.

3fl|M

tad to be the pnocipal agent in a wurk tvbicli i» so mucli hU ovrn. Prayer is a moat holy duty, in which the- mduI hath HO neai'ly to do with God, that if there be any holy aeriousuesH in the heart, it will he thus excitvd: u dull and wandering miud will bear some reverence U> God; and therefon; inivrnHtD him in nil.

Dincl. XII. ' Let BTcry niMlitation be nndertakeo in a butiiblc sense of thy own insufficiency, with a bclievin):; dependence on thy Head and Saviour, to guide and quicken thee by hin Holy Spirit, and to cover the infirmities of thy holifcHl thoof^hts.' Whatever ^od is written upon our hearta, muni be " written by the Spirit of the living God:". and tbia " truat we muat have through Christ to Godwnrd i, not that we are HufGcient of oaraelvea to think any thing as of uunelvea: but our sufBoiency ia of Qod'." How ht-a-vily will all g» on, or rather how certainly shall wc labour iu vain, and caat off all, if Cbrtat caa( us off, and leaiT us to. ourwJvcs! Think not that your life and Hlrength are radically in yourselves: go to him by reni-wtnl acta of faith, by whom you must be quickened.

Dirtet. xiii. ' Let not your holy thoughts be so seldom

tf> keep you strange to the matter of your in«ditations, nor ao abort as to b« gone before you have made any thiug of it.' Now and then a cursory thought, will not acquaiot the BOul witli Qod, nor bring it to a habit and temperament uf holiiMMS. Whoreaa that which you think on frequently and seriously, as your business and delight, will become tlic nutriment and nature of your aooUi: as the air which we daily breathe in, and the food which we daily live upon, do our hodie*. And you will find tlial aa use will breed akiU and strenf^, so it will cause such aequaintnuct^ and familiarity, as will very much tend to the fruit and comfort of thv work. Whereas they that only cast now and tliea a look at God and holiness, do lose ao quickly the little which they get, that it makes uo great alteration on them.

Dirtet. xiv, ' Yet do not overdo in point of violence or length ; but curry on thi^ work sincerely according to the •biliiiea of your minds undbt>diniii leat going beyond your stwngth, you ctaze your brains, and discompose your minda. ^d disable yourselvea, to do any thing at all.' Thougl\

VOL. Ill, r

•16

CHRISTIAN DlBBrTORY.

[past 1.

Wecitonot cutimwlively lore Ood too much, yet iBitpo*/' sible to tliiiik of him with too much paitiiun, or too long «t once: becaa§e it may be more thftn the spirits uid brain can bear: and if once they be overstrained, if they break not, like a lute-«lrinf; iipr^wed too high, they wilt be like tl leg thai is out of joint, lliat can pain you but not bear you. While the soul ridcth on so lame or doll a horse, as the body is, it mnst not ^ the pace which it denireth, but which tho body can boar; or els« it mity quickly be dis-mountcd, or like one that ridetlt on a tired hor«e. It ia not the horse that goeth at first with chafing hcst, Mtd violenoa, which will travel beat: but you maul put on in the pace that you arc abk- to hold out. You Itttlti know how lamentable Jind distreaaed a case you will be in, or how great an advan-laf^ tho tcmpt«r hath, if once he do but tire you by orer-doing!

Direct, xv. 'Choose not nnneceBsarily or ordinarily the Ikiltereit or mo«t unpleasant aubjects for your meditation, leat you make it grow a btirdi-ti to you; but dwell moat on the Hweel di^lightful tlioughta of the inftnite love of God nveoled by Christ, and the eternal glory purclisfivd by hiu, and the wonderfal helps and merciea in th« way.' As it Ul the OoHpel whicli Christ's ministers m««i piruch to oUtera, so it is tlu Gospel which in your meditations, you must preach most to yourselves. It is love ai>d pleasure which you mutt principally endeavour to excite: and you must do it by contemplating amiableness and felicity, the objects of love and pleasure. For the thoughu of terror, and wraiJt. and misery, are unfit to stir up these: though to th* I tinconverted, dull, secure, pr«8omptuoue, or sensual sinnertj such tboughtu nr« very necessary to awake him, and preparA him for tlie thoughts of love and peace. It is the principal part of this art, to keep off loathing and averseness, and M keep up readiness and delight.

Direct, xvi, 'When you are in company, let out the fruit of your secret meditations, in holy, edifying discourse.' Gather not for yourselves only, but that you may (X>mmu-j nicate to otJiers, The " good scribe instructed to th«-' kingdom of Ood," must " bring fortlt out of his treasure things new and old." That is good which doth good. God is communicative; and the best men are likest

n

CHAF. VI.] CHRISTIAN EI'HICS.

311

to him: niiy. n fluent di&coursc Homctimcv U ft gnU in-Ktrucl«r to ourselves, axid briogeth thine tilings into our rainda with olesriKM, which long meditation would uol hftve< done. For one thin^ kadeth in another; and ins warm diacourae the HjiiritA are excit«d, and the understnnd-ia^ and memory are engaged to a close attention: so that just in thr Kp^akini!, w«- have ot^itiuies such a Huddea ap-peanutci; of Komv truth, which before we took no notice of, that we tind il >a no Hmall addition to onr knowledge, which comes in tins way. As some fitid that vocal prayer dolfa more excite th«n. and keep the mind from wandering, than mere mental prayer doth: so Ftm discourse is but a vocal meditation. And what man's thoughts axe not mom guilty of disord«r, vagaries and int«rrnptioD», than hiB dis* oonr«r w ?

Dimt. XVII. 'Obey all that God rerealeth to you in yonr meditations, and turn them all into faithful practiee; and make not thinking the ond of thinking.' EUe you will but do aa the ungodly, and the disobedient in their prayers, who offer to God the " sacrifice of fools, and consider not that they do evil*." Away with the sin, and do tiie duty, on which you thiok.

Direct. XVIII. ' Tliink not that the same measure of oon-temphition and striving with your own affections, is necessary to all; bnt that an obediential, active life may b« aa acceptable to God, when he calletfa men to it. as a more contemplalive life. This leadeth me neceesardy to giva you some direotioaa about the difference of these wayoi

TU. 4. TIte DiffrroKc beluma a Conltmplatice Life, tuid tm Ohtdiaa, Active Lift, with Dirtclioat ewKermug fAsxb

This task will be best performed by answering thoae ijueations which hvre need a solution.

Qiiat, I. ' What is a contemplative life? and what is an acbve, obediential life?'

Anno. Every active Christian is bound to somewhst of contemplation: and all contemplalive persons are bound to obedience to Ood, and to so much of action as may answer their abilities and opportunities. Bnt yet soom an mudi more called to the one, and some to the other: and we da-

«. 1. fl.

SIS

CHRMTIAN DIRBCTOBY. [PABT.I.

aomiote flroni' Uint which ia tnmt emineot and Uie chi«r. Weoalltilftt ■ coiiUrinphitiv« life, nhen a mau's aLald and calling alhmtith nnd requircUt htm, to mitke the tixerciHes of biB miiui on thinpi iublimc mi<1 holy, and tlie aiTectinf; of liijt heart with thtrm, to be his principal businiistf, trhich taketh up the most of his lime. And we call tliatan active,* obediential life, when a man's state and calling re<)uiretli him to spend the chief part of his time, in some external labour or vocation, tending to the t;ood of ourselv^* and others. As artificers, tradtHmen, htiabaiidmen, labourers, physicians, lawyers, pastors and preachers of the GMpel. soldiers and magistrates, all live in active life, which should b« a ii& uf obedience to.God. Though among thette, sotue haw much mor« lime for coaiemplatiuu than others. And Home few there are that are exempt from bulh thetie. and arc called to live a passive and obediential life : that i*, each a life in which their obedient bearing; of the crosx, and patient Huiferinjr, and submission to the chastising or trying will of God, is the most eminent and principal service they can do him, above contemplation or action.

QiKSt. II. ' Must every man do hie best to cast olf all worldly and external labours, and to retire himself toacon-tempiative life as the most excellent?'

AiuiB. No : no man should do so without a special no-C4ituily or call; for there are general precepts on all tliat are able, that we live to the benefit of othera, and prefer tlie comRion good, and as we have opportunity do good to all men, and love our neighbours as ourselves, and do as we would b« done by (which will put us upon much action), and that ne labour before we eat. And for a man uniieces-aariiy to cast off all the service of his hfe, in which he may be profitable to others, is a burying or hiding ht» master's talents, and a neglect of charity, and a sinning greatly against tJie law of love. As we have bodies, so must Uiey have their work, as well as our souls.

Quett. III. 'U a life of contemplation then lawful to any man? and to whom?'

Amw. It is lawful, and a duty, and a great mercy to some, to live almost wholly, ye«, altngether in contempla-liou and prayer, and such holy exorcises. And that in these case* following: 1. In cam that age hath disabled a

CHAP. VI.] CHRISTIAN ETHICS.

213

or 1

man to b« Rerriceable to otben by an tctive life: And when a [QUI hath alrctuly »pvnt Iiiii (Inys and Ntrength in doing ali the good hv can ; and b«ing now diHubled, huth K|>eciul reaMn to improve the rest of hit (decr«pid) ugv, in more than ordinury prepaiatious for h'm Aealli, and in holy com-monion with God. 3. So sIno when w« are disublMl by Bickne&s. 3. And when imptiBonment rcstrnineth us from an active life, or profiting othcre. 4, And when persecution forG«th ChriflttanB to retire into soIttudeH and deserts, to reierre themselves for better times and places; or wh«n pnideace telleth them, that tJieir pnty^rs in ttolilade y do morv good, than at that time their martyrdom were e to do. 5. When a student in preparing himself for the ministry, or other active life, to vrhiuh a contemplative life is the way. 6. When poverty, or wars, or tlic rage of enemies disableth a man from all public converse, and drireth him into nolitude by unavoidable necessity. 7."When the number of lhos« that are lit for nction, is so niiflicic»t, and the parts of the person so insufficient, and so the need and use of them in an active life so small, that all things considered, holy, impartial prudence tetlelh him, that the good which he cOuM do to otiiera by an active life, ia not like to countervail the loues which he should himself receive^ and the good which his very example^ of a holy and heavenly life might do, and his occasional oonnsi^U, and precepts, and resolutions, to those that come to him for advice, being drawn by the eslimation of his holy life; in this case, it is [awful to give up ones self to a contemplative life : for that which makcth most to his Own good and to othen, ia past doubt lawful and a duty. " Anna de-partMl not ^m the temple, but served God with fasting and ptmyer night and day^." Whether the meaning be, that she strictly kept tin: hourx of prayer in the temple, and the bstiag twice a week, or fVequently, or whether she took up her habilalioQ in the houM-* of some of the officers of the temple, devoting hvrKclf to the service of the temple; it is plain tliut ritlicr way she did KOmcthing besides praying and fiksting: even as the widows under the OoH|>el who were also to " continue in prayer and supplication

*Luk«ll.3«,37. SmDi. HwnaJ witM |4w(.wd ■» lTIshii.ud«a

Tlt.ll.

CHRIStlAtt MRKCTORY. (rART 1.

nii;hl wkJ day." nnd )-«t were eDB(>loyed in tlie scrricc of the chuich, in overseeing the youugtr, aud ie«cbiug them to be Rob«r^ &c., whtcb is wi BCtire lif«. Ikit however Anna's practice be exp<>uiided, if this much tJiul I have granted, would plf«8e Lh« monai>lic«, we would nut difl'cr with (hem.

Qmut. IV. ' How far are thoae in da nctire life, to dm oOBtemplktion V

Ansio. With v«ry great ditfereocc. 1. Acconliug to the diflereoce of their callinga in llie world, nnd the offioM in which they are ordinarily to »erve God. 2, And ftcoording to tlie difrereac4 »f their abilitiva and fiti>e«8 for conl«m|)U-tioa or for action. 3. According W lUe diHeremcc of their particilar opportunitiea. 4. According to the diffcrencv of | t^ n«c«BMti«a of others which may require their help. & j And of their own necesHitics of action or conlcm|il)ition. Which I tihall more particularly detenniue in certain rules.

1. JBftry Chriatiaii mu»t u«e so much coiilemplatioD, a* ia ne««uafy to the loving of God above all. and to the wor* ahipping of him in spirit and in truth, and to n heavenly mind and conTcraation, and to a due preparation for death and judgment, and to the referring all his common wotka to the glory and pleaaing of Goil. that " Holineaa to the I.;ord'' may be written upon all. and all that he hath may be aaticti-tied, or devoted with himself to God.

2. The calling of a minister of the Gospel, is so perfectly mixed of contemplation and action, (ihoitgh action dono-, minate it, as being the end and chief.) yet he munt be e:<ceWJ lent in both. If they be not ej(c«llent in contcmplatioi^] they will not be meet to stand «o much nearer to God thadfej the people do; and to sanctify bim when they di«w near] him. and glorify him before all the people : Ber will they boj fit fox the opening of the heavenly myateriea, and working] that on the people's hearts which never wh» on tlieir owa>[ And if they be not excellent in an active life, tliey will betray tlie people's souls, and never go through that painful, diligence, nnd preaching in ii«a»on and out of Jteaaon, publicly, and from bouse to hoime, day and night with tuara,] which Paul commandcth them. Acts xx. and Epiat. Tim.

3. The work of a magistrate, a lawyer, a physician, andj such like, is principally in doing good in (heir several callings, which must not be neglected for conK'mplation. Yet

* 1 Tlob T. s. TtL IL 4.

CHAP. VI.] CUKIiTIAN STHlOb*.

Slfi

BO, that all thes«, and ail others, niUHt allow God's service and holy thoughts, tlii;ir due place in the begiDuing, and middle, aod end of all th«ir acLioiu. As in^strateB nuat read auil meditate duy and night in the Wordof Ond*. So tlieiiuiiuch, Cornelius'', &c.

,4. Some penoos in the aam« viJling, whose calltngft ate DOt 10 ui'gvnt on Jhem, by any nccciititieri of theinselvcH oi othtn, and who mity huic more vacant tintc, must gladly Ukc it for the good of their soids, in the use of contunplir tion and other holy duties. And others that ure under greater neceutitien, urgencies, obligations, or cannot be spared from tlie service of others, (as physicians. Inwyers, &,c.) munt.be^leM.ta contemplation, and prefer the grealent good.

5. Public ni:c4'Kiiilit.'s or m;rvic«, muy with Homc be so grvat as to dispense with all secret duty, both of prayvr and contemplation, (except abort, mental ejaculations,) for some days ingelher. So in wars it otl falls out that necessity for-biddeih ull nvt, or Molvmn, holy Kvnict; for many dayn together, (even on thv Lord's day.) So a physician may somv-tiiuvK bi- HO tivd to clove att4;ndancv on his patients, as will nut allow him time for aset prayer. SD8ometimi.-«uprvachtr may be so token up in preaching, and exhorting, and resolving people's weighty doubts, that they shall scarce have time for secret dutivs, for some days together: (though such happy impediments are rare.) In these canes to do the lesser

,)a,a sin, when liie greater is neglected.

6. Servants, who are not ma^tera of their time, mu8t be [jkithful in employing tl to their master's service, and take

gone for holy duty from that part, which tliey should work but rather Erom their rest so far as thc^ are able; intermixing meditations with their labours when tlieycan: but tedeeming such lime as is allowed them tlie more diligently, ■becaufte their opportunities are so rare and short.

7. The Lonl's day, (excepting works of necessity) and ) such otlivr vacancien as hinder not other work, (as when

Ihey travel on the way, or work, or wake in the night, tiA:~) «re every man's own time, which he is not to alienat« to an-I other's service, but to reserve and use lor the service oC d, and for his soul, in holy duties.

• jiMb. I. a. m

* A(U«IU.WBl I.

ftl6

CHRISTIAN UIRECTORV. [PART I.

8. Some persons cannot bearmacb contcmplntion, especially melancboly and weak-headed pt;o]>)e. And eoch must

(Mrve God bo much the more in otlier duties which Ihoy are

pkblc for; and most not tire out and distract thptntielveA,

with striving to do tliat whicli they ore not able to undergo.

But others feel no iuvonrenience by it at all, aa I can itpeak

, by my own experience: my wcaknctsa nud decay of spirit*

I ioclining me moat to a dulneas of mind, 1 find that the moat

' excitinjr, seriousetudies and contemplations, in the greatest

solitude, are so far from hurting me, by any abatement of

health, or hilarity, or serenity ofmind, that they seem rathfir

A help to all. Those that can thuA bear long solitude and

contemplation, ought to be the more exercised in it, except

when greater duties must take p)«ce. But to rocUncho ly

' persons it is to be aroided as a hurt.

9. To the same penions, Kometimes their own necessities re({uire contemplation mo«t, and sometimes action; and so -that which is at o»u time a duly, may at another time be nooA,

10. A mi'rt: sinful backwardness is not to be indulged. A diseaited disability (such as comes from melancholy. weak-

' headudness, or decay of memory) must be endur«d, and not too much accused ; when Christ cxcascd worsie in his dibct-ples, saying, " The spirit is willing, but the flt-ith in vre^ik." But a sinful backwardncM in cases of absolute necessity, is Dot al ail to be endured, but striren against with all yonr power, whatever it cost you : as to bring your&elf to so mucli

. BeriouM consideration, a* is necessafy to your repentance and unfeigned faith, and godly conversialion, this must be done, whatever follow; though tlic deril pereuade you that it will make you melancholy or mad : for without it, yoH

i ara far worse than mad.

11. The moat desirable life, to tliose that have their choice, is that which joincth logi^her contvmjilnlion and Botion; so as there shall bo coiiveuitrnt leisure fur the most high and serious contemplation, and this improved to lit ua

• for the moHt great and profitable action. And such is the life of a faithful minister of Chtisi: and therefore no sort of men on earth are more obliged tn thankfulness than they.

12. Servants, and poor men, and diseased men, and otben, that are called off from much contemplation, and

CHAP. VI.] CHRISTIAN RTHtCSL'

217

•mployed tn ft life of obedient action, yea, or safTcring. by the providence of God, and not by their own Hinful choice, muEt understand, thut their hibonraiid patience is the way of their acceptable attendance upon God, in the expense of most part of tlieir limt^. And tliough it is madness in thoMe that hope Ood will accept of their labours instead of triie fiutli, tuid r<-ptiilanc<t, anil a gndly life ; (for these must go together, and hind<?r not t-ucb other;) yet, inslend of such fiirdier conlemplutione as are not nccoKMiry to the being of B godly life, a true Christian may bclicTO tliut hiK obedient Uboun and r nfieriogK shall be accepted. If you set one •cn-anl to cast up an account, and another to Kwcep your chimney or channels, you will not accept the former, and reject the latter, for the dilferencc of their works: but you will rather tbink tliat he hath roost merited your acceptance, who yielded witliout grudging to the baaeat service. And doubtlesK it is an as;gra*ation of acceptable obedience, when ^w rradily and willingly cerve God in the lowest, meanest rork. He is too fine to serve him, who saith, * I will serve Itiioein the nwgiatraoy or ministry, but not at plough or Jeart, or any such drudgery'.' And if thou be but in Oofs ^•W■y. he c«n make thy very obedience a state of greater holiness and greater safety, than if thou hadst spent all that time in the study of holy thing*, aa you see many ungodly nioifltera do all their lireiime, and are never the better for it. Jl ia not the quality of the work, but God'n bletiitin<^, thnt makeit it do you good. Nor is h« most beloved of God, who hath rolled over the greatest number of good thought* hin hi* mind, or of good words in his mouth, no, nor hti that Wth stirred np the strongest pautons hercaboula ; but he that loreth Go<) and heaven beat, and haletli ain most, utd whoae will is diokI confirmed for holiness of life. \lv tliat go«lh about hilt labour in ubedience to Gud, may liuvc as mocli comfort aa another that is meditating or praying. fiut neither labour tior prayer ere matter of comfort to an 'vngodly, carnal heart.

Yea, if decay of memory or natural ability take yon off

• IMnttli. i7«s11d( vI hit UiCmej ind Mmu ■hli ibyi •*) H"«"< ***"**. . JtiOlbt Mmm nnm q«o4 tMr umItU ttl^ i tiMiu alU trii Inilliu ■«« Ilber-lull) : 11 oi]i» (d uoiDTii Ipwui tbatii, w) llll tme cnUnriiM itdtrctw, vmnt

CHBISTIAN DIBBCTUBY. [pART I.

both action and conUmplition, you may have as much Bccc^ptttDcc niid solid comfort, in a patii-iit beHriiig of th« cross, and an obedient, cheerful HubmisBioD to the boly will of God.

Tit. 5. Dirt€tioHt Iv the MdataMg about ihrir TJufuglilt.

It ia BO eaiiy and ordinary a thing for eome weak-beaded persouK, tu cawt thcniwftlvea into meUucholy, by overetraio-i])g vithi-ittivirllittughuaiHlaflectiona, and the caseofaucb is so vxcecding Umeutublv, that 1 think it requisite to give such sonwr particular DirectiouK by tiiemiielvea'. And the rather bei^uso I sec sumc puT«oii« that are unacquainted with the nalureof Utia.wid other diiicaspB.exceedint^ly abuse the uasie of God, and bring the profession of rcbgion into scorn, by imputing all the ufTccts oud speechea of such melancholy p«TSDne to lionit- ^rcat and tiutublc operations of the i*piril of God, and thenoe draw obserratious of llii: me-' IhoiU and working of God upon the soul, and of the nature of the le)^l workings of the spirit of bondage. (As some other such have divulged the propheoieK, the posaessions and dupoMeuitng of hy«tencal women, ait I have read espe-cililly in thewriliugs of the Friars.) Ido not call those nw Uncholy, who luc rationally aorrowful for sin, and sensible of tlteir misery, and KoUcitous about th«ii recovery and salvation, titough it be with as great seriousness as tlic faculties can W«r; as long as tlioy have sound reason, and the imagination, fantasy, or tlimking faculty is not crazed or dia-eased: but by melancholy I mean thia diaeased crazinvss, burt, or error of the imagination, aiid consequently of the underatiuitling, which is knon-n by these following signs, (wbioh yi-t are not all in every melancholy pentun',)

1. They are commonly exceediug fearful, causvleasly or beyond what there is cause for: every thing which they hear or see is ready to increase their fears, eM)>ecially if fear was the fint cause, as ordinarily it ii. .2. Their fantasy

' R«^taMTailDr.Pan3.i«piiMDMptlr.)

t Sukl dkonl n|)l(litcn DDnquun «iiital/ iii(iilt) cicidm. iDcidrR lumn ■KquUHJo in iBacnatiaon atiauRln ptipler line bllii irduii-iaDiiiim, >>Tr ah delln-•Di iiiui quldcni dnlklkme rMiaab, tvnuD u imbcclllliatc fumidk. IXos. LMn>

CHAP. VI.] CHRISTIAN FTHICS.

sig

moflt erreth io a^gnirating their i^hi, or tkagera, or unhnp-

piness: every onliiiKry infinnity they fire ready to Hpeak of

yritii a m aaement. u u h«no«s sin ; bikI every possible dun-

gvr they take fur probnble, and every proiwble one for cet-

tain; and every little dutf^e.r for a great one, and every cMr

latnily for an utter utuloint;. 3. They tre still nddioted to

eicesH of nadnesa, soruti «rc«pin^ they know not why, and

sone thinking it ought to he an : and if they nhould smile

or speak merrily, their hearts amite tliem for it as if they had

done amiss. 4. They pl»re moHt of their religion in hottow- |

log and auHterltieH tu the tlcKh. .'i. Tiiey are euatiitutil self-

acctuiers, turning all into luatter of nrciutation against thcu-

•cUes, which they hear, or read, or »ee, or think of: qnxr-

rdlitig with thcuisclves for every tiling th«y do, as a contvn-

tiouH person doth with otiiere. 6. They Hre Ktill npprchrnd-

ing thcnuelvcB forsaken of Ood. and are prone to di-spair:

> <hry are just like a m«a in a wilderoeu. farAaken of all bit.

friends and comforln, forlorn and deitolate; their coritimwl

'thought is, ' 1 am undone, uodont. undone!' 7. They are

'ttiUtliinking that theday of gmce is pant, and that it is aow

['too late to rep<!ut or to find ui^rcy. If you tell iliem of tlir

■ ienor of tite GoMpel, and otters of free pardon to every p«ni-

' t«Dt believer, they cry out Mill, ' Too late, too late, my day

U poat!' not coosidciing that every soul that truly repent-

eth in Uiishfe, in certainly forgiven. 8. They are oli tempt-

td to gather despairing ttioughts from the doctrine of pre-

deKtination. and to think tliat if God have reprobated tiiem,

or have not elected them, all that they can do. or thai all

the world cnu do, cannot save them ; and nextthry vtrongly

' -conceit that tliey are not elected, and so thet they are past

help or bc^c: not knowing that God electeth not any nwo

•epiumtcly or aLmply to be sarvd, but conjunctly to believe.

reptenl, and to be saved; and so to the end and means to-

\ gcther; and that all that will repent and choose Christ tad

' m holy litc.hre elected to salvation, because they areeJeoted

' to the means and coiulitioii of sulvalion, which if they pnr-

Bcvnre they shall etyoy. To repent is the beat way to i»ro»e

that 1 am elecUd to repent. 9. They never read or hear of

uy nisenble instance, bnt they are thinking that this m

llMirDsae. If tltey bear of Cain, or Pltnruoh given up to

hnrdoesa of buarl. or do but read that some are vessels of

CUHISTIAN DIRECTORY. [PAKT r.

wmth, fitted (o (tpBtrncdon, or thftt they have cyea And see not, narH and hear not, hvttTts (ui(l undcrMiuiH not, they rthink,' lliis is all spoken ofmc;' or ' Thin in juKt my ciute/ ''If they hew of any terrible example of God's judgments on •ny, they think it will be so with them. If any die suddenly, or n house be burned, or any be diBtracled. or die in despair, they think it will be ho with them. The reading of Spini's case, causeth or incre««eth melancholy in many; the ignorant author having described ii plain nielimoholy,contracted by the trouble of sinning against conscience, ti« ifit were a damnable despair of a sound nndcrstanding. 10. And yet they think that never any one wan as they arc. i have had Ijabundance in a few weeks with me, almost just in the same J eMflir«n(I yet every one say that never any one was as they. 11. They are utterly unable to rejoice in any thing; they cannot apprehend, believe, or tJiink of any thing that t« comfortable to them. They read all the threatenings of the Word witli quick sense and application, but the promiwA they read over and over, without taking notice of them, as if tliey had nol read then); or else say, 'Tht'y do not belong to me : the greater the mercy of Ood is, and the riches of grace, the moie miserable am I that have no part in them.* Tliey are like a man in continual pain or KiekneH^, (hat cannot rejoice, because the feeling of hix pnin I'oibiddeth him. Tbey look on husband, wife, friends, children, house, goods ' and all without any comfort; as one would do that is going |A> be executed for some crime. 12. Their consciences are {nick in telling them of sin. and putting them upon nny de-"jectioQ as a duty; but they are dead to all duties that tend to consolation; as to thanksgiving tor mercies, praises of Ood, meditating on htslore.and grace, and Christ, and pro-JiusM: put tJicm never so hard on these, and they feel not tiieirduty, nor make any conscience of it, but think it is a dnty for others, but unKuitiible to ihem. 13. They always aay that they cannot bebeve, and ihcieroro think tJiey cannot be saved : because that commonly they mistake the ndtuie of fitith, and take it to be a believing that they themselves are foi^ren and in favour with God, and shall be saved : and because they cannot believe this <which their disease will not auller tlieu to believe,) therefore they think that they are nu believers: whereas saving faith is nothing but

CHAP. VI.] CUKISTIAN ETHICS.

221

such a belief that the Gospel U tniv, and Christ is the Saviour tu hv lru«ti;il witlt our souls, hh cauHvth our willa to cooHoiit lluit hi; be ours snd that we be liis, and bo to sub-scribo thv cuvemint of grace. Yet while they tlius consent, I knd would give a world to be sure that Christ were theirti, and to be perfectly holy, yet tliey think they believe not, becauite ibey believe not that be will furKire or nttve tlieto. 14. They are still displeased and discontented witJi the(n-selves: juKt as a peevivh, frowaid person Is apt to \>v witli Others: see one that iii hard to be pleiued, aiid m finding fault with every thing tliat he sees or hears, and oflendedat ><vofy one that comes in his way, aiid suspicious of erery ['body that he sees wltiitpviini; j aud just so is a melancholy IpersoQ agaiDst himself i sus|H:cli»g, displeased, and finding Llault with all. 15. They arc much addicu-d to solitariness, [and weary of company for (he moat part. 16. They are given up to fixed musingH, and long, poring thoughts to iitUc pur)>osc: so that deep nuisings and thinkiugs are their 'employments, and much of their disease. 17. They much averse to the laboun> of their callinga, and given tc^ IkUeDessi eillter to lie in bed, or nit thinking utiprogtablyi by theiHselves. 18. Their (boughts are most u|>on them-l llkIvos, like the milUtoneii tiiat grind on themselves, when f they have no griit: so one tlioui;ht begets anotlier: their tlraughts are taken up about tlieir thoughts: when they have been thinking iaegularly. they think again what they Kava been thinking on; tliey meditate not much on Ood, ^(ualesa on his nnilh) nor hcareo, nor Christ, nor the slats |of the church, nor any thing without them (ordinaxily) { but [all their thoughts are contracted and turned inwards on themselves : self-troubling is the sum of their ihoughts and lives. 19. Their thoughts are ail )>erplexed like ruvelled yarn or silk ; or like a man in a maze, or wilderness, or that bath lost hiutMf Ifand his way in Uie night: he in poring and gropiag about, and can make little uf any tiling, but is be-vrUd«r«d, and moidcred, axtd entangled the more ; full of doubts and difficulties, out of which he cannot find tlw way. 2(J. lie 16 endless in his scruples : a]'ruid Itni he sin in every woni he apeaketh. and in every thought, and every look, and «very meal he eateth, and all the clothes he wearetli: aa4 if he tbiuk to amend them, be is sUU scrupling his suppoiH:^!,

CHNIVriAN OIKKVTORY. [PAST It

RimndlbetiU; ht dare nvithcr tnkvcl, nor aUy at home. □«-

tlMrBpe«k, nor be silent; but he is KcrupUng ul): a»ifbe were wholly compoRed of self-perplexiag ecniplvs. 31. Hence it cornea to piun that he in greatly addicted to rapcr-«lition; to make nWiny Inws to himnelf that God never made him; and to etutnare himHelfwith needlewt vot*n, and r«6o-tntioDB, and hurtful austerities; touch not. tttstc not, handle not; and to place hi« reti|poo much in Buch outward, K«lf-impOHed tasks ; to Npend ko many hour* in tbia or that net of devotion; to wear Huch clotlies, and forbeer otlier that are finer; to forbear all diet that pl«H»«th tlie appetit«, with much of the like. A (i^ciit deiil of (he perfection of Popish devotion proo«'eded from melanchnly, tlioii|;h their goveni-ment come fVooi pride and corctouraeM. 22. They have ioat the power of gOTcniing their thougbta by reason: no that if you convince thrm that they should cast out tlieir self-perplexing, unprofitable tiioughta, and turn their thoughts to other aabject«, or be vacant; they are not able to obey you: t)iey seem to be under a necee«ity or constraint : they cannot cast out their troublesome thonf;h(8 : they cannot turn away their minda: they cannot think of love and mercy: tbey can think of nothing but what they do think of, any more than a man in the toolhach can forbear to think of his pain. '23. They usually grow hence to a disability to any privat« piayer or meditation: their ibont^hts are prexently cast all into a confusion, when they ehuidd pray or meditate: they scatter abroad a hundred ways ; and they cannot keep them upon any thing : for thia ia the very point of their disea-se; a distempered, confused fentaay, with a weak reason which c«nnot govern it. Sonw-timew terror drivcth them from prayer: they dare not hope, and therefore dare not pray : and usually they dare not receive the IxHil'e snpper; here they are most fearful of all: and if they do receive it. they are cast down with terrors, fearing thai tliey haw taken their own damnation, by re-oeifing unworthily. 34. Hence they grow to a great BvenenesB to all holy duly: fear and dmpnir make tliem go to prayev, hearing, reading, as a be«r to the stake : and then they think they ore haters of God and godlin«s«, imputing Uie eS'ectn of their disease to their soidti; when yet nt the Mune time, thoae of them that are godly, would rather be

CHAP. VI.]

CHRISTIAN BTHICfe.

2%3

freed from all their sins, and be pOTfcctly holy, thnn linvc ull the richer or honour ia the world. '25. They ure ueaally bo taken up with busy and earaeat thoughts (which bein^aU perplexed, do but strive with thetnselTea, and contradict one another.) that they teel it juat aa ir HOtnethiug were speak-ioR within them, and all their own violent thoughu were the ple<uling;s and impulse of some other: and therefore they ttn wont to impute all their fantasies, either to some extraordinary actings of the devil, or to some extruordinary motions of the Spirit of Uod: and they are used lo exprvM tbemtelves in Buch worda M these, ' It w&a set upon my heart, or it was said to me, that I munt do thus and thuii: tnd then it wa« Mud, 1 must not do thiR or that: and I was told I mutt do «o or m.' And they think that their own imugination in SOtnethiog miking in then), and itayinir to thcin ' all thui Ihey are thinking. 26. Wlien melancholy groweth itrong, they are almost always troubled witli hideous, blasphemous temptations, against God, or Christ, or the Scripture, and againnt the immortality of tliesoul; whidi comvth kpvtly from their own fearv, which make them Uiink most K*S*>ii*t their will) of that which they are most afraid of I'thinking : as the spirits and blood will have recourse to thu kpart that ia hurt. The very pain of their feara doth draw rtheir thoughts to what they fear. Ah he that is over-desiroua to sleep, and afraid lest he shall not sleep, is sure lo wake, ibecame hia feaia and desires keep him waking : so do the lAan and desire* of the melancholy cross themselves. And •withal, the inalic« of the devil plainly here interposeth, and I ttketh advantage of this disease, to tempt and trouble them, ^WmI to shew his hatred to 0<m1, and ChrtHi, and Scripture. t and to thets. For as he can much easier tempt a choleric i ' person to anger, than iinother, and a phlegrnatic, Heshly penon to sloth, and a snn^ine or hot-tvmt>ered penoo to luiit, and wunionneHs; so also a melancholy person to . thoughu of blasphemy, infidelity, and despair. And ofl-FliniM tb«y feel a vehement urgency, as if aomelhing within them urgeil them to upeak Ruch or nncli a blaaphemons or , foolish word; and they can have no rest unless they yield in f this and other sncb cases, to what they are urged to. And ' MOM are ready to yield in a temptation to be quiet: and Ihejr have done, tJiey are tempted utterly to desvut

a»4

CHRI3TIAN UIRBCTOBV. [f AST I.

because tli«y hare commUud »o grc«l u »ia: und when the detil liittli got tliJK udruntage of Uil-ui, he is Ktill &uttiug it before them. 27. Hurvupon Utvy an; further tvinpt«<l to tjiink thej- have committed the «in ngmiuBt the Holy Ghost; I Dot understanding what tJiut ein is, but fearing it is theirs, [because it is a fearful sin : at least they think thi^y shall uot foi^ven; not considering thai a temptation is one thing, [and a ain another: and that do man bath less cause to fear tteiui; condemned for hi» nin, than hv timt is least willing of it, and most hateUi It. And no man can bu K'»s willing of [■ny sin, than tbese poor souls arc of the hideous, blasphe-[iDoUBthougbtswhich they complain of. 28. Hereupon some l-pf them grow to tliiak iJiwl ihcy aTcposaeaaed of dcrils: and if it do but enter into t)i<,'ir fantasy how possessed persons Fvfted to act, the very strength of imagination will make litem No so too : 80 tliat I have known thoHe tliat would swe&r, land cuni«, and hlaHpheiue, and imitate an inward, alien [Toice, thinking ibem&elvi-H that it wan the devil in tliem that [4id all this. But tliese that go so far are but few. 39. I ^omc of thorn that are Doar distraction, verily tliink ibat [they hear voices, and see lightsaud apparitions, that the cur-[tains are opened on them, that aoiiielliing meets them, and I iaith Uiifl or that to them, when all is but the error of a [Viuzed brain, and sick imagination. ^U. Many of them are Ffreary of their Uvea, through the constant, trying per-■plexitiea of their minds; and yet afraid of dying : some of them resolutely famish themselves: some are strongly tempted to murder tlieruselves, and (hey are haunted wiili the temptation so rcttlensly, that tliey can go no whither but they feel as if somewliat witltin them, put them on, and said,' Do it, do it:' MO tlial many poor creiitures yield, und make away with themselves. 31. Many of themarv restlessly vexed with fears of want, and poverty, and misery to their Ikmiliea; and of impriHonment or banishment; and lest aomcbody will kill them; imd every one that tliey see whiiiper, they tliiiUt ia plolling to take away their lives. 32. Some of them lay a law upon themselves that tJiey will not apvkk, and so live long in resolute silence. 33. All of them ate intractable, and stiff in their own conceits, and hardly pt-nu;uk-d out of them, be they never ao irrational. 34. Few of tbcm are the better for any reaaoo, conviction, or counsel that is given

CffAV.VI.] CHMSftAM fitWli'k'.

325

•

them: if it Mtm to asftsfy, and (]tiiet, and rtjou'« them at

the present, to-morrow t\\fy are as bad again: it being the

nature or their di8«aBe, to think u-xtheydo think; and their

thoughts are not car«<t while the disi-atift if> uneurtd. 35.

I Yet in nil UiIn ()iKt«mper, few of ihrm will believe that thoy

/Wre mehinfiholy; but abhor to hear men tell them so. and

flay it is bnt tfai^ nitinnat arnvr ortheirunbnppineiiii, and the

fttiHukinpi and heavy vrrath of God. And therefore they

' are hanlly perauaded to take any phyaie or use any means

for the cure of their bodies, saying that they are weJl. and

bein^r confident that it is only their aonla that are diHtreaaed.

This is the mi&erable case of these [>oor people, greatJy

to be pitied, and not to be despised by any. I bave spoken

nothing but what I have often seen and known. And let none

despise such, for men of all sorta do fall into this misery;

learned and nDleamed. high and low, good and bad, yea,

some that have lived in greatest jollity and sentuality. when

<Jod hath made tlwm feel their folly.

The causes of it ore, 1. Most commonly some worldly loBB, iir cross, or eri^C or care, which made too deep an impression on them. 2. Sometimes exc^a of fear upon any commoa occasion of danger. 3. Sometimea orer hard and uniiitermitted studies, or thonj^ts which sr.r^^w tip and rtiek the fantaHy too much. 4. Bometimes too deep fears, or too constant, and serious, and piLsaionute thoughts and caret about the danger of iho soul. 6. Tlie great pneparalivcs to ■I, (which are inilM;<l the principal cause) are a weak head, and reaaoni joined with strong passion: which are most often found in women, and those to whom it in natural. 6. And in some it is brought in by some heinous sin, the sight of which tliey cannot bear, when conscience is but once awakened.

"^^ When this disease is gone very far. Directions to the peraotw themBclvcH are vnin, because they hitTC not reason and free-will to practise them ; but it is iheir friends about. them tiial must have the Directions. But because with the moat of them, and at first there is some |>ower of reason left, 1 grfe Directions for the iiiteof HUch.

Diiret. i, ' See Uial no error in religion he the cause of ynar distress: especially understand well the coirnant of gtaoe, and tlic rkhn of murvy manifested in Christ.' Among VOL. HI. Q

CMAr. Tl.]

CHKISTIAH ETHICS.

ia?

Uwt h« ia el«ci; aod Uw makuig of one oiling ■ttr« b; out' consenting to the holy corcn*at, ii the making of ow cUc-tioii SUM-IS. That the same thinff which in a i^at duty to otliorn, may be no daty to ono, who by bodily di3t«Diper (aa fcven^ phrenxict, melnncholy,) n mnbk to petTonn it. •'-

Ihrtti. 11. 'Take heed of wocldiy cuea, and aorvowa. and iliitcoiittaita. Set not ao mach by earthly thin^^A, as lo pDabl« then to disquiet yoa; btit Warn to caai your caraa on God.' You can ha.Te leati peace in an aiHiction which coiiMth by aucb a carmU, ainful meaaB. It is much uioc« safe to be disinuted with carea for heaven ihan for earth.

Direct, ill. ' Meditaboii ta no duty at all for a uolaiv. choly person, except aome few that are able bo bear » dif verting mediltktion, which must be of aomcthirig fartli^l from thn matter ivhicb troubleth them. Or exoef>t ilb« abort racditationa UIlc ejaeiilatory prayeca.' A »eL and afr" rioim Qwditation will but confound you. and diaiarb yo<ib and diBiible you to other dotjea. If a aaon have a broken lag, ha fatiHt not go on it till it ia knit, lest all the body fare the wone. It is your thinking faculty, or your imafrinatxa which ia the broken, pained part: and tbevefore yon aaiiBl ool UM il nimiit th« Ihin^a that trouble you. Perfcapayon will aay. That this is to be proltne, and forj^t Qod and jiow »o«l, bJmI Ut the teniitar bikve bia wUl. Biit, I aaawet. No; il i» bat to forbear that which 3ro« eaaoot do at pntuf-nt. that by d«)n|> oth«r thinga which yon can do, you imiy rom« ugaro lo do tfiis which yon now cannot do t it ia but lo forbaar at< ti>inpiiut^ Ibat. which will but make you lesa abia to do nil other iluLi«t«. And al the prraent, yon may oMtduoC lh« ■iTain «f your aovl by holy reason. I persuade you not from r«p«oting or believing, bat from set, and loofp, and 4wp moriiutiens, which will but hurl yo«.

Dirtct. IV. ' B« not too long in any aecral duty wkieh you find yoa are not able lo bear.' Prayer itaalf, whan you are naabW. ronst be performed bat aa yoa can : shoit coa-faaaanas and raqaesta to Ood, niut aerie iniUead of longer noret pray«ra, when you ore vnable to do more. If Mck> neaa may txeuso a maa for being short, where nature wiQ iwt hold out, the oaa« is the aaote bore, in the aiohncH of

CHRISTIAN DIRECTORY.

[PAKT'I.'

the bnin and spirita. God kath tppointed no means to do you hurt.

Direct. V. ' Where you find yourselves unable for a secret duty, ttruggle not too hard with yourselves, hut go that pace Uiut you are able to go quietly.' For as every. striving doth not vnuble you, but rex you, and iiinlce duty wcarisomv to you, and disable you more, by increasing your disease: like nn oxtfaat drawethunquietly, and a horse that cJtafeth himself, that quickly tirelh. Preserve yoiir willing-aesa to duty, and avoid tliat which niukcH it grievous to you< As to a sick stomach, it is not cnting much, hut digesting well (hat tends to health; and liule must be eateu when much cannot be digested : so it is here in case of your meditationK and secret prayers. ■

Dirttt. VI. ' Be most in those duties which you are best-able to bear; which, with most, is prayer, with otliers hearing, and good discourse.' As a sick man wliusc etomstdi ia against other meats, must cat of that which he can eitt of. And Ood hath provided variety of means, that oae may da tlie work, when the other are wanting. Do not misunder' slttnd me: in cases of absolute necessity, 1 say ugiiin, you must strive to do it whatever come of it. If you are bock-word to believe, to repent, to love Ood and your neighbour, to live soberly, righteously, and godly, to pray at all; here you must strive, and not excuse it by any backwardness; for it is that which must needs be done, or yoo are lost. But a man tliat cannot read may be saved without his reading ; and a man in prison or sickness may be saved without hearing Uic Word, and witliout the church communion of aaiots; and so a man disabled by melancholy, may be saved! by shorter thoughts and ejaculations, without set and long m6«iilatioua and secret pmyers ; and otlier duties which )m is able fur will supply the want of these. Kven as nature hath provided two eyes, and two ears, and two nosthis, and two reins, and lungs, that when one is stopped or faulty, the other may supply its wants for a time: so is it hero.

Dtrtct. VII. ' Avoid all tuinecessary aolitariness, and be s* mucli as possible ia honest, chaerful company.' You have need of otht^m, and arc not sufficient for yourselves: and Und will uite und houuur uthi:r6,a0 bis faunda, to deliver us his blessings. SolitarinesB is to those that are fit for it.

CHAP. VI.] CHlRtftTtAH BTBtCA.

tZB

«n exc«l)«iit Mason for meditation and converse with Ood and with our hearto: bat to you, it ia the aeadon of temptation nnd dinger. If Mtan tenpt«d Chriitt himself, when he hud him fantint^ nnd Molilary in n wild«meta; much more will he take this us hii opportunity fLgaintit you. Solitude ia iha season of inuiuiii;> and tlioughtfuhtens, which are the things which you muat fly from, if yuu will not be deprived of all.

Direct, viti. ' Whvn blaephemouaordiBtutbiiig thouf^hts look in, or ftiiitless niusinf;H, presently meet them, and tiae that authority of reason which is left you. to cast them and command them out.' If you have not lost it, reason and the will have a command over the thoughts as well as over the tongue, or hands, or feet. And as you would be aahamed to run up and down, or fight with your handn, and Hay, ' I cannot help it;' or to let your tongue run nil day, and say, ' 1 cannot atop it:' so should you be ashamed to let your thoughts run at random, or on hurtful things, and say,' I cannot help It.' Do you do the bc*t you can to help it ? Cannot you bid them be gone ? Caimot you turn your thoughts to something else ? Or cannot you rouse up yourself, and shake them off! Some by casting a little cold water in their own faces, or bidding another do it, can rouse themselves from melancholy musings oh from ateep. Or cannot yon get out of the room, and set yonnwif about some business which wrll divert you? You roiglit do more than yon do, if you were but willing, and know how muc:h it is your duty. '

Ditrrt, IX. • When yon do think of any holy thini;s. let it be of the best things ; of God, and grace, and Christ, and hfftven; or of your brethren, or the church; and carry all your meditations outward; but be sure you pore not on yourselves, and spend not your thoughts upon your thoughts.' As we have need to call the thoughts ofcarelesa sinnerM inwards, and turn ihem from the creature and sin, upon tliem-aelves; so we have need to call the ibotights of aelf-perpt«x-ing, mtlunrboly persons outwards; for it in ihrir iliHeaso to be still grinding upon tbemnelTes. RenM^mher ihnt it is u (kr higher, nobler, and sweeter work to think of Ood, and Christ, and heaven, than of such womis as we ourselves arc When we go up to Ood, we go to love, and light, and liber-

CHRtsriAN DIKCCTORY. [PAKT I.

ty: bat wliam wc look down into ourselvra, wg look ioto a dmgeon.ttprMOfi.ft wildcTDcas. a place of darknesa, horror, 61thuM«s, miMry. and coDftuion. Therefore (though euch thoagblB be needful, &o far aa witbcwt ibm our repentance »od 'Am M-atchfuinenB cannot h* WtUmimvA.) yet they ar« grievons, ignoble, yea, and barren, tu comparison of our ihoughta of God. When yoa aw poring on your hearts, to eearch whether the love of Ood be there or no, it wi;r*; wiser to b« thinking of the infinite tntubleneM of Ood ; aiul that will cauHO it, whether it were there before or not. So in* •teid of porini; oo your beitru, to know whether they are •eton heaven, lift op your ihou>;b(n to hearten, and think of il« glory, and th«t will raise them thither, and give you, aod shew you thst which you were seuchin^ for. Bestow that time io plaatiug holy desires in the garden of your heart*, which juu bestow id routiog and puzxling yotir.ielres in (tearching whether it be there already. We are stiuh dark, oonfuMid thtD^. that the sight oi' our«elves is eiiough to m»v tt luulhiBg and n honor in otir tniiida, am) make them nteUucholy; but io God and glory, there ia nothing to discourage our thoughta, but all to delight them, if salan do not misrepresent bioi to ui.

l>irt(i. X. ' Overlook not the iiiiracJe of love wluch Uod holb shewed us in th« wonderful mcaniation, olhcc. lile. dMthi rewrreclion, ftsceoaion, and reign of our Redeemer; bwSabtcpyour thought* uoHt In tltme woiKlvrcuf lucrcy, proposed by (Jod to be the cihief U)ktt«t of yuur tliuughu.' You should in reason lay out many thonghu of Chriat and grnoa, for one that you luy out on your sin and miser)-. God requiioth you to h«« your sin and uiacry, but so much M tendeth to magnify the reme<ly, and cause you to accept iL Never think of sin aad h«li alone; but as the way to the tbonghla of Christ and grace. This ia the duty even of the worst. Aie your aina ever before yon I Why is not pardoning graco in Christ before you ? U hell op«n before 3WU T Why is not the Rvdeenaer also before you ? Do you My, B«cau(« that vinaod hell are yonra, but Christ, and bo-|iiM»s, and beavea, are none of yours i 1 answer you, It is than because you will have it so: if you would not have it *o. it is not so. God hath set life lirat before you, and not onlydeath. U« hath pulCbriat.widholiDBU.iUKl heaven in

CHAP; VI.]

CBKIVTIAN ETHICS.

331

hta tnd of the balnnce: and tb« devil paU tbcpteuurvof ma fnrJiftvuBiuii in the other end. That which you chcoKcniifeigu^ cdly isyanra; for God hath given you your choice. Notttini; MiTUCf ll«MtkalOodhatbu> far nuide over Christ and Ufe to all tliat kcu the Oo»pel, that notlttoi; bui tJlflir final obitti-■•t« T«(uii*l caa condemn tlteaik: ChrMtandlifeaiebronght to Itiw will and choice o( all, tbovgb all ba«e not will* to accept luid chijuBC! him. And if you would not baw Cbriat, and life, and holtncM, what would you rather have } And why complain you i

Direct. XI. ' Think and speak as much of the mercy which you have received, as of th« sin you have conunitted; and of the mercy which is offei«dyoa,aa.of what you want.' Vou due not eay that the mercy you have received, is bo more worthy to be remembered and mentioned, tbau all yons ■IDS ) Shall God do so much for you, and ehall it be ovec-looked, extemiated, and made nothing oft As if his mar-cieB had been a bare bone, or a bairen wildemeait, which would yield uo suxlcnance to your thoughts. Be notguilty of so great unthaakfnloese. Tboughta o£ love and mert^, would breed lore and kweetnesa in the soul: while thoughts of BID and wrath only kreod averseneaa, tenor, biit^incas, perplexity, and driveaway the heart Irom God.

Direc4. xii. ' Tie youreelvea daily to Spend as great apart of your time in your prayers, in the confeasing of mercy received, as ia confeasing sin committed ; and in the praises of God,asiathe lamenting of your own miseries.' You dare ,4iot deay bnt this is your duty, if you underatODd your duty: tbanks^viag and. praise are greater duties, than confuMing aia and nisary* Resolve then that they shall bavo ttiu lai» gestshua of time. If you will but do this much, (which yon cna do if you will,) it will in time take off the bitterness of your NjitfilMi a^d the v«ry frequent mention of •weettc ihiiiga, will swvrtun your minds, and change tlieir leuperatnre and habit, as change of diet changetJi Ae tum-|i«raluni of the body. I bcaeeeh you resolve, and try this course. If ycu cannot mention mercy ao thankfully as you would, nor meDtioo God's excellencies so holilyand pRtisv* fully as you would, yet do what yuu can. and nantioit them aa you ara able. You may command your time (what shall have the grottest sharo in prayer,} though uot yout-

CHRISTIAN UIKKCTORV. i^PART^li

ftfTeolionfl : you will find the benefit very Kreet, if ^oa will do but ttiiK.

Direct. XItt. ' Overiraluenot thepaasionate putofdnty,

-but know that jii<lt;inent, will, and practice, a high esteem of God and hoUnc^H, a resolved choice, andaKiucere eodea-vow, are the life of grace and duty, when feeling passiooB

.arc but lower, uncurtain things.' You know not what you do, when you lay so much on the puHaionate part: nor when you Htrircso much for deep and tranKportinir apprehensions: these arc not the gicut things, nor esKcntJab of holiueaa. Too much of this feeling may distract you. God knoweth bow much you on able to bear. Paaaionate feelinga defend much upon nature. Some persona are more sensible

•thsn othera: a little thing goeth deep with some: the wisest

[«nd weightiest peraona are usually least paasionate; and ibc weakest hardly moderate their paiwions. God is not an object of aeoae, and therefore mure lit for tlic undenttiinding

[ and will, than the paaHions to work upon. That is the holiest aoul which is moat inclined to Ood, and resolved for bim, and couformed to his will, and not that which is affected with Itie deepest griefs, and fears, aud joys, and other

. «ucb transporting passions: though it were best, if even holy passions could be raisod at the will's command, in that measure which fitteth us best for duty. But I have known many compluin for want of deeper feeling, who if their feel-

, ing (as they called their passion) had been more, it might

, have distracted them. I had rather be that Christian that louthrs himself for sin, resolvcth against it, and foisaketh it, tliough he cannot weep for >t; than one of those tliut can

' weep to-day, and siu again toMnorrow, and whose sinful pas-

r<aioo» are quickly stirred, as well as their better puNoions.

Dirett. xiv. ' Make not too great a matter of your own thoughts; and take not loo much notice of tham: bat if sa-t cast in molesting tlioughts, if yon cannot cast them out,

^aet light by them, and take less notice of them.' Making a great matter of every thought that is cawt into your mind, will keep tliose thoughts in your mind the longer. I-'or that which we are most s«;nsibie of, we most think on; and that which wc least regard, we least remember. If you would never be rid of thcw, the way is to be alill noting them, and making too great a matter of them. These tioublesoiDe

CH49. Tl.] CURIITIAN ETHICS.

2JW

thoughtH are like troiibleHome scoltb, that if you rc|{;ard them, and answer thetn, will never have done with you: but if you l«t theni luik, and tukc no notice of them, nor make aity aninrer to tliem, tliey will b« weary and give over. The devil's design is to vex and disquiet you: and if he bc« you will not be vexed and ditquietcd, Ive will give over attempting it. 1 know you will xiiy, ' Should I be so uDgodly na to make light of such sinful tlioughts?' I answer, make not tio light of them aa to be indifferent what tJiougbts ai« in your mind, nor so as to take the smallest sin to b« none: but moke ftO light of them as not to take them for greater nor more dangerous sins than they arc: and so light of them as Dot to take diatinct, particular notice of them; nor to dii-quiet yourselvefi about them: for if you do, you will have uo room in your though tx for Christandheaven.aiid that which ■hould ukc up your ihoughta ; but the devil will n:joicc to

..ibee bow he employeth you in thinking over your own thout^hts, or rather his tem]>tationa; and that he can employ you all the day in hearkening to all tlmt he will aay Id you, and in thinking of his motiona instead of thinking on the works of God. There are none of God'n servants without irregularities and sins of thoughts, whicli they mutt daily a«k forgiveness of, and rejoice to think that they have k sufficient Saviour and remedv, and that sin shall but occasion the magnifying of grace: but if they should excca-•ively observe an<l be troubled at every unwarrantaUs thou);ht, it would be a snare bo take them off almost kll their RTcater duties. Would you like it in your servant. If ke ritould atop in observing and troubling himself ubout evary ordinary imperfection to his work, iiutead of going od lo do it?

Itireet. xr. ' Remember that it is no sin to be temptr-d, but only to yield to Ihu temptation; and that Christ htm-

r.«elf WM carried ubout ami tempted blasphemously by the ril, ««en to fall down and worship him; and yet he iimde

llDwaa tempUitioiiti but an advantage to the gtory of hiH vie-lory.' Take not the devil's sin to bo yours. Are your temp-

italions more horrid and odious than Christ's were I What

|lf Ute devil lifld canied you to the pinnacle of the temple Am hedid Christt Would you not have ihouujht that God had forsaken you, and given you up to the power ufaalwilt

SS4

OHRIflTtAN niRKCI'OtlY. [PART I.

[ But you will sajf, that you yield to the templation, »nd so Idid not Christ. 1 aoflver. It cannot be expected thdtuiiful laian nhould b«ar » temptation as ionocently a> Chhat didi t8atan found DothiiiK in Chnsl to comply vritb him; hut in ^auhe fiudeiha Ainiul lUkture! Wax will rei-^ire an imprr*-akm when marble will not. Bat it is not erery stafnl tuot that ii a consent to the sin to which we arv. tempted.

Dirrtt. xvi. * OoiiKider how furyoit arc from loving, d<v-li);liting in, or being tooth to leave thr«e Mnfal thoughts ; and tliat DO nn condemneth, but that which ta to loved and delighted in, aa that yon hiid mtJier keep than leave it,' Would you not fato be delivered from all these horrid thoughtaandainR? Could you not be willing to live in dia-^o«, or want, or beniahmeiit, ao you might but be firte from ain? If so, why doubt you of the pardon of it? Can you iknve any aurer nigii of rt^pnilance, or that your ain ia noia reigning, unpardoned ain, than that it ia not loved and dtairad by you? Tha Icaa will, the leea ain, and the more will, Ae mora tiin. The covetoua man loveth liia money, and tltc fornicator lovelh hia lust, and the proud mail loveth hifl honour, and the dnmkard loveth his cupa, and the glutton loTeUi to Mtiafy hie appetite; and ao love ibeae that they will not leave thna. Batdoyou loveyour dielurbinf;. coo-fuaed, or btupbeaiooB thoughts ? Are you not so weary of tham, aa to be even weary of your live* becauae of tbeat woaU you not be glad and tliankful never to be troubled with ihem more} And yt^t do you doubt of pardon 1

Oirfcl. xvti. ' Charge not youraouls any deeper than there is caase with the efl'ecU of your dtacnac.' Indeed re* notely a man that in diatraction thinka or speaks amiss, may be said to be faulty, so far aa his sin did cauiie hia dis> a«e; but directly and of itaelf, the involuntary eflecta of uekneaa are do ain. Melancholy ia a mere diaeaae in the ^irits eind imagination, though you feci no fickneas : and it iaas natural tor a melancholy pcraon to bo hurried and »»• tested with doubta. and fears, and despairing tJiuughta, and Itlaaphemoua trmptationa, ua it is for a man Lu talk idly in a fever when his understanding feilelh; or to tliiuk of and deaire drink, wheahia fever kindletli vehemi-nt thirst. And bow much would you have a man in a fever accuse himself for aueb a Uurat, or auch thoughts, desiie, or ttdk i If you

CHAP. VI.]

CHRISTIAN ETHinS.

2.15

had tho»e lud«ouii Uion^hu id your dreams, which jrou h&ve irii«n you lire nwBke. would you think Uieia unpftrduncd *iiu, or rnUier unavoidable intinnilieB ? why your distonpcr awko Ui«m to be to you but almoBt as dreams.

Dirtct. xviti. * Be sure that you keep yourBelfcanatant-ly employed <aa far m your stTength will bear) in the dili-gent labours of a lawful calling; and Gpcnd none of your prt-cioua time in idleness.' Idloncss is the tidctime of the tempter: when yon are idle, you inrite the deril to come and vex you. Then you can havu white to hearken to him, and think on all that he will put into your minds, and then to think over all tlioKe thoughts again t When you have no* thing else to do, the devil will find you inch work. Then you must sit still and muse; and your tliongbts must ba atiniiiK in the mud of your own diKteinpcr*, as chiUlrvn liu paddling in the din. And idleness is a sin, which Uod will not favour. He hath commanded yoa to " labour six daya, and in the sweat of your brows to mt your bread; and ha that will not labour is unworthy to eat." Remember that tuaa ii precious, and doth haste away, and Ood hath given you none in vain. Therefore, as you are troubled for other sins, make conscience of this sin. and waste not ono quarter of au hour's time, in your idle, unprofitable musings. It ia just with Uod to make your sin itself to be yourpunish-uent, Btkd your own idle tlioughts to chastise you daily, when you will not ^et up and go shout your lawful buHineiM. Nor will pretences of prayer, or ony devotion excuse your idWnesa i for it ia agaiost tlte law of Qod. Abore all that 1 have said to you. let nu antreat you therefore to obey this I ooe Direction. I htv« known despairing, tnrlnnchuly per-| soiM cured by aetting tliemBelvea resolutely and diligently] about tiMir callings, (and chiuiging air and eowpany, and riding abroad.) If you will sit musing in a oomer, and sin against (}od by idleiieiiK and loss of time, and increase your own muenea withal, ratlier than you will rouse up yourself, lad ply your busiaeae, your calamity is just. Say not. that yoB have little or nothing to do; for God hath mado it | the duty of all, be they naver so rich, to labour in such eoi-ployraBBt as is suitable to their plk«e and strength.

Dintt. XIX. ' Do but mark w«ll how much ths d«vil gMs by kaspiog you IS MdfdMpondentihuughu; andtlun

SSe CHRIITIAN DIRECTORY. [PART I.

you mity easily r*:v (lint it oaimot be your duty, nor beat for you, wliidi in so gainful and pleaaiog to the devil.' By keeping you iu these tielf-peqilexiDg doubts and fears, he robs God of tlie tliaiilcH and |imiK«! vrbicb you owe him for <dl hit laeicies. Thene liigtie^t duticit you caat aside, as if they did not belong to yon. You j^Jtc not God the honour of his most mimoulous murcy, in our redemption; nor do you study or rtJisb, or ndmire, or maguify the riches of grace in Jetius Christ '. you have poor, low thou^ttt of the infinite love of God, and arc unfit to judge of it or |>cr4;eive it, being like a choleric stomach wlitcli puU a continual bit-toniMB in tlie mouth, which hiudera it from tastiajK any ■wcetneu in their meat. It hereby unfitteth you for tJie love of God, and more inclineth yon to hate him, or fiy from him as an enemy, while the devil representeth him to you as one Uiut hateth you: it loaeth your time : it depriveth yon of ull your willingnew to duty, and <leli};ht in duty, and maketh all God's service a burden and vexation to you. It ta very contrary to the spirit of adoptiou, and to the wholv frame of fvaii^<-lic«l worship and obedience. And will you, under pictvncti of being more humbled, and HO>r> rowful, and sensible, thus gratify satan, and wrong God and yourselves 1

Direct. XX. 'Trust not to your owu judgment, in your melancholy state, cither as to the condition of your souls, or the choice and conduct of your thoughts or ways ; but commit youraclvcs to the judgment and direction of some «xpBrienced, faithful guide.' You are no lit judgc« of your owa condition, nor of the way of your duty, in this dark, distempered condition that you are in: cither your mind aiid imiki^niitiiiii in wt^tl or ill: if it be well, why complain you of till tliuHe diKturbiuices.and confusions, and disability to meditate and pray? If it be ill, why will you be so self-conceited as to think yoursclre« able to judge of yonraelves, with such a diatenipert^d funlasy of mind. It is one of tlie worst tilings in mt-lancholy persons, that commonly tliey are moHtnise in their own eyes, and stiflTin tlielr own cot»-oeits, when their brains are sickest, and their understanding weakest; and that they arc confident, and unruly, and unperauftdablc, as if thi^ wtre proud of those pitiful un-dervthndings; and thought nobody knows so well as they.

*

I O, Bay they, jroa kuow not my coxe '! Am not I lik«r to' ' know your case, who liuve utten »<> inaiiy itcunt in thtl ca»e, than you are that oerer knew nny in it but yonrstlf? A' man that alaiids by may bt^ttt^r know- tliC! ciiKe ofn innn that IB lu a tlream, than lie can know hi* own. You nay that othera feel not what you fe«l! no more doth the phyaictan feel what a man in a fever, or falUng-BirkneaB, or diKtiuo-tion fe«l«th; and yet by the Tcport of what yuu «ay you feel, and by what be seelh, he far better knoweth your dia~ eaiie, the nature and the cure of it, than you that feel it. Therefore as a wise man, when he ia aick, will trunt hiniM-lf, under God, to the direction of his phyHician and the help of his friends about him, and not lie wrangling agaiost tlicir help and counsel, and williilly refiue it, because they tdvtM> him i-.onlrary to his feelintr; ao will you do, if you ftre wise; tnist youiiudf with some 111 directory and dexpiife not his judgment either about your state, or about your dnty. You think you are lost and there is no hop«: hear what he saith that in now fitter to Judge. S«it not your Wrak wit too wilfully ag:ainst him. Do you tliink he is so footinh as to mistake ? should not humility make you rather tliink HO of yourself 7 Beadviaed by him about the matter of your tl)oughts, tJie manner and length of your secret duties, and all yourscruplv« that yon need advice in. Will you answer me this one question T Do you know any body that is wiser than yourself? and fitter to judge of your condition and advise youT If you say, no; bow proud are you ht auch a cnued wit I If you say, yea; then believe and tfUBl that person, and resolve to follow his direction. And 1 would aflk you. were you once of another judgment concerning yourself! If ao, tiien were you not as sound and able to judge, and liker to be in the right than yott m now. '■• "

■ Dmcl.xxt. My last advice is,'to look out for the cure vt yonr disease, and commit yourself to the care of your physician, and obey him: and do not as moit melancholy Jtcmons do, that will not believe that physic will do them ^ood; but that it is only their sou) that is afflicted : for it the apirits, imagination, and pasaiona, tJiat are diseased,' •o the soul i« like an rye that lookuth through a colottr-tdffam,%ad thinks all things are of the ataie colour aa

1

sse

CHHIftTIAN DIRECTORY. [PA.RT I.

the glu* u.' I hav« seen •bundance cured by phrsic; gind till Uie body b« cured, the mind will hardly cTer be cored, but the cteani&t reasons will be all tn vain.

3U. 6. Dtrectwatj'oT ifoting Studentt, for Iht moit pr^ahtf . pr^UWg qf'UKtr ttudifing 'I'hotigktt.

• ■ Sinct. I. ' Let it be your fint and moat ncrioua atndy to make sure, that you aie i«gen«nit«, nn<) nnnctilied by the Uoly GboAl, and juatifiixl by tinith in Christ, and love God above all, aa 'your reconciled Pathvr, aod ko have right lo thu heavenly inherititnr^.'

For I. You are nearest to yourBclves, and your ever-laating liappineaa ia your neareat and your highest intereat: what will it profit you to ktiow all the world, and to loaa your uwu aoulit? To know as mudi aa devila, aod be for «ver mtaerablfl with deviln.

2. It iaatuost doleful employment to be nil day at work in Hatau'a chaios! To ait studying; God and the holy Sciip-turea. while you arv in tlie power of the devil, and have hearta that are at emoily to the holinaaa of that God and that Scripture which you are atudying. It ia a most pre-poHt«;rous and incougruous coura« of study, if you lirst atiidy not your own <U;livurunce. And if you knew yoax caw, and saw your chains, your trambliag would dietuib your KtudicN.

3. Till you are renewed you study in the dark, and without that intonuil sight and ftcnsc, by which the life, and ijiiTit, and ktimvl of idt that you atudy, nuiat be known. All that th« Scripture fraitb of the darkneas of a atate of ain. and of the iUuaunation of the iipiril, and of the mnrvcUous light of reganerat* aouU. and of the natuial nun's not receiving the things of the Spirit, and of the carnal mind tint is enmity aj^inst God, and is not subject to hia iaw.nor cut be i all these and such otiier passages are not inaigni-fiovit, but moat conaideniblv truths from tho Spirit of Truth. Yon have only that light that will ahew you tlio ahell. and the dead letter, but not the aovJ, and quickening seaie, of any practical holy truth. Aa the eye knoweth neat which we never taatad, or as a mere grauuunriaB. or logician, readeth a law book or pbyaic book, (who gather notbiim;

CHAP. VI.3

CHRfftTIAK fiTHICt.

359

out of them Uint will save a man's e«tat« or life) BO wiU you pTOiiCcutv ull your studicB.

4. You «» like to hart: but ill-Bucc«u in your atudies, U'lii-n Una (It'vil ia your iua«t«r, who hal«th both you, and ttw holy things which you axi' itudyiDg. He will blind you, and pervert you, and posaeatt your mioda with fal8« con< ctiita, Hud put diverting, aeiiaual thoughta into you, aud will keep your owu «ouU froiu being evor the bett«r for it all.

6. You will want the tru« end of all right studies; and •at up wrong eoda: aiid therefore whatever he the matter of your Mtudiea, yoti are alill out ofyour way, and know nothing rightly, becauae you know it not aa a mvuns to the true end. (But of thia anon.)

Dirrct. it. ' When you have first laid thia foundation, and bava the true priooiple and end of all right titudivs, be §ure that you intend tbia end in all, (even the ovcrlantin; sight a&d love of Ood, and the promoting hts glory, and pleaaiog hia holy will:) and that you never nvddle with any atudiaa aapaiated Ironi thia end, but aa a means thareto. Mul ta animated thereby.

.., If every step in your journey ia hut loss of time and labour, which is not directed to your journey'n end t and if j all that you have to mind or do in the world, be only about your end or the meana j and all craaturei and aotions caa! have uo other tnoral gooduens. than to be tJie means of Qo4' your ultimate end; then you may eawily see, (hat whenever I you leave out God a« th« end of any of your studies, yov] ar« but sinning, or dating: for in thote itudies there caaJ lie no moral good, though they may und to your know->l ledge of luitutvl good and uvil. And when you tliinit yovj graw wuM and Uamed men. and oao dispute atkd talk ntny thinif^, which make to your renown, while yout" willal conaent not to the wholesome words of our Lord J( (^ist. and the doctnne which is acoording to |(odliMM; you H« proud, knowing notbiog, but doiinfi about quea-tiwa and Htrifea of words, whereof oomrtJt envy, strife, nuling, evil kiirmiaiuga. pervanw diaputittga of men of corrupt mi nda, Buppoaing that gain is godlinestc from *uch turn away^." As thare ia no knowledge bnt from Qod, * iiwii.:

no CHRISTIAN DIRRCTOKV. ' [^ART T.

lao it IB not knowledge but dotnge if it Ivvl not unto >d.

•JDiltet. til, 'Sm therefore that you choose all your ]ie< according to their tendency to Ood your end. aiid them still under the notion of means, and that you esti-linate your knowledge by this end, and judge yourselves to »now no more indeed, than you know of God and for God: [«nd 80 let practical divinity be the sew) of all your studiea.' Therefore, when life is too short for the studies of all liinga which we desire to know, make sore of the chief liingi, and prefer those ntodies which make moHt to your spend not your timt! on thinjfa unprofitable to this end: and spend not your first and chiefest time on things unnecessary to it: for the near connexion to God the end, is il that ennobleth the matter of your Htudie«. All true knowledge l4-adK to Ood; but not all alike: the neurest to liim Ik tlie l>e«t'. "">

Dirvfl. iv. 'Remember that the chief part of your growth in knowledge, is not in knowing many smaller things, of no necessity i but in a growing downwards in a clearer intttght into the foundation of t)ir Christian faith, fend in taking better rooting than you had at yonr first believing: and in growing upward into a grt-ater kntiwlcdge of God, and into greater lore of him, and heavenlyminded-ncBi, and then in growing np to greater skill, and ability, and readiness to do him »ervi<:« in the world.'

Know as much as you can know, of the works of God, and of the languages and customs of the world: but still remember, that to know God in Christ better, is the growth which you must daily study: and when you know tliem most, you have still much more need to know l»etter these great things which you know already; than to know more things, which you never knew. The roots of faith may still InrrhAi^c, nnd the branches and fruits of loTcmay be still greater and sweeter! As long as you live, you may stiU know better the reasons of your religion (ihongli not better reasons), and you may know better how to use your knowledge. And whatever you know, let it be that you

' No Miioia noc wlnia cv[uaiiH philotophtri ; ok nediacxm i prinN Icni' port Bttrii In M imdio opcrnn cgrvmqiiit rannitwlima; «, cam niuinKi <id«hi. mar, lum imuinie pldlmeplnbamui. Ck. Ku. D> I- 0.

CHAP. VI.]

CHRISTIAN F.TRirs.

241

may he led up to know God more, or love bitn mott, or aer*e him bett«r.

Direct, r, ' Witli fmr und detcstatioa wnlch und rcflolre R^insi nil cunuil, worldly «ndK; and sev that yoar hearts be not captiratvd by your fleshly interest; nor grow to a high est««ni of the pleaaarcs, or profits, or honount, or this world, nor to relish any Rvshly nccommodalionfi, hh very pleasant and dcsimble : but tliwl you Ukc up with (Jod and the hopes of glory as your Batisfyiog poitioo, and follow Christ as cross-bearers, denying yourselves, and deiid to the world, and resolved and prepared to forsake all for his sake.'

Theso are word« that you can easily say yourselves: but tliesc arc things Uiat are mo hardly learned, that many of the moet learned and reverend ]>ertsh for want of being better acquainted witli thcin : (and I »hall never take that man to he wisely learned, that hnth not learned to escape damnation.) ChriKt's croM is to be learned before your alphabet. To impose the cross is quickly learned, but to learn to bear it is the difficulty. To lay the crosa on others is to be the follower* of Pilate : but to bear il when it ia laid on us, is to be the followvra of Christ. If you grow corrupted with a love of honour, and riches, and preferment, and oouie to llie study of divinity with a ticshly, worldly mind and end, you will but serve xnum while you seem to be seeking after God, aitd damn your souls among the doctrines and means of salvation, and go to God for materials to chain you faster to the devil, and sleid a nail from divinity to fasten your ears unto hia door. And yon little know bow Judas's gain will gripe and torment the awakened conscience! and bow the rust will witness iigujnst you, and how it will eat yotir flesh as fire,

l}irr<l. VI. ' Digest nil tJiat yon know, und turn it iulo holy habits, and expect that success first on yourselrea, which if you were to preach you would expect in others. Hemvmbrrin]; tlial knowing is not the end of knowing; but h is as ntiiig to the body, where health, and strength, and service are the end'.'

Every Irutli of God is his candle which he seta up for

ItfiinrtdKdiMWf |>««|.S(aU|.TUi.|i.7Jai VOL. III. R

B4«

rtmiSTIAN OIBBCTORV. [PART I.

you to work by: it u as footj lh»t is for life and action. You lose all the knowlvdgc nhicti vutts in kuowing. To fill your head and conunoo-placo-book is not all that you hav« to do. Dut to fortify, and quicken, and iiiHame your hcnrls. ,0ood bubita are Uie bcKt ))rovit(tou for n ]>r4:ikchcr. The \ia-

1 ibite of mind are bettsr tliiui tiio b«ist librtiy, But if the habits of heavenly love, and lifo in the heart do not concur, the heart and lite of a preacher and a schoUr are wanting ■till, for all your knowledge. Study Paul's words, I Cor. viii. I. ' Knowledge puli'eth up, but cliarity editieth." If I hv had siiid thnl knowlcdf^ vdifmth utliere, nud vliurily Havvth ountelvvs, he would hare Knid oolhiiig that is Ntniiigv, But uvea an to edification chaiity hath tlic preccdt-jicy.

I Oirett. «ii. 'V«a, we thai yuu vxccl the unlearned as much in holinvstt as you do in knowledge: unle&e you will persuade them that your knowledge is a useless, woiUilese ' thini;; and unless you would be judg«d aa unprofitable servanlK.'

Every degrc« of knowledge is for a further de^e of^ bolinesB; ten talents must be improved to ten more. Tbey that know and do not, are )>»tt«i) with nuiny stripit*. Ttte davil'ji Mcholnra look on the godly that arc uiit(.'aruiMl, with hatred and disdain, and preach to their diacouragenieut and disgrace, and strive to aet and keep true gocllineflH in tlie stocks. Hut Christ's auniaters love halin«»)i wh<:rever th<;y see it, and arc ashamed to think that the unliinrned Khould be more holy than they; and strive to go beyond them asmucli, in the use and ends of knowledge, as tn knowledge itself:] and with Aiutin lament, tliat while the unlearned takit hen-1 Ten by violence, titu U-arned are thrust out into hell, mJ thinking it w their part to know and teach, and other mcD's | to practise.

Direct, viii. ' Cast not away n moment of your precious' tim«, in idleness, or im)>erlineucicB; but follow your work diligently, and with all your might.'

1 mean not that you should overdo, and overtlirow your) bmiiu and bodies, nor forbear such sober exercises as it most Decessarj- to your health : for a sick body is an ill cooipaaiou for u student; and mucb more k crBZ«d brain. But time-wasters are lovers of pleucurc or idleneu, more than of knowledge .and hoUocEfi: and wi&doia Mlctb. aot

jS44

CHKUTIAN DIRBCTOKY. [PART I.

\M will be Ik Runrfi; nml one error ia your Bcheme or nurthod >will be apt to inlrudiicc vbiiiidanceinore.'

It ia a poor itnd pitiful kind uf knowledge, to know

Kinaiiy Ioom parceltt, and broken meniberti of truth, witltout

' knowing the whole, or the place, unit the relation which

'ithey have to the rest. To know letters nnd not »yllnbles,

or syllables aud not words, or wordu aud not Buntencex, or

tentKHceH and not the Hcope of the diacouree, are all but au

, uiiprolitubte knuwledgn. He knoweth no science rightly

tiiut huth not iinatoiuiKd it, and ciunelb not a true scheme

or metliod of it in hiK mind. But auiong the many that are

extant, to comuivnd nuy one to you which I most esteem,

[,or take to be without error, is more than I dare do.

Direct, xii. ' Still keep the primitive, fundamental verities in your mind, and see every otlivr trulli which you learn as springing out of them, and receiving tticir lif« and Dourishment from them; and still keep in your minds a clear distinction between the truths of several degrees, both [,of neoesMly, and certainly, always reducing the lesa necessary to the more necessary, and tbe lets certain to the more certain, and not contraiily'.'

If Ood bad made all points of faith, or Scripture nv6-lation of ei)UBl ne4!«ssily, our baptism would not only bfive mentioned our b«lief in the Father, the Son, and the Holy Ghost; nor should we have ever seen the ancient creed ; nor the ten commandments. And if all points were of equal evidence, and plainness, and certainty to us, we should not have KOme so much controverted above others : " Some things" in Scripture are " hard to be understood," but not "all things"." To pretend tliat imy truth is more necessary Ihaj) it is, doth lend lo uncharitubleness and contention : and to say that any Is less necessary than it is, doth tend to the neglect of it, and to the danger of houIs. To jireteiid any point to be more plain and e«rtain than it is, doth but«hcw our j>rido and iguoranc*. But lo set up uncertain and unnecessary poinU, and make a religion of them, and reduc« thingK certain or nece»tiary to them, ifatii is the mctJiod of turbuUnl livreUcs.

Direct, xiii, ' Take nothing as universally necessary in religion, which wan not so taken in the days of the apotttles

' Ke4d ntU ' ViiKFnliiu lihnciuu.' > t Frt. tU. J6.

m

k

CHAP. VI.]

CHRISTIAN P.THICSJ

245

And priiniUvo chardi; ntid take tb&t for the Bafrat way to lica-viTi wliicli the apn^tks went who certainly aie there : value thv apostolical purity, simplicity, charity and unity : and follow not them that by bein^ wise and pioua ovennuch, cormpt our sacred pattern by their additioiw, nnd fill th« cliurch with uncharitableneas and strife.'

Ifit were not a thing too evident that dominion and richefl go for religion with them, and gain for godlincm, and honour and money initlead of aigunienl, it would be a noxt slu|>«ndoua wonder that ho many learned men should be foutid iitnong Christiarut in the world, to hinder tliv prace and unity of the church, as do it vehemently and implacably in tlic church of Rome; when so easy a thing and «o reasonable, wonld unite almoHt all the Chriatian world, aa is, the reqniring no more as necessary to our union, than what was inndc nc:c««*aiy Ui tlie days of the apostles, and the obtruding nothing aa nec«KNwry to salvuiiun, which the apoatle« and primitive church were saved witliout. TIijk Muy, reasonable thing, which no man bath any thing of teeming seiutt: und wtighl to speak against, would end all the ruinating differences among Christians.

Diftft. xiT. 'Be desirous to know all that God would have yon know, and be wilting to be ignorant of all that Ood would have yon ignorant of: and pry not into uiire-vealed things; and much less make them the matter of any uncharitable strife.'

Abundance of contentious volumes between the Dominicans and JcHuita. and many others, are stufled with bold inquiries, wrangltngs. or determinations of unsearchabla mysteries, utterly unknown to tho&e Uiat voluminously debate them, and noierrevealed in the Word or works of God. Keep off with reverence from concealed mysteries; talk not aa boldly of the divine influK, and the priority, posteriority. dependence, or reason of God's decrees, an if you were talking of your common afTairs. Come with great reverence when you arc called of Ood to aearch into those high and holy irutlis which he hath revealed. But pretend not to know that which is not to l>r known. For you will but discover your ignorance and arrogiLiic4r. and know naver the more, when yon have doted about questions never aoi

CIIBISTIAN DIKECTOKV. fVARTif.i

Dirttt, XV, ' Avoid boUi exlTemea, ofthfiu tlvit shuly no more, but to know whut otJicni havt wrilton hbiI held before thou; atitl of Ui«D tbttt little rrtfnfd the (Ji&cov«Ti«ft of olhera: loam ftll of your teachers and autbora tiint th«y OKD teach you ; buL make all your owd, aud siee thin^ in their proper evidence; and iniproro tltolr (liM»)vi-ii«i> by tlie uUnosl of your diligence; abhorring a prond desire of sin-

ularity, or to tteeui wiser tltun you lire.' HoHtaludents llirough RlothfuliUMt look no further for tcnowlctdfre, thkn into th>L:ir l>ook«; mmI tlicir leaniini; lictth but in knowiDf; whut othvnt have writtvn, or said, or held tliem; Mpecially where the leaat differing from the

tid^eiit of llie party which ia uppermost or in rcputa-tioH. doth lend lo hazard a man's honour, or piefermenta, there men think it dangerous to seem to know more than JK ciimmonly known; aitd tlierefore think it needlenA lo Mudy lo know it. Mi'U are bnokward to take much pains to kiiuw thel which leiidoth to tlieir rui» to he knuvri). but doth them no harm while ihey can but keep tliemselres 1 of )l: which makes the opposed truth have ao tilW VOUOCttiaen, or atutlenta among the Papists, or any that JjMnMdbs'dt reproach it. And others diHcerning this ex-b«ne, do nm into the oonlrary; and under pretence of the luvelineu of truth, and tht. need of liberty of judging, do think the edifying way is first to pull down all that othens have built before them, and little regard the judgment of their predeceseora, but think they must take nothing on trust Irom othem, but b(gin alt from the very gound ihenmelves. And UHually their pride mnkee them ao little regard the most up-proved authors, that they have not patience to reul tliem till ibey tlioroughly underataud them; but reject that which im receiveii, before Ibey undi-n<tund it, merely because i( was the reeeived way: and wbde they eay, th«l nothing must ho taken upon tivst, they preMntly take upon lrw«l lhi:mHe)vea that very opinion, and with it the other opi-nioDS uf those novelists that teach them this. And b«Ji«v-ingwhat such say in disgrace of otbera, withal they ImUcvc

what thiy hold in opposition to thoae that they hare disgraced. Bnl it IK ea-sy to Her how wad a oue mankind were

in, if every man must lie n fabriculor of all his knowled^

himnelf, and posterity should be never tlie better for ihe diii-

CHAP. VI.]

CHRISTIAN BTHICS.

•

»

coveries of their aiioeatora; fuid lh« greatest labours of the wiMSt men, and tbeir highest Httainmi>nts muit be do profit to My hut theinMl«(i. Why do they use a teacher, if they must do nil (bcin«fllvM? If they beliere not tbeir tutor*, iind (akd nothing on (rtiBt, it 3eein§ thoy munt know t-.vary truth before they will learn it: and what diflV-n-ncc in tlicffl betwoen believing a tutnr and an anthorT And ia not that more ci«dible which upon long cxp«ri«noc is approved by many nalionii and agca, than that which ia recommended to you but by onp or fvwl Theae atudenta should have ntndv tlmnnelves an alphabet or grammar, and not have taken the common ones on tmst. It is easier to add to other men's inventionB, than to bcf'in and carry on all on^ selves. By their course of study, the world would never gvowwiaer; but every age and person be alill begiiminf;, and none proceed beyond their rudiraentx.

Dirtet. X VI. ■ Bq sure you make choice of meet Icnchera utd companions for yoor studieA and yoar liveN: tJiat they be auch aa will aasist you in (he holy practice of what you know, aa well an in your knowiedi;!!: and »hun aa a plague tJie familiarity ; l.Of aenaual, idle, bratiflh pentons. 2. And of carnal, ambitious onc«, who know no higher end thanpre-fennenta and applause. 3. And of proud, heretical, conten-ttntiuus wits, whose wisdom and religion are nolliing but 'Iwnsuring, reproaching, and vilifying them tliat are wiser lud better than them^lves.*

Bad company is the common ruin of youth ; their own amanality is eiiaily stitre^l up by the temptations of the sensual; and their consciences overborne by the axamplea of other men's voluptuous lives. It emboldcnoth them to ain, to see othen sin before them \ as cowurcU themselves •re rlrswn on in an army to run upon the face of deati), by fleeing others do it, and to avoid the reproach of cowardice : and the noise of mirth and ranting languaf^. a,te t\iQ drums anil trtimpeta of the devils, by which Ihvir kms ace k«pt firom liearing the cries of wounded, dyiug o^«a>^^ lanMO tat ions of tliose tJiat have found the error oC tlkiwox 'sa'j ■ And there is in corrupted nature, so alrong an »n<5V\t«Nw» to the prosperity and vain-gloi-)- of the wurhl, t-lvo-*- ^V^A» them fiuickly take the bait, especially when thu cl^*^^ ,,^^ otrnr it them by a fit inatrumenl. which nhall not ^l^^^^^^*

MB

CHRISTIAN DIRBCTORV. (PART I.

I B8 it would do, if he bad ufTfted it tbem himHelf. It ia a , pleasant thing to flrah tin<i tilood to be rich and gr««t, and i generally ap(>lnudt:d : and a grievous tiling to be poor, and >deapiscd, and utfliotod". The rawntso al»o and unfiettled-\ne»s and youth, who wftol wdl fumixhed und«:rataiidiiig9i I'tud experience, is a great advantage to heretics and decei" I vtn, who atill Etweep many tiuch away, wberevet they come I and have but opportunity. Chthir«ii are "easily tout up itnd down, and carTi«d to and fro with every wind of doctrine, by the cunning sleight and Huhtlely of them that lie in wait to deceive." Deceivers have tlieir methods; and Diethods are the common in«truaieniK of deceit, which are not easily detected by the inex[>ericnced. On the contrary, the benefit of wise, and staid, and sober, and peaceable, meek, humble, holy, heavenly companions, ia esceeding great, oapi^iuUy to youth! Such will lead them in ntXt paths, and be still |»reHerving them, and promoting the most neoeHsary parts of knowledge, and c|uickening them to holy Lpraotice, which is the end of all.

Dirett. XVII, ' In all your sludieii be jealous of both ex-

txemeK, and dintinctty discern which are tlie extremex, that

yon run not into one, while you avoid the other. And be

especially careful, that yon imagine not co-ordinates or liub-

ordinatcs to be oppooites; and throw not away every truth,

which yon cannot preiientlf place rightly in tlie frame, antl

I sec it fall in agreeably with the rest: for a furtlier insight

, into true method (attained but by very few,) may reconcile

\jcn to that which now olTendeth you. What Ood hath

! joined together, be sure that you never put asunder; tltough

yet you cannot find their proper places *.'

There is scarce any error mora common among students, than ■u|>posing tliose truths to he inconsistent, which indeed have a necessary dependence on each other: and a casting truth awny as error, because tliey cannot reconcile it to some oilier IrtitJi. And there is nothing so mndi cAtisellt this, aH want of n true mutliod. He that hath no metliod

• Sam MOHllBlla *>> a Mrulill* mulUnmiqui^, (iMvni psritla El viprrwiilia,

I Id Laen.

*<{u<iroiu opinlona Cniu lim raris aint tinKiw iiilrric dluidi-nlei: alictiTin Bnt prufrclu pulMt, Dl nmn nulla -, KlMnm cciij nan potcil, ul p4u> um vrra >ll. Ck. Na'. D. i. 5.

CHAP. VI.] CHRISTIAN ETHICS.

248

conaidoruble. or aArr much curious Uboar hnth fallen upon a fiiUc method, or a method that in any one conKulcruble point IB out of joint, will deal thus by many certain truUiM : as an igDorant person that ia to xet ail the scattered parts of a clock or watch together, if he miiiplactt one, will be unable rightly to place all the rest; am) then, wht-n h<* linds that they At not the place which he tliinltH they must be in, he caat«th them away, and ihinkit Uiey are not the right, nud ia Mwdiing for, or making nomethiug eUe to fit thut ptuce. False metliod rejectetii many a truth.

And (unlcas it be in loving God, or other acts of the au-peiior faculties, nbout their ultimate end and highe&t object) there is scarce any thing in mortality but hath its ex-tremcM. And where they are not discerned, they ar*: Heldom Well avoided. And usually narrow-flighted pcrxouK urc fearful only of one extreme, and itee no dangtr but on nne side; and therefore are easily carried, by avoiding that, into the contrary.

I tbiuk it not unprofitable to insitance in several particu-hir cautionft, that you imitate nut tliem thnt put axmider |what God hath conjoined, iind cuxt not away trulli lu ofl a» irou are puialed in the right placing or m«tliodi»ng it.

IiutaHee I. The first and second causes are conjoined in their operations, and therefore must not be putasuoder. If the way of influx, concourse, or co-operation be dark and uia«arcliable to you, do not deny that it is, because you see not how it is. The honour of the firxt and m-cond cause also are oonjunct, according to their several interests in the effecia : do not tJierefoie imagine, that all tlie honour os-cribrd to lite aecoud cauKi^ in denied or taken away (rom the firsti for tben you undt^rstand not their order: other-wiae you would see, that as the second causeth in dependence on the first, and in subordination to it, and hath no power but what i» communicated by it, so it hath no honour but what i« received from it: and that it is no less honour for the first cause to operate mediately by tlie second, than immediately by itaelf: and tliat there i» no le«A of tlie [>wer, wisdom, or goodoMt of God, in an elii-ct produced

meana and second oauMs, than in that which he pro-flducetb of himself only, without them: and that it is hi« f(oodncM to communicate a power of doing good to hi&

•mt

CHKI8TIAN DIRECTORY. [PART I.

creature*, and Uie bonour of workitig wid c^uaiog under Iiim: ))Ut he ncv«r liiuUi any Uiing by communicating, nor hnUi thi' less liimst'lf by giving to his creatures : for if iJI that honour that is given to tlie creature w«re taken inju-rioualy from (ioil, then Got) would never have made tlie worid, nor miulen saint; and then the worst crratureii would leiuit dishonour God : tlirn he would not shine by the Kun, but by hitntelf inunediately : and thiui he would n«vex glorify either saint or angel. Uut on the contrary it ia Ood't-lioiioiiT to work by iidapled menns; and all tlieir honour ia truly his. An all th« coininendalion of a idock or MUlch is fpwn to the workman. And though God do not oU ao immediately, as to i]!*e no m^anit or second causea; yet ii be nenr tlio further from the effect, but, ' immedialioue vir-tutie et Buppoaiti' is himself as near, as if he used non«.

InManct II. The special proridenceof God.and his being ihe-flrst uairersal cause, are conjunct with the culpability of ftinnera; and no man must put these asunder. Thoae that cannot 8«e jttst liuw titoy iiro conjoined, may be sure that they are conjoined. It ia nodisbonour to an engineer tJiat he can make a watch which shall go longer than he i» utovinff it with hia finger. Nor ia it a diahouour to our Cr«iaiur, thai he ouu make a creature whiohcan morally determine it«elf to an action aa cnnunanded or forbidden, without the preileterminiitioii of hiH Maker, though not witliuut him universal concourse nocvssnry to action as action, [f Adam could not do this through thcuniund im-p«8sibility of it, then the law was, that he should die the death if he did not overcome God, or do that which ww naturally impo«sible; and thix was the nature of his sin. Pew dan say, ihut God cannot make a free, E«lf-det«Tmining :i°^nt: and if he can, we shall easily pn>ve that he hath : luid tliD force of their opposition then is vaaiahedi

IralaHO! in. The omniaoience of God and his dominion^ government and decreee, are conjunct with the liberty and sin of man ; yet tbes« by many are put nsonder : as if Qod mint either be ignorant or be the author of ainl At if be made on« poor, by d«oreein|; to make onotlier rich ! A* if he cnnnot b« a perfect governor, unlMs he procure all his xnbjccts perfectly tu ke«p his laws ! As if all the fault of those thai break the law. were to be laid upon the maker of

CHAP. VI.]

CHRISTIAN RTHICS.

251

tile law ! Ab if all God'a will * de debilo' tntre not effeclive oriU proper work, unle-<s inun fulfil it in tlie evnnt! And M if it were poitHible for any crcikture to comprahatul.th« way of the Creator'§ kouirlcdc^. ' oiU

IhsIhihx tv. Many would icparato nalnrp and gracn, ' which Uod the author of both Donjoioed. When gntceuip-poKclh nature, nod in her giirdea aowetb all her i«ed, and exritt'lh and rertifielli all her powers : yet theoio naen talk ■K if nature hod b««ii nnuihilated. or graoe came lo annihilate [it,and not tooar« it. \» if the leproeiy and dweaM ofuai-ttira wtrn nature itaelf! And as if natural |^ad had b*«n lout a« nnah ux moml f^ood ! A» if nnn w<rre not man till grace nutde him a man ^

Ittstanee v. Many separate the natar«l power of a sinner [from his moral tmpolency. and his nnturul freedom of will firom his moral servitude, as if tliey were inconaisteDl, when t.they are oonjunct. As if the natural faculty mi^ht rtot oan-I'Stst witbwt ovil dii[Mailion: or anabaral power with mo ha-['bitualirawillini'iiiiKH to eserciae it nri|;hU And lu ifa sia-■Der were not Ntill u man.

ItuloHa VI. Mmnyseparaieceneral aadspecinlgrac*and

redeuipdiin, as iticoosutent, when tbey are conjunct: whim

tltr ^hikthI is the pro{>er way and means of accompliahin)!;

' tb« enda of tlie special enu:«, aud iti still suppowed. Aa if

tCiod could not give more tu some, if he give any thing to

^•11. Or an if he i^vci nothing lo all. if he i^vc mure to any.

'As if he rould not deal equally and without ditfereucc witli

all as a legislator, and righteously with all aa a jud)£e. miloHi

'be deal equally and without dill'erence wilh all asn banc-

' fiaelor, in the fret distribution of hia gift*. As if lie wera

ohli^d lo make every wonn nn<l btnut it utan, and every'

man a kini;. and irvery king an aiif^l, and avery clod ft star*.

and every atar a sun 1

Imttuta VII. Many separate tlie glory of Ood and man'a

'aalvation, Ood and man. in asaiguing the ultimate etid of

' man I As if n moral intention miglit not take in both ! Aa

if it were not * finis aioautu' ; end the end of n lover were

'nut union in mutual love! As if love to God may not be

'for ever the final acl, and Ood himself the final object; and

as if, in this ma^ftietic cloaure, thtuigh both may be cttUed

the and. yet there might not in the oloaing partivs^.Vw aa

infinite disproportion, and only one bo ' finia uUimat^ ul-timus.'

' Jmlaiue viii. Yea mnay would xeparate God from Ood, whil« tliey would xejinrdttt Goil from heaven, and suy ihnt we musil be contenl to be ithut oul of licuven fur Uie lovt: of God : when oitr lienvvn is Uie perfect love of God. And m tliey Kuy in vffV-ct, timt for the Iotc of God we must be con-tcnl to be stiuL out from tlie love of God.

Imtaitce \x. Thus also the vulgar separate the mercy ftnd the justice of God ! As if God knew not better than man to whom his mercy should extend. And as if God be not merciful, if he will be a rif^htcous governor, and tmltss he will suffer all the world to spit in his fsc« and lilasphcme bim, aod let his enemies go all DDpanished.

Intfance x. Thus many separate threatenint^ti and pro> ntiftes, fcnr and love, a perfect law uiul a (>nrt](jnin^ Gospel. A* if he that is a man, and hath both fear and love in hia nature, must not make use of both for God and his salvation : and the lawgiver mij^ht not fit his law^ to work on botli. As if hell may nolbi; fcarwt, and heaven lovt^ at once. ImiaMf XI. Thus hypocrites separate in conceit their seeming holiness and devotion to God from dutien of jnntice and charity to men. An if they could serve God acceptably, and disobey him wilfully! Or aa if tltey could lore him whom they never saw, and not lotv liin image in hi* works and children, whom they dully see. An if tlivy could hate and persecute Christ in his little ones, or at least neglect him, and yet sincerely love htm in himself.

In^tauee Xii. Thus, by many, Scripture and tradition, divine faith and human fnith are commonly opposed. Because the Papints have set tradition in a wrong place, many cast it away becauKC it fits not that place: when man's tradition and uiioislerial revelation, ia necessary to make kmjwn and bring down Ood'x revelation to uk : and a nubavrvient tradition is no dinparagment to ikripture, titough a aupple-mentu) tradition be: and num must be believed as man, though not iiH Ood ; and hr (hut will not believe man as mau, shall scarce know what he hath to believe from God. (< Itutanet xilt. Thus many separate the sulBctenoy of the law and rule from the ueefulneiiti of an otficer, minixler, «iid judge. Ah if the law must be imperfect, or else need

CHAP. TI.] CHRISTIAN ETHICS.

2rt9

no execution, and no judge for execution. Or aa if the judge's execution were a supplement or addition to the Uw. Ab if the quettlion. Who ihnll \>e tlie jud^e? did argue the I law of inttuHiciency : mid thi; piomulgution and exflcutioa I we re not supposed.

Instame xiv. Thus also many separate the necesaity of a public judge, from the lawfulness and necesaity of a private judgment, or disceniing in all the rational auhjecls. [■Ab if God and man did govern only brutes: or we oould obey a law. and not jud^e it to be a law, and to be obeyed : and not undt-r»()Uid Dip sense of it, and what it doth command U8. As if fools and madnieu were the only subject*. An if your learning of Christ as liis disciples, and meditating day and night in hia law, and searching fur wisdom in \ his Word, were a disobeying him as our king. As if it were »R poAsiblc tiling for subjects to obey, without a private iudgnwnt of discretion. Or as if there were any repugnan-I'cy between my judging what is the king's law, and his judg-[ing whether 1 am punishable for disobeying it. Or as if [judging ourselves, contradicted our being judged of Cod. Imlnnce XV. So. many separate between the operation of the Word and Spirit, the minixter and Christ. As if the Spirit did not usually work by the Won): and Christ did ynot presch to ua by his ministers and ambassadura. And as ' if they might despise his mesaengers, and not be taken for diqiuerH of himself. Or might throw away the diab and keep the milk.

I Imtante xvt. Thus many separate the special love of nints from the common love of man as man. As if they could oot love a saint, unlesH they may hate an enemy, and despiae all others, and deny them the love which is answerable to their natural goudnexs.

imiatut xvit. Thus many separate universal or catholic union and communion from particular. And »om« under-.stand no communion but the untverwal, and some nonw but [.the particular. Some say we separate from <.\\em %a vo ^^^ Itholic commuiuon, if we hold uot Voc4,\^ partiC'"^ cowira'a-f Dion with them ; yea if wt join not wilh 'tl»««'^'* evev^j !»«**= [As if I could be personally m ten ij^o^W*^ cov?,te* Miofts at once, or else did s«pQj^tte ttx,g*» ^"^ *"*■ la. ' sfl if I separated from aU manltiujj, \i\4j^^^«*"'*^

in my visage or couplrKion, Or, aa if I cnnnot be absent Iroffl nmny thousand cbiifche*, and yet honour tlictn as true churches of Christ, and hold o«lhulio communion with thMit in failh. hope, and love. Yea, though I durst not join wilh lliem |i«:r»oiiully in woriihi|), for fciirof sooie sinful <ron<)itioii which tbvy impose. Or, u if I nvvd not be a maniber of Miy ordered wurahippinG; congrf i^lion, because I hare a caUiolir fuitli nnd lovi- to iill die <:hrittti.in» in the world.

hatittux xvni. Tliu« are thu outward and inward worship separated by ntany, who think ihitl nil which th<; body performetti is a{(uiuHl the due spirituality i or that the spirituality is hut AiiH-i.-, »nd contrary to th« fortn oi- outward part. Ah if tlitt heurt and the knee may not filly bow Ut-f;etber; uor deconoy of order concur with Spirit and truth.

iHfitiHtt XIX. II1US mnny Keparate faith and obedience: Paul'K justification hy faith, without the workit of th« law, from Janwa'a jnitificatioii by works, and not by faiUi only, and Ciirist's juHtiiicntion by our words ^ Ami ihuK they sepamte fr»e grace and i»t>titication from any necessary coiKlition, and from the rEwardableneaa of obedience (which the ancicnlj; called merit): but of thin ut larpr elsewhere.

lailanci- xx. And many separate; pnidt^nce and y.fal, BteeknesA luid Kwolotion, die wisdom of lite ^T]>ent and the innooency of the dove : yiuldiuR *o <■<■ >'>'>• ^'t' y^^ yielding in things l&ivful: msintainiuK our Christian liberty, and yi4, becoming all things to all men.if by any aieanK wc may save some. Thcsf; liistancea arc enough, I will add no more. 1.. Sireet. xviii. ' Take heed of falling into factions and parlies in religion, (he tlie parly \/^rt>xt or Hmull, high or low, in honour or dishonour); nnd take heed le«it you be infected with a factious, censorious, uncharitablfl, hurting zeal; for these are much contrary to the intereiL, will, and Spirit of Chriat. Thurefore among all your readings, dfteply anek in tha doctrine of charity nnd peace, and read much, reconciling, modnrAtinc;; authors: such as Dury, Hall, l>a-vcuant, CrociuH, Bci^ius, Maitiitius, Amyrnldus, Dall.euH, Ttataidiis, Calixtus, Hottonus, Junius. Parseus, and Bui^ roughs their Irenicoui.

The reading of such books exlinguiNhetli the consuming Attiue of that infernal, envious zeal described James iii.. and

366

kiodlsth charity, and meekness, and mellowDces. and raode-rntion in the iM-nrt; mid curi;U) tliuac bloodiihoUeu eyeH. whiuli are unable til) cured to di»4M.-m tlic trutJi. It hclpetji [|M to knowlvd)!^. and lo ttmt which is more edifyinf;, and rfceepctii knowltrdgv from puffing uh u|>. And cxpcriencp ^wil) lull yuu at long running, that among ancients and ino-dems, Gre«ka and Latins, Papists and Protestsnta, Lutherans and Calvintets. Remonstrauta and Oonlra-feiuon-fltrantit, PrelatiHtH, PreabytetinnM, lml>:|H*.ii(leula, &c., cuin-monly ti>e ma^lenttora are not only tiic bext and uoMt oUor htable, but llie wiseat, axMt jadivioitt men.

liirret. xix. ' With all your rexdtngH (itilljoin tlte read-, ing of the ScriptuT^^H. und of the moHt holy and pmcLic«l divines; not fantastical, riithuoinstic counterfeits. Paiucel-Bian divines', but tliosc that lead you up by tlic solid doctrine of faith and love to Iruc dwotion, and heavenlymiod-^ rdness, and conversation.'

This uuiil be your bread and drink ; your daily and sub-

•tantinl food : M-ithout this you may soon be tilled witli air,

that cwinot Douriah you. and prove in the end as sounding

liirkM sod tinkling cymbals, lliese will breed strength,

[■and peace, and joy. and help you in your communion with

God, and hopes of heaven, and so jkromote the fstvl of all

your atudiss! There io more life and HwvelnesH in these,

ihan in the things tliul are more remote from G04I and heaven.

Direct, xx. LastJy,' Do all ae dying men: promise not

' yuiiriielT(»» long life, lest it tempt you to wtute your time on

tbingii least niiceHury, and (o loiter it away; or lest yoti

lose the quickening benefit, which tlto sight of death and

.eteniity would yield you in all your Htudieii.'

The nearer you apprehend yourselves to death and heaven, the greater help you have to be mortiiied and heavenly. This will make you lerioua. and keep upright intention]), and keep out wrong one)i.tuid powerfully help you agaiiul tempta-tioiia, thalwheu you have studied to save otliers, you may not •ba cast-aways; nor be clieated by the devil with the shell, and ' leAvcs, and flowers, while you go without the saving fruit. I have spoken the more on this subject of governing the tliDugbu, because it is so great and excellent a pari of the work of moo ; and God dotli so much regard the heart; and the Spirit of Christ ocul satait bo much gtrive for it; tuul

fiM

CHRISTIAN DinitCTORV. [PAfIT I.

gntoa 18 BO mucli eiQployed nboiil it; cind onr ha|))iin(;Ns or niaery.Joy or sorrow, iitgreatJy promoted by our Uiou^liU. 'And more I would liavc suid, but that in the third Chapter, 'and in my " Tr«a(iN4' of the Divine Life," there iit inndi said already. And for « method and Directionii for purticiilar medit«ttoo)i, I have given tliem »t large in the fourth Part of tlic "' Saints' Rest," from whence it may easily be taken, and applied to otltcr subjects, as it is there to heaveu. It is easy to write and read Directions ; but 1 h-nr k^st sloth-. falneaii ihroogh the dilficulty of practicw, will frustrate my

I Directions to the mosU But if any profit by them, niy la-

R hour ia not IohU

CUAPTKR Vll.

Tyirttt'vMtfor the Govemmenl of the Piauont,

The Paasiona are lo b« considered, 1. Aa in themselveW. and thu kiii of Iht-m »« rrspt-oting Ootl and ourxelves only ; and HO I am to speak of them here. 2. As t3iey are a wrong; to others, and a breadi of the commandments which require love and duty towards our neighbour: and ito I shall apeak of them after.

Passions are not sinfal in themselves, for God hath given them to us for hi» service: and there is none of them but may be aauclified and used for htm. But they are sinful,

1. When they art misguided and placed on wrong obJMrl*.

2, When Uiey darken reuson, and delude the mind, .ind keep out truth, and seduce to error. 3. When they rebel ngninst the government of the will, and trouble il.nnd hinder it in it* choice or prosecution of good, or urge it violfnlly. to fallow their brutish inclination. 4. When they are unseasonable. 6- Or immiMlernte and exrensive in degree. 6. Or of too long continuance. 7. And when tiiey tend to evil effects, a» to unseemly xpeecbes or actioost or to wrong another.

Pflsttions are holy when ibey are devoted to God, and exercised upon htm or for him. They are good when, I. They have right objecta; 2. And are guided by reason; 3. And

CHAP. VII.] CHRISTIAN ETHICV.

257

are obedient to the well-guided will; 4. And quicken and

Lawake the reason und tJiu will to do thi-ir dtityj 5. And

tend to good effects, exciting ill the othur powers to their

office ; 6. Aud exceed not in degree, so u to disturb the

[ brain or body.

TU. 1. Dinxlima agaimt alt tin/ul Ptmiom in gtmral.

Direct, i. ' Trust not to any present actttftl resistance, without any due, habitual mortification of passions, and Tor-tificution of the »oul against thent. Look iuo»l (o the holy constitution of your mind and life, am] then Kinful passions will fall otr, like scabs from a healthful body when the blood is {iuri6ed.'

No wonder if an unboly soul be a slave to piossion, when tile body is inclined to it: for such » one is onder the power of selfishness, carnality, und worldliness; and from under the goremmcnl of ChriHt and his Spirit; and waiiteth ihnt life of grace by which he should cure and subdue the corruptions of nature. The way fur sucli a one lo niastcr fuis-»ion, is nut to strive by nntunil, si^lfish principirs and rea-•oas, which are partial, pour, and weak; but to look Qnl to the main, and to seek with speed and carncEtness for a new and Hanctified heart, and get God's image, and bis Spirit, and renewing, quickening grace: this is the only effectual _xo»4Uvror of nature. A dull and gentle disposilioii may in witJiout this to conquer that which never much assaulted it; (tile trial uf Niich per«on« lieing somtt OtJier vi uy.) But none conquetcth sslan indct'd but the Spirit uf Christ. And if you should be free from passion, and not be free Irom an unholy, carnal, worldly heart, you niuiit perish at last, if you seemed tbe calmest persons upon t-iirth. Itegin therefore at the foundation, and see that the body of ain be mortified, and that the whole tree be rooted up which bcureth tfaew evil, bitter fruits; aud that (he holy, victorious new nature be within you; and then you will resist sin witii light and life, which others still resist but as in their sleep.

Direct.it. ' Moreparticularly.lelyoursoulsbe still pos-aassed with the fear of Ciod, and live as in his family, mulrr his eye Wkd government, tliat his authority may be mnn- powerful than lemplutiuns, and your holy converse with hint may VOL. til. a

u»

CHHiKTiAS uinerTOKY. (parti.

vnuko him Btill more ref^ftnled by you than men or any or*>-tturcH.' And thtin Ihiit itun will 'put out the lesser lights. ad the thundor of his toicv nill drown the whiHpererB th«t l-vouid provoke you. and th« huDiming of those waRpa which [miik« yoii »o impatient. God would niak« the creature no-'tliin)r, and then it would donotliing to disturb you, or curry yoti iato sin.

Dinct. tn. ' Dwell in the delightful Iotb of God, and in Mw nnet contempUtion of hia love in Christ, and roll over ' his tender mercies in your thoughts, and U-t your conversa-lion be wilh the holy one* in hwavcn, and your work be thaukitgivinf^K and pnUMctoOod: and thiK will habituate your eoula to auch a awoetnesB. and mollowneMK, and utabi-lity, as will resist sinful passion even as heat rosiMteth cold.' \v Dirttt, IV. * Keep your consciences continually lender, tlien ihey will check the firtil appearance of sinful pas-B, and will smart more wilh the win than your passionate natnrea do with the provocation.' A twared conscienoe, find a hardoned, senaeWs heart, an- to every sin, »a a man that is fast asleep is to thieves; they may come in and do wliat they will, bo they do not waken hini. ButaUndn conscience is always awake.

Dirtet. v. ' Labour after wiHdom, strength of reason, and » aolid judgment: for piusion is chertxhttd by folly.' Children are easily overthrown, and Icavrs are ouiily shaken with every little wind; when men ktMrp t)ieir way, and roeks and mountains are not Nhukrn. Women and children, and old, and weak, and sick people are usually most passionate. If a wise man should have a passionate nature, be hath that which can do much to control it: when folly is a weather-ouck at the wind's command.

Direct, v i. ' See that the will be conhnued and rasolutai and then it will itoon command down passion.' Men can do much agiiinHt piiHcion if they will. Nattira hath set the will in the thnme of the nouI : it is the sinful connivance and negligence of tlie will, which is Uie guilty cause of nil the n-belUon: aa the connivance of tiw commanders ia th« 1 common cause of mutinies io an army. The will t^itber on-tentelh, or is rereisa in ita office, and in forbidding and r*> presaing then^ of paasion. Whim 1 say,' yon can do it if yott will,' you think t bis in not tnic, because you are willingi

«M

and yet fiaasioti yieldflh not Ia yout tvillVr^rufriAfAl: Irtt I mean not ihat Mer^- kind of ivillm};n«»» will sef*e : it J* not • Hluggisli winh that will (t6 it: but if the will WM^' rftOtf-Juta Without any crtmplian<;^, or cofinitanco, or negligv^nce in ilM prrtp«!r o(fici>, ao ninful pswsiun con(d rrmntti: fof it in an ftirtlt«r kir, tlmn it 't» icAoathry, «Mier by the yt'iWt coAV-plinncc, or omi«>iifln, trrtd rt?f;lect. Thercfbre let Most of your lithuur bo to wuken Hnd confino the will; Arid (btit U will comiAimd down pflSBion-.

Dirwt. vii. • Lftbour after ho4y fortitude, eOuriig*. HiA mft|;nuiimity.' Oreat miiMts «irc aliove all trotablea, d^res, o» conmtotiniiR about little things. A pool-, bmA"', lot*', nrtd childish Riitid, is nerer (jiiiel longier than iti« I'otktd tiMlft'ep or Aait«red.

Dirvft. vifi'. * E«Jn'<'ial>y "fe tb»t ^oo want not si-H-ile-nial, and that w-ofl<Itiiit-o« und ficfllilj-niindiMncflS Iw Ao-roughly mortified : for sinful p^tssion is dte -fcf^ breitth' Und pulse of a' seltixh. ftvshly, worldly mind.' Xi is not iaori nrf-•^ral for do^rit lo A^ht nbnut a bone, fbiM' f«r nueh to ari^H and (juamh or be in aonle di?it<.-mtK-red p^svioD, about tlteir fl«lfiBh.<«ma1 inCvrrst. Covetou9ne«ti will riof let t1i«'mind be i^iet. It IB as natnnil for a iielfidh' man to' be ilndcr'tKte power of iiinful pas9ti>ns, aH for a tnaii to shake that bath ftM i^e, or toi^ar iliat is inelsDcholy. Flf»hly men hafe tt canine appetite and feveriah thirst contirtually u)Mn' 'iM'AV, after bo«w H««h-pU'ft«iitg loyor othct.

Dirtrt. IX. ■ Keep a court of justice irt ^otir »ouls, uild oall ynafselveB dtiihf t<yflcCouitl, and let nd pttnn>n Mi:<ljipi; withovt 8«ch a cenmire a« is doe." If reaaon and contx^lcnct lh(M exercide and ntaintuin thfif iintliority. diid jiaUMort 64 every dny aetttidty rebaVt-d, it will'wither Ilk'*! it plaht that i« orOi>ped ayfcht W if tt^ringtith.

Dirfef. x. ' D«liberflM aMd fbAMc tltr end: eyainiti'^ whether panion u.ml to thut which Will be' a]l]>rov<.-»bIe when it is'past.' Looking to the ^iltl dotb ^hame all kiHIUI paMffions: tbey ore bUnd.and rndtedonly by thiiljril prtitent: thvy emwot endni^i^ the eight of the time' to cothr, not l'4 b««XMnin<.'d whithfr they go'. or wHcfv in their home.

IMiwt.-xt. ' Keep a continual spprehcniiion of tbi> dfiiT-fptrand odio m nWM of iinftd' patwionti. by kiltvwi»|^hotf tJA\ they are of the spawn of mtny other sin*:' Sec tlie evil uf

CHRISTIAN DIRECTOBT.

[part I.

Uiem in the effects. Mark what piuMon doth in othem and yountelvet: what abundance of eril thoughts, nnd words, uid deeds do cooie from sinful pussioiis ?

Direct. XII. ' Ob&ervc tbt- iiuiucdiatv troubWomc effects, uid the disordera of your soul, and do turn the fiuit of pas-aions against thenuelvea.' Mark how tliey disvompOBe you, and ditilurb your r^a^on, and make your minds like muddied waters, and breed a diseased untjuietneas in you, ud-fitiiiig you for your works, and brenking your peace; w ttuit you can neither know, nor use, nor enjoy yuuraelves.

Direct, xitt. ' t^t death look your passions frequently in the face.' It huth u niortifyiiig virtue; and a^ it shew-eth u* the ranity of the creature, so tt taketh down Uiose passions, which creature interest and deceit hare caused. It excit«th reason, and restorelb it to its dominion, and si-lenc«th the rebellion of the senses. A man thatis to die tomorrow, and knoweth it, would more easily repel to-day a temptation to lust, or covetouanesa, or dninkeuneas, or re-Ycnge, tlian at another time he could have done. One look into eternity will powerfully rebuke all carnal passions.

Dhtct. XIV. * Remember still that God is present.' Will you hchuve yourwelvex pasKionalety before him ; when the presence of your prince would calm you? Shall God ftnd his holy angets see thee like a bedlam lay by thy reason and misbehave thyself.

Direct. XV. ' Have still some pertinent Scripture ready

to rebuke thy passions :' tliat thou mayst say as Christ to

satan, "Thus it is written." Speak to it in the name and

Word of Qod : though the bare words will not charm these

evil spirits, yet the authority will curb them. For this

" Word is quick and powerful, a discerner of the thoughts V

" Mighty through God, to the pulling down of strong

aolds, casting down imaginations, and cvrr}' high tiling that

l^eKMlteth itself agaiuMt tlie knowledge of God, and hiiugeth

^into captivity every thought (o the obedience of Christ'."

Dirtet. xvi. • Set Christ continually before you as your

[ jiatteni, who calleth you to learn of him to be meek and

'lowly:' who desired not the wealth or glory of the world :

who loved his own that were in the world, but loved not

lihe things of the world : who never wsm lilUd up,or sinfully

1 lleb. W. ]«. ' t Car. R. 4, N

CHAP, til] christian ETHICS.

381

I

caHl down: who never d^spis«d, or envied man, nor ever feared man : who never waa over merry or over sad : who beintr reviled, reviled not again; bnt was dumb aa a lamb before the shearvni.

Direct, xvii. ' Keep as far from all oecaaiona of your paMions as other duties vill allow you: and contrive your afluirH and occasions into as great an opposition as may be to tlir tvuiptution.' Run not into temptation, if you would be delivered from evil. Much might be done by a willing, prudent man, by the very ordering of hia afiaint. God and Hatan work by means ; let the means then be ritgurded.

Dirrrt. xviii. ' Have a due care of your bodies that no diatcmpet be cberiahed in them, which cauaeth the distemper of the aoul.' Panaioua bave a very great dejtendance on the tempcramciilof thebody : andmuchof the cure of them Uelb (when it ia posiibte) in ibe body's emendation.

Direct. x\x. ' Turn all your passions into the right channel, and mnki; them all holy, using them for God upon the greateai thing.' This i» the true cure : the bare rtTstraint of them is but a palliate cure, like the easing of pain by a docs of opium. Cure the fear of man, by the fear of God, and the love of the creature, by the love of Go4t, and the cares for tJie body, by caring for the nou), and earthly, Hesbly desires and delights, by spiritual drstres and delights, and worldly sorrow, by profitable, godly sorrow.

Dinti. XX. ' Control the effects, and frustrate your paa* siona of what they would have; and that will ere long destroy the cause.' Cross yourselves of the things whidb oai^ nal love and desire would have : forbear the ihinga which carnal mirtJi or anger would provoke you to, and the &re will go out for want of fuel. (Of which more in the pai-tioBlitn.)

'tit. 2. Dirtrtiom aga'tml sinfal Love ofCrtatvrit.

^^^^P Love is the master passion of the soul, because il hath f ^ihc rhiefost object, even goodness which is the object of

I the will: and simple lore ia nothing bat complacency, which

I is nothing but the simple volition of good ; and it is a pas-

l«t

CHKtSTlAK DtRECTOHY.

(PABT fi

of love^. When this is good uwl whvii it in uoful I shewed Mor«: but yet beoauae the one balfof the cure liere licUi in titm oonviction, and it i« »o hard a thing to make any lover perceive II sinfulnvsti in liis love, 1 Hhall iirst help you in thai trisl of your lore, to vliew tlie tinfulneHH of it: when I huvB first oaiuod the ot^ects of it.

Any creature which aeemeth good to u», may ixinaibly be the object of «iiiifiil love: jm honour, greatness, authority, priiixeK, money, houneit, lands, cattle, meat, drink, >i««!|], (i|)[):irel, »|i'irl(i, frieudit, relaliuuK, and life itself. A9 fur liit»U'ui love 1 xliall upeuk of it luiuii.

Iftltafof diuMverjitg of w^ut I,oee.

Dirttt. I. ' Make God's interest and hig Word the Btao-(tard to judge of all affectiona by. That which is againat the love of God. and would abate or hinder it, yea. which doth not directly or indirectly tend to further it, ia certainty ti mnful love: and so is all that is against his Word.' For tltc love of Go4t is our final act upon our ultimate end, and therefore all that tends not to it, ia a sin against our very end. and so against our nature and the use of our (iuulties.

Dhfcl. It. 'Therefore whatever creature is loved ulli-lualely for itaelf, and not for n higher end, even for God, his aervice, his honour, his relation to it, or his excellency ap-|>earin^ in it, is sinfully loved.' For it is made our God whtn It is loved ultimately for itself.

Dirtfl. iti. ' BuHpect all love to orcatures which is vary strong and violent, and easily kindled, and hardly moderated or quieted.' Tliough you might think it is for some spiritual end or excellency, that you love any persoa or any thing, yet suspect it if it be so eaay and strong 1 because ihnt which i^ truly and purely spiritual i» H|rain»t corrupted nature, and comes from grace which in but weak: wc find no anoh aasinata to love God, and Hcripturr, and prayer, and holiness: nor are our alfectioiiM ao violent to these. <lt is well if all tlw fuel aad blowing we can use will keep 4he«i alive. It is two to one that tlie Iteah and Uie davil >liBv« put in Boqie of their fuel or gimpowd«r, if it be Qerce.

Dinct. IV. ' ^uft^MrcJ ull that luvc which »alfishoit>« tLud fieskly iatrrMt have a hand iu.' fa it aoiit« bodily pliuuiurc

• Sului Amur fdiil homini-in bonuia t<l malum. I'kulScnliGcr.Tlio. p>7ll>

CHAP. Til.] CHBISTIAN BTHICS.

tnd delight that you love so much? Ot'la it a good book or oth«r help for rour soul ? \V»r nw mo much npter to e«-c«e<l and hid in cunml, f)rslily-miRifcdn«H6, thitn in loving wlinl ia good for our aoub, tlmt th«re we ithould be much more KUHpicioiiK. Ifit be violent ftnd for the body, it !• ten to oni; there is sin in it.

Dirttt. V. ' Sus]>e>ct all that love to orentareit which your rvason can give nu good account of, nor ehow you s JDstiliable CHUM.' Ifyou love one pUce or person mud) more than others, and know not why, but love them l>e-> cause you cannot <^ooM, thU is much to he au(ip«ct«d: iboiigb God toay aometimca kindle a aecret (ore bfitweet< ffietidn, from an unexpreHsible unity or simililude of mindo, beyottd what rraimn will undertake to jiiHtii'y, yet Uiis IM nrt, and commonly fancy, or folly, or carnality tg tfaa eauM: however it is more to be atu(|>ccted and tried, than rational love.

Dinet. ri. ' Suspect all that fervent love to any creatnre which iw hasty before sullicient tninl: for commonly both p«ra(ins and tliinj^it liave the bent aide outward, and seem better at the &nt appearattce than lliey prove.' Not bnt that a moderate love nay l>e taken up upon the firat ap-pauance of any excellency, cnpecially spiritual: but so as to allow for ii pOHBibility of being deceived, and finding more faultiiiv«K upon n fullrr trial than we at tirst perceive. Uave you dwelt in the hooac with the persons whom you •o nach admire ? and have you tried them in tiieir conver-BBtiona! audaeen them tried by croH»i-ii, IcmKeit, injury, adversity, prosperity, or the offers of preferment, or plenty in tiie world I you would little think what turketh undiaco* vered in Um hearts of many, that have excellent parU, tall trial okMiifeat it 1

Diftct. VII. 'Try your afiecUons in prayer belore OoA, whctlier tlusy hv auch as you dare boldly pray Uod eitJhisr lo inCTMJM or ooniinue and bless; and whether thfey b<^ su^h aaooWKMncs hatJi DO quanelagaioAt.' If iln^y pniiW""*** this trial, be tlie more suapicious, and aearch taof^ ^"^ Towly : the name and presence of Ood in iiraye*. doifc* '•^^ dispel the frauds of carnal ri^osonin^a. Yet pcmo'* by melancholy are cast into diseaavd I'tsn-t* and ^n^f^***^ silica, are uocap«ble of this way of trial.

M«

CUKItTIAN DIRBCTORV. [PAKT I.

DirtH. rtil. ' CodduU with wise, impartial persons: and opea your cftsc to them witliout deceit, before atiections luire gone bo lar ae to blind you. or leave you uncapable of |bel|),' In this case, if in any cas«, the judgment of a Ivtander by that ia faithful and impartial is usunlly to be JpreieiTed before your own. For we are loo near ountclre*; nnd judgment will b« bribud and biassed even in tlic best {and wiiMMt persons.

Dimt. IX. ' Yet cast not away all beeause you disco-

'Ter much excels or carnality in your aflections: for fre-

I qoently there ia mixture both in Uie cause of love and in

Aie love itself of good and evil.' And when you have bat

taken out all (hat wa.i iK^lliftb, and carnal, and erroneouH in

[the cause, the carnal, violent love will cease; but not ail

[love: for still (here will and must remain the moderate,

limtional, and holy love, which is proportioned to tlic crea-

L turc'a woi'tli and merit, and is terminated ultimately on

Ood: tJic separation being made, this part must be pre-

[ served.

Dirtfl. X. 'Mere nnttirnl appetite in itself lit neither Inorally good or evil: but as it is well placed and ordered I It is good, and &a unruled or ill-ruled it is evil.'

Htlpt to mortify tinful Love.

Dinrt. t. 'The greatest of all means to cast out all sinful [love, in to keep the Houl in the love of God', wholly taken ^up in admiring him, serving him, praising him, and rejoicing in him :' of whicli sec Chap. iii. Direct, ii. We see tliat they are taken up in the love and service of one person, are not npl Ui be taken much with any other". But it is not only by diveriiion, nor only by prepoaseaaing and employing Ml our love, that the love of God doth uure sinfiil love; but beaidea thece ther^ is niao a majeaty in his objective pr»-jtence which aiveth the soul, and commandetiiall thingaelse I to keep their distance: and there ia an unspeakable aplen-Idour and cxcelleocj in him, which obmcureth and anni-bilatelh all thinga else: (though liiey are more near, and

> Jude »i.

' Nuiitid loir iiulielti niiilclnil : frlmdljr Imc pFiirMrtli!( (much toatr itivlnc loTo). but •••□Uiii lure axTti|)tnb whI ombatclti It. ImiI Baaaii Vml^ 10.

CHAP. VII.j CHRISTIAN ETHICS;-

las

'

clearly seen find known.) And there i» a celeatixl kim) of swectiiMS in htH Inve whicli puts the soul Uiat ha(h t&Hted it out of relish witli trnnvitory inferior good. As he that hnth conversed witli wis« nnd learned men, ivill no inore admiK tlie wit of fools: and as he that hath been employed in the government of a kingdom or tlio sublimest studiai, will be no mor« in love with children's games, and paddlittf; in the dirt.

Dinct. II. ' The next help is to see that the creature deceived you not; and therefore that you be not rash and baaty; hut stay while you come nearer to it, and »w it unclothed of borrowed or affected omamentx: and see it not only in the dress in which it appearelh abroad, which often covereth great deformities, but in its homely hahit and ni^ht iillire. Bring it to the light; and if it may he atno aee it when it hath endured the (ire, which hnth taken oS'the paint and removed the dretut*.' Most of your inordinate love to crcatnri;ia m by mittakv and rashness. The d«vi) Itickx them up and paints them, that you may fall in lore with them : or else he sheweth you only the outside of some common good and bideth the emptiness or rottenuesn wiiiiiii. Come nearer therefore and slay longer, and prevent your sihame and diaappointmentA. ia it not a aliauie to Kce you dole on that place, or office, or thing this year, which you arc weary of before the ntxlt Or to see two persons impatiently fond of e«ch other till they are married, wd tlien to IKe in strife us we«ry of each otlier ! How few persons or things have been too violently loved, tlwt were but aufficiently first tried '.

DimJ. 111. ' The next great heJp is to destroy self-love, (aa carnal and inordinate.) For this is the parent, life and root of all other tiinfut love whatever.' Why doth the woridUog overlove bis wealth, and the proud man his greatneM uid repute, and the Hensuaiisl his pleaauree, bat beeaiiM they first overlote that Heah and itelf which all Ummuc bat the provision for. Why dotli a dividing sectary overvalui^ and uverlove all the party or st-ct tliat are of fail own opinion; but because he firat overvalucth and over-

' BIm. Ill tsMil*: lis waiBdiaaqBiiJoclio lima luibilMi.HMlMcnlMfwcptu-rtiDOh Itb, I. ««t. HT. |>. ^4. Qmoi ttatn fmUniiut Clnt* In I'lio —pinAt dicit plaw tiiUcwiire. Aoricu* •ti{am qu» IWi pwlial •IcvhM*.

S0O

CHRlftl-IAK PiBBCTUttY.

.[part I.

luvrtli ))tmM;ir? Why ilv you love U>ot>e al>ov« their worth kwhu tliiak hii^lil)- of you, iiu<l ntv ou yuui aide, au«l uhe to LynLiflsyou bvJiind your back, or that do you & good turn, : but becaiue you first overtoTe yoimelrw? Why doth jluHtl'ul love ioilaiue you, or th« love of loeBt, ood drink. Land Bpoit, aud bravery, carry you into such a gulf of sin, Lbut that first you overlove your Aesltly pleasure { What ■ euHnareth you iu fondnesK to auy perHon, but that you think tlivy love you, or arc wuituble to your carnal end. j Sec ttivnifor* that you mortify titc Hcsh.

Direti, JV, ' Still romembtir how jealous Ood is of your

' love, Rud how much he is wrongiul when imy cruoturc vn-

' oroacht'lli upon his right.' 1. You arc bin own by orea-

Ition 1 and did he give you lore to lay out on othcro, and

fdfiDy it to hisuelf! 2. He daily and hourly maiDtainuth

you; he giveth you cvury breutli, und bit, aud mercy that

lyou live upon, and will you lora the creaturo with hie part

I'Sf your love? 3. How dearly hath be bought your love

iu your recleniption ? 4. He hath adopted you aud brought

you into the neareiit relation to him that you may love him.

' &. He hatli pardoned all your mo* aud saved you from hell

(if you arc hla own) that you may love liim. 6. He hath

-{iromieed you btcmid glory with hiniKtlf lliat you may love

Jliia. '. His exoelU-ucy best dusvnvth yuiir love. 8. Hia

4Mlttures have nothing but from him, ami wore purposely

Lfsntto beapeak your love for turn rather tlian for tiien'

'telvn. Ami yet afU:r all tbia ahall tliey encroach upon hia

|>art! If you say, it is not Uod'a pert tiuit yuu give them,

but tht-ir own; I tcil you alt tlmt love which you give tka

creature above it« due, you take from God. But if it be

auch a Inve to thu creature aa exceeduth not ita worth, and

L is intended ultimately for God, and maketh you not love

him the Icm but the more, it ia oot it tlial 1 aiu spuakiag

pigaiuAt, or perHuadJufi; you to mortify.

Dtfttl. v. ' Look.ou tlie whtbI of the creature witli the ^MMt, and foresee what it will be when it witiierelh, and what it will appear to you at tiie lasL' I have applied this .agaiusl worldliii<^a» befort^. Chap. iv. Fart vi. and I aliall aftvrwnnU apply it to the lustful love. Bring your bvlovcd creature to ttie grave, ami see Et as It will appear at last, and much of the folly of your lore will vouibb.

CKAV. VII.] CHBISTIAN £TH1CS.

■iar

' Dired. vi. ' Undentajul well the moet tint it will do for you. fuul how hIluiI a. tinu; you oxuBt cujoy it, und flaUer not youfsclvua wiUi Uie liopcH of a loagcr po»ue»ton tbau you have r«u»un k> expect.' If ineD cou&ider for how ^oit • tifliv tltry mutit posHeai what tJiey dot£ upon, it wouid vowicwWl cool their fond aD'ectiouu..

Oirrtt. VII, ' E«Dieinber that too much lov« huth thu preftrnt trouble of too much care, snd ibe future trouble of too much grief, when you come to part wilb what you lore.' Notliiii|^ more cn'nlrth I'lire aiid t;rief to iia, thnii inordinate love. Vuu funtluiow Uutt you uiusl purl with it: and will yon now be bo glued to it tltat then it may tear your fleab tod heart. Renwiuber you cauned all lltat yourselves.

Jhnct. VIII. ■ ReiuvmlMir that you proroki; God to deprive you of what you ovrrluvv, or to suSiir it to grow uu-lovely to you. Many a Diair^ hor»c tiiat he overloved liatli broke hi« ueck: ami miuiy a taaiC* child that he overlovcd huth died quickly, or lived to ht his scourge imd sorrow: juiil many a huabaad or wifv tliut was ovcrloved, has been quickly «natiihe<l away or proved a thora, or a couliiiual ^vfand miaery.

Ihrcri. IX. ' If iheni bv no other tntan* left, prudently and madarately ctnbittor to tliytcif the cn-oture which thou art fond of i which muy be done many wayit, according to lite uature of iu' By the seldoner or moie abatuuuoua use

jofit: or by using it more to b«iujfit thau delight; or by

[Aiiinij; some mortifying, humbling ejiercisea; or iniicing aoiuu self-denying acts, and minding more the good of olhara, Ulc.

Dif€(t. X. ' Id (be pr.wtic« of all dir«oliona of thiei im-ture, Uinre must abitudanue of tlilTvrriice t>« made bctwvea » camal, voluptuous li«-ail, that is hardly t»k«u off from JMMU«I low, and a mortified, melancholy, or ovotacrupulouit |wr«oit, who is running into lh« contrary extreme, and t»

i^ftaid of every bit they eat. or of aU-lh«y poastsw, or wvur.

't»u»», and aometimea of their very diildr«n uud rehttiona, ■nd teady to ovemm their iner«iea, or oegleci ilueir dutieo. ■oapacting that all is too mncb loT«d.' And il i» a very aad thing (or ua so to wiiu- or preach to one party, but ihiu othuT will misiipply il to ihumsvlvee, and make an ill use of it. All that wc can wnte or say is Lou little lo liiorltfy the

^

CHKISTIAN niRRCTORV. [PART t.

ly ntan'M afTectiona: and yet apeak as cautiously as we ftan, die troubled soul will turn it into gall, to the incrt-iiitc

of hig trouble: nm) what we itpeak to Inn peace and scttle-' ment, tliutigh it prove too little and tiii^tiectuitl, yet will be [effectual to harden t)ie misiipplying »vnsualist in Uic ninful [affectioDB and liberty which he nsetli. Therefore it is best J ill Buch cases to have still a wise, cxperiencDd, faithful

guide, to help you in the applicatioD iu cases of difficulty j uid weight.

jfV(. 3. DittctioM against sinful Desires and DitcauUnt.

I shall say but tittle here of tliis Kubject, because 1 have Mnady treated so largely of it, tn my book of Self-denial, and in thai of Crucifying the World ; and here before in Chap. iv. Part vi, and vii. against worldlinesa and flesb-rpleasing, and here against sinful love which ia the cause''. • How sinful desires may be known, you may ^itthur from I'the desires of sinful love: ti», 1. When you desire that rbicb is forbidden you. 2. Or that which will do you no good, upon a misconceit that it is better or more oeedful than it is. 3. Or when you desire it too eagerly, and muat needs have it, or el»v you will be impatient or discontented, and cannot quietly be niled and disposed of by God, but are murmuring nl his providence, und your lot. 4. Or when you desire it too hastily, and cannot satny God's time. fi. Ur else too greedily %» Lo the measure, being not content with God's allowance, but must needs have more than he thinks fit for yon. fi. Or specially when your desires are perverse, preferring lesser tilings In-fore greater; desiring bodily and transitory things more than the mercies for your souls which will be everlasting. 7. When you desire any thing ultimately and merely for the flesh, witliout referring it to God, it is a ain. Even your daily bread and all your comforts, must be desired but as provender for your horse, that he may the better go his journey, even as provision for your bodies, to tit them to the better and more cheerful service of your souls and God. H. Mueh more when your desires are for wicked ends, (as to serve your lust, or pride,

* RnulMr. BsrnHigh'i rmllmt in'aiiK. nlled'Tlie Jtml uf ConlciiiiDrnl.* Andl^McdlnilnctofatlallH'n.' PluiarclidctfuiquilliiattanJnil.'

CHAP. VII.] CHRISTIAN RTHICfl.

3A9

or covctousnesa. or revenge), they are wicked desires. 9. And when they are iiijunous to otJiers.

Dinct. I. ' Be well nciiuiuiited with your own condition. Bud consider what it is thnt you huve most need of; and then you will find that you hav« ho much grace and mercy to de«iire for your souls, without which you are loot for ever, and that you have n CliriBt to desire, and an endle»s life with God to denirv, tliat it will quench all your thimt kfter the thing* below*,' This if any tiling will make you wilier, when you sec you have greater things to mind. A man that is in present danger of his life, wilt not be solicitous for pins or fool-gawdB ; and the hopes of a lordship or a kingdom will cure the desire of little things: a man that needetb a physician for the dropey or cooftumption, will Licarce long for children's balls or tops. And nietliinks a man that in going to heaven or hell, should have somewhat greater than worldly thinga to long for. O what a vain and doting tiling is u carnal mind: that hath pardon, and grave, Uid Christ, and heaven, and God, to think of. and tliat with speed before it be too late; and can forget them all, or not regard (hem or eagerly long for some little inconsiderable trifle; ax if they raid, I must needs Uate of such a dish before I die: I muMt needs have sucli a house, or a child, or friend, before I go into another world \ O study what need thy distressed sou) hath of a ChriHl, and of peace with God, and pn-puration for eternity, and what need thy darkened mind hath uf more knowledge, and thy dead and carnal heart of more life, and tenderness, and love, to God, and communion with him; feel these as thou hast cause, and the eagemofls of thy carnal desires will be gone.

Dirttt. II. ' Remember how much your carnal desires

■ Hmtrni iiullii imDK>uibut il<|ili:tiuu habnii: luim d oorde numdot «l ali uiii-*rnl> ioMii'"^'''!* U^'<^*K copti, nil pnutui cum ainnrr ^tiilgn, milt Innilal |>«r •olonlahDm ilTccluni •ItiguUri AiniiJuiriUlc. uullui ipal. mllivrtrc ilrbri, Oniiii Baai|UBraiiiUU(iutiuit oanTFmtiopim pnptR IM nnmrro non iniri, rartU Iniigl-a1biituLltfi< *l pVrtUrWl iKHnlnuin lucuici, cum iio» «i Uro, w<l ■! nm* uriginom dsalt QiitM|Qli Id rirum •[uriiualmi rt dlilnuoi imAcm eupii, b, canwU tU fMJIM miMciM*, Uva luli uiiara adliareat, niiKleioqiw luUriuii iKiminr tiw paew-krUo [I»wll1nl. <t<iD bkbila am Ofluui mul^pticllai, onuirt inucinn, nmid* loar. dlasloxvp dvalurMKnur bviLlrf ab «i pruflinibiinlw; Dto i|ui|>|ir per inxim bnm fmt-e fVutiniM ab milTcnlt huno Imaflnlbui KberUiir. Df>u ipiriiu* rM, MJM taa^rn ixnKi |mprl« Pi^irimar* *ul rlK^arr potrtt. TluuUrui dot, p.

m>

CHRrnTiAN i>rKBrToiiY. [part 1.

do nggniTftte th« frMikn«9» of yoiw epirilual ricsirrs, und nuike tlie »in more odioiia ftnd nnexcnsnhlc' An yo« So Mger for » hu«)wnd, a wit'«, n <;)ii)<l, for wealth, for prerer-nent, or Aiich things, while you nre a<x cold ai>d inditti^rent in your di>«irM after Ood, and gra*^'- *"*' K'^^y* Voiirde-iircB nfti«r tliese ni* not so eaniMt! Thtty mak<> yoii not «o ifnpurtunate Knd restlt'M: Ihpy t*ke Hot up ynw thoiightt both day and night: lh«y set yon not so ntidi on eotitri-vancea and end*aToursi; yon cwn lire as quietly without noie gvnce, or «MttrarK« of iialvation, or coaununioii wreh Ood, QH if yottWvM initifl>ri:nl in the hnHineHs: hut you nnttt n^edit havR (hnl which you deutre in ih*'world, or there tit no ()ai«l with you. Do you coiwidef what a bop-ribte c«rrt«mpt of Ood, uid grace, and he»v«n, i^roanifest-«<! hy thiK? Ritlier yoU' are regt^nerate or uiir«generate. If yon ore regenerate, all your insiruclioHn, and all your e»-pvnence of the worth of spiritual things, and the vimity of things tnnporal, do make it a heinoaft sin in you to be now MiMger for thotte ihin^ which you have ao oAea callml VBttiey. wlitli^ you are »o cotd toward*' Ooil whose gOodiWH you hav« had so great experience of. D«f you kDow no .bettt^r yet the difference between (be oreatuiv and tlie I Cr«ator? l>o you yt-t no better understand your neceHBifios Land iiitereat, and what it is tlmt you live upon and miiBt liTuM to; for yonr ewria«trng bleMedn«&« aoid content ? If Ijwu are unregen«ratk: (aH nil are that love any thing better than Cod) trhat a ina<ineiiB io it for one that im condemned in )bw to endlen lornicnts, and shail bo' qiiickJy there, if be b« not rv-gAatTMe' And justified by Chrilit, to bo tliiroting BO wigi-rly for this or that thills', or penon, opon emtli; wiien he should prestenity IwBtir hitn mth all his might to aare bia auul from endless misery! Uow tncongmous are these desires to the good and bad ?

2}irtvt. tit. ' Let every sinful denipe humble you, for the

I worldlini^Ks and Heshliness which it dieeovereth to be yet

, UnmortiHed in you; and turn your desires to the mortifying

of that flesh and concupixvnitce which is tiic cause.' If

yott did not yet lore the world, and the things that are in

^tlie world, you would not be so eager for them. If you

were not too eanial, aaddid not mind too much the things

of the flesh, you would not be so earnest for them as you

CHAP. Til.] CHRISTIAK RTHICS;'

Wl

are. It should be n grieroM thing; to ronr h«nrti> to cott-■ider what wor<)liiie*i) and tIeahlineM this shrwcth to bo yet th«rt. ThM VAU ahoold ««t »n mi)i;h by the crpature, om to bd DtiulHe to bear the wuil of it: ia thia renouncing th« world nnd Utah f 'i'h« tlitni; you need is not that which you so much dfnirv; but » bH-ter heart, to know the ranity of the cicntorc, to hw dead to tlie world, und to bf able to bear the want or loss of ni>y thing in it; nnd a falter mortification of the flvah: mortifying and not Mtisfying it, ia your work.

Virtc4. IV. 'Aak your henrta seriously whether Ood in Christ be enough for them, or not? If they say no; tliL-y rttiioimce him and all th«ir hope of heaven: tor no man takes Ciod CuT hix (ind that takes htm not for hia portion, and an enough for him: if they Kay yva; th«n yon have enoDgh to atop the month of your tleahly desires, while yoor hearU ronfesa that they have enou^ in God.' Shntild tbatMul tiial liath a hlia) interest in God, nnd an inhtri-tanG« in eternal life, be eiig«r ft>r any conrenieneM and contentments to the tttrsh f If God hv not (-nongh for you, you will never have enough. Turn to him more, and know hrra bcttirr, if you would have a rattafled mind.

lUretl. V. ' Remember that (very sinfVil desire is a rebelling of yoof wills agninat die will of God ; and that it ia hia will tJiat muat govern and diapnae of all, and your willa must b« conformed to hia; yt-A, that you must take pitasnnt and mat in ibv will of Ood.' Rtmitot)- the case with yonv heartH, and aay, ' Who ia it that n the (jovrmor of ths world ! and who ia to rulo me and dispose of my affairs ? U it I or God 1 ^Vhosu will ia it that muat lead, and whose must follow ? Whose will i* better piided, Ood's or nine 7 , Uitber tt la hia will that I 8ball have nbiit I desire, or not; if it be, I need not be ao eagoTi fbr 1 shall have it m hii I ttmr< iind way: if it be not hia will, is it Ht for me lo mur^j ram anil atvive n^iiiat him V Ri-nmnber ihiit your discon^l lenta and oamnl dasiiva tuv so many accusations brought itti ■gainat tiod: as if you said, thou hast not dealt wall of wiasly, or mereihilly by nie ; I must have it letter: 1' will not stand li) thy will and ^vernment: I muaL have it as | «>tU. and hava ttta diapoval of myiiolf.

Diretl. VI. ' Observe how your vager deairea are cot\-

<l«iDn(») by yoursclvcii in your daily ]>ray«r8, or else they luitkvyour prayers thvmselreit condeuiiiable. If you pray that ihe will of God may he done, why do your wilU rebel agfiiiiflt it, and your desires contradict your prayere? And if you aak no more ihau your daily bread, why tbinit you after more'! But if you pray as you dcBiro, * l/)rd let my will be done, and my HelAab, carnal desire be fu]6llcd, for I < tnaat needtt have thiti or that ;' then what an abominable ' prayer Ih this ! Dr«ire lut you niiut pray.

Dirtct. Yii. * Remember what cov<^ant you have made with God; that you renounced the world and tJie flesh, and took him for your Lord, and King, and Father, and yielded up yoursclveo aa his own, aa bin Hubjcct, and uk biK child, to b« diapoied of, ruled, and pruvidvd for by him: and (hia co-renatit is essential not only to your Chri«liaitity, but to yonr taking him for your God.' And do you repent of it? pr will you break it, and forfeit all the benefiiti of the cove-it? If you will »eed» have the diaponal of yourtelvea, yoH diitcha^e Ood of hia covenant and fatlu-rly C4ire for yuu: and then what will become of you, if he ao fursakc you 7 Direct, viii. ' Bethink you bow unmeet you are to be the choosers of your own condition.' You foresee not what that prrsou, or tiling, or place will prove to you, which you so eagerly deiiire: for ought you know it may be your undoing, or tJie grenteat miiiery tliat ever befell you. Many an one hath cried witli Rachel, " Give me children or rise I die *," that have died by the wiukednesa and unkindness of their childrtTR. Many an one hath been violent in their de> sires of a husband or a wife, that afterwards have brukvn their hearts, or proved a greater aliliction to them than any enemy they had in the world. Many an one hath been eager for riches, and proHperity, and preferment that hatli been ensnared by them, to tlie damnation of his soul. Many an one hath been earnest for some office, dignity, or place of trust, which bath made it a great increaser of his sin and ntiaery* And it is Desb and self that ia the eager desirer of things that are against the will nf God, and nothing is so bbnd and partial as self and fleidi. Yon tliink not your child a competent judge of what is brat for him, and make not his desires, but your own understanding llie guide and

• (l«ll, IIIL, 1,

CHAP. VII.] CHRISTIAN ETHICS.

273

.rul*: of your draUngs with him, or diepoiials of htm. And

ittv you mure 111 choosers for yourselvea in comparitwii of

I God, thao your child is in comparison of you ? Either you

te Ood for your Father, or you do not. If yoti do not,

him nut Father, and hop« not for m«Tcy and mlvntion

from him : if you do, in h« not wise and good «iiough to di«-

pos« of you, and to determine whnt in b«ftt for you, and to

chooHe for you ?

Dhcft. IX. ' Remember that it is one of the greatest plagues on this side hell, to be given up to our own desires, and that by your eagemess and discontents you provoke Ood thus to give you up.' " So I n^ve them up to their own heart's lust, and they walked iu their own counMls; O that ray people had hearkened to me! Sec.*" "WbOTt^ fore God also g;ave them up to uncleanneRS, thnmgll the ^luHtH of their own heartH% &c." " For this cause Ood gave thtm up to vile afrections *." " And even as they did not like to retain Ood in their knowledge, God gave them over to a reprobate mind, to do tlioite things which are not convenient*." God may give you that which you so eagerly desire, ax he gave " Israel a king, even in his auger'." Or aa be gave the Israelites " their own desire, even ttv*h which LIk rained upon them as dust, and feathered fowls as th« Band of the sea, they were not estranged from their lusts: but while their meat was yet in their moutbt, the wrath of .God came upon then), and slew the fattest of them*." '"They lulled exceedingly in the wilderoess, and templed Ood in the desert, and he gave tliem their request, but sent Icanueitii into their souls V GchI may say, ' Follow your own luot, and if you are so eager, take that which you desire; take that person, that thing, that dignity which you are so earnest for; but take my curse and vengeance with it: never let it do you good, but be a snare and torment (o you. f" Let a fire come out of the bramble and devour you'."

Direct. X. ' Take heed lest concupiscence and partiality

entice you to justify your sinful desires and take them to be

lawful.' For if you do so, you will not re|>ent of tliem. you

will not confess them to God, nor beg i>ardon of them, nor

t%tg help a^nst them, nor use the means to extinguish then;

» Pm. lutl. It. • Km. I. ff4. «6. • Kt. ta.

• f llwu. ii. 10—If. ' lI«.uiLII>. II. ( lSd.l»<Ui.t7, x»-ai,

' PaL c«i U, IJ. >J»d|ali.l9.

SV4

CHRISTIAN imiBCTORY. [PART I.

but will dicmb them, and be angry with all that areagainBt them, (UMi love those tcuipten btat (liat encourage them: and how daogeTouK a case \s Hmf And yet noUting i» inor« ordinary unong; ftiiinerit, than to be blinded by (heir own afiec-tiouK. aad tliiiik that they have sufficient reasoa to doeire that vrhicb they dod«iur«. A»d all'ection ruftkelb them very wit^ ty aud rwioluW to deceive thbn>iiv)vi». It tettetlt tliem on studying all Uiat can be naid to defend tJirir enemy, luidput • deceitful gloss upon their cause. Tiy your d<.-s>J«.'a wt^ll, (as I before diiected you.) Q. 1. 1b the thing that you deftire a thing Uiut God hath bid you deeire, or promised in biH Word to give yon, (a* gxae*. Chri«t, and heaveu i) If it bv »o. then decini it, ajtd spare not: but if not so, Q. 3. ' Why then are you soet^-r for it when you should at mo«t have butatubniissive, conditional dcsireafter it? Q. 3. May ia it not something whieh you ate foibiddeD to desire ^ If so, dare you excuse it t

Jiirwtt. XI. ' Remember that concupiscence or ainful ds-■ireis tbebegtnniug ofall&inofcomiaistuoii.and leadeth directly to tlie act.' Theil, adultery, uuKler, fraud, contention, and all such misebiefs bc^in in inordinate dc«irea. For " every one la tempted, when lie i» drawn away of his own lust and tuiticed : tlit'n when Ut«l hath conceived, it ' brinffeth forth ein ', and sin when it is Ituished bringeth fovth , deadi'." By' lust' is meant, any fl>^»hly desirtt ot will; there-' ft>r« when the apoHtU forbiddctb gluttony and drunkenness, chuubering and wantonness, strife and envying," he strike" at the root of all in thiM one word, " make no provision for : tjie Dctth to satisfy its lusts" (or wills).

Dirttt. XII- ' Pull off the deceiving vitor, and see that ^ vbich youso eagerly desire, as it is.' What wtU it be to you I at the last I it is now in its spring or summer : but see it in I fall and winter? It is now in il« youth : but see it withered I to skiit and bone in tts decrepid age: it is now in its clean id curious ornaments, but see it in its unclmnness and its fhcKnely drvim: cure your deceit, and your desire is cured. Dincl. XIII. ' Promise not yourselveelong life, batlivtf tjdytng luen, with your grave and winding sheet always in your eye; and it will cure your thirstalUtthecre«ture when yuii nrv oenHible how short a time you tnuKt enjoy it, aad especially how near you are unto eternity. ' This is the apos-> J*iuo L 14, l& • Rom. liTi. 13, 14,

riTAP. VII.]

THRISTMN ETIIirS.

276

tJc'it melhod, " Bui thin I (oiy, brethrfn, the tJni« in short: it

mnuoeth that both they that huve W)v«a br im thongh they

' had none; Mid (hey that weep, as tliough they vrcpt not;

Biid ibey that rejoice, a» thouKh they rejoiced not; and they

I that buy, ■» (hoogb ibcy po«scHicd not; and they that uae

^ttie world, utt not abuaiog it (or aa if they lued it not): for the

fcahion of tbis world p«M«th away *." So yon will deNir« aa

if yon desired not, when jou peruivC well how quickly the

thing desired wilt pasa away.

Dirrei. xtv, ' In ull your denirea, remeniber the nccoDAt aa well aa the thiiif; dcaiivd.' Think not only what is now at haitd, but what account you moat make to Oi>d of it; " For to whom men give or commit much, of tliem they require the mon "." Will you tJurstaft** mon-power, more ho-BOUff mon; wfriiltb, when you reraunibcr thRt you hare lh« OMre to |;i*u uccouot of \ Hav« you not enough to reckon foe aJrvady. unless yon bad bearts to uae it better?

Dirret. xv. ' Keep youraclt'fK u> tlie holy use offtll ytnr iDMcicH, ftod let not tin flesh devour thvm, nor any inord^ iuu« appfitito fare ever the bettffr for them when yoa bava thi-m, and this will poweifully extin^ioh the inordinate d«-•ir« iuelf.' Wc are ia liill«! danger of being otct ea^r after thinga spiritual and holy, for the honour of God : revive tkeiefort: that all yon have aball bi; tliua aanclilitrd to Pod, ■ad UBvd lor him, and not at all to aatiKfyany inordinate <le> aire of ibe fteah, and tbc flesh will cease Kasvit, whenit (iiult it fare* never the better for it. Yon are able to do munh at this way if yoB will. If you cannot pntaenlly auppmsa the desire, yov aay pr«acal1yrcitolv« to drny tlir Henh (he thing desired, (•• Iland would not drink tlte water though be longed foi it,) and you may presently deny it, the more of Ibat yoa havw. If you cAnnot forbear your tbimt, you Am tojbtax to drtak: if you cannot forbeay to bi^ hungry, you can forbear to eat whatever is forbidden or unfit: if Eve unat needs bare an appetite to the forbidden frait, yet she have commundol her handii and teeth, and noi have it. If yoft OMtnot otherwise cool your desire of niri^ i apparel, vmr that which ia somewhat homelier tlian elM you would have worn, on purpose to rebuke or control that rriuiie: if you cannot otherwiHo cjnenrh your eoveloiM de< L ■ICMtU.tV—>|. • IjiIic (U. «). • M*lt.»*. '9S«iu. •iltt. » tT,

CHRISTIAN DIRECTORY. [PART I.

VIKS, give BO much ihc more to the poor to cross tlut desire. You cannot say tliat the outward act is out of your power, if you be but willing.

DirM. XVI. ' When yourdesireK are over eager, bethink

you of the nierciea which you have received already and do

poKsesK.' Hatli Ood done ro much for you, and are you still

culling for more, even of that which in unnec«iieary when you

■•hould bo giving thanks for what you have ! Thin unthankful

reediuesa i> an odious sin. Tliink whttt you have already

for Roul and body, estate and friends ; and wit) not all this

tquiet you, (even this with Christ and ht-avcn) uiih-KH you

I ^ve the other lust or fancy satisfied, and unless God humour

you in your sick desiras?

Dirtcl. XVII. ' UnderRtand how little it will Ralisfy you, I if Ood should give you all tJmt you vumt-stly desire.' When [ you have it, it will not quiet you, nor answer your expecta-Itions. You think it will make you happy, and be exceeding Bwcot to you, but it deceiveth you, and you promise your-L^elvea you know not what, and therefore desire you kuow ,not what. It would be to you but like a dreaming feaat, ■which would leave you hungry in the morning.

Xhrett. xvtii. ' Remember still that the f^-»tc*t hurt that the creature can do thee, is in being overloved and de-[ jiircfl, wul it is never so dangorous to thee as when it seem-eth most desirable.' If you remembered this aright, you would be ciMt into the greatest fear iuid caution, when any thing below is prevented <very pleasing and desirable to you. Dirtct XIX,. ' Consider that your desires do but make those wanU a burden and miBery to you which otherwise would bo none.' Thirst makes the want ofdrinka torment, which to another is no pain or trouble at all. The lustful wanton is ready to die for love of the desired mate which nobody else carc« for, nor is ever the worse for being without. A proud, ambitious Hanuui thinks himself undone if he be not honoured, and is vexed if he he but cast down into the mean condition ofu farmer: when many thouaand hone&t. contented men live merrily and quietly in as low ■ condition. It is men's own deairea, and not their real wants which do torment them.

Direct, xx. ' Remember that when you have done all, if Qod love you he will be the chooser, and will not grant your

CHAP. VII.] CHRIHTIAN KTHIC8.

S77

I

nek dc8ir«8, bat will correct you for them tilt th«y are cured.' If your child cry for a knife, or for unwholesomi; meat, or sny thing that would hurt him, you will quiet him with the rod if h« give not over. And it i» * atgn some rod of Qod it oMT you, when you are sick for tbiit, or that, or the other thing, and will not be quiet and content unleiis your fiincy and concupiscence be humoured.

Tit. 4, Direcliom against unfut Mirih and Pleasure.

Mirth is sinful, 1. When men rejoice in that whicli is evil: as in the hurt of others, or in men's sin, or in the suf. ferin^ ofGod'it servantii.orthe afflictions of the church, or the HucccHit or prosperity of the enemies of ChriHt, (or of any evil caose:) this is one of the greatest sins in the world, and one of the greatest signs of wickedness, when wickedness is it that they rejoice in^. 2. When it is unseasonable or in U) unmeet subject: as to be merry in the time and ptaee of mourning; to feast when we iihould fust: or for an unsanctified, miserable soul to he taken up in mirth,ihot is in the power of sin and aatanand near to hell. 3. Mirth is ■tnful when it tendelh to the committing of sin. or is man-tgrnl by sin: as to make merry witli lies aii<l fables and tempting, nnnecesaary time-w««iing dunces, plsyn or Tfcreutioos; or with the slander or abuse of others ; or with drunkenness, gluttony or excess. 4. Mirth is sinful when it is a hindrance to oar duty, and unSlteth the soul for the exercise of that grace, which is most suitable to its rstnle. As when it hin-dereth a sinner's conviction and humiliation, and resisUith the Spirit of God, iind bawleth down the calls ofgi^ce, and the voice of conscience, that they cannot be heard: and when it bnnisheth all sober consideration about the mutters thul we should most regard, and will not give men leave to think with fixedness and sobriety, upon God and upon tliem-, selves, their sin and danu;er. upon death and judgment and ' the life to come: when it makes the sou) more untit to take reproof, to profit by a sermon, to call upon God. This dmiK ken tnirtli which shuts out reason, and silenoeth coaMienoe,

< Sinici ifioml ttttim aw* Mpbln. ^aoJ iiajnc Ifil ImiwMiir sd wIspfcWM, vm/m *lb fein> *A talaptatwsdlotaadalniM. &M aausMtCM wicina, qmwl r*. Il—«w MM reu m*mi iMtM Wpf; ya »d tdkiaw M , pMWti|«ai lA irppfawliik, mm, MisDiaf. Uaif. In Znwot.

)t78 CHHIWnAM OlRfiCTORV. [PART I.

. uid Uvgfaa at Ood, and jexleth at danmation, and doth but [ intoxteate the hniin. aiid luakt^ men miul iu the matters where they should luont Hh«w their wivdoin, I nay this miTth is the devil's sport, oiid the Hiimi-rH miiitry, and the wise man'a pity : of wbidi Solomon Epeaketh, " I said of laughter it is mad, and of mirth, what doth it ■ 1" " As a madiiuin who caHtvth hrebraiids, arn)<>vK uiid death, ao is the man that de-;C«ivetJibi9 neighbour, and saith. Am I not in sport* t" "It is a sport to a fool (o do mischief'/' 5. But mirth is most horridly tKliouM wh«ji it is htEisphi-moUH nod profane : when incaraatc d«vils do m»kv themselTes merry with jesting and iDockini^ut Scripturv, or at the judf^cnts ofGod.octhe duiiim of rclii^itiu; or iu horrid outliii and cursed speechaa, I'tgatiMt ibeaerrantsof the Lord. m-

Direct, t. ' First see that thou be a person (it for niirth, ^uul tlial thou bo not a miiterableslaveof natan, inununn.-ge-aeratA, unholy, unjnattfied Mtatc"!' Thou wonldxt scarco ftliink tlic innoosnt framcH or spoils were bocomiu^ a male-fector that must dia to-morrow. An unregeoerate, unholy is nurc whtnever he dicth to be damned : if he be-not this, he must deny God or the Gospel to bv true. hAnd be ts not sure to live an hour. And he is sure tlutt be Lahall die ere long. And now, if you hare not foolrd away ^oor reason, tell me whether your reason can justify ihv Ijnirth of such a man I Dost thou ask,' What harm is it to I be merry V None at nil for one that hath cauae to b« merry, \tad rejoiceth in the Lord. But for a man tobemerrj'inthc I'Way (o hell, and that so near it; for a man to be merry be-[fore hts soul b« sanctified, and bia ain be pardoned, or b^ ' lore he seeketh it with idl his heiut. ibia is harm; if folly, and unbelief, and conleinpl of Ood and his drcudfut justice, ba any harm. U hearken to the calls of God ; abhor thy BIOS; nod set thy hvart on heaven and holinesa, and then God and cnnHcieuce will allow thee to be morry. Get a r^ aewed heart and life, and get the pardon of thy sinn, uih] a title to htttven. and a readiness to die, and then there m reason and wisdom ia tliy mirth*. Then thy mirth will be

■ E<cla.ii. f. ' Pn>rnil. IS. 19. >Pr«>. x.<3.

■ Piw. m. 10. Ocllghl !• Ml Mcnty Ibt ■ fool.

* Alqnli m qum fltntrm mnri dtcai. rldef* J «ifc < uU •InfiUn: earn liiMirr, Wiin))n>i|«rtu|n n-rticnn •4d«rFl. midf non Sfstfqn KhM. Rbominuiii hndddn-bic flcioi bk MM) IvngD wjDDttui lotcio icquelMtur. Prtrwdi. Dhl. 1 19. KK. f■

OHAI>. VII.] CHRISTIAN BTR1C8.

279

honour*t>lt: and warrantable; belter thaii the Innte inan** lliut M'ltH ht-alcd, thnt went with Peter and John into the teinplv, " walking, njid )t-n(>ing, »nd {irnixing God'." But lit >• a most pitiral sight to nee mi ungudly, unregeiierate [#inn«r, to laugh, and aport, and play, and live merrily, as if ■lie knew not what evil is ne^r him ! It would draw tears from the eyes of a believer that knowcth him, and thinkelh where he ta like to dwell for ever. I remember the credible narrative of one that lived not far from me, that in bit pro-ftueiieat wu wont to wiHh that he might see tlie devil; who at lut appeared to him in hiit terror; and sometimca he nniled oo hito : and the man was wont to aay, that he never ■ c wn a dao ugly and terrible m wh«in ht mnilt-d: (and the nan was affiighled by it into a reformed life.) So though » aervant of the devil be never comely, ytt he never sMoicth ko gheatly as when he is most merry in bis mtftery.

Direct, it. ' Yet do not detttroy nature byovvnoneh heaviness, nndcr prct«nc« thnt thou hast no right to be merry.' For, 1. The very discovery of thy misery puta thee into thft birer hopes of mc>rcy. 2. And many of Ood'a children live long without asHuranoc of their justification, and yet should not therefort; oast away all joy. 3. And an much euKC and quiet of mind must be kept up by the unsancttfied them-.Mlves, a« ii u«c«uary lo preserve their naturt-s, that they liinay have time continued, and may wail on God till they [lObtain his grace. Above ail men, they have reason to value ' their lives, lest they die and be lost, before they be recovered. And therefore, as they must nut famiKh IhemoelveK by forbearing meal ur drink, so their sorrows must not be such u may dNlmy their bodies (of which more anon).

DJrvrt. III. * See thai you first settle the peac« of your souls upon solid grounds, and get such cvidcnrcs ofyour sp4^ial interest in Christ and heaven, as will rnlionally warrant you to rejoic«; and then make it the bnsinMa of yosr lives to rejoice and delight yourselves in God, and take this iM the principal pnrt of grace and godliness, and not as a t'tmall oritKUfiervnt'thiug; and so let all lawfal. natural mirth be taken in, as animated and i!innctified by thi> holy delight and joy ; and know th»t ibis uulurul, Haiictilled mirth is not

( A(bU.H.

C:11K1ST1A^ UIRKCTOKV. [PAKT I.

only Uwrnl, but a duty exceeding congruous and conkely for

[tlhnnkful believer in his way to evorlaatiogjoy.'

lliirt in the true method of rejoicing. Though, a« I ^aid, much qiiietneNt may l>e kept up by the uaKgen«nilc. as I ne«drul to keep up life and health, and the Gospel where 'it Cometh in tidings of great joy to those that hear it: yet iniiD can Uvc n truly coinfortttble, merry life, but in this cthod; but nil his mirth bctude that which citlier suppor-tlcth nature, ur nieetetli mercy in his returning to God, will |be juatly char^^eablewith roadoessi and makcth him a more I pitiful sight*.

The first tiling thefefore to be done, is to lay the ground-

of tni« mirth. And thia is done by unfeigni-d repent-

{, Mid turning to God by faith in Christ, and becoming

l^w creatures, a sanctificil, peculiut people, and being jus-

jtified and adopted to be the children of God ; and then by

discerning (upon sober trial) the evidences and witiicKx of

nil thin ill our!i<^lvei«, that we may know that we have passed

from death to life.

And though there are several degrees both of grace and of the disct^rning of it, some having but little holinirss, and some but little discvnting of it in thenUM-Wes, yet tlie least may afford much comfort to the soul upon justifiable grounds, though not so much as the greater degrees of grace, and cJ«M«r discerning of it may do.

Tba foundation being thus laid, it must be our next endeavour to build upon it a settled pc«ce of conscience, and quietnesa of soul: for till we can attain to joy, it is a great Stercy to have peace, and to be free from the accusations, I fears, and griefs which belong to the unjustiAed : and peace Lnuet bo the temper mote ordinary than much joy, to be ex-ctcd in this our frail condition.

Thirdly, Peace being tlius settled, we roust endeavour to iac up daily into joy, ns our great duty and our grent ft^lici-[liy on earth: it being frequently and earnestly vommaiided rin the Scriptures, tliut wc " Rejoice in the Lord always," I ftnd " Shout for joy, all that arc upright in heart'." Thua I be that " proveth his own work," may have " rejoicing in

• Sm nj Smnon at Paul'», mIIH " RifM Brjuklp(." Aiut httr brllin-, CiMp. a. DLcKt. 13.

• P»l.iiMi>.l. FbU.iii.1. <<.4. DhM, iS. I), la. utiLr.

CHAP. VII.] CHRISTIAN ETHICS.

281

luiDHtlf ^" even ill tltc " testimony of liis conscieDce," of fatB own " simplicity and i^ndty itincenty'." And thin all believem sliuutd mttintnin wnd ncluutv in tlittniselve^.

Fourthly, With Uii> rejoicing in God, our UKful, natural mirtli must be taken in, an subordinate or sanctified; tJiat i», w« must further our holy joy by natural mirth and chcerful-nesH, and by the comforlK of our bodie« tu God's lower mer-cie«, promote the nenrice and the coniforUi of our souls. And this i» the right |>luc« for thii* mirth to come in, and this IK the true inethiu) of n^joicing.

Dirtel. iv. ' Mark well tlie usefulnenK and tendency of all thy mirth : and if it be useful to fit iJiee for tliy dnty, and intended by thee to that end, (tliough you alnay ob> nrre not that intention at the time.) and if it tend to do thee good, or help tlicc to do good, without a greater hurt or danger, then cherish and promote it: but if it tend to carry thee away from God. to any creature, and to unfit thy Mul for the duties of thy place, and to carry thee into sin, then avoid it as thy hurL" Still remembering tliat Ihene-ctaaary support of nature must not be avoided by good or bad. A ChriKtiun that hath any acquaintance with himself, laod with (he work of holy watchfulness, may diseern what lus mirth is by the tendency and effects, and know whether lit doth him good or harm.

DirtfJ. V. ' Take heed that (he flesh defile not your ' mirth, by dropping in any obscene or ribald ulk, or by stir-tling up tlenhly liiat and hin,' Which it will quickly do. if Ittot well watched, and holy mirth aitd cheerfulness ih very ' >pl to degenerate on a sudden into sinful mirth.

Dirrct. VI. * Consider what yourmirth in like to prove to others as well as to youi»elTe8.' If it be like to stir up sin (U otliers. or to be ofiVrisive to them, you must the niot^ Kvoid it ID their presence, or manage it with the greater cau-l.tion: if it be needful to cheer up the drooping mioda of those you oonTCrse with, or to remove their prejudice a^ninisL a holy life, yon must the more give place to it: for i^in v,ui>^ or bad as it tendeth unto good or bad.

JXrrct. VM. * Never leave out reason or godVitxe** ^^'J* ' VKj of your mirth. Abhor that mirth that maVet-^ » ^v**^ fool, or playeth the fool; and take heed of that *>*^«^C^ '

*Ual.tl.4.

«C«.Lt,.

tM CHMIKTIAN UIRBCTOftV. [PAlT (.

which makrlh % man merrieatwhMi hr iitfurthfst fromOod, bkc tlir horsv or ox that ieapetli and playeth for j;tndnvM when he is unyoked or looted from his labour. Something of 0«d and kcann should appear to be dropped into all ow aiiHht to awMtcD and to Hanctify it.'

JNnwI. Till. 'Watch your tongu«s in all your mirth; for they are very apt to tidie liberty then to kin.' Mirth i» to the touguo as holidnya and playdays to idle iicholani; who are ig\ad of tbeni as a lime in whicli they think they have liberty to game, and fight, and do amiss.

Jiirtct.ix. 'If a word break forth from yourselves or coniponioiut to ihe wroti^ of others in your mirth, asof bwckl>it(iig, evil apealung. jeering, scorning, defaming, (yea, though it be your enemy) rebuke it, and cast it out, aa dirt or dung tltal fulMb into your di^h nr ntip.'

Direct. X. ' If piofannietM intrude, and any mak« merry with jesting at Scripture, religion, or the slanders, or scoroa of godly persons, with a tendency to make religion odious or cuntcmpliblv; if tliey are such as you niuy speak to, re* prove them witlt reverend seriooanMs to their terror: if they are not, then shew your abhorrence of it by turning your backs and quitting the place and company of such deviliith vnemiea of tiod.' Be not silent or seemingly-consenting witnesMis of xuch odious mirth, againat your Maker.

Dinct. XI. ' If the mirth of otJiem in yonr company grow tiuiipid, frothy, foolish, wanton, impious, or olherwiiw oomtpt, drop in tome huly salt (o st-KKon it; and something thatia terioua aivd divine to awe it and repress it.' As to

fe~ rrmt-nilif:r litem of Ood's presence, or to recile such n

text as Epbea. v. 3. 4. " But fornication and all uncleiin-neas or covelousnean, let it not be once named amongst you as becometh aainU*; neither fillhincss, nor foolish talking, nor }e»ti»g; which ar» not convenient: but rather giving of thanka." t JMrt€t. XII. * If minh grow immoderale and exceed in ■Mature, awl oarry yoti away from Ond and duty by the very carnal pleaaurc of it, have always at hand these foliow-iog coatiderations to repreic^ it.' 1. Remember lliatOud ia preB«nt; and levity in not comely in his atght. 3. R«> ncmbnr that death and judgment are at hand, when nil (his luvily will b*i turned iulo deriousness. '4. Itemi-mbi-r thai

CHAV. Vll.]

CHRISTIAN ETHICS.

yuur BotiU are yet under a grett deal of «in, utd wanta, uut danger, aud yuu liitw « pvat deal of spHoiih work to do.

4. I-O'ik oil Jesus Christ, and remember what au examfile he gave you ii(>on earth: whether be laughed, and played, and jested, and tnnght y»a inimoderate or comiil roirtli: and wheifaer y»u liv« like tin- di)u:i{iU-« of » crucitit-d Chnwt.

5. Tliink on tbe ordtiwry vmy to heaven, described in Scrip-ttirr; wliiL'h i« tltrouf^h miiny tribulalinns, afHictious, taat-in^s, temptations, humilialiona, sufTeringa, and mortifi-catiooa: and think Mhctlttr a wunton, jettting, playful life be like to this. 6. Think nfthe conree nf thu ancient and excellent ChrtiitianR, who vr<>nt to heaven through labour, and vnitchin^K, nnd fantin^, and poverty, and vruol pvme' ontiond, nnd not through ciirnnl mirtli and spurt. 7, Thnik of the many calamitous objects of sorrow that are now abroad in the world ! Of the millions of heathens and mah'jmeians, and other Htrangers and enemiea to Christ I Of the obstinate Jews; of the papal tyranny and UMirpa-tion; ami of the divided state of all the churchvM, and tlir profkueneoK, and persecution, and nnchariialilrnvss, and contentions, nnd mutual rvproachca and revilings, which nuikf havock for (Itc devil among the monbera of Christ.

'I\t. 6. Dhwtioiu agttitui linftil llopti.

Hope in nolhinjf bwl a desirous expectation : thefi^fore tlio directions ^iven before, aguinst siaful love and dtrsire, nay aulfiee alao againat sinful hopes, save ouly for the exporting pnri- Hiipf in sinful; I. When it is placed nlti-mutely upon n forbidden object: as to hope for smnc 9vil to yoDrwlvn which you mitttakingly think is good. To hope for felicity in the crealurv, or to hope for more froM it. than it can aHord you. To hojw for the hurt of otb«r mt^n; for the ruin of your enemies; for tiie hindrance of Uie Ooapel, and injury to the chnrch of Christ*. 2. When yoQ hope for a go<^ thing by evil means: aa to hope to

* DvA mf ^ 4MhI Itwl ir lhcr» ner* taken <nl ef mcn'i iDimli. •>>" cipininu, iNtoh« kopw. fabt *dawliM. Imt^tAmi. lu.hm » wmld (mm Hie mhwb al ■■mAw af MS, peo •hnnkn M^ps M «r MchHbBlj airf tadhrMlOai, and an-cwsfcWablBWtfcswwIm; Lwd Bmmi'* Km; ef IJc*.

CURISTIAN DIHP,CTOBV. fPART I.

please God, or to come to heaven by persecuting bi> wr-vants, or by ipnoranct, or 3iup«mtition, or eohiun. or hereBy, or any sin. 3. To hope ungroiiinlcdly Tor thnt from God, which he never promised. 4. To hope deceitfully for that from God which be hath declared he will never give. All these are sinful hopes. But it is not these last that I tihall here say mtich to, becauHe I have said ho much already of tbem in many other writing.

Direct, i. ' Hope for nothing from God ag;ainat faith or without faith; that r», for nothing which he bath »aid he will not give, nor for any thing which he hath not promised to give, or given you some reason to expect.' To hope for tlmt which God hatli told iik he will not give, or that which in agaiiiKt llie holiness and justice of God to give, tliix ix but to hope that God will prove a liar, or unholy, or unjust, which are wicked and blaspheming hopes. Such are tin ho|>e« which abundance of ignorant and ungodly peroOD* have; who hop« to be saved without regeneration, and without true holiness of heart or life; and hope to be saved in their wilful impenitence or beloved sius : who hope that God forgiveth them thone sins, which they hate not, nor will be perauadcd to furaake: and hope that the saying over some worda of prayer, or doing something which they call a good work, shall save them though they have not the ttpirit of Christ: or tJiat hope to be saved, though they are unsanctificd, because they are not so bad as some othere, and live not in any notorious, disgraceful sin: all these believe the devil who tella them that an unholy person may be saved, and believe that the Gospel is false which aaith, " witliout holiness none shall see the Lord';" and iJicy hope that God will prove unholy, unjust, and false to savs them, and yet tlii« they call a hoping in God. Hope for that which Qud hath promiiwd, and spare not; but not for that which he hath said he will not do, yea, protested cnn-not be'.

JDirrct. It. ' When thou hopest for any evil to others, or thyself, remember what a monstroua thing it is to make evil the object of thy hope, and how those hopes arc but thy hastening unto chosen misery, and contradict ihemaelreit.' For Liiou hopest for it as good; and to be greedy for evil • Il«b.illi4. ' J(it>iiiiL3.a.

CHAP. VII.]

CHRIJITIAN BTHICf.

on Niippoifition thitt it i» f^ood, doth hIicw thy folly that will try no b^tu-r tlie objiM:t« of lliy hupvx: \ii.« a nick niaii that longa nnd bopeth for that which it he Uke it will be his d«ath. Thus ainaen hope for the poisoned bait.

Jhrect. III.' Undeixtand how much of the rootofworld-iinefis consiateth in your worldly hop«a.' Poor worldlingn hiiTc little in posii«Mition to di^light in; but tb«y ke»p np u hupc of more within th^m. Muny a covctouH or ambitious wretch, that never n-acheth that which he desircth, yet livctli upon the hop«)i of it: irnd liop« ih it thatsctteth and keepelh men at work in the service of tlic world, the flesh and the devil; aa divine hope doth set and keep men at work for heaven, for their souls, and for Jesus Christ. And many an hypocrite that loseth much upon the account of hi* religion, yet Hheweth his rottenness by ke^prng up his worldly hopes, and going uo further than will stand with tho«e.

Dirrrl. iv. ' Hath not the world deceived all that have hoped in it unto thin day?' Consider what is become of ' them and of their hopes? What hath it done for tliem, and where htttli it Icfi tiieni? And wilt thou place thy hopes in that which liath deceived ao many generationa of already? Dinet. v. ' Remember that thy worldly hopes are a Hin ■o fully coDdcmoed by natural demon&lration, tliat thou art uiu-rly left without excuite,' Thou art ccrttiin before-haod that thou must die: thou knowesl how vain the world rill be then to thee: and how little it can do for thee ; and fH art thou hopiufi for more of the world!

Dirett. vt. ' Consider that the world declarelb its vanity

the very bopea of worldlings.' In that it ia still drawing

tlwai by bopea, and never giveth them satiKfaction and con-

tait. Alraoat all the life of a worldlin^r'H pleaaure is in hia

hope*. The very thing which be bopi-tli for, doth not pn>ve

i«o sweet to him in the po&sesaion, as it van in his hopes.

I hoping and still hoping for tliat which they never sludl

tUia, ia the worldhng's life.

Dina. vii. 'O turn your souls to those bleaied hopes

life eternal, which are sent you from heaven by Jeauk

<hnat, and set before you in ttie holy Scriptarea, and pro-

^'clainaed to you by the mawungera of grace.' Doth God

CHRISTIAN DIBBirrORV. [i>AftT 1.

offer you sore, weH-grouniled hope* of Ining for erer in bia joy and glory 1 And <lo you ncgkct thetn, and lie hoping for thu felicily in tho world whicli CBiinot be »t-tain«d, aitd which will give no conlcnt when you hare •tteiaet) il? This is more foolish than bo toil and iaipo-nsb yoursoUcH in hope to find the philosopber'a stone, uBad nfuBc a kingdom freely otfered. I' .1.

Bailnmmbum totaarda Cod.

The haired to God imd backwardness to his service, which in the chief part of tbis sin, is to be cured according to the Uin^ctiona in the lirat chapter, aa a at«tR of wicked-Bess ia: nod more I tthall K&y anon, about the worship of God; and Cbi*]>. iii. Direct ii. containctb tho cure al»o. Only here I nhall add a few directions to a God-bating ff»-i Beration.

'' SUmt. I. ' The first thing yon have to do, is to diaeover

' this to be your sin.' For you are confideat that you love

I Ood above all, while you hate him above all, even uboT«

the devil. You will coDfesa, that tbia ia horrid wtclud-

leaa, where it in found, and well dt^Hcrvelh damnation: take

teat thy own confrsniou judge tbee. Heinember then

[that it is not tlie bM« naniu that w« now speak of: 1 know

[that ((ad's name t* moKt honoiii-cd, and the devil's niune

Lis moat hated. Nor is it every thing in God that is luted.

IWiKia hateth his mercifulnost and goodness iks such : nor in

it every thing in the deril that is loved; none love his

hstrad to man, nor hia cruelty in tomentiog men. But the

iwtlincw of God, which is it ibat man moat receive the

image of, and be couformed to, ■» hated by the unholy:

■Ad the devil's tinholineM, and friendship to men's ain and

KBMiality, is hived by the aeminal !Uid unholy. And thift

htttei of God, (and love of the devil) one would think you

might eatnly percttve^ r.

I. In tliat you hud nither G!<>d were not so just and

holy ; yoB had rathi-r he had never cominiuidcd you to be

holy, hat left yoa to bve aa your lleafa would have you:

you would rather Qod were indiffereBt to your sins, and

would ^VG you Ivave to follow your lustfi. Socb a Cod

QHAP. Til.} CHHI»TIAN ETHICS.

ae?

you wbuM hftvG : and tt God tbat will damn you unlvKs you be holy, aiid hate your niib and forsake them, you like nol. you ciLuaot abide, but indeed do hate him.

2. Therefore you will not believe that God is such a boly, siii-hatiiig Uwl: because you would not h&ve him no; aud MO hale biit nature, while you believe that you lore hin^ and love but an idol of yuui unholy fanlKHice'. " Theae thini^s ha«t thou done, and 1 ke)>t itDeiice : thou tlioughteet that I wua nltoj^ber auch a one tut thyiwlf: hut I will reprove thee, and act them iu ordur before Ihy eyoe : now iHiniiider this yu that fur^t Qod, Wt)t I tear you in pieces, &nd there be none to deliver''."

3.' You loTe not tJie boliMsa ofthe Word ofGod, whieb beareth his image.' You love tH>t the«e atrict aud holy passagva in it, John iii. 3,5. Luke xtv. 26.33. Matt. xviii. 3. Rom. viit. 13. Cot. iii. 1—4. i Cur. r. 17. with ttbundaiice wore. You had rather k«ro bMl a Scripluxe thai would have left yon your mtbttion. covatotMseas. Itnt and appvlilu, to their lib4:rttet; atkd that had mH Dotfaioff lor the absolute mtcwaity of hoHnoac. nor had condemned tb« ungodly.

4. You low« not the holiest mini»tera or aervmnta of Christ, that most powerfully prench his holy Word, gr that noBtcttrefiilly, seriously, and zealouKly obey it; your hearts rtae agoinat them, when they bring in the light, which iihew-«tk that your deeds and you are evil'. They ore on eye> tore to you; your hearts rise not ao- nuich againat wbore-monKera, swearen, liofK, druokarda, atlitiata, or iafidtla. OS agaiitat tlioiu. \Vlial sort of porsoiM on the Ince of the earth, arc so bated by thv ungodly in oU oatious. and of nil degiec*. and lued by them ao onielly, and pursued tuf them M implacably, a* the holiest servants of the Lord ate i

&. Yon love uoi to coll upon God in serious, Carvent. spiritual prayer, praises, and thankagtving ^ jrousre quieklf weary of il: you had rather be at a play, or gsning', or • feasL: yow boaxta n»« a^ainat boly vonUiip ns a tedSoua, iiksa«« tiiiag.

(i. You love aot boly. edifying dtsoounte of God, aud of hatvaoly thiof^. Your beaita rise against tt, and yoa hate

> Maliol ■(Kin, <)iih jam MienM. T«(iL Apataset' c. 1. 'VMLLM.H. • Jafes ii. 19. to.

CHRISTIAN DIRP.CTUKV.

[part I.

uid scorn it, ns if M iierioiu talk ofGott were but liypocrity. wid Ood were to b« bamiHlied out ofonrdiMcounM;.

7. You caanot ftbide the Menous, frequi-nt thodghts of Qod in secret; but hud rather stuff ygur minds with thoughta of your honMs, or hawks, or bravery, or honour, or pTererments, or sports, or entertainments, or business, or hibnnnt in (he world: so that one hour of a thousand or ten thouMKiid wtut never vpentin aeriouit, delightful thoughts of God, his holy mtths, or works, or kingdom.

8. You low not the hle»Hcd day of judj^mcnt, when Christ will come with his holy nngcljt to judge the world, to juKtify his accused and abused servants, to be "glorified in his sninu, and admired in all them that do believe ^.'' And ean you be so blind afier all this, as not to see that you are halent of God f

Dirtct. II. ' Know God better, nod thou canst not hate him: especially know the beauty and glorious excelbucy of ihat holiness and justice which thou hatesl.' Should the sun he darkened or disgraced, because sore eyes cannot endure its light? Must kings niid judges be all corrupt, or change (heir laws, and turn all men loose to do what they list, because malefuctors and licentious men would have it 80 ?

Dhtct. III. ' KnowGml and holine*siu they are to lliee thyself; and then thou wilt know them not only to be best for thee, aa the sun h to llie world, and as life and health are to thy body, but to be the only good and happiness : and then thriu i^anst not choose but lore thi-m.' Thy prejudice and false conceits of Ood and holiness cause thy hntted.

Dirtct. IV. ' Cost away thy cursed unbelief: if thou believe not what the ^ripture aaith of God and man, and of the .10u I'm imuioilulily, luid tlic life to come, thou will ilien hate all Uiat is holy as a deceit, and needlens troubler of the world.' But if once thou believe well the Word of God, and Uut life everlasting, thou wilt have another heart.

Dirrrt. v. ' Away with thy beastly, blinding sensuality.' While thou art a slave to thy flesh, and iusU, and appetite, and ita interest reignetb in thee, Uion canst not choose but hate that holiness which i« against it, and hale that God that forbiddeth it, and telU tliee Uiat he will judge thee and ' fTlKW.L&-tl.

CHAP. VII.] CHRISTIAN KTHICS.

289

damn thoc for it if thou forsake it nol: this ia th? tnie cause of the hatred of God and godliueam in the world. God'i lawB condemn the very life and pleasure of the DeHbly inoo. Godliness is uai^concilettblt^ to concu|»licence and the carnal iuterett. Lay by ttiy tlenhly mind and ioterv^it, or as sure ait thou arts mtat, thou wilt be judged and damned na iM t'licmy l(> God. Dosl tli'xi not foci tliiit thiH in tlir cauBP of thy enmity, thnl God )>ulteth tli«t:! ou tinplvuiiint;; (holy) oourKN, and will not let thee plfiaie thy flesh, but afl'nKhtelh thee with the threat«niiigM of hell' f " For to ha carnally minded is death i but to br spiritually minded is life and peace : because the carnal mind is enmity a^initt God : for it IB not subject to the law of God, neither indevd can bet so then they that are in the deah cannot please God. If ye live after the flesh ye shall die '"■" " It in hnnl for tllee to kick against the pricks"." " Wuetohim thatatj-iveth with his Maker*." Read Luke xtx. 37. rf|

J}ire<t Ti. ' Uraw ntar and accustom thy soul to serioua thoughts of God: for it Is sirangi-.neM that mak<-th thee the more averse to him.' We have less pleasure in the company of strangers than of familiar aoquaintJincc. Rvconciliatioa must he nude by coming nearer, aod not by keeping at a distance still.

Dirrct. vii. ' Study well the wonderful love and mercy which he hath manifested to thy soul in the redemption wrought by Jesus Christ, in the covenant of grace, in all the patience he hath exercised towards thee, and all his ofTers of mercy and salmtion, entreating thee to turn and live.' Canst thou remember what God hath done (or thee all thy life, and how patiently and mercifully he hath dealt with thee, and yet cwut tliou hate him, or thy heart be against him 1

Dirfct. VIII. ' iudge not of Qod or bolinCMby the faults of any men that have seemed holy.' No more than yoa will censure the sun, because thieves rob by tlie light of it; or because some men are purblind. God hateth sin in them

>hBt omnbi«nM)dl*)in> l»bM ■mulnmoi. QuM cfner* pnratpMnuB MM, bl ■dtvnuisraa; ■ hrpuieis ««m in oonpbw jubirt Daainat, iiitfiM bwdiwi A puriaonlMt (i%ti, pradlpi cuoatw : lei^am «cra». ■■psoM, Iumw mm di-esM. Mtmd. Ob. h. ad E«fa*. Ctth. Nas tg* UM Inlakw, wt is •mUtA. HI«fan.biO»I.A.

<• Rm. m. <—«. la.

VOL. III.

•Arts U. 9.

V

' lM.slt.9>

wo

CHBISTIAN DIRBCTOBV. [PAKT 1.

«ii<l you, whereTpr he findrUt it. Ju<lg:« of OoA and bolioeai by l)U proper nutuie aiid true cffiicU. and by tbe holy i^crip-ture, and not by the crinoM of sinners wbidt he condvimietb, who, if they bad be«a more holy, had less offended.

Direct. IX. ' Ooowiuimug tlie godly, and try a holy life awhile, aud judge nut of it or thsm that uti«itby tbareporti of Ibe devil and wicked men.' Malic* will itpcak ill of God himself, and of bis holieat SG-rvanw, Can wonu; b« aaid, than «u aaid of Christ himself, and his npostlpB ) The devil was not aaltamed to belie Job to God's own fac«, and tvll Ood that Im waft luoh aa one, aa that a little trial to hU fleab would t«rii hint f^oin his godline^. But thos« Uiut rutoQ naar and try tkt; wayii and aemnts of God. do tiud that tlio dsril did b^ie them.

Dirvet. X. ' K«ra*niber thy n«ar approaching end, and how dreadful it will b« to be found and Judged among tha malignanl eiieniii-it of holiness.' " And if the righteous bo scarcely anred, where then shall the un|^dly and llie Hiuner appear *." Tb«n what wouldst tliou give to be one of thoM holy oiien tli:it now thou hatest ? and to bu judged as tJiose that lirnd in thut holiue8a which thy malignant heart could not abide ? Thee lbo« will wiah that thou hadat lived and died as tlte righteous, that thy latter end might have been Ult« tus.

SU.! 7. Dutaiimt agaiatt ainfui WrtUk ar Ai^tr.

. ... 1.. . >_

Aa ang«r u agntn#t the lov« of our neigbbour, I ahull speak uf it aA<iiward£ ; aa it U against the lioul iUc-lf, I Hltuji ff^eak qf it in this pUc«. Anger is tha riving up of tJiB luiut in pasflioaale displacency against %u apjirchciuled eviL which would cross or hinder us of some desired good. It i% given ua by God for good, to stir un up to a Tigoroap resistance of those things, which, within tu or witliuut us do op)»oa« hi* glory oc our sajTalioo. or our own or our m-igb-bour's real good-Anger is good when it i* thus used to its appointed end, in a right manner and measure: but it is sinfbl, 1. When it riscll) up against God or any good, as if it were evil to us. Aa wicked bub are angry at Umi«« that would conveit and

r 1 Ptl. I*. 18.

CUAP. VII.] CHRIKTIAN ETHICS.

«91

R«v« tbem,Aii<t that tell tlteat ofthoirsiiiii.ftnd hinder tbeoi from tlteirtk-aim*. 3. Whenitdiaturbeth rcasoo.ftndhin-d<>r«th our judging of things aright. 3. Wheit it ca4itcth us into any nnMemly carriage, or cauwUi or diapoH«th to unj ainful wnrdit or actiorut: wlien it inclineth us to wrong another by word or deed, and to do tkA we would not b« done by. 4. When it ih miHtaken. and witliont jimt cnuse. 6. When i( in greater in meiuture than the caoKb nlloweth. 6. When it unfltteih ni for our duty to God or man. 7. When it tendeth to the nbati^nivnt of lore and brolhiTly kindness, and ihe hindering of any good which w» should do for others: much more when it breedeth niali««, nnd revenge, and Gont«ntioiM, and unpeaceableneiu in societies, oppression wf infrrioTS, or diithonouring of superiors'. 8. When it stuyeth too long, and ceaselh not when its lawful work is done. 9. When it ta selfish and carnal, stirred up upon the account of some canial interest, and used but as a means to a scllish, carnal, sinful end : as to be angry with men only for crossiug your pride, or prolit, or sports, or any other Aeshly will. In all these it is sinlul.

Dind. I. ' RemembvT that immoderalp anger is on injury to humanity, and a rebel against the government of reanon.' It is without reason, and against reasoa. Whereas tn man all passions should be obedient to reason. It ia the misery of Mftdacsa, and the crime of drunki-nneiis to be the suppressing and the dethroning of our r«iiN(>n. And sinful anger ia a short madnesH or drunkenness. Remember that Ibouart a man, and scorn to subjeot thyselftoaln-stiulfury.

Dintt. II. ' It is also against lh« (rovemment of God: for Qod goTcrneth the rational powi-rs first, and thr inferior by them.' If you destroy the king's officers and Judges, you oppose the government of the king, is a man in a pa«-sion fit to obey the commands of God, that hutlt silenced hit reason 1

Dinet. in. ' Sinful passion is a pain and malady of the

disease

you:

your I

pun

f llHo lUkUH toMraik Hipl OMi4fia. In M InllMlIo. Biu In LaMI. ' KmiI tkoMS dv Ir«. aud be MUmrt ww »h«w of* IwUwn.

•i02

CURISTIAN WKSCTOBY. [I'ART I.

Do you not feel yooroelrM in p«in and diseMed while it is upon you ? 1 do not think you would take ilII the world to live continually in thnt ca»« youwelres. If you should be still so, what wtro you good for, or what could you enjoy, or what comfort would your lives be to you? Why, if a long i>ain he so bad. n short onv is not lovely. K«ep not wilfully so troublesome a malady in your mind.

Dirrtt. IV. ' ObBerre also what an enemy it is to the body iuelf.' It intlametb the blood, and stim-lh up diseases, aud bieedetb auch a bitter displeaaednMS in the mind, oa tend* to consume the strength of nittuic, und hath cast many into acute, and many into chronical iticknesses, which have proved their death. And how uncomfortable a kind of death is this?

Direct. V. ' Observe how unlovely and unpleasing it reo-dercth you to bcholdvra :' deforming the countenance, and taking away the amiable sweelneas of it, which nppcareth in (1 calm and loving leoiper. If you should be niways so, would any body love you ? Or would they not go out of your way, (if not lay hands on you) as they do by any thing that in wild or mad ? You would scarce desire to have your picture drawn in your fury, till the frowning wrinkles, and inflame«l blood are returned to their places, and hnvc le(i your TtHago to its natural comeliness. Uore not that which makcth you »o unlovely to all others.

Direct. VI. ■ You should love it the worse because it is a hurting pasaion, and an enemy to love and to another'a good.' You are never angry but it inclineth you to hurt those that ougcrcd you, if not all others that Httuul iii your way: it putt«th hurting thoughts into your miud, and hurting words iato your mouths, and inclineth you to Klrike or do some miftcbief: and no men love a hurtful creature. Avoid therefore so mischieviou* n puxsion.

Direct, vu. ' Nay, mark tJie tendency of it, and you will find that if it should not be stopped it would t«nd Lo the very ruin of your biother. and end in his blood uimJ your own damnation.' How many t)iou»mds huth nngcr murdered or undone ! It hath cnuHcd wars.*nd fllled the world with blood and cruelty! And should your hearts give such a fury entertainment?

Direct, vili. ' Consider how much other sin immoderate

CHAP. Til.]

CHKI^TIAK r.TIII(«.

20.T

anger doth incline men to'.' ll is the great crimo of dnink-enneas that a man haTinir not the government of himsvlf, is made liable by it lo any wi<;keclne«H: and so ie it with immoderate anger. How many oaths and curiteadoth it cause every duy? How m*ny rash and sinful actions ? Whatvil-lany hath not anger done? It hnth slandert-d, ntiled, re-proacbed, AiUely accused, and injtired many a thouMind. It hath nmrd(ir»l, and ruined families, cities and states. It hath made parents kill their children, and children dislio* Qonr their parents. It hath made kings oppress and murder their subjects, and subjects rebel and murder kings, What a world of sin is committed by sinful aager throughout all the world 1 How- endless would it be to give you instances. David himself was once drawn by it to purpose the murdeiing of all the lamily of Nabal. Its efiects should make it odious to us.

Dirfct. tx. ' And U is much the worse in that it suflcreili not a nut to sin alone, but stirreth up others to do the like.' Wrath kindleth wrath, as Are kindlelh fire. It is two to one but when you are angry you will make others angry, or dis-contenled, or troubled by your worda or deeds. And you have not the power of moderating them in it, when you have done. YoQ know not what sin it may draw them to. It is the (ieril's bellows to kindle men's corruptions; and sots hearts, and ftuailics, and kingdoms in a flame. ' Diml.x, ' Observe how unfit it maketh you for any holy duty; for prayer, or meditation, or any communion with Ood.' And that ahould be very unwelcome to a gracious soul, which maketh it unfit to apeak to Qod, or to be employed in his worship. If you ahould go to prayer or other worship, in your bedlam passion, may not God way, as the king of Oath did of David. " Have I need of madmen V Yes, it unfitteth all the family, or church, or society where it cometli, for the wombip of God. Is the family fit for pr«yer, when wrath hath muddied and disturbed tlieir minda? Yea, it divideth Christians and churchca, and cauneth eoofusion and every evil work.

Direct, xu * It ia a great dishonour to the grace ofOod,

' Pnpriani tM aiptedUi trm. nen Miilt>«, m) mm |nnmiiii ()«1 n«n Inidur. iti t i M i n rnm injufn peniiiii: qu imdloi matm ft. Snwc 4c tn.

S94

CHRISTIAN DIRRCTORT.

[VABT I-

thftt a scrrant of hi» etiouhl «h<-w th« world thai grace ia of no more force and rfficvcy, ttuit it cannot rule a ngiiig p&v-Bion, ncM- so mucb tut kei^ » Chnatikii notier i that it i>o»-MSfteth the soul with no more patience, nor fdtr of God. noT gorermacnt over itself. O wrong not Gud lltu« by lite dis-hoaouriog of his grace and Spirit.

Dtrrct. X II. ■ It is a »iD tgftjnst oonKcience, still repented of aiHi dittowiicd by almost kl) whvn iJiey come lo them-mIvcs agfUQ, and a mere preparation for tifter sorrow.' That therefore which we foreknow we must repent of utlcrwards. should bo preTcnttfd and avoided by men that chooae not shame and sorrow.

O^t. I. ' But (you will say) I am of a hasty, choleric natoie, and cannot help it.'

Answ. That may strongly dispose you to an^er, but cannot necessitate you to any ihing that is sinful : reason and will may yet command and master paaiiioa, if they do their officA. And when you know yonr disease and danf^, you nnwt watch the more.

Ohfect. II. ' But the provocatton was »o great, it would have angered any one; who could choose f

Atute. It is your weakness that makes you think that any thinfr can be gnnt enoaf;h to diooharge a man'a reason, and allow him to break the laws of God. That would have been mall or nothing to a prepared mind, which you call •opeat. You should rather Nay,' God's majt'>ty and dread-Allness are so great, that 1 durst not otfend him fur any jiro-vocation. Uath not Ood ^ven yon greater eaaae to obey, than man can give you to ain V

Object, III. ' But it is so sudden that i have no time of deliberation to prevent it.'

Ahbw. Have yon not r«a»on still about yon? Aad shotdd ii not be as ready to role, as passion to rebel > Stop paasion at fimt, and Uke time of deliberation.

Olyect. IV. ' But it ia but short, and I am sorry for it when I hare done.'

Antte. But if it be evil, the shortest is a sin, and to b« avraded : and when you know beforehand that yon must be sorry after, why will you breed yonr own sorrow ?

Obfect. V, ' But there are none that will not be angry sonvtimes: no not the beet of you all.*

OHAPf VII.] CHRISTIAN KTHtCS.

90fi

Aime, Tht Bia is never the belter t»«:sufte many oonunil it. And fet, if you lire not where grace is a strnnj^r, you may see tbat there an; many that will not be angry eaaily, frequently, ftinoUHly, uor miftbehafe themselvea in their anger, by railing, or caning, or a«euring.orill langua^.or doifig wroitf; to any.

Ot(fetl. VI, ' Doth not Uie apintle lay, " De angry and ^^ sin iioti let not the Mnn go down upOn your wrath'." My ^H wrath ift down b«fure the nun i therd'ort 1 ain not.' ^^ ^NM0, The upoirtW n«vur rkiiI Ihnt anger ■« never kinfuli

^^ but when it laatclh wAer sun-setting. But enu-rtuin no ^H Hinful luignr at all; but if you do, yvt <)uickly quvitcli it^ ^^ and oonlinue not in it. Be Dot angry witbowt or beyond I caua«: and when you are, yel ain not by uucharitableoeBa^

I or any evil worda or deeds, in your anger; nor continue

I under the juBtent diaitltsajture, but hasten to bt reconciled

I and to forgive.

^K TlieHe rtaaonii improved may ruhi your an^er.

R

DirretioHt Practicai agaitut siiif'ut An^.

Dirtct. I. ' The principal help against ainful ang«t is, in Uie right babituatiog of th«t kouI, that you live us under thi govemntent of God, with the sense of his authority still upon your hearla, and in the sense of that mercy that hath forgiven you, and forbearelb you. and under the povrer of bia healing and asiiisting grace, and in the life of charity to Qod and man.' Such a heart ia continually fortified, and cairieth its preservaiivea within iUelf, as a wrathful man carritth his inceatives Ntill within him : there ia the maia cause of wrath or neeknesa.

Dimt. II. ' Be sura-- that you keep a humbled aonl, that overvaluetli notitself i for humility is piiliwtandaggravat-eth not it^nriea: but a proud man takes all things ^ hei-nous or intoUiable that are said or dono against hiui.' H« that thinks meanly of hinwelf, thinks meanly of all that is Maid or done aj^iainst himself. But he that magni&eth himself, doth magnify his provocation*. Pride ia a moat ii^ patient sin ; thttre is nu plvHsing a proud f»eT«Dn, without a great deal of wit, and care, and diligence. You must come

• Kjilv*. l>. H.

CHRISTIAN DIRBCrTORY.

[part I.

ikboot them as you do about straw or gunpowder with a can-tilt'. " Only by pride cometh conlctition *." " He that ih of a proDd heait stirrelh up strife ■." " Proud and haughty acamer is his name, who dealeth in proud wrath *," " Let th« lyiug tips be put to iiilenc«, which apeak grievoua thing* proudly and conlcniptuously ugiiinst Hit: righteous'." Hu-miiily, and mecknese, and patience )iv« and die together. '' l>imt. lit. ' Take heed of a worldly,covetouHniiad: for that ficttfth ao much by eartJily thin);^, that rvrry loss, or cross, or iajury will be able to disquivt liim, and inHame his pasaioti.' Neither neighbour, nor diild, nor Mrmnt can pleeae a covetous man : every little trexpniiK. nr cro»«ing his commodity' toncheth him to thv quick, aud maketh him impatient. " '" '"" " '"

Dirttt. IV. ' Stop your passion in the beginning, before it go too far.' It is easiest moderated at firat. Watch against the first atiningH of your wrath, and prefteully com* mand it down: renHon and will can do much if you will but use them according to their power. A Hpark is sooner quenched than a flame: and tbia serpent is most easily crutthcd in the spawn.

Direct. V. ' Command yoar tongue, and hand, and countenance, if you cannot |ire«ently command your paMion.* And so you will avoid tli6 greatest of the ain, and the passion itself will quickly be Htifted for want of rent. You cannot say that it is not in your power to hold your tongue or hands if you will. Do not only eroid that swearing and cursing which are tlie miirkt of the profane, hut avoid many word* till you an: more fit to use them, and avoid expostulations, and contending, and bitter, opprobfioUM, cutting Kpeeches, which tend to stir up the wrath of others. And use a mild and gentle speech, which savoureth of love, and tendeth to asauage the heat that is kindled. " A soft answer turncth away wrath: but grievoim words stir up anger*." And that which mollifieth and appeaseth another, will much conduce to the appeasing of yourselves.

Oirett. VI. ' At leiuit command yourself into quietness till reason iw heard speak, and while you deliberate'.' Be not so haaiy as not to think what you say or do. A little

■ ProT. dL lOi •fWLnd, IS.

» Vtvi, ii*iii. IS. ■ Fm. ». I,

» PiW. uL 94.

CHAP. Til.] CHRISTIAN ETHICS.

m

delay will abate the fury, and give reason Um« to do its office. " By long forbvanng is a prince persuadcil, and a ■oft answer breakelh the bone'." Patience will lenily an-other'a wnilh: and if you use it but so long, as a litUe to «Uy yourwIveH, till reason be awake, it will lenify your own. And h« is a fury and not a man that cannot stop whili^ he coiuideretb.

OirttX. VII. ' Ifyou cannot nrore eattily quiet or r«Htrain youmUes, go away from the place and company.' And then you will not be h«alc<l by conlrnding wordd, nor exasperate othem by your contending. Hlien you are alone the fire will axKuagv, "Oo away from the preMiivoc of u fooliah man, when thou perceivcHt not in him the lips of knowledge'." You will not stand still and stir in a wasp's nest when you have enraged them.

Dirtci. viit. ' Yea, ordinarily avoid much talk, or din-putea, or bunneoa with angry men, aa far aa you can without avoiding your duty: and avoid all nlher occaitionti and temptations to the sin.' A man tliat ii^ in danger of a fever, muat avoid that which kindleth it. Come not among the Infected, if yon fesr the plague : stand not in the sun, if you are too hot already. Keep aa far as you can from that ' which most proToketh you'. -""

Dirt<t. IX. ' Meditulenotoninjurieaorprovoking things

I when you ari; alone: Huficr not your thoughts to fi-iMl upon

them.' Else you will be devils to yourselres, and lempt

lyouraelves when you have none else to tempt you ; and will

Itfl your solitude as provoking aa if you were in com-

nnd you will be angering yQurselves by your own

, imaginations.

. 1 < JUrtct. X. ' Ke«p upon your minds the lively thoughts Foftlle exemplary meekness and patience of Jesus Chriat;' 1-who ciiUt^th you to learn to bo " meek and lowly'." " Who being reviled, reviled not again, when he sulTered he thre&t-^ toed not ; leaving us an example that we should follow Vua liteps'." Who hath pronounced a special ■■ bleBitiuR" o' [the " meek," that" tltcy shall inlierit the earth*."

* PiBT. m. Id. • Pb». iIt. T-

* Uaici^M pWllli lMI MutMdsMi, jMtoM iMhsn cMMH pfrwilt*. eMiwuM Mdci ilc iMttfie ^M«l t( l«|iMS)tall p ir mu it**"'*-

' I Pel. IL «1, S3.

pany;

4

I I I

I

l«hu

CHRUTIAN OIKBCTORV. [rART I.~>

Dirtet. XI. ' Live as in Ood's pr«»enc«; tnd wken jrour paKsiont grow bold repress Idem wiUt Uic rert-nmi.) nunie of Gad, Bod bid iIkdi remember that God and hJe holy angela Bee you.'

hintt. XII. ' Look oa others in their putioD oad am how unlovely Uiey niukc thcuiitilvv*.' With frowning countenances, aud lluiiuing cycii, itiid Uiroat«iuag, devouring looltft, arul hurtful incliiuitioDS: and think with younelveB, whether ihetMi nre your niOHt deiirabie patterns.

Dirtet. XIII. ' Without any delay ccnfeBii the sin to thoRv that sUnd by (if eaaier means will not reprees it). And prcMintly take the ahane to yourselvva, and ahomb ihti ■in ami honour God.' Tbia meana is in your power if you will; and It mil be an eKoelleDt. effectual mcuns. Suy to thoM tlmt you are angry with, 1 find n aioful anger kiodliog in ma, and 1 begin Co forget God's presence and my duty, ajtd am tempted to 8|*eak provoking words to you. which 1 know God hath forbiddeji in« to do. Such a present opening of your t^mpUtioD, will break llie force of it; uid •ucha Kpeedy confession will atop the fimthat it go w> further; for it will be an engagement upon you in point of hoitoui, even the reputation of your wit and honesty, which will both auDcr by it, if you go on in the sin juKt whi'-n yon have thus opened it by Gonfeasion. I know (here is prudence to be uned in tJiia, that you do it not w as may make you ridiculous, or hardvn uthnrs in their siniul provocAtioiMi But will) pruduncu and due caution it is an excellent remedy, which you con use if you are not unwilling.

Oiied. XIV. ' If you have let your pasaion break out to the oHenoe or wrong of any, by word or deed, l^ly ami speedily otmCass it to them, and oak them forgiveneis. and warn them to tftka b«ed of thx like ain by your example.' Thia will do muck to clear your cnuaeiencce, to prmervo your brother, to cure the hurl, auil to engage you against the sin hereafter: if you are so proud that you will not do this, say no more, you cannot help it, but that you will not. A good heart will not think tbia too dear a remedy againM any sin.

Dincl. XV. ' Go presently <iii tlie mMuter that the place allow<:th you) to prayer to God for pardon, and grace agaifut the »in.' Sin will not endurepmyer and God's pre-

CnAF. Vn.] THRISTIAN ETHICS.

309

I

s«nc«. Trll bin bow apt your |>eev>Bh bewrUi »re to be kindicd into sinful vrrath. and onlreat hira to hulp you by bis HUtbcieiit grace, uid tsn^n^e Chtiat in the caoso, who U your head and advocate; luul th«n your souls will grow obedient and calm. Even as Paul, when be bad tho prick in the fle«b, pmyed thricet (lui Cbriat did lu hia agony,) ao you muHt pray and pray again aud again, till you fiod God's grace ftufficient for you^.

Dirtcl. XVI, 'Covenant with some faitltfu) friend that i* will) you to watch over you nnd rvbiikv your piUMtiona us Houti as Ibey begin to appear: and proniinr th«ni tu lake it thaokfully and in good p«rt.' And perform that proiaia« tbat you discourage them not. Either you are so far weary of your tiin aud willing to be rid of it, as to be willing to do what yon can againat it, or you are not: if you are, you can do this mudi if yon pliA«e; if you are not. pretend not to repent, and to be willing to be delivered from your Kin u|»on any lawful lenuH, when it is not so. Remember atill, the miHchicrouB effects of it do make it to be no conUtnp-tible sin. " Be not baaty in thy spirit to be angry: for anger reeleth in the boHom of foobi'." "He tliat ih alow to anger id better thau the mighty : and he that nileth hia Bpirit. than he tfa4t laketh a city^'' " A wrathful nan slirreth up «trifvi but be that ie slow to an^tir appeasetll KUife'." " Tbv discretion of a man defttrretli Win anget.and it it his glory to paM over a trunsgrmitiun *."

Ttt. ^ Dirtetiotu agaital tinftU Fmr.

Th« chief of my advice conoenuag this sin, I have given you before. Chap. iii. Direct, xii. Yet somewhat 1 shall here add. Fear is a neceHaary passion in man. which is planted in nat^ire for the reatraining of qb from tin, nnd driving US on to duty, and preventing misery. It ia either God, or devils, or men, or inferior creatum, or oaiBvlvea, thai we fear. God must be feared aa be ia God ; as b« ia great, and holy, and just, and tnie: aa oar Lord, and Kin^ and Judge, and Father: and the fear of him is ibc bcgin-ning of wildom. Dtvila mast be fearei) only na subordinate

I

»lCiir,»a.T'-9. ' 9t9*. n.».

■Eado.tft.9.

> PM*. ivt. M.

:)oo

CHRISTIAN DIRECTORY.

[past I.

to God. u the eiecationers of hit wrath ; nnd so inustiiwii, and beasts, and fire, luid wat«r, &nd oth«r erratum bfi feared, and no oth«rw»e. We must so dieccrn and fear a

.danger as to avoid it. OurH«)vea vre are less apt to fear, luse we know that w« love ourselre*. But there is no

*cre«tHre that we have so much cause to fear, an our folly,

^1mkneKH, and wilfiilnettH iu sin.

Fear is sinfiil. 1. When it proceedeth from unbelief, or

'^B dUtnistof God. 2. Whvn it a*cribelh more to the creature llian ill it!t due: as when we fear devils or men, as great, or bad, or as our enemies, without due respect to their dependence upon the will of God : when we fcnr a chained creature, as if he were unchained. 3. When wc fear God upon mistake or error, or frur that in him which is not in bim, or is not to be fenred. As whtn we fear lest he will break his promise; lest he will condemn the keepers of his covenant; lest he will not forgive the penitent that hate their sin ; lest he will deaptse the contrite; leat he will not hear the pmycrs of the humble, faithful sonl; lest he will fail them and forsake them; lest be will not cause all things to work together for their good; lest he will fomake his church; lest Christ will not come again; lest our bodies uliall not be raised; 1e»t there be no life of glory for the just, or no immortality of souls: all such fears as these are sinful. 4. When our fear is so immoderate in degree, as to distract us, or hinder us from faith and prayer, and make us melancholy : or when it hindereth love, and praise, and thanks, and necessary joy, and tendeth not to drive us to God, and to the ui<e of means to avoid the danger, but to driro ns from God, and kill our hope, and make ua sit down in despair.

Directions agatntt tiuful Fetir of Gad.

Dirtct. I. ' Know God in his goodness, mcrcifulnesa and truth, and it will iMinish sinful fears of htm:' for tliry proceed from the ignorance or unbelief of some of these; or Dot considering and applying them to the cause that is before you, " Tltey that know thy name, will put their trust in thee."

/>nwf. ti. ' Know God in Jeaus Christ the Mediator.

CHAP. Vll'] CHRISTIAN ETHICS.

301

*

and come to liim by him.' And then yoa may have "&cc«8« with boldneM and canltdetic«*." We hav« " boldtie&B to eater into the holiest by his blood, by the new aiid living way which he hath consecrated for ua, tluniigh lh« veil, that is to a«y, hia ilesh. And havittf; an biijh phcHt over the house of God, let ua draw near with a true heart in full aaaurance of faith V The night of Christ by faith should banish immoderate fear. " Ue of good cheer, it is 1, be not afraid P."

Dirttt. Ill, 'Understand the tenor of the Gospel, and Uic Ireenesa of the covenant of grace,' niul then you will thvre find abundant encourtgenient against the matter of inordinate fears.

Dintt. IV. ' Employ yourselves as much as possible io love and praiHe: for lore expelleth tormenting fear; there is no fear iu love*.'

Dincl. v, * Remember God's particular mercies to yomt-selres:' for those will persuade you lliut hi; will use you Lindly, when you And tliut he hulh dunv bo already. As when Manoah itaid, " We shall aurcly die because we have seen God ; his wife answered. " If the Lord were pleawd to kill us, he would not have received an ofl'ering at our bands, neiUier would he have shewed us all these things'."

Dirttt. VI. ' Labour to clear up your title (o tlie pro-miaes aad special interest in Christ.' Otherwise the doubts of tbat will be still fewling undjustirying yoor feam.

Dinct. VII. ' Connider what a horrible injury it is to Qod, to think of him ws you do of the devil, as an enemy to humble, willing souln, and a destroyer of tlieni, aitd an adversary to them that diligently seek bim;' of whom be is a lover and rewarder. And so think of God as evil, and fear him u|>t>n such misapprehensions.

Dirrct. Till. ' Ob«erve the sinfulneM of your fear in tlie elTecta; how it driveth you from God, and hindereth faith, and love, and thankfulness, and discourageth you from prayer, and iiacnuaents, and all duty.' And tlierwfore it must needs be pleaxing to the devil, and displi»stng to God, and no way to be pleaded for or justihcd.

Dirtct. IX. ' Murk how you contradict the endeavoura

* EfibH. Si. II. ilJohnK. le.

• H«b. 1.19—n. ' Jndfi riii. n, ta.

> Man. ilT. fr.

SM

C'HBISTIAN DIRECTORY. [PAKT 1.

of God, in his Wont, Bad by his nunislen.' Do you ftml Qoil clririn^ any from him, and frigihtiDg away bouIb Ul«t would fain bo his? Or dolh he not prepare the way hiuacir and recoRcilt^ the world to bitnaelf in Chriat. aod tb«n lend hia ambassadors in ht« name and Bt«ad to be-aaech them to be reconciled unto God, and to tell them d)at all thing* aifi ready, and compel them to come in *7

Direct, z. ' Consider how thou wrongest othen and keepe^t ihem from coming home lo God.' When theyiwe the« urrtiiedin tlie way of piety, they will fly Trom it, as if aome enemies or robbers were in the way. If you tread fenrrnily, others will fear thera in some ({aicksattd. If you tremble when you enter the ship with Christ, others will think h« is an unfaithful pilot, or that it ia a leaking reAsel. Your tear discounigotli them.

Dinct. XI. 'Remember bow remediless, as to comfort, you leave yourselves, while yoti inordinately fear him, who alone must comfurt you against all your other fears.' If you fear your remedy, what shall cur« the fnr of your diMuane? If you fear yonr meat, what shall cure your fear of hunger? If you fear him that i» most good and faithful, and the friend of every upright soul, what shall ease you of the fear of the wicked and the enemies of holy Honls ! If you fear your Father, who »hall comfort you against your foes.' Yon cast away all peace, when you make God your terror.

Virtrt. XII. 'Yet take heed lest under this pretence you cast away the nacesaary fear of God; even such as belong-eth to men in your condition, to drive them out of their sin and aeonrity unto Christ, and snch as the truth of his thrent-enings require. For a senseless presumption and contempt of God, are a sin of a far greater danger.'

AnrtiMu agatMt nttful h'tar r>f Iht DmL

Dirtxl. I. ' R<?memlH;r that the devil is chained up, and wholly at the will and beck of Ood.' He could not touch .lob, nor an ok, noranaxK of his, till hrhad permissiou from God: he cannot appear to then oor hurt tlire unleits Qod give him leave,

•SCw.*. 19. Ijikc lii^ ir. Man.uir.s.

*

OHAP. Vll.] CKRieTIAN GTHICH.

Direrl. II. ' Labour therefore toiuake sure of the love of God. and then ihuu *ti oaft::' tlioii ihou hast God, hi* lov« and promuM altrnyK to Mt nKaitist the divil,

Dirttl. III. ' RfinvmbiT that Cbriet liuth ctmqiMrwd the dcviJ in lus temfitatioDa. oa the vrou. by \u% runirraclion M(I woeauon." He " d«»troyod tlirou^li death him that had the power of d«ath, even the dovil, thnt he might deliver them vfbo tJlrou^h fear of dcuth wrrc iill iheir lifetime subject to bondage'." The priocs nf this world i» conquered and cast out by him, and wilt tJtou fear a conquered foeT

Dinct. IV. ' Remember that thou art ultfudy delivered from hi» iwwer and domioiou, if thou be renewed by the Spi-cit of Qod.' And tberefon: let hie own be afnud of hun. that are under his power, and nut tlte fri-e mm and redeemed onea of ChrieU Ciod hntb dtlivrred ther in ihi- day that he conrerted thee, from a thousandfold ^ater calamity, than th« aeeing of the devil would be: and havjufr btim saved fioiD his gr«fttcst malice, you »hou)d not on-rfrar the lew.

Dirat. V. ' Remember what an injury it is to Ood, and to Christ tliat conquered him, to fear the devil, while God is your Protector.' (any olherwiae than as the iniitrumcnt of God'e din pleas u re 0 It seeuetb a* much to aay, I fear lest the devil b« loo hard for God: or Icvl God cannot deliver ue from him.

Dirttt. VI. ' Rnmcaiber bow you boooor the devil by iiBiiriiig him, and please bim by tliua bonovnnp him.' And will not you abhor to honour and plea&e sucb an enemy of God and you ? This i& it that he would have, to ha fearvd ittatead of God: begloriethln itas part ofhie dominion : as tyrants rejoice to ere men f»:ar them, aa those that can destroy them vrbei) Ihvy will, ao the devil triumpheth in your feara us his honour. When Oud reprehendeth tlie idoUtry of tile l»r*vlit«a, it iM us lh«^y fi«r«d their idols of woud and ■tone. To fear them, sliewed that they took them for their ficd*.

Dirtct, VII. ' Consider that it is a folly to be inordiD«t«-ly fenrful of that which never did bcfal thee, and never be-faileth on« of nwiy hundrad thouaod men:' I menit any

• IMi.B.t«.U.

CHKISTIAN UlRBCTURY. (pART 1.

terrible itppeunuicv of the devil. Thou never saweet him: noi hnureiil credibljr oPbut very few in an age that (ten him (bcsidf witches): This fear thererorc i» irrational, the danger beiiii; utterly improbable.

Direct. VIII, 'Conaider that if the devil should appear to the*, yea, and curry thee to the top of a mouniain, or the pinnacle of the temple, and talk to Uiee with bliiKphemoiiH teniptationa, it would be no other than what thy Lord him-seir Mtibmilied to; who wax titill the dearly beloved of the rather".' One sin im more terrible than this.

DirtfJ, IX. ' Remember that it'God should permit him to appear to thee, it might turn to thy verj- ^at advantage: by killing all thy unbelieror doubts, of angels, and epiritfi, and the unsecti world.' It would Mnsibly prove to thee that there is indeed an unhappy race of spirits, who envy man and ««ek his ruin ; and so would more convince thee of the evil of nia. the danger of souls, the need of godtineaH, und the truth uf UhriKtianity. And it is like tliis is one rati*e why lh« devil no more appcureth in tlie world, not only because it is contrary to the ordinary- government of God, who will have uh live by faith and not by sif^ht; but also because tlie devil knoweth how much it would do to destroy his kingdom, by dentroying infidrttty, atbeiKm, and security, and awakening men to faith, and fear, and godlincas. The fowler or the angler niuHt not come in sight, lest he spoil bis game by frighting; it away.

t*r ihrtct. X. ' If it be the spiritual temptations and mnlea-lations only of satan which you fear, rememl>er that you have mote cause to fear yourselves, for lie can but tempt you; and if you do not more against yourselves, than all the devilti in hell can do, yoii will neverperiah.' And if yna are willing to accept and yield to Christ, you need not inordinately fear eitJier satan or yourselves. For it is in the name and strength of Christ, and under his conduct and protection, that you are to begin and finish your warfare. And the Spirit that is in us. is greater and stronger than the spirit that is in the world, and that moleittetli us'. Ami the " Father that giveth as to Christ is greater than all, and none can pluck us out of hi* hands'." And the "Qod of peace will tread down satan under our feet*." If it were in

■ Matl. i*. ' ■ 1 Jofaa i>. 4. ' John (.M. • Rom. aii. tO,

CHAP. VII.] CHRISTIAN ETHI<!8.

tm

bib power he would moleet us daily, and we had never «•• caped ao Tar aa w« have done: oar daily experience telletb ua that we have a protector.

Direeliom agaimt the nnfui Fear of' Mai, ami n^'truigt ^

Dirtct. \. ' Bottom thy soul and hope* od Chrial, and lay up thy tfeasure in henven; be not a worldling tliat livcth in hope orhappineaH in the creature; and then thou art so far above-the fear of men.aakuowing that thy ireaaure iaabove Iheir reach, and tJiy foundation and fortreaa tiafe from theiroa-aaults*.' It ia a base, hypocritical, worldly heart tliat innk-ctl> you tmnnoderately afraid of men ! Are you ufraid lest ibey should ittonn and plunder heaven? Or lent they cast you into hell ? or lext tliey turn God againvt you 1 or lest they brit>c or overawe your judge ? No, no! these are none of your feurv! No, you are not mo much its afnitd lc«t they hinder one of your prayers from prcruilmg trith God; nor leat their prison walls and chains should keep out God and hit! Spirit from you, and force you from your communion with him! You ore not afraid lest tiiey forcibly rnb you of one degree of grace, or heavenlymindedneas, or hopes of tbfi lifn to come! (If it be leat they hinder you from tbetf by tempting or aflrighting you into sin, (which ia all the hurt they con do your soulx,) then you are the more engaged to cost away the feara of their hurting your bodies, because that IB their very temptation to hurt your aoula.) No, it is their hurting of your B«ah, the diminishing your est»u-a. the d«-priving yon of your liberty or worldly accommodations, or of your lives, which is the thing you fear. And doth not Ihistth'-w how much your hrartH are yet on earth F and how muiii unmortified worldlint-HS iiii'l tl(>iitilineiu( is still within you? and bow much yet your hcitru are talite to Qod and heaven ? O how the discovery should humble you! to And that you arc yet no more dead to the thinga of the world,

* Ooiift CW»M td MtpOMl uramla brrndo. TcUvra <|iMr ncqaciiBi. tec lolosn ^Bomt. Illi (ila orahM Inn «al < ponW puiri. lU aBprrW |i>Mi cm i

ft MU H HW M mcA,

AdMbiintl «l«nB>«dkitjuNi|m rvNlmhn. Pvnaitk. DU. M. lib. t.

VOL. III.

omhtwM: H^lk pMf*n« jwliul*

CHBISriAN DIRBCTORV.

tP*BT 1.

and that the cross of ChriBl luttb yvt no moK ciuciGed it to you! to lind thai yet the tle^hly interest is so powerful ia you; and the interest of Christ and heaven so low 1 tJiat God seemetb not enouf;h for you. and that you cnnnot tnku hettveu alone for your portion, but are &o much afraid of losing earth! O presently search into the bottom of this corruption in your hearts, and lament your worldlinrss iind hypocrisy, and work it out, and set your hearts and hopes kbove, and be content with God and hi^vcn alone, and then ihiit inordinate fcur of inon will hare notliing left lo work upon. t, i>uv«, II. ' SetGodagainstman.andhis wisdomagsiiiBt U^ir policy, and his love and mercy gainst his malice and cruelty, and his povrer against their impotency, and hi» truth, and omniscience, and righteousneMagainst their slanders and lies, tuid his promises against tlieir tbreatenings; and then if yet tliuu art inordinutrly afnkid nf man, tliou must confess ttiat in that measure, thou belicvest not in God.' If God be not vrise enough, and good enough, and just enotigh, and powerful enough to save thee, ao far as It is best for thee to i>e savtd, then he is not God : away with atheism, and then fear not man.

Jitrtct, III. * R«niembcr what man is tJiat thou art afVaid of.' He is a bubble raised by Providence, to toss about tlie world, and for God to honour himself by or upon. He is tbe mere product of hia Maker's will: his breath is in his nostrils! he is hasting to hia duitt, and in that day his worldly hopes and thoughU do perish witii him. He is a worm that God can in one moment tread into the earth and hHl. He is a dream, a shadow, a dry leaf or a tittle chalf, tliat is blown awhile about the iVorld". He is just ready in tfae lieigbt of his pride and fury, to drop into the grave; and that same man or all those men, whom now thou foarcsl. sludt one of these daya, most certainly lie rotting in the dust, and be hid in darkness, lost their ugly sight and stink be an annoyance lo the living. Where now are all the proud ones that mode such a bustle io the world but awhile ago? In one age tbey look big, and boast of their power, and re*

k Job tliLU. Pi«l. L »,«. Iitiil. K, Uilll. to. Job ii. B. \'>cliir irH-ennuHkharAutuiUiir). thm Iw died of tear. Ntmc Ulail rlM|ii<ni1v. qood vbcrilai |i(remii(*aui|iW««MKdccuiT«btl. ipMiMluacatiimaiflamvn; MbcnGenw ricM brniv^ Hippo.

CHAP. Vtt.] CHRIKTMN ETHICS.

9OT

be), ftnd nsuq> authority, nnd nr« mnd to be great and ruler* in llie world, or periwcutc ih« minixtun nnd people of the Lord 1 Knd in the next (or in the same) tliey are viler thail the dirt; their carcasefl are buried, or tbeir bones ocatter-ed abroad, and made tlio horror and wonder of beholdere. And ia this a creature to be feared above Ood, or against God'{ See lea. li. 7. " Hearken to me ye that know righ-taoasnesH, the people in whose heart ie my taw ; f«ar ye not Ibe reproach of men, neither be ye afraid of their revilinga. For the moth Hhall eat them up like a garment, and tlie worm shall ent them like wool: but my righteousnces Hhall be for erer, and my salvation from generation to generation. I*a. ii. 22. " Ceaiie ye from man whose breath ia in bis noft> trila, for wherein in he to be accounted of ?" Paal, cxlvi, 3, 4. " Pat not your trust in princes, nor in the son of man, in whom there is no help: his breath goelh forth, he rttum-eth to his eartli; in that very day bis thoughts perish." When Herod was magnified as a god, he could not save himself from being devoured alive by worms. M^heii Pharaoli waa in hia pride and gb^ry. he could not save his people horn frogs, and fliea, and lice. Sailh God to Sennacherib. "Tiie virgin, the daughter of Zion hath despised thee, and laughed thee to Kcom.-^nnd hath shaken her head at thee; whom hast thou repn>ached nnd blanphemed, and agninxt whom ha«t thou exalted thy voice and lifted tJiine eyes on highT" O what a worm ia man that youanao aftnid of!

Dirttt. IV, ' Remtmber that men ae well na devils are chained.anddependantuponOod, and have no power but what he giveth them, and cnii do nothing but by his permission/ And if God will have it done, thou hast his promise that jt shall work onto ihy good'. And are you afraid lest God should do yon good by them t If you see the knife or Inn-eet in an enemy's hand only, you might fear it; but if you •ee it in the aurgeon'a or in a father's hand, tliough nature will a little shrink, yet reason will forbid you to make any f^at matter of it, or inordinately to fear. What if God will permit Joseph's brethren to bind him, and sell him to tlM Atialekites? and his master's wife to cause him to be impriftoned ? Is he not to be truaied in all this, that be will turn it to bia good ? What if be will permit Sbimei to curae • Rum. .B. fa.

CHRISTIAN DIBECTORV. [PART I.

David; or ihc king to cnst DnnW) into Uiv lioQ'H den; or tile three confvsMone into the runiace ofiircT Do you believe tint your Fathcr'H will lo the diKpocur of all? aiid yet are you afrnid of tunn ? Our Lord toUl Piliitc when he boasted of Inn p'lwer to take away his life or save it, "Thou ooulcUt have no power at a(l against me except it were given thee from above''."

I know you will aay that it id only oa Ood'it instru-menu that you fear them, and that if you were certain of his favour, and were not firttt afraid of hix wrath, you should not fear the wrath of men. Amto. By lliis yoti may see tlien what it ia to be diBobedieul, and to cbariah your fcani of GodV diMpleiuure, and to hinder your own twounmce of hiii love, when this must be the cause of, or the pretence for so many otht'r nins. But if really you fear them butns the instrumenis of God's dibiplensure i 1. Why then did you no more fear his displeasure before, whcoi the danger from men did not appear ? you know Qod never wanteth in»truinenu to ext^cute hiit wnttJi orwill. 2. And why fear you not the sin which dolh displease him more than the instruments, when they could do you no hurt were it not for sin / '-i. And why do you not more fear them as tempters than as afflicters? and consequently why fear you not their Hatteries, and enticements, and preferments, and your prosperity, more than adversity, when prosperity more draw-elh you away to sin. 4. And why fear you not hell more tlian any thing thai man can do ugaiiiMt yuu, when Qod tlireatcneth b^l more than human penalties, d. And why do you not apply yonrwlvea to Ood cJiieBy for deliverance, but study how to pacify man? why do you with more fear tmd care, and diligence, and compliance, apply yourselves to those that you are afraid of, if you fear God more than tJiero? Repent and make your peace with God through Christ, and tlicn be quiet, if it be Qod tiiat you are afraid of: your business then is not first with the creature, but with God. (i. And if you feai them only as God's instni-nenta. why doth not your fear make you the more cautiously to fly from further guilt, but rather make you to think of

' Jobnili.tl. ValeDtlolMiiu juHDt ab Inpmtora Juliuio iinmolart idolii, '•Dl-nill>i<s«ic«d(irG, ■ponlsdkanil: Drcmi>ia,q^|irD<iomiaeCliiinIUBlMnlut-bunUBB, in locam pmmiiorii >ui acnpii impniua. Piul. IXwMnt, fib. L pa 1.

I

CUAV. VII.] CHRIttTIAN KTHIC8.

stretchingyoflrcoQBci«uces aa far Mt^reryoudare, and venturing as far as you dare upon God's diepleasure, to (iKCiipG man'ti ? Are these si^a that yoa fear them only an the in-striimentii of Qod'a displeasure? or do you aee how deceit-ful a thing your heart is I Indeed man is to be feared in a full Hubor<)ination to God, 1. As hia otBcers, commanding ua to ob«y him -, 2. Aa his execationera. punishing us for diaoheying him; 3. Bat not aa satan's iuatrnments. (by God's permission) alHicting us for obeying him, or without desert. " For rulers are not a terror to good works, but to the evil. Wilt tliou then not be aJraid of the power? do that which in i^ood, and thou shatt hare praise of the aanie: for he is the miiiiater of Uod to thee for good. But if thou do that which in evil, be afraid ; for be beareth not the sword tu vnin: for he ut the miniater of God, a revenger to execute wrath upon him ttiat dotli evil'." Would you have the fuU ler exjKiaition of thin '! It in iu 1 Fet. iii. 10—17. " For he that will love life, and soe good days, l«t him refrain hin toague from evil, and his lips that they speak no guile : let him eschew evil, and do good ; let him seek peace and en-sne it. For the eyes of the Lord are over the righteous, ukI his e«rs are open to their prayers : but the face of the Lord is against them that do evil. And who is he tlittlwitl bann you, if ye be followers of that which is good? But and if ye nufier for righteouMiess' aake. happy are ye: and bv not atiuid of their terror, neither be troubled; but sanc-li^ the Lord God in your hearts; aiid be rvady always to give an answer to every man that exkclh yuti a reason of the hope that is in yon with meekneu and fear. Having a good conscience, that whereas they opeuk <'vil of you, ■« of evil-doers, (hey may be ashamed Itutt faUcly accttsa your good conversation in Christ. For it is better if the will ot God be ao, tliat ye suffer for well-doing than for eviMoing." See aUo I Peter iv. 13—15'.

Direct. V. ' Either you fear sufiering lix>m loen as guilty or HM innocent; for evil-doing, or for well-doing, cm-for nothing! If as guilty and for evil-doing, turn your fears tlie right way, and fear Uod, and hia wrath for ain, and hU

• Rml (UL 3, 4.

' WkM SMnto' iMt. biMwOiii hia mM. Injwuc MVMrii t be aanriMd.Aa ra>Msiwlk*t Dli«. LmH. Is Sacral. Hb. li. iKt. 3». jl 19t.

AM (HRISTIAN DIRGCTOKY. [PART I.

tiirenleaiogs of mora than men can inflict; and acknowledge th« guodiiexM of juxtice l>uUi from God and mau; but if it be as innocent or for well-doin|{, remember tbat ClirUt com-oiandL'th you excvvdin^ly to rejoice; and renKtmbcr that . naityra Itare tW most glorious crown : and will you be ex-jcesaively afraid of your higheHl iionour, and gain and joy 1' [ fieli«TQ wvl) whiit Chriat hath anid, and you cannot be much JBdraid of Buffering for him. " Bk-ssed are they which ktv I'fierMtculed for rightenusnesB' eake; for theirs in the kingdom ' of heaven. Dlr^fed are ye. when men ehall revile you. and persecntc yoit, >uid tiliall say all manner of evil a^inNt you -fiiliielyfor my «ake. Rejoice and be exceeding glad, for groat U your reward in heaven : forso perBccuted they the pro-i phete which were before you f." And will you fear tlie way I of blessedness and exceeding joy ? "Beware of men, for ' tliey will deliver yc up to the councils, and they will scourge I you in their syna(;0|^eK, itnd ya Hhall be btought before go* Ifentora and kings for my suke, for a testimony agiiiiut I Uiem— But Uike no thought, &c."" You are atlowi^ to be-f ir&r« of thero, but not Lo be over fearful or thoughtful of the matter. "Ami ye shall be haled of all men for my name'a aake ; but he that enduroth to the end shall be aavcd. But when they persecute you in this city, fly to another'"—Ply but fear them not. with any immoderate fear: " He tbat fiitdeth his life xhall lose it, and he that losctli his life for my take shnll find it'." " Verily I nay untn you, there is no man liath left house, or parents, or bi-ethren, or wife, or children, for the kingdom of God's sake, who ahall not receive manifold more in this present lime, and in the world to come, life everlttsliag'." Can you believe all this, and yet be so afraid of your own fdicity ? O what a deal of se-

« MkU. *. l<W-lf. The Kven btcilircn Ibnl w^fiviI in AIHgi uodrr Huimcr (icBS Inccdabaiii rum firlucin ml (U)ipllciain tjuul od epu1n>. dcoiiilaulr*, tiJutia Deo in cicrliM*, J<C' VilliVH »ubi> hvrnt fUi^, ■■( ifiniii lolrjmitjkir l^iivbr. Kttv nunc mapoi uYrplabilr^m nunc ijw* Nt nliiiK, qiiando |iro 6dr iiuiK doioini dca imm-It4, pcrfrriiuiu pnejitmuin su|>pl)cluni, ■» aialtliniiu acquiuiK fiild iHiJuinciitiiai. Sc4cl paiiiili pulitks »>c< dniiialuiil; Kt limrnlii pugiuli Dtbiinjur turmiilctii loiiia* alquctrrrorf* prCK'XiiuDi irDiulaiisnuni. wd ii»iUn]ur pre ClriMo, ui !]>•« laorloui M. radllDMl* nn prnioo iuibuIiic uluuri. Victor. Utirrni. p. MB. In Paula qninqDC ^ortUSeoc* abtcrran. Glorialiif in imbtrUlilalr. in cnta Cliriili, in bona Conadcnlbl In afflictiunibiu. >■> ape tlu iHtinK. BucbotUa,

^ Malt. 1. 17—19. ' ' Vtt. ri. IS. » V»r. W. ' Lube iiriii. W, 30.

VHJUP. Til.]

CHHI!«T1AN BTHIC8.

311

I

cret unbelief is detected by nur inimodenite fearR! " Belov-i u(), think it not stmugc c'onc«riHtiir t\w. Ticry tiiitl, which it to try you. m though some strange thing lm)>|>i;ai;(l to you: but rejoicK, inaitinudi iw ye are pannk«r« of ChnMt'« suHier-iags; that when hiu glory «hiill b« revealed, y« may b« glad alao with exceeding jny. If yt^ l>e repronchtrd for tbt name of Chri«l, hnpjiy are ye; for ll»e spirit uf gflory and of God rMtelh upon you : on tb«ir pnrt li« ih evil iipokfu of, but od your p«rt he w glorifiod. But let none of you suffer us an evil doer— yet if uny niun KUffer lut ii Christian, let him glorify Uod on that b<;half— wherefore l«l them that suflVr according to the will ofCfld.coiiunit the keeping oftlit^r souls to him in well doing M onto a fatthfid Creator "■" There is scarce auy point that Goil hath been pleased to be more full in, in the tloly Scriptures, than tlie encouraging of his sui^ ferinj; servanta agaiust the fears of men; acquniuling them thst their sufl'eringH are the matter of theirprofit and exceeding joy; and therefore not of Loo ^eat fear.

liirfd. VI. ' Kxpcrience tellelh Uiithat men have i»ev«r so muvh joy on c«rth as in siiHcring for the eauRe of Chrhtl ; nor so much hnnonrusby bi-ingdiMhonoured by inf^uforhim.' How joyfully did the ancient ChriKtians go to martyrdom? many of them lamented that tliey could not atuin it: and what comfort hare Cbriat's confestiori found, above what they conid erer attain before *? and how honourable now Kte the names and memorialx of thoRe martyrs, who died tlien under the slanders, nconi and cruelly of men ? Even the Fa-pistn that bloodily make mow, do yet honour the names of tile ancient martynt with keeping holidays for them, and magnifying their slirinm luid rciicbi: for God will have it eo, for the honour of his holy sufferer*, that even tliat same generation that persecute the living itainlN, shall honour the dead, and they that murder those they Hnd nlive, sliall bo-Boor those whom tbeir forefathers murdered : " Wo« unto

• I Prtwi". n—ts. i9.

■ HiMrtri* (Ml ahi* ia Mwub *cii ntdit**. bI non psMli eitlqwH: lilta api MsHM ^1 ewaicri tt pul. Bochaluvr. VIcMr UilR«d< Hiiih, iIm* OtiMwiew MOMMtM cbu wfaui MucoUaa oun lodk, MW w«*r i^ufuliacj tbHldcuciME kiiiw, tbtt U alahl die irilL ihtmr, but If he vnc comuu, ibc; WmmM r«Uat, Inl h* thMliI Imi* tb< hMoiu oft RioTiDiH tBuXjt^im- And «i Ma tahlnco* Mtnl bit Ikb. tAi HHtj-mn knidu lurtli aodalf Uan omf iin iii.ttiB tan PmA lie-larr.

CHRISTIAN DIRBCTORY. [PART I.

.

you BCribcB and phari&ces, hypocnlCH ! bccniisc yc build the tombii oftUe pro|ihcU, and gumisli the iM.-pul<:hr[-s of tlic right«oua: iiiul sity, if w« had beui iu tlte duyK of uur fu-tlivrs, wv would not have be«ii pitrtukent with Uieni of the blowl of tile propheU"." Comfort and honouruttcnd the ptin and shame of the cross. " They departed from the pre-Hence uf the council, rejoicing that Ihey were counted worthy to suffer shame for hiii name '." " Paul and Silas sang praises to God at midnight in tlie |>riRon and Rtock^'*," when their backs were sore with suipes. It i» wriitea of &ome of the Christians that were imprisoned by Julian, that they would not forbear in tlic Kntp^ror's hearing as be pn««cd by. to sing, " Let God arise, and tiis enemies ahtll be scuttered." Dimt. vii.' Lore beLUT the holy image of God upon your souls, and then you vrill be glfui of the great helps to holiness which sufferingB do aJTord.' Who findeth not that adversity is more safe and profitable to the soul than prosper^ ity! Especially that adver&ity which Christ is eogsfjed to blesa to his servants, a» being undergone for him.' " We ^lory in tribulation nlic>; knowing that tribulittiun worketh patience, and palience ex]H;riencc. and ex{H:rieiice hope, and hope maketh not ashamed'." Ood chastonetli us for our profit lliat we may be partakers of hin holiness: now no cJiaa-tisetnent for llie present .leeuieth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby '." Moses "estd'med the very reproach of Christ greater ricJieit than the treasures of Egypt: and therefore rather chose to eulfer alEicUoQ witli the {H:ople of God, than to enjoy the pleasures of sin for aseason'." It isbut" now for aaeason, and if .seed be, that we are in heavinei^t through manifold tcmpta-[tione, that the trial of our faith being much more precious liaii of gold that perisheth, might be found unto praise, and ffionour, and glory at the appearing of Jesus Christ"." ^Vho liE it thnt kiuiwctli liimsclf, tliut fceleth not a need of some lictioos 1 to awake us from our drowsiness, and quicken us from our dullness, and refine us from our dro»s, tmd wean us from the world, and help us to mortify the flesh, and save US from the deceits ofsin?

Alan. uiii. ta—31. Rom. 1.3—5. 1P*L l.«,7.

Adi *, 41. lleb. itt. 10, II.

• H*. u. tS, 16.

I

Dhtet. Till. * Remember that suffering are theordinary way to heBTen.' Loti; heaven better, and your Huflcriii)^ will •eem lighter, mid your fear of ihem will be Iras'. ChrUl huth rettolred on it, that " if any one come to him, and hnte tint his father, and mother, and wife, and children, and brethren, and eistera, ya, and his own life aliio, he cannot be hisdisciple: niidwhoeverdotli not bear hiscross and follow him, cannot be bis disciple: and whocrer he be ofyou that foiMakclh not nit Uiut he hath, hv cannot be his disciple'." "In the world we shall have tribahition. but peace in him'." " Through much tribulation we must enter into the kingdom of God •." " If no be ihnt we HufTcr with him that we may he also glorified with him. For 1 reckon lliat the sufTuringK of this present time are not worthy to be compared to the glory that shall be revealed in uit ^." Therefore we botli labour and suffer reproach, becnuwe wr trust in the living God*." In preaching the Gospel, Paul saitb, he "suffered as an evil doer eren unto bonds, but the word of God is not bound*." " 1 suffer these things," sailh he," nevertheless I am not ashamed; for I know whom I have believed, and am persuaded thai be is able to keep that which 1 have committed to him against that day'." " Yea, and all that will live godly in Christ JeMis shall suffer persecutioD'." Our patience in ■uff'erings is the joy of our friends, and therefore they nr« not too much to he feared. " So that we ourselves glory in you in the churches of God, for your patience and faith in all your perfeecutions and tribulations ttmt ye endure: a manifest tokenofthe righteous judgmeotof God, thai ye may be counted worthy of the kingdom of God, for which ye also suffer'." Therefore take the conclusion of all frimi God, " Fear none of those things which thou shalt safler: behold, the devil shall cast some of you into prison, that ye may be tried: otid ye shall have tribulation ten days: he tbou fiiithful unto deatli, and I will give thee a croHit of

• :tui(fanU (Is Lami*) pMMaUud ijiMMMn nw< •rcarlHln* aatti : «■ bt-qoh. qua Ib pwtwn tMcrli. Sm Dlvg. ttttt. Gb. L t«cf. lOi. pt*. 66- t7.

t L.dk«>l>. t6.tT.33.

' Jidu> itU S3. • 1 Tiu. I', to. 't'ni..iiLii.

• Act! ih. ts>

' tlW.11.9.

• tTlikL tt.

t I TWi. L «. S. UfaM |*Uaai>|>hia m et ininJcnum oiUadccwpx* »UifM

ifni4 «erUi In wis

rwil- Sal%. ^TM.

CHHISTIAN DIRECTORY.

^PAXT 'lit

life ^" " Aod in noUiing t«mtled by your adversaries, which ia to tbem an evident token of perditiou, but to you of imhation, snd that of God : for to you it i» given in the be-

- half of Cbri»t, itot only to believe o\x him, but alito to Kuffer

, for hia Mke*." And shiiU we feur so ^c»t r gift?

Direct, tx. 'Remvmbcr how small and short the suOering

I will be, a»d how ^nt and long the glorious reward.' It is

I but u little white, and the pain andsliame will all be past: but the glory will be never past: what the wor§e now is Stephen for bis stones, or John Boptist for bein^ beheaded:

' or Paul for his bonds and affliction*, which did every where abide him, or any holy mnrtyr for the torment and death which tiiey underwent F O how the case is altered with them,

I now Ood hath wiped away all tears from their eyes! Are we so lender that we cannot endure the gTief thai im hut for a night, when we know that joy will come iii tlid muniin|r? " For thiscauAe we faint not; but though our outward nttin perish, yet the inward roan is renewed day by day. For our light affliction, which is but for a moment, workeih for

' D8 a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for tlie things which are seen are tem-ornl; but the thingx which ure not seen are eternal'." Cast not away therefore your contidence, which hath great npcnce of reward. For ye Inre need of patience, that; ' ye have done tiie will of Ood, ye miirht receive the pro-miM. Fur yet a little while, and he thut i^hall come, will oome, and will not tarry. Now the juot shall live by faith: but if any man draw back, my soul shall havo do pleasure in him'."

Dhttt. X. ' When you are delivered from the power of

I dw devil himself, what cause have yuu to fear his iostm* nanta? ' Can they do more liian ho! If Goliali the cham-

[pion, and the general be overcome, the common soldiers

I are not like to overcome us.

Dirttt. XI. ' Are you better than your Lord ? look to

[bin, and be confirmed.' "The disciple is not above his

I master, nor the servantabovehis lord. It is enough for the

* IU<r. ii. 10. • rhil. i. tB—M. ' t Ccv. i*. I«—ta. ■ ilcb. .1. A>—3B>

CHAK VII.] CHHI8TIAN ETHICS.

316

disciple that he l>e w hit mutci. and the s«n'aat a» hU lord. Iflhwy have called ttii.'muster of lh« house IWIitr bub, liow mucJi moiesiiidl ihi-y cull Uie[nofliiBhouiM^liol<l"." " Lftl us ran with patience the race that ia set before us, looking to JesuB ibe autltor iin<l finisher of our faith, wbo for lh« joy thai was set Wfuie him, cutluied the crOK», d«B-ptNiiig tlip shame, and is 8«t down at the light hand of the ttu-oiit; of Ood : for consider him that «ndurtd such contnk-diction of situirni against hiiiutctf, l«&t ye beweaiied, and iWinl in your minds"."

Dirtfl. XII.' lie ufROodche«r: ourLordhath overooow the world". And Hhnll wa fear inordinately a con<}ucre<l world? Vcn, he overcame it by suffering, to sh«w uh that by sutfcring wc shall overcome it.' He ltiam|ihrd over principalities aad powers (greater than mortals) "on (he cross p." And therefore " all power in hettvcn and earth U given to him "■," and he in" Lord buihoflhedcadaod living',' and " is mude bead over all thin^^s to the church*." And so, though " for his sake we bu killed all the day long, suid counted as sheep to the slaughter, yet in all these tfaings we are more than conquerors, through him that loved us:" that is, we have & nobler victory than if we couquertd them by Uie sword.

Direct. XIII. 'lliink how little your sulTeringis in comparison of what your sin deserved, aud your Lord hath free-hf atved yon from.' Should a man grudge aL the opening of a vein for hta health, who deserve<) la have lost hi* life? Cati you rfjuinnber hell which waa your due, and y■^t uwke n great matter of any thing that man cuit do against you?

Dirtxt. XIV. ' Remember that to sin through fear of auf> fering, is to leap into hell to cscApe a little pain on eAitli/ Ar* y«u afraid of man ? Be more afraid of God : Is not Qod iDon; terrible ? " It is a fearful thmg to full into his haada: for he is a consuming fire'." O hear your Lord. " And I say to you my rriouds. be not sfraid of tbem that kill the body and after that hare no mote that they can do: but 1 will forewarn you whom you shall fear: fear him which af-

- IhB. L M. • ll«b. ill. 1—3. • /«*■ "t. 33.

* <M. a IS. < Msn. sniil. l». ' Bon. >i>. 9.

,ttl.*t. •Hfb.i.Si.llt.ft.tV. UfkiiLtS.

a 16

CHRISTIAN DIRECrORV. [PABT I.

ter be hath killed, hath power to caHl into hell: yea, 1 say tintA yoH, fear him"." If their fire be hoi, remeiulier Uial hell JR hotter: and that God ta the bent rrieml, and the dreiadfullest enemy.

Diirct. XV. ■ Remember tliat you »hall auSer (and it is lik«M much) even here from Ood, ifyoueftcnpe by ain your BufTering from men.' If you sin to eecapv death, you ahall die when you hare done: and O! how quickly! and how much more joyful it ia to die for Christ, than a little after unwillingly to part with that life, which you denied to pttrt with for your Lord? and what gaits will you feel in your guilty conftcience both in life and at your death? So that eren in this life, your fear would drire you into greater misery,

" Dirtct. xvt, ' Think of the danj^rouit elVects of your tiMnodenile fear.' It in Uie wny with Peter to deny your Lord: yea, the way to apoataity, or any wickednei** which men Hhall drive you to by terron. If you were where the Turk in now tyranniaing among Christiatut, if you overcome not your fear, he might overcona your fidelity", and make you turn from Jesua Chrixt: and thiil is tJie rid which the •poBlloBO dreadfully d<.-»cribcUi, Heh. x, 'M, 27. 29. " If wc

>Bin wilfully, (that \», wilfully renounce our Lord) af^r the neknowlvdgincnt of the truth, there rcmaineth no more sa-criRce for sin, but » fearful looking for of judgment, and fire which shall devour the adversary." O faow many have been drawn by the fear of men, to wound their coniieiences, neglect their duties, comply with sin, forsake the trutli, dishonour God, and undo their souU. And often in this life

. they do as poor Spira did, who, by sinning through the fear of man, did caat himself into melnnclioly and aelf-murdcring eapair. Yuur fear ia a more dangerous enemy to you than

' those that you feaf are. " The fear of man bringetli a snare:

f'DOt whoso puttcth his trust in the Lord shall be safe. Many Mek the ruler's favour, butevery man's judgmentcomcthof the Lord '." Fear is given to preserve you: use it not to destroy you.

• Liiks I'nL 4, 5.

' Qui propter limorvn fMint Tniuirm, vtriutii prediuir t*t. Iliacmar. BboMiu. DUIof. Ac Stiiu. EmI. T Pror. xui. U. te.

CHAP. VII.] CHRISTIAN ETHICS.

317

Dinet. xvii. ' BcUere and remember God's special providence, extending to i-very hair of your head, and also the guard of angels which he hath twt over you.' " Are uot two sparrows sold for a farthing ? and one of them ahjdl ivot fall on the grouod without your Father: but tlie very hain of your head are uumbcrcd : fear ye not therefore, ye arc of more value than many sparrowii'." O that tliiK were well be^ Ueved and coDsidcrcd I " The angel uf the Lunl ciicamp-eth round about tliem that fear liim, and deliveretli tliein."i Direct, xviii. ' Think what » vile diohonour it w to God, to have hia creature, crcn brcatlitng dirt, to be fuared naore than he.' As if be were Icm powerful to do good or hurt U> yon than man, anil were not able or willing to secure you, 8o far us to sec tliat no man iiliall ever be a loser by him, orany thing which he suSereth for his cause! " And of whom hast thou been afraid or feared, that thou hast lied, and bast not remembered me, nor laid it to tliy heart: have I not held my peace even of old, and thou fearcat me not^?" How did Daniel and the three coufesaon honour Ood, but by fearing him more than the king and the flaming furnace: aayiug, " We are not carefVU to answer thee iu thie matter : if it be so our God whom we serve is able to deliver us from the burning fiery furnace; aud he will deliver us out of thy hand, O king: but if not, be it known unto tbee, O king, that we will not serve tliy gods, Slc**." ' Daniel would not ccaso praying thrice a day openly in his house, for fear of the king, or of the lions. " Moses forsook Egypt, not fearing the wrath of tlte king ; for he endured as seeing him that is invisible'," " So that wo may boldly say. The Lord is my helper, and I will not fear what man shall do unto me '."

Dirtci. XIX. ' Remember the dangers which yuu have been saved from already: especially from »tii and hull.' And is an uncircumcised Philistine more invincible than the lion and the bear!

Dirrcl. XX. ' Remember tlie great approaching day of

• Mali. 1. »■ 90- •Ih.ItO.II. *D*D.til.I9-~U. • llcb. iLn,

* H«b> liii. e. ?!«• dkaiD ; iwiiu m wrlliu juMa slum damswi quuu kjwrti ■■■iMi lyiMUi «■ pcjiu lopniilUuE criacuquBuipuntnuD i mtiBt oria cclcrt juncta J«MHs «M i mt» w^iw bnum Iic*"^ I' I** *>'*» ■**'°* ** trnpunltu, <ius Sm totkr* IpM jtfir di. PtDarah. dUL 66. lib. t.

sto

CHRISTIAN DIRRCTORY. [PART I.

judijnK'nt, wb("re gr^nt aiul small will be ei{ua) before OoH : Biid M'liL-rc Hod will right all that were wronged l>y iu«;n, nml be Uie full uii<i final avenger ofhis children I' He hntlt pro-utsed, tJiougfa "hu bear long, to Hvcng<- tlirm Hpecdil^ *,** Can you believ« tliat day, and yet not think that it ia soon enough to juMify you fully and finally, and to make you re-paratioDB of all your wrongs? Cannot you May till Christ come lo judge the quick and the dead? You will then be lo«th to be found with thoHe that, an Sttii), made haute to xa-crificc, bo<:«UM he could not atay till Hiuauel <mne ^ whu«e •ouhi "drew back, becnaM they could not Utc by faith." " Fear tlicni not tJwrefore; for there is nothing corered that slial) not be n-vval«d, and hid that nhnll n<H be known'." " Seeing it i> ft ngtit«0(i8 thing with Qod to recompense tribulation to them that trouble yon: and to you who are troubled rest with u«, wlu^n thv l/otA JrsiiH shall be revealed (mm heaven with kin mighty angels, in flaming fire taking vengeanc«, &C. When he shall come to be glorilted in his aaintit, and admired in all them that believe*."

Dirrct. xxi. * Remember that the fcftrfol nnd unbeliev-iii|f shall be shut out of heavm'':' that is, those that fear ratn more than Ood, and cannot trust him with their lives Kt all, but will rather venture upon his wroth by sin, than on

^tiM wrath of man.

^'Dirttt. xxiii ' Ttim yonr fear of the instramenu of the

I devil into pity and cntnpaHston to men in such lamentable misery:' and pray for them as Chrint ami Stephen did: foresee now the misery that is nenr them. When you be^n to be afraid of tliem, suppose that just now were the day of judgment, and you saw how they will then tremble at the bar of God, (as conscience sometimes makes &ome of them do, at the bearing or remembering of it; aa Felix before Paul:) sec them as ready to be sentenced to the firv pre-pttfed for the dc*il and his angels, as Matr. xsv. Can yon fear him that is near such endless miii«ry, whom yon whonld condole and pity (as the ancient martyrs usH lo do?) " What shall tlic end" oftheprrHcculors be. "and where shall the ungodly sinners appur, if judgment begin at the house of God, and the righteous he saved with so much ado' T"

• Lulu iriD. r, 8.

* Re*. 111. B.

' Mmi. I. H. ■ I P(). iv. 17.

**Tb»«.i.*—10.

CHAP. Vll.] CHRISTIAN ETHICS.

319

About Uie re«r of de«Ui. 1 have written Iwgcly ftlrctdy in my " Ttvattse of Self-denial," and in the " SainU' Rest," and in " The ImI Enemy Death," &c. and in " The Bo-liever's Laat Work." llierefore, I shall here pass it b;^

Tit. 9. Dirt<lio»t against stitful Grief' and TroubU.

Sorrow in pUnbed in nalnra to make man a nubjcct capable of government, by making him capable of puniahmeot. that he might He ki^pt from sin by th<- fntr or hc nite of that which nature hntii made its putilNhniMit; und tliat the beginnings of pain might help to prevent tlie kid that wonld bring more; and mii^hl drive the wounded Roid to itx remedy : or by nympathy might condole the mi&ery of othent.

Sorrow or ^lef, in iuelf conitidered, ia neither morally good nor i-vil; but it i^t a natural pa^iaion, and evil, that ia hurtful to him that bath it; but good, that w an apt, con-ducible meant) to Uln univcrKal or highur ends of govenimi'nt to wbicli the Creator and Univen^al K.iDR hath planted it in man: the same may be said of all capacity of pain and ua-tural ntisery.

Mere sorrow in itaelf considered, ia a thing that Ood oominundelh not, nor taketh pleaanra in. Sorrow for oar natural or penal hurt, is in itself no duty, but a necessary thing. God doth not commajtd it, but threatena it: therefore tliere is no morul good in it. God will not command or entreat men to feul when they are hurt, or mourn under their tonnenl; but will nutke them do it whelhi^r ibey will or DO : Uwnfore humble houU mu»t take hee<) of thinking ibey merit or pkose God men-ly by Norrowmg for their suf-feringa. Batyvlaorrow for misery nuy accidentally become a duty and n mom) good, I. ' Ratiune principii,' by rea> pect to ibu principle it proceodcth from. As when il ia, (1.) The belief of God's threatenings which Miuseth the sorrow. (2.) When it t-oineth from a love to Ood. '2.' H»> tione materia;,' for the matter's sake, when it is the absence of God, and bis favour, and his Spirit, and image, which is the miaery that we lament (which therafore mvoureth of Bome love to God); and not mere fleshly, sensibve suffering. 3. ' Ratione &u»,' iu respect of the end; whitn we * Sm ttKt PM H. o. t9k Ilk 9. whI (. M.

CHRISTIAN DIRECTORV. [PART 1.

Borrow with ioteot (n drive our beartii to ChriittourSnviour, aiid to value mercy aod gracv, mud to recover us to Ood. t4. ' Ratioae eSecti,' in tMpect of the effect, when tlieie ' foremeatiooed ends become the fruita of it'.

Sorrow for sia ia & duty and moral good. 1. ForraiiUy

Hn itself considered: for to be Bonowful for offending Qod,

and violating hiit law, eueulially contuincth a will to pleaiie

Ood and obey hi> law. 2. It must be aUo made good, by a

good principle; that is, by f'nitli aikI love. 3. By a rig^t

Lend; tliat it be to carry uk from tJiv sin to Qod. 4. And

[by • right guide and matter; tbat it be iiin indeed, and nota

laiiatakeD, neeniiiifr »'m, thai in ilwecorrow for. Uut Horrow

[ifbr ain (waterially) may t>e made tiinful. 1. Uy an ill end

[uid formal reason; wben we mourn not for ain aasin, but as

one ain binderetb anotber, or an it marred some ill design.

2. And by theelTt-ct; when it doth but gink men in despair,

or torment them, and not at all separate them from the sin.

When it cometh not at all from any love to Ood, or care

[to pleaMe him, but only an unwillingneas tobe damned, and

tco it is lamented only lui n means of damnation; which,

tiougli it be a sorrow, positively neither good nor evil, yet

It it evil priratively.

h But it is the passion of ^ef as in its excess that I am Inow to speak against. And it ia in excess, I. When we [grieve for tbat which we ought not at all to grieve for: that t.either for Bomegood, or fora thing indifferent that it) Ufilher [good or bad : both which come from the error of the mind. Is. When we grieve too much for that which we may grieve [/or lawfully in some measure: that is, for our own afflictions or penal sulfering. 3. When we grieve too much for that which we are bound to grieve for in some measure: as (I.) For our sin. (2.) For our loss of the fevourof God, or of his grace and Spirit. (3.) For other men's ain and suf-uFering. (4.) For the suffeiings of the church, and calami-(iies of the world. (5.) Fur Uod'ft dishonour".

t E*«n Mrrov (lul prntitelh uul, nnj' tntifjt ■ juil kAwdMi. I( h lalil by I«-f wtiut, th&t If ben SiAotk wa* rrpnTvrd tor luoanUngliv tiis ion, #itbi * Nihil i^rulici*^' 1 he •iM'irrtd. ' At )ini|>lei hue i|»uiD lUachrjinai', quia iiihll pruficio.' DioK. LaPN. . i. Kci. 6S- !>. »■

■ Ttui i<tj M boca uf Hftoin. (ailed " I'ulor." nuliihlii tlirwrlli lion oiDrli ffiet lud lirmiiiot ■rBOMinita (a Cltmlitiiil} «ud lu the S)>lril uf CmI.

■

CHAP. Til.] CHRISTIAN ETBICfl.

Though it is not easy to have too much sonow for sin, considering it estimativeiy: that is, we can hardly lake Hin for & worse evil than it is, and accordingly grieve for it i yet it is oti too easy to have too much sorrow for sin, or any other evil intcnxively as to the greatness of the passion. And thus Korrow for sin is too great, I. When it diatraclvth tlie mind, and overtiiraeth reason, and it is made unfit for llie <!nd» of sorrow. 2, When it so cloudeth and clotheth the soul in grief, that it niaketh us unfit to biec and consider of tha promise, to relish mercy, or believe it; to acknowledge benefiu, or own grace received, or be thankful for it; lo feel the love of Ood, or love him for it. to praine him, or to mind him, or lo call upon him : when ildriri^tli tlie Boul from God, and weakeneth it to duty, aiu] teachetb it to deny mercy, and sinketh it towards despair; all this is loo much and sinful vorrow: and so is all that dotli the soul more hurt than good; for sorrow is not good of itself, but as it doth ^od, or sheweth {;ood.

Direct. I. ' Keep your hearts as true and close toOodna possible, and make sure of his love, that you may know you have not an unregenerate, roi»erable soul to mourn for, and then bU other grief is the more curable and more tolerable.' Be once able to Hay that God is on your side, that Christ, and the Spirit, and heaven are yours, and tlicD you have the greatest cordial against eiceasive grief that this world afTords. If you say. ' How should this be done V 1 answer, tltat it is opened in its proptr place. No marvel if sorrow overwhelm that soul, that is in the chains of sin, under the curac of God, as Koon lut awakened conscience comes to feel it, And it is most miserable when it hulh the smallest sorrow ; there being some hope that sorrow may drive it home to Christ. Therefore if tlion have been a secure, nnhumbled, carnal wretch, and God be now beginning to hnniblf thee, by shewing thee thy sin and miiirry, take heed as thou loveat thy soul, that thou drive not away necesuiry, healing sorrow and repentance, under pretence of driving away melancholy or over much sorrow: thy smart tcndelli lo thy ho|H-H of cure.

DirKl. II. ' Itenew not the wounds of conscience by renewed, wilful, gross sin.* For sin will bring sorrow, especially if thou have any life of grace to feel it: ev«n as

VOL. III. T

CHRISTIAN DIRBCTORY. [pART I.

Ula, end breakio|; the booes bring pun. Obey cueFully ifthoa wosldst ha.v« petec.

Dirtct, III. * Bs wdl nc^uamlrd with the (leoeral grounds of hopo \a the u«rcy of Gotl, tha office aod death of Chriat. and the free, univereal offer of pardon, grace, and life in the New Covenant.' Abundance of gnef doth dwell, in many humbled souls, through tlio ignorance of these ge-ueral groundR of comfort; which would vanish away if theite were known.

Dirrci. IV. ' Know well the true nature and use of godly sorrow: how it la but s means to hif^her ^rucc, and a thing which may exceed, lutd not a thing tJiat we should atop in, lor think we oait never hare too nuiob of it.' Desire U but in its place, and to iiu pro[>ei- ends.

Dirtct, V. ' Know well tl)<; nature and excellency of ihoae higher graces which sorrow tendeth to: eren Iotb, and thankfulness, and deUght in God. and frnitful obedience/ And then you will he earned after tliOHe, and will leani to hate the sorrow that hindereth them, and to cheriah that sotTOW which leadeth you up to them, and to value it but aa a meana to them.

tyirta. VI. ' Manage all your tdluirB. especially those of yonr aouts, with prudent foresight: and look not only on things a^i they appear at hand".' Judge not by senae, bat by reason; for sense cannot fomiiee, but pleasetli itself at present with tbat which muat bt; bitteruehs in llie end. Thus, carnal delight is tha common way to overwhelming sorrow. Me that would uot have the pain and itiokiii^sB of a surfeit to-morrow, must not pleiui^ his uppclito ag-ajnst reason to-day. Poison will gripe and kill nuvcr the less for tasting aweet. You must foreknow how that which you taki^ will work, and what will be the ell'ecta of it, and not only how it lasteth, if you would esaip^; thu pain. The drunkard thinketli not of hia vomiting, and poverty, or shame, or sickness, and therefore causeth tliem. There is no sorrow BO intolerable na that of a guilty soul, that is passing in terror to tlie bar of Qod, and thunci,' to everlasting pain. Foresee this sorrow in your most pleaaant sin ^ and renem-

* FtOuA wnlaui* (oil. pndanliiUD (bonau tan pruKquui adnns conilngMii, pmUcra ne RoUnl' ferdurn rero, cud ilti coulijtrrinl. wifvu animo fem. Diog. Lmh. ill Fituc. lib. I, wl. 7H. p. M.

■

CHAP. VII.] CHRISTIAN BTUICS.

ber that when you are tempted to fliii, you axe lenpted to Borrow; whI tben you oiay )>rcveut it. And in iJI your p4T-ticular ■£!»»« um ft fortiwein^; judgment, aiid tuk n-ltml it like to be tlie end, before you voter on tbe bcgiuuin^. Mo»l of oui Horrawa come for wuitof thin, and express tbcuuielves by. * Had I known, or had I thou|i;bt of this. I bad prevented it.' Do notbiog which you may foresee muBt be repented of; foe repentance is aoriowful; and the weightier the case the deeper the sorrow. How eaay and comfortable a life and death luight men attain, if they would not buy a little fotftidden, poitoiious pleaaure. with the price of future pain aitd Horrowa ! Aud if they did not fooliahly and oveiten-derly reftwe those holy, necessary, medicinal aorrowsi by vbieb their greater, overwhelmiog, and undoing soRows abonid have ben prevented!

Dif^d. rii. ' Look always on your rewiedy when you lock on your miMry, and when you find any dangerouM aia orsi^ in you, prrsently consider what is your duty in order to your recovery and escape' It is an ordinary thing with peerish, distempered natures, when they are reproved for any sin, to resist the reproof by cxcuMte as long as they cau: and when they can resist no longer, tlien they fail into despairing lamentatioDs, if they are so bad, what then (thai) tliey do! and in the mean time never set thenutelvea agaiiut the ain, and cast it off and return to tbeii obe-dliwee, that their cowfnrU return: they will do any thing nth«T than amend. The reason why Qod convinootli thus of sin ia that they may forsake it. and they tn sooner broii)>ht to any thing than to tliin : c<^nvince them of tlieir pride, or malice, or worldliuen*, or ditiobedi'-uce, or sloltiful-iMBt, or paaaion, and they will Mosvr aink in sorrow and despair than they will set upon a resolved rMEonution-This ia it indeed which the di;vil dt-aicvth: he oao allow yon grief nnd deii[>eration. but not to amend. But i» this beat for ynu i Or ia it pleasing to Qod i Deny not your siH. but Hee withal that there is enough in Clirial for yotir pardon nnd drlivf^ranci^. Hn hath appointed you means for your prCMUit itcovery, and he is ready lo help yon. Ank what IB your duty for your cure, and xvt upon it without delay.

JHrtet. Till. * RemeDjihfr your ca^Ms of joy u ureU as

cruistian nrnECTOnv. [pakt i.

your cause of iiorrow, Uiat each may have their due, and your joy und sorrow may botlt be suited to their causea. To which end you tnunt labour for the exactest acquaintance with your own condition, th«t |>oftsibIy you can attain to.' If you aj« yet ungodly, your sorrow must be greater thau your joy, or elH« it will be imttiona) joy, and pemiciouK to your souls and increase your after sorrow. And you niuKt not overlooV «o much caujie of comfort as is afforded you ia God'H (Mtticnee, and the ofl'era of a i^aviour, and of pardon, and grace, and life inliim. If you ate truly godly, you muat HO mourn for mk, and weakneKit, and want*, and croHses. and afflictions of youreeWeit and othem, an never to forget the invaluable mercieo which you have already receivnl, yoor part in Chri»t and life etenial, your begins nings of grace, and your reconciliation with God, which nllow and command you greatly to rejoice : and remember that DO humiliations will excuse you from the obserratioa and acknowledgment of all these mercies.

JMrerl ix. ' Read over all the commands of Scripture that make it yoor dnty, to rejoice in the Lord, and exceed* ingly to rejoice; and make as much conncience of them m of other commands of God.' The same God commandcth' jroQ to rejoice, who commandeth you to hear, and pray, and repent".

Direct, x. ' Befriend not your own excefiaive itorrowa, by thinking them to be your duty, nor suspect lawful i mirth and joy as if it were a sin, or a thing uDbecDminj^* ]r«a.' For if you take your ain for your dtity, and plem for it, and your duty for your sin, and plead agajnttt it, you are far from the way of amendment and recovery. And yet it i« coitunon with an afHicted, weak, impatient soul, to fall into liking (though not in love) with their inordinate soIp-Towa, and to justify them, und think tliat it is their duty still to mourn. If tfaeoc sorrows were of God, we should be more backward to them: and if our comfort were not more pleasing to God, our natures would not be so backward (o them ati they are.

Dimt. XI. ' Love do creature too much, and let it not

■SmPmI. uuUL 1 Phil. lU. 1. It. 4. Ron. *. f. Phll.rd. 3. 1 Thn. V. It. I Frt. L 6—a. i*. 13. Hcb. uL fi. i Cor. *L lo. Rom. liL It. PhL ukli. tl. ci»il.9—16. lUioi. >h. IT. IVal. *. 11.

CHAP. VII.]

rHRIIITIAN ETHICS.

326

grow too Hwuvt anil pUmsant to you : eUe you are preparing for sorrow from the creature.' Lore it less, and you blinll sorrow le&a. AH your grief for crosses and losses, in goods, eHtatc, in children and friends, in reputation, liberty, health and life, doth come from your over loving tliem. Value them but aa they deserve, and you may easily bear the loss of them. He that mukctli tlicni his idul ur felicity, wilt grieve for the want of tliem, or tlic loss of thvm as a man undone that cannot live without them. But he that hath placed bis httppincss and hopes in God, and valuoth tJie world no further than it tendeth to his ultimate end, will no further grieve for the want of it, than as he mi&seth it to tliat end. " The love of money and coveting after it, doth pierce men through with many aorrows*." Mark what you find your heart too much set upon and pleased in, or hoping afler, and talte it off quickly if you love your peace.

Dirrct. XII. ' Learn to be pleased and satisfied in tlie will of God. Trust your heavenly Father who knowetii what you need.' It is some rebellion or croesness of our wills to the will of God, which causcth our inordinate griefs and trouble. Because we cannot bring our wills to his will, nor make our reason stoop unto his wisdom, nor think well of his providence, unless he will stir it to our conceits, and intercslJt, and lu&u, therefore ao far as we are carnal we arc ordinarily dtsplessed and grieved at his ways. If we might have had our own wills about our estates, or names, or children, or friends, or health, or life, wo should not have been troubled (at the present). But because it is not our way, but God's way that is taken, nor our will, but God's will that is done, therefore wc are grieved and discontent, as if his way and will were worse tlian oum, and God had wanted bia foolish children to bi* his counsullors, or they could have diosen better for themselves !

Direct, xiii. ' Afflict yountelves no furtlier ihnu God or nan afflict you: but remember if you t})ink tiiat you have too mwh already against your wills, how foolish and self-conlra-dictingit ia tolay agreatdeal nore,wiirutly uponyoiirselvesv."

• I Tim. »!. lo.

CHRISTIAN UIRKCTOKV. [PART I.

^^itl^HKlerfi (ir repmach that men afflict you with? Let 'It St BO i thftl lodcli^lh iiot the heart. Is it poverty, crotses, or Ioskcb, tbat Gad afflicleth you with ? Let h ba •0: timt lottoheth not the heart neither. U it loss of chil-ilrcrii or fnenda; or in it p&iii and sicknesst 1 confess UtcM: nre aore; b«t yet they do not toneb the heart. If they come thither it is your doing ; uid (though thither Ifa^ diould come moderately) if they nre immodertte, it is yonr own ainful doing. It is you thut i^ivvi'; nnd m«ke the henrl «che. Cod and man did but make the flesh ache. If others hurt your bodies, will you therefore vex yoor minds 1 Will you pierce throuji^ your heartii, becanse they touch your name or gouile / If so, remember which part of your sorrow is of their making, and which is of your own: and can you for shame go beg of God or man to eaue the )^d'which you yourselves an: causinf;, and wilfully oon-tinue it while you pmy ii^^inst it? And why lament you that which yon ravseand choose? Itisasluinw to bfcwil-ftilly your own tortncBtors.

sired. XIV. ' Abhor all that teodeth to take down the fnwer and goverrunent of reason (that ift, all feebleue»!i and cowardice of mind, and a m«lancboly, u peerish, passionate diHpoMitioii): and labour tu ktwp up ihu authority of rvANon, and to keep alt your p«AHionH Hubj^rt to your wilU; which most be doni: by Christian Inith and fortitade.' If ynia i Dome once to that childish or distracted pass, as to grieve I end my, I cannot help it: i know it is sinful and immo-' 4erat«, but 1 caunot c-hoose, if you say trntr, you are ont of tlw leach of coiuuiel, advice, or comfort. Voa ure not to be preached to, nor talked to, nor to be written for: we do not write directions to teach men how to touch the stars, or explain the asperities or inequalities of the moon, or the npacous parts of Saturn, or to govern Uie orbs, or nile the chariot of tin; auii. If it lie become a natural impoeeibility to you, doctrine can give yon no remedy: but if the impos-sibilily be bat moral in tlie weakness of reason, and want of coniidemtioo, it way be doctrine, consideration, and rescrfotion be overcome. You can do more if you willl than you think you can*. How come you to lose the command of your passions ! Did not Ood make you a rational

^ 6tir M'. Vmsmt'i bcok «r WilM InpnkMcj.

nuAP. VII.]

CUBIKTIAH STUIC8.

337

crsBtore, Uiftt h&th an urtderxtanding and will to rule all puaioDsi Mow come yuu to Imvt; loHt the ruling power of reason and will ? You would taka it for a dlsparHgcment to be told tliat jrou have lost the use of your reason: and U it not a principal ua^y of it to rulo the poesioiu, and all other infeiior aubject powers ? Yon say yon cannot chuoae but grieve! Hut if one could give you that creature which JOB want or deaire, tb«D yoa could choose: you could rejoice, if one could reatore you that child, that friend, that estate wliich you have lost. But God, and Christ, and hea-veo, it seenu, are not enough to cure yoa; if you must bare but them you cannot chooae hut grieve ! And what hearta have you then that are thuii iitlticted ? Should not ihoGc hearta be ratJter pieved for? God will sometime make you see, that you had more power than you used.

Jhrecl. xt- ' Observe the miscbiefa of exceaaive aorrow that you may feel what reason yon have to avoid it.' While you know not wliat hurt is in it, you will he thu more reniiaa in your najstini^it: 1 ahull brieHy name you some of ila unhappy fruita.

1. It ia a continual pain and aiokncaa of the mind. (Thia you know by feeling.) 2. It ie a destroyer of bodily health and life. For " worldly aorrow worketfa death*. " A meny heart doth good like a medicine: but a broken spirit drietlutlw bonea*." 3. It pultcth the soul out of rcliah with ita mcrciea, and ao CKiueth ua to undervalue them, and conaequcnily to b« uutlnnkful for them, and not to improve them. 4. It destroyeth the HenHu of the love of Oud, and Imiuentably ondisposetfa llie aoul to love him : and iJierefore ahould be abhorred by «■ wen it but for that one eSeot. &. Itdeatroyeth the joy of the Holy Ghost, and untltteth as to obey that command uf Ood,' rejoice continually.' 6. It contiadiotcth a heavenly mind and converaation, and hindereth ua from all foretastes of the everiaating joys', 7. It undisposetb us to tJie excellent work of praiac: who can aacend in the praises of God, wliile grief doth oppress and Ckptmts the HOul 1 6. It dMtn>y«th the aweetneaa of all

< tOir. "ii, 10. • Pmi. lis. M.

I S/ftn Awiajom,»|ihUi»>plier. omiU mjp U one dat Mkcil him. ' Nullwii' iMpaatotiMB**)' mh) MW puitN cura. M filinB laDD* CM, digitua bt cnlum intand***.' l)iaB.LMM.U.II.Mcl.r.p. as.

as

CHBIltTIAN DIKKCTORY. [PAMT I.

Oocfs ordinuioes, hearing, reading, prayer, sacraments; we may forc« ourselves to use them, but ahall have no delight in th«m. 9. It hindereth the exercise of faith, and rai»etli diatrust, and ainful doubts and fears, witiitn us. 10. It causeth sinful dUconlenta and murmurings at God wid man. 1). It maketh u» impatient, peevish, froward, utgry, and hard to b« pleased. 12. U weakeueth the soul to 111! that is good,and (le8troy<!th its fortitude and strength: for it is the "joy of the Lord tliat is our nuei^jlh"." 13. It Ibindereth ua in the duties of our callings: who am do llbem as they should be done, under the clog of a disquiet tmind ? 14. It tnoketh uh n grief and hunlen to our friends, land robs them of the comfort which they should have in iBnd by us. 15. It maketh us unprofitable to otltent, and f'tiindcrcth uh from doing the good tve might: when we •hould be instructing, exhorting, and prnying for poor sinners, or minding the church of (jod, we are all taken up at home, about our own nfllictions. 16. It maketh us a stum-rbliiig block and scandal to the ungodly, and hindereth their Lconvursion, while the devil aeltcth us before the church [doors, to keep away the ungodly from u holy life, as men ■ut scarecrows in their fields and gaidens. to irighten away the bird*. 17. It diahonouretb religion, by making men believe that it is a melancholy, vexatious, self-tonuenting life. IH. It obscureth the glory of the Gospel, and croaaetli tlie work of Christ, his Spirit, and ministers, who all come iBpon a mCMBge of great joy to all nations; and proclaim '^Ind tidings to the worst of sinners: much more to the aona of God, and heirs of life. 19. It misrepresenteth God himavlf, as if we would persuade men, that he is a hard and cruel master, that none can please, though they do all through a Mediator upon a covenant of grace; and that it is worse with us aince we served him than Itefoie; and that be delightvth in our grief and misery, and ii* against our t^ace and joy; and as if there were no joy nor pleasure iSn his service. Such hideouH doctrine do our lives preach 'of God, when tliose thtit profess to fear and seek him, do live in auch immodemte grief and trouble. 20. And it too much pleasetfa the devil, who is glad to torment us here, if |.he may not do it in hell; and especially to make ottnelvc»

• Kch. Tin. to.

CHAP; Til.] CHBiaTIAH BTHICK.

ifae exvcutioncrs upou oimelven, when lie is restminvd when he cao boa«t and say,' Though I may not vex thee, will penuade thee to vex thyself.' These are the fruita of sinful Korrowa.

Direri. xvi. ' Govern your thoughts, and auSer them n' to miiaeaod feed on thoae objecbi, which cause your grief. No wonder if your sore be ulways Hmnrting, when you en' always nibbing on it in your thoughts. Of Uiis I spake more fully even now.

I

7V<. 10. Dirtctions agaimt sinful Despair, {and Doidtiiig^

Despair is the contrary to hope*. There is a despafl that is ■ duty, and a despair that is a sin, and a deapair that is indifferent, as being but of natural and not of moral kind. Despair is a duty, when it is contrary to the sinful hope before described: that is, 1. When we despair of any thing which Ood hath told us shall never come to pass: for we are bound to believe his word : as that all the world abould be saved or converted, or that our bodies should not die and perish, and many such like. t!. It is a duly to despair of ever attaining a good end by means or upon terms, which Gud hath told us it shall never be<u(tHin«d by : and so it is a great duty for an unregeoemte person to despair of ever being saved without regencmtioD, conversion and holiness: and to dt^ikpair of ever being pardonrd or saved, if he live after the tlei^h and have not tiie Kpiril of Christ, ■nd repent not anfeignedly of his sin, and be not a new creature, and crucify not the flesh with its afiections and liuta. Such a despair is one of tlu- first things lutcCMary to the conversion of a sinner, because the false hopes of being pardoned and ftaved without regeneration, is the pT^m sent hindrance to be removed. ^|

Ueapair is a ain, when it is contrary to any hope which God conimandeth dm : (so it be not only a negative despair, or bar* not hoping, which in sleep and other times may be innocent, but a positive despair which concludetli agaiost hope). As, 1. Particular despair of the benefit of some particular promise (as if Israel had despaired of deliverance from Egypt, or Abraham of a Son). 3. Ocnerml despair of • Sf«■an«nk>C««rfl)MMl«.rHt.ll,CliS^am

CBRIsriAN OIRECrORY. [pART 1.

the fulfUling of itoiue gencnl proniae; m if we despaired of thf rosuTTecliou, or Ibe kingdom of Chmt in glory. 3. Wttcn by misapplicatjoii we despair of Uitit pikidon and aulvatioii to ouraelreB, which yet we believe sliail be to otlicn.

Yra, despair is sinful Mmetiniws when it is not contrary to any promtise or commanded hope: for if Qod have not rcvviilcd his will one way or other, it ia no duty to expect the tiling, and yet it is a sin to conclude poailively tliat it will not be: for then we shall nay more than we know, or tbu God biUli revealed. If hope be Ivkeu for the comrort that ariiteth tii ui> from the upprelicnniun of a mere ponsi-bility, tlten iikdeed it is a duty to hope for that fruod which iji pouibia only: but if hope be taken for a confident expectation, then both such hope, and also the contrary despair would be a sin. We may (so)' non-eperare' but not ' de^perare.' Possible* must be taken but fur puwibles, yet •till for aucb.

He thflt deKpatrclh but of some common meicy which be should not despair of,' rationc materiai' coouuittetb a sin of the smaller sort: he that despaireth of a great mercy to others (though not promised), committelh n greater nin ' ra-tionematerin:' (as if you despair of the conversion of a bad child, or the continuaoceof the Gospel to the kingdom, &«.) But be that despaireth of hts own pardon and salvation, ein-neth uiort^ perilously ' ratiune ntatcriu>.'

The desfiairiug of pardon and salvation upon a despair of the Uutl) of the Gospel, or sufficiency of Christ, is duu-&4bl*t and a certain mark of a wretched infidel, if it be predominant'. But to believe all the Gospel to be true, aiid desire Christ and lifv as best, and yet to despair upon too bad thoughta of one's self, or through tome other ini»-take, UiIh is nsin of infirmity, consistent witli grace, (unless thti d^dpuir be so total and prevnlent, an to make the sinner ■ettledly cast off a godly life, and give up himself to a life of wtokediinsK.) The Scripture spvaketl) Uttle of this hum-bU sort of despair, and no where tUrvaleneth it a* it doth ia&delity.

Tbdcoounoneat despair (like Spira'a) whidi oonketli im-

> lodv poUH AM bwitI; bjdnpsit; bin ho iai iio tuib ttfmiuoat u it-

CHAP. VII.] <!RRI8TIAM feTHICI.

mediately IVom invinoililn |>Tedr>miniuit molancholy (thoufrli oocaaiouMl flnit liy urn) is no othvrwiiti: Ninful or dangerous, tiiui tiw de«|>»ir or thi- raving of a madmoii, or one In a dotini; f^ier is. It is the (oo humble despair, through pcmonal misapplication, and particular mistaktB, that I shall apeak of in this place.

Direet. i. ' Take hved of boinc ii^oranl of. or miaundar-Btanding the thre« gi-eat general grounds of fnith and hope ; that is, 1. The infinite goodnesti of God, and hin uninea-surable lore nn<l m«roy. '2. 'I'he relation of Chriat'a ofBoe to all, and the Kufliciency of hit ranooni and sacriflce for all. 3. Th« universality i>f the promise, or the act of oblivion, or deed of gift of free pardon and aalfntion to all on con-diiion of peniu-nt belief nnd acceptanu, which is procond and girrn by Christ, and contained in the (Inxiwl.' If yon mistake so about any one of these, as not to believe or nnderatand them, or If y«u do not well consider and iU' prove them, no wonder if you be left under continual doubt-ingH and liubte to despair.

Ihfvel. II. • Undernlnnd well the true nature of the eon* dition of this univenuil promise; ho«r much it conoiateth in tlie will or acc«-ptAnce of Ohriftt and life na offered by the Qotpel; or in our hearty consent to the baptismal cov4?nanl, that God be our Ood and Father, our Saviour and Sancti-fier: and that in God's Recount the will is the man, and he is a true believer and hath part in Chnnt tlint is truly willing of him to the emls of hin otlicei uiid tlmt ho huth light to all Uie benefiu of the covenant of grace, who doth heartily concent to iu' Thia i« tnie fnlth : this i« tho o»n-JMooof pardon; and on tbasa terms Christ and life arv given. ThiH is the infallible evidence of a state of grace. If you know not this, but locJt after aontcthing else as necessary which is weparable from this, no vrondcr you are perpl«xed, and inclintid to despair.

Direet. ill. 'Understand th« extent of tJila pardoning «iMrenanl as to the aina which it pardoneth: that it con-Yuincth the forgiveness of all sin without exception, to them that pvri'orra the condition of it (that is, to coa-•enters). So tliat directly no sin in excepted but the non-peTfotBiaaoe of the condition; but consequently, all sin ia excepted and noiw at all forgiven by it. to them thai do aot

^

33a CHRISTIAN DIBECTORV. [PART I.

perfonn the condition.' Every cuntlitionai great doUi expressly except non-pcribnuance of the condition by the ntakii^ of it to b« liie comlilion. He that taith. All ttin u forgiren to them that believe and repent, and no other, doth plainly import, that not believing and not repenting are not forgiven, while they continue ; nor any other sin to auch. But to penitent beliercm or conseutere, all sin is pwdoned. Which made the ancients sny, that all sin is mMb«d away in bapUtim, supposing tlie penton bapUxed to be a meet subject,and to have the condition ofthc covenant which is by baptism Kcaivd and delivered to him.

Dirtct. IV. ' Miituriderstnud not tlic excepted itin against the Holy Ghoat; which in no other, than an aggravated oon-perforniancc and rvfiisal of tlie oiindition of the covenant; viz. when inhdels are so obstinate in llieir infidelity, that they will rather impute the miracles of the Holy Ghost to the devil, than they will be convinced by them that Chriat is the true MeHKiaa or Saviour'.' This is the tru^ nature of the ain against the Uoly Ghost, of which I have written tile third part of my "Treatise of infidelity." So that no one hatli the sin against the Holy Ghost tliat ooofesaoth that Jesus is the Christ and Saviour; or that oonfeaseth the miracles done by Christ and his apostles were done by the Uoly Ghost, or tliat confesscth the Gospel ia true; or that doth not justify his sin and infidelity. He must be a professed iulidcl ngaiust confessed miracles ttwl commits this sin. And yet many despair because they fear they have committed this sin, that never understood what it is, nor have any reason but bare fe«r, and some bhis-phemous temptations which they abhor, to make tlieni imagine that tliis sin is tlieirs. Bnt the truth is, in their fear-Ling condition, if any other sin had been as terribly spoken of, they would have thought it was iheira. Duf<i, V. ' UndentUuid the time to which the condition of the Gospel dot!) extend, namely, to the end of our life on earlli: Uie day of tliis grace batJi no shorter end.' For the Gospel saith not. He that belivveth thin year or the next aball he saved: but absolutely without limitation to any

I

> lliuugti the t/oublci of tunic rati fix ■ laigtr diKuiiiH uf ilili lui, yrl luvliig 'rtiMn a TrMtlx tit !l, I miul oijt hrre be l«<l)oiu k rccliluu «bM b Uicrt mU

CHAP. Til.] CHRISTIAN BTHIC9.

333

time abort of death. Tic that bvlicvctli »hall be uired : ko thill lo doubt wheiher true ri^pcntancc und ruitli vrill be kc-c»r|>t«i ni any lim«! before death, ih but to be ignorant of the Qonpcl, or to doubt whether it be true. And therefore for Adr«pairin^80ulto My, If I did repent, it is too late because the day of grace is paBi, is but to contradict the Gospel covenant itM«)f, or to aay he knows not wliat. God never refiued & houI that truly repented and believed before death. Obf. 1. • But (they will say) do not some divine* nay that some men's day of grace in aooiier past, and God hath fonaken them, and it is too Ikte. because they came not in time?'

AiaiD. Tliey that understand what they say, must nay

bat this: that this word 'the day of grace' hath diviTN

•enses. 1. Properly by the day of grace ta meant, the time

in which Bcconiing to the tenor of the Gospel, God will

pardon and accept tliose that repent: and in this sense the

tinieoflife, is the time of grace: whenever n sinner repent-

eth and is converted, he is pardoned. 2. Sometimes by the

' day of grace' is meant the time in which the means of

grace arc continuctl to a nation or a person : and thus it is

true, that the day of grace is quiclclicr past with some coun-

tries than othera: that is, God sometimes taketh away the

preachers of hia Gospel from a people that reject them, and

10 by preaching oflereth them his grace no more. But in

this sense a man may easily know whether his day of grace

be paaaed or no? that is. whether Bibles, and books, and

Cbriatians, and preachers, be all gone, or not ? (And yet if

rAey were, he that rocctvcth Christ before they are gone n

Kaafn.) No man in his wits can think this day of grace ia

rpassed with him jwhile Christ is offered him, or while there

I ja a Bible, or preacher, or Christian about him. 3. Sonie-

" times by 'the day of grace,' ia meant, the certain time which

we are sure of as our own. And so it is only the present

UBinutfl that is tlie lime of gnce: that in, we cannot bcfort-

habd be sure of another minute; but yet the next minute when

Fit IB come is as much the time of grace as tlie fomierwaa. 4.

■ Sometimes by 'the day of grace' is meant the time in which

■ God actually worketh and giveth grace; and that is nn rtnore than the day of our conversion. And in this sense to ' have the day of grace passed is a happiness ttnd comfort.

■

894 CHRISTIAN DIRECTORY. [PART I.

that is, tbat the day is passed in which we were converted. 6. And itooutimes by ' the day of grace' it luviuit lliat day in witich God uioyi^tli the h«aits of Uic ini|)<.'iiitcnt more [•tiongly b>wiu\i» Lunvvreimt thao foniiuriy he did ; and this )JB it that divioBB mean wbeo they talk of the day of grace being psAsed with men before their death: that ie. though fluch have never a day of etVectual grace, yet their niotiooa werv stroagcr tawards it, than hereafter Ihey Hfaall be, and lluy w«re fairvr for converaion, than nflcr when they arv gone further from it. This is tru«, and this is all: and what ia thia to a soul that is willing to come in, und iguo-rantly qucstioncth whether he shall be accepted, because the (hny of grace ia passed ?

ObJ. 11. * But Chriel saitb^ If Uiou hadst Ilbowq to thi^

Aj day.'

I ,' 4"**'. That was the day of tlie oSera of grace by preaching: we grant the natioiis have but their day of enjoying the Gospel which they may shorten by &inuing it away.

(%'. ttl. ' But it ia iaid of Esau that " afterward when he would have inherited the blessiog he wa» rejected, for he fouud no place of rvpentaucv though he iwi^htit «nrefully with tearaV It seems Ousa that repentance in thin life may be too late.'

Am*w. It i» true that Esau'a time for the bleimiug was pUMod as soon as Isaac had gircji it to Jacob. When he hftd sold bis birthright it was too late to rccal it, for the right was made over to his brother: and it was not repentanc*, and cries, and leurH, that could recal the ri^ht he had Hold, Dor nc«l the woida that Lsaao had Mpoki;i): but this doth sot prove that our day of gt«cc doth not continue till death, or that any tuun repenting before hte death idull be rejected M Esau'n repentance was: the apostle neither said nor metnelh any such thing. The sense of the words are only this much : Take heed lest there be any so profane among you. OS to set bo light by the blessings of tjic Qospcl, even Christ and life eternal, as to part witli them for a base lust or transiUHy thing, as Esau that act more by a morsei of meat than by his birthright: for let them be sure that the lune will come (even tJw time mentioui;d by Chriat, wh«u the door is shut utd the Lord is come,) when they • Lateih. «t. * Uxb.iiLlT.

CHAP. VIIJ

CIIRintAM ETBICS.

ass

I

will dMrly Kpent it, &ad then as it wfu with Euu wtwn the. blesaiiig Hue |j;onv. so il will be witii lliutii vrlien titeir bleHwiug is gone, repentance, and criee, and t«arB will be too lat«: for the Uo«p«l hath iUt justice and tenorii as well as the ls»w. TliiA is all in Ute text, but there ik no intimation that our day of |^c« i» u abort ait tiMaii'a hope of the blc«»ing woa.

Ohf. XV. ' SauI 1)0(1 but hi* time, which wh«n he loitt be was foruik«5n of Qod.'

Anne. Sttul's sin protoked Ood to reject him from bring king of Isiafl. and to appoint wnotlicr in his stead : but if Sanl had repented he hod been saved after that, thong;h not restored to the crown : and it is true, that as God withdrew from him the spirit of government, ao many before death by tho greatntn of their siiiB, cause God to fomake them an far as to withhold tlioKe raoUons, and convictions, and feurs, and (liHctuietmcnU in xin, which aoinctimus they had, and to give ttiem over to a "reprobate mind," to commit " all uncleaimeas with greediness." and glory in it as being " past £ecling'." If it be tlius with yon, you would bono better, yottwoald not be reuovKii-i), ymi thinksin is bost for you. Bod hitc all tbal would rrforni you.

C%'. V. ' It iti aaid, 2 Cor. vi. i, " Behold now ia the accepted time, heboid now is the day of bialvation." And Bcb. iii. 7. 12, 13- " To-4ay if yc will hear his voice, harden not your heart*—— lesl any of you be hardened by the de-cintfulaecii of sin."'

Aiuto. This sattb no more than tliat the prusAnt time is the beat, yea. the only certain tiinei and we aro not sure that thf day of salvation will continue any ]ont;«r, Iwicausc death may cut ua off: but if it do not, yst sin is a haniening thing, and tlie longf.r we sin the mur« il hardvneth I yea God SMijrwitlthold the motioneof his Spirit, and kave us to ounalves, to the hardnesA of our hearts: and thus he doth by thousands of wicked persons, who are lefL iu impeni-teacy and hatred of the truth : but most certaiuly if those men repeated iJiey might be saved, and the very reason jT^iij they have not Christ and life is still because they will >tconieat.

J>irrci. 6. ' Understand by what help and Htrnngth it ia r'tbat the obedience to the gospel must be perfomied: not

• Bm- L M. Sfk. t*. ta, IV.

PBRISTIAN DIRECTORY.

[PART I.

merely by your own slrengtb, but by the help ofgncc. ftml strangtb of Christ; if be have but made you willing, he will bel|> you to |>erroRn the rest.' You are not by this covenant to be u Hsviour and tauutifier to youreelves; but to consent

liiit Christ be your Saviour, and the Holy Spirit your Sanc-ir. You roifrtit eltie dtMtpuir indeed if you were left to

Jiiit which you arc utterly unable to do. Though you must " work out your own salvation with fear and trembling, it i» he that worketh in you to will and to do of his good plca^ •ore'."

Direct. 7. ' Understund well the difference betwct-n mortal eina and infirmitiet, that you may not think tJiat every no is a sign of death or gracelessness; but may know the difTorence between tlio«e Kimi which nhould make you think yiiurselveK unjustified, and those sins which only cull for paitiouhir humiliatioa, being such ui the justified tJieni-aelret commit.' Though in the PopiHh senKC we take no •into be venial, that ia, which in itself is properly no sin, nor deservetb death according to the law of works ; yet the distinction between mortal and venial sin, iaof very great necesaity : that is. between sins whicli prove a man in a state of dcatli, or unjustified, and sins which consist with astute of grace and justification : between sins which the gospel pardoneth not, and those which it pardoneth, that ia, nlllhiic stand with true repentance''. There are some aiiix whicli every one that repenteth of them, doth so forsake as to cease committing them: and tliere are some lesser sinK, which they that repent of them do hate indee<l, but yet frequently renew, as our defective degrees in the ex<:rctse of repentance itself, faith, love, trust, fear, obedience: our rain thoughts and words; some sinful passions, omissions of many duties of thought, affection, word or deed towards God or mun ; some minutes of time overslip us; prayer and other <lntie8 have a sinful coldness or reaussness in tliem, and such like. Many such sins are fitly called infirmities sod venial, becnuse they consist with life and are forgiven : it is of great use to tlie peace of our consciences to discern the difference between these two, for one sort require a con-veniton to another state, and the otlier require but a parti-

• PWt. U. 13. '

* V>t<fii,'Mt I'ncL. Rob. BinnU.»(Morul •ud V«>lkl Kiii.

CHAP. VII.] ORRlHtUN P.THICBi'ri '

337

cular repenUncA, and whtru tkcy urc unknown, are forjriwn without pitrticular rnpeDttuicc, becausv our gt-nrral repcn-tuic« is virtually, though Dot actually, particular aa to tham. One sort are cause of judging oumelves ungodly ; aiid the other son an; only oauH« of lilial humiliation. Any one may se« the grant need ofdiaoerning the dilTereDoe; but yet it ia a matter of very great judgment diK^triitally to ditninguiah them, much more actually lodmceni Uk-ui in evury instance in yourvelves. The way ia to know fintt, what m the condition of the new covenaJit, and of absolute ncccKsity to tal-vation or juEtiHciition : nod tJien every ttin that is inconsistent with that condition is morlal, and the real that are con-Btatent and do consist with it are venial, or but inAnnities: tut reniaUignifieth only that sort of sin which ia pardonable, nnd muy conniKt with true gT*c*, ao a venial sin may be in an untuuicttfied person niaterinUy, where it ia not pardoned; that ia, t. g. hia wandering thought, or paasioB, is a sin of that sort that in the godly is consistent with tnte grace: but »» renial aignifielh a sin that is p«rdoned, or pardonablo without a regeneration. Of converaioo into aatoteoflife from a Btate of death, so venial eia ia in no unregenerate. unjustified person, but it is only the iofirmitiea of the aainu; and thus 1 here speak of it. In a word, that sin which actually consisteth with habitual repentance, and with the hatred of it, so far that you had rather be free from it than conmil or keep it, and which consiflteth with an unfeigned ooruent to the covenant, that God be your father, Haviour, and sanctifier, uul with the love of Qod above all, is but an inhrmily or ventiJ «in. But to know from the nature of tlie ain, whicJi those arc, requireth a volume by itself to direct yott only.

Dirtet. viri. 'Underataod howneoeuaiyalaithfulniinis-t»r of Christ ia, in such cases of danger and difficulty, to be a gaide to yonr ooniciencea; and open your cnae truly to than, and phtce no much confidence in their jiid^Mit of your Ktute as their office, and abilities, and faithfulneas do rc<quire, and set not up your timorous, darkened, perplexad jndgmenta above thcifa, in cas«8 wbent they are fitter to judge.' Such a guide is necessary, both us appointed by Chriat who ia the author of bia otflci', and in rr^nl of th« grcutoe**, and danger, and difficulty of your uue. Do you

VOL. III. Z

CHBirriAN DIRUCTOKY. [pART 1.

not feel ttwt you nra iiMiuffioient for youraelTM, and tliai you have o md of help 1 Rure a soul that ia tempted to deo* pair may easily feel it. You ar« very proud, or blindly nelf-conceited if you do not. And you may easily know tlutt Christ that appointed them their ofiice, requireth that they both be UHed ami truMte<) in tiitiiroHice. as far aa nason will allow. And whtrc there in no o&w, yet ability and faitl^ fulDesa deserve and require credit of themselTes. Why else do you truHt phyaiciana and lawyers, and all Brti6ceTa, in their seveml professions and artii, aa &r as ihey are reputed able and faithful ? I know no man is to be believed an in&l-lible ad God is; but man it to be believed as man; and if you will use and trust your apiritual i^uide but so fitr as you uae and tnittt your pbyxician or lawyer, you will find the great benefit, if yon ciioose aright.

Dirttt. IX. ' Rcmrmber wbenyou havesinnt^d. howaun, aad sufficient, and ready a remedy you have htrfore you, in J«us Christ and the covenant of grace; snd that it iw God'a design in the way of redemption, not to save any man as innocent, that nont! inikv t^loiy, but to nave men that were first in sin iind misor)', anil fetch thvni us from tlie gales of hell* that lore and mercy may be magnified on every one that ii saved, nnd grace may abound more by the occasion of sin'a abounding *.' Not that any iihould " i-ontinuv in sin bccaus* grace huti) abounded : Q»d forbid'." But that we inkj^ magnify that grace and mercy which hath abounded above our sins; and turn the rcmembmnce of our greatest sine to tlie admiration nf that great und wonderfiil mercy. To mag-nify mercy when we see the greatness of our sin, and to lov« much beouM much ia forgiven, thia is to please God, and anHwtT the very design and end of our redemption: but to magnify sin, and extenuate mercy, and to itay, My siu is grwter than can be forgiven, this is to plea«e the devil, and oross God's design in the work of our redemption. Is your dieeaiie so i^eat that no uthvf can cure it? It in tlia fitter (or Christ to honour hia office upon, and God to honour hi« love and mercy on. Do but " come to him that you may have life," and you shall hud that uo greatneas ofaio past, will cauae him to refuse you, nor any infirmitica which you a(e wilUtkg to be rid of, shall cause lum to disown you, or • UiM. r. ti. so. ' ttssk ri. 1.

CHBIMTIAN KTKrCM/i

ca»t you out. Tbe prodif^^l is not mo much n* npltnided' with hi* Miu, but And* himself b«fore ha is aware, in his fa^ Uwr's tam4, clothed with the best robeB. the ring and shoesi' and joyfully eikteitained wilb a feaat. R(:n»-mber that there' is enough in Chriat, Euid the promia« to pardon and hefti ilt m»» which thou art willing lo fomke, "<

DirtcJ. X. * Take heed of betng tn blind or prond in thy humility, ux to think that thou canst bi- more willing to be K'wnrflni of Chn«t, tbtn h« is to b« tliy Saviour, or more williii)!; lo hay^ );rjo« than Ood is to give it th««>, or iBorc witling to come honte to Chriat, than he is to reoCTTC cod w«kom6 thee.' Silher thou art willing or unwilling tO' hnv« Christ and grace, to be Banclifled and freed (roni sin : if thou bewillinfr Chhtit and bis grace sbnll corlaiiity be thine: indeed if thou woulilM hkve pardon wtthont holinea*, thiv cannot be, nor is there any promise of it: but if thoV wouldst have Christ to be thy saviour and king, ar^I bii Spirit to be thy sancliAer, and hadat rather be perfect rtt love and holinesa than to have all tliu riohea of the world, then art thou in nnccrity that which thou wouldat be in perfection: undrnland tlmt God accountcth thee to be what thou truly desirest to be. The great work of gmce Iteth trl the renewing of the will: if the will be sound, the man ra eound. I mean not the contiuered. uneffwtual velleity of the wicked, clmtwiHh (hey could be free from pridr, sensualityj gluttony, druukennesM, luat, and covetousncM, without loaiuKRny of their bi-lovcd honour, wealth, or pleasure; that is, when they think on it as tbe way to hell they like not their »in, but wish they were rid of it, but when they (hmk o# it a» plessini^ their fleshly minds, they love it more, and will not leave it, becauae tbia in ihe prevoiliag thought and will. So Judaa wnn unwilling to sell hh Lord, an it was lh« hetrayinf; nf the innocent, and the way to bell, but he vm MOM wtliinf^ u it WRs the wny lo gvt hia hire. So Herod WW nnwilling to kill Johu Baptist, as it was tbe murder nf « prophet: hut his willin^ese wuh the greater, as it wuh rhe pleaaiRK of hia danviel, and freeing himiielf from a tronblt^ acne reprovur. But if thy wilhnguexM to have Christ and paHbct holini^'KO be more than thy unwilliTitrne**. and mnt^ than thy willinsfnms lo keep thy sin, and rnioy the honmir, aMaltfa, and pleasures of the world, iJten ihioo hast an un-

CHRISTIAN OIHRCTORY. [PART I.

doubted sign of uprightness, and that love to grac«, and de-uru aiier it, which oolhing but grace iUielf dolh ^ire. And if tbou tat (lius willing, it is gr«iit wioitg tu Chrixt to doubt of his MilliiigiiviMi. For, 1. Ilv is a greater luvcr of hoU-DfiM Uiiui tbuu ait i and therefore caanot come behind the«r ia being willing of thy holinesa. 2. He is more mcrciriil to thee, than tiiou nrt to tliyself: his love aud mercy arv beyond thy nivaaurc. 3. He hath begun to thee and fully shewed his willingness 6rst. He died lu prepare thee a full eemedy: he baUi drawn up the cuveimiit: be buth therein expressed his own consent, and entreateth thine ; he is the first in «onsenling. and is b suitor lo thee. Never sinner did yist begin to him in the world. Never uuy was willing of the match before hiu: hiit general offer of mercy, and oOTCRuit tendered to all, doth shew his willingness before tliey can shew tlicirs by their iiccepuuce. Never man overwent him in willingneas and was morewilling tlmu he. Take this sinner, as Uod's infallible truth. If the match break between Christ and thee, and thou be lost, it shall not b« through his refusal, but tliruut^b thine: and it cannot break. any other way, no not by the craft or force of all ttie deviU in ball; but either Iwcnuse Christ is unwilling, or because thou art unwilling; and on Chnet's part it shall never 'break. And therefore if thou be willing tliematch is mado} t^d there is no danger but lait thy lieurt draw back. If ithou art not willing, why complmueat thou for want of [that which thou wouldst not have? If thou art willing, the \ covenant is tlieu made, for Christ is more willing, uod was willing first.

Dirtxt. XI. ' Write out thotte aeoteiKC* that contain the and substance of the Goxpcl and oflen read them.' ite them on thy very chamber walls, and set tbcm still before thine eyea; and try whether they agree with the words of him that teropteth thee to despair: such as these which 1 here transcribe for thee. " Uod so loved the world that he gave his only begotten Son, tliut whosoever belicr-etb in him should not perish, but have everlasting life.— This is the condemnation iliat light is come into the world, aitd men loved darkness rather than light, because their deeds were evil.—He that belicvetli on the Son of God hnlb tbn wilneito in himself: he that believeth not God hath

A

CHAP. VII.] CHRISTIAN ETHICS.

madv him n Mmr, becnutte h**. b«li«vi;Ui nut the record thmt God ^ve of his Son: and this ia the record, thitt Ood hstlfH given to ua eternal lite, and this life ia in his Son : hv tfaatS hath the Son hath life; and he that hath not the Son of God hatli not life.—He c«ine unto hiit own, but his own reJ« c«ivvd htm not: but Ui ait many as received him, to thviij V ^ve he power to become the »ons of God, to them Uiat Ifclicve on hirt nnmv.—Let him that in atliimt come; and h whoaoevcr will,let him take ihewaterof life freely .—And yeH will not conio unto me, (hut ye may have life.—.'VU that th« ■ Father giveth me, shall come to me, and )iim tJiut cometlr'V to tne i will in no wise cast out.—If any man thint, let him ■ oome to ne und drink.—Come, for all thiitga are noirS rMdy*." And read ofi Luke xr. -fl

DirM. XII. ' DiHtiDguish between sin M«n and relt.andV ain reigning unto death ; that you may not be so blinded ■ an to think your ain greateat or your condition wor»t, whenB your eight and feeling of it are gre«tcHt.' To see and fwl'l your sin and miHi-iy ib at least the ordinary preparation forH recovery. To be dead is to be paat feeling. They that artf fl moat forsaken of God are moHt willing of their prexent con^^S ditton. and moat love tlteir «in, and hate holineo* and altB tliat would reform tliem, and if they have power, will per^H secule tiiem as enemies. H

Dirtft. xtii. 'Think not that the troublesome ttrivin^l and temptnlions which weary you are the worst condition^ ■ or a aign of tlie victory of din.' It ia rather a sign that yoaS are nut yet fontaken of Oud. while he bearetii witness iiiM you against sia.aod )« yet following you with his dtMua-fl aivM. Paul maitb, " Fur the flesh lusteth against (he spi-W rit, and the spirit against ihe flesh, and these are conlranfW thr oDc lo the other, so that ye cannot do the things that yflfl would ^" Read Rom. vii. from 14. to the end. fl

Direct. Xiv. ' Understand the diflerence between woakfl grace and no grace ; that you may not think every want o^M grace ia a aign of total gracelessneas.' When you bavrifl opened ia yotir oompluints a long catalogue of weaknesaaan

*M«iiL It. Vw.111. IJubD*. lO—tt. Join i. II, It. lUv.iiU. 11 J«to<.«). JidM>*L3r. ittmtfLST. liAttkr.ir.

OHRISTUN DIRBCTOitV. [PABT i.

CDiuidar vrhetber yet there be not a Irne dmire to be better ; and soioe d«gr«e of life with all these ?

Dirrct.xv. 'Think well of the extellency of the leasftj degrm; ofspfroial grace,that it is a seed ofglury ; the begin-aiag o( life Btemal; the diTine nature, and the image of God, and ofgreatr-r worth than nil the learning, wealth,and honour in the world.' And he not uDthunkful for so gn^i a mercy, because yon have not more.

Diretl. xvt. ' Make ooDHcieoca of obs«-ving tht g^>0* and mercy received a» well aa the wants remaining iod tlia tins committed, and of the thankful remembrance and mention of mercy, as much as the humble mention of sin,' Hiink as oft of mvrcy as of sin: talk of it as much to others; and mention it to God as much in prayer : this is your plain duty: if you will not do it, your wilful untJiank-fadnesB for what you hove received, may well leave you in ^Ufltress without the comfort of it.

JUnci. XVII. ' Let your tlumght* of God's goodnOM bear some proportion witli your thoughts of hi* knowledge and bis power.' And then yon will not be so upt to entertain false fiunpiciona of it, and think of him as a man-hater, like the devil, nor to run away from him, that is the infinite, most attractive good.

Dirrcl. XVIII. ' Record the particular kindueases to thyself, hy which God hath testified bis particular love lo thee: that they may stand as near and constant witoeuea of his mercy and readiness to do (hee good, 'against thy excessive fearfulness and de«pair.'

DinU. XIX. 'Think bow few there are in the world m likely for mercy as ihyself.' Look not only on a few thai | are better than thyoelfj but think how five ports of'th« world «re optsi tu6dcli>, and heathens; and of the sixth part that are Christians, how few are reformed from popish and bvbaroua ignorancB, and superstition : and among Frott-h-tants bow smuU is titc number of tliem t)iat arr (ess in love with sin than thyself 7 I kaoyr that many wicked nep ikbuse this com{>arison to presumption: but I know also that a Christian may and must use it against despair, and not think of God and the Redeemer as if he would save so few as are next to none at all.

CBAV. VII.] CHRISTIAN ETHIUS.

343

^

Dheet. XX.' Romembcr that God commimclMh faith and hope, and forbiddeUi unbelief and despair, and Uiat it is your sin: and will you sin more when you have nnucd ao much nlmadyV What if you sve no othar nmaon why you should hope, and why you should uot dttfmr, but Ood'a command 1 la not that tnoughl I charge you in the name of God obey him and dvspair twt. Sin uot wilfully thuH agaiuBt him'. Hope is your duty: and dare you plead against duty ? Despair is your sin, and will you justify it? Yon, consider what a deal of comfort is in this: for if there were oo hope of yonr salvation, God would never have made it your duty to hope, nor forbidden you to despair. H«i doth not bid the devils nor tlie damned hope as be doth you; he forbiddetb not them to despair as he doth yon: there i« c«use for tlti^ : he would have done it, if your condition were as hopeleis as iheire >».

Direct.xxt. 'IfGod forbid you to d^Bpur, it is c«tt«inly the devil that biddvth iL' And will you knowingly obey the devil f M'hatifthe devil pereuade you to it openly with his own mouth ? would you not know that it is bad which such an enemy drawelh you to? Methinks this ■hould be a very greitt comfort to you, to think that it is the devil that pemuadetb you to deepairt For that proveth that you should not deepair; and that proveth that your case is not desperate but hopeful.

Dirtct. XXII. 'Think whither it tendeth: to despair is to give up all hopes of your salvation: and when you havt no hope you will une no means.' For to what purpoet ahould a man seek for that which he bath no hopes to find T And ao when this weight i» taken off. all the whci-Js stand eiil). The mining of the devil hath two parta. tlie Srst is. Do itot hear, nor read, nor ptay, nor seek advioe, not talk any mote about it with good people, for there is no hope. And the next part ia> either deatroy thyself, or else sin boldly and take the pleasure of ain while thou mayst; for there is no hope of any better. And dost thou think that either of theae is from God } Or is it for thy good .' What is tlie meaning of all. but cast away thy soul I While thou hopeat, thou will seek, and use Mroe means; but to cast

•IW.nM.ft. aiiLM. Riin.Tia.M. a<.4.U> C«l.l.«3. iTbn.*.! I]«b.UL6. *t.tl.l*.lK tU.Lt.

CURISTIAK UIKCCTORY. [PART I.

nny bope \a to oasl away all. And haat thoo so far UM •elMove M tobe thyaelfthe doer ofsucb a deed?

Dirixi. xmii. 'Think what a wrong thou dont to Ute Fatbvr, the Saviour, and theSanctifier of itouU, to think so pooriy and de&pairingly of biR grace. a» if it w«re not able to pcerail against thy sin : and to obscure thus the glory of his redemption; and to b«tieve th« devil in his sUutdering, exteauatin)^. and disboDOtiring that in God. which he will have most glorified by itinnera V

Direct. XXIV. ' B«think the« what one pcraon tltoo canst

jBuaein all Uie world, that eror perished or was rejected,

'that was willing in this hfc to bo saved and sanctified by

I ChriHt, and had ratlier have Christ and perfect hotineaa

than the treasures or pleasures of the world.' Name me

any one hucJi person il* thou canst: but I am sure ihuu canst

not .* and doat tliou fear that which never waa done to any

, one; or think that Christ will begin witli theeT

Dhtft. XXV. ' Up man and be duing, and resolve in de-

, ipite of the devil that thou wilt wait on God in the use of

tneanK, and cast thyself on Christ, and if thou perish thou

wilt p«ti^ tlierv.' Do tliiit, and thou shall never perish.

Thou canst not do worHv than deMpair and give up all ; nor

'eanst thou please the devil more, nor displease God more,

[nor wrong Cliriitl and the Spirit more. Thou art cerUin

that Ihou CAUBt loitc nothing by trusting thy soul on Christ,

land hoping in him, and patiently using hia means : do but

1 Ibis, and bope shall shtc thee, wlicn satan by despair would

damn thco.

Direct, ixvi. 'Understand in what time and order it ia

, that Christ givvth liitt grace and savcth his people from their

i«in«: tlint be doth it not all at once but by d^rees, and

takfttli all the lime of this present life to do it in.' As able

j w your physician is, he will not finish the cure till your life

: lie flniajied. The next life is the state of abdolute prrfcc-

; tion: all things are im{Mtrfect here: despair not therefore of

j ttll that ynn have not yel uttnined : your sin nay b« more

; mortified yel. and your gmov yet more stten^hencd. If it

be done before you come to judgment it iKwell for you :

I do your part in daily diligence: do you plant and water.

' end he will give tiie increase. Read more of this before.

Put ii. against Melancholy. ^^

A

I». VIII.]

CHRISTIAN ETHICS.

MS

CHAPTER VIII.

Dirrrtiimf for the Govenimrnt (fthe Hemtt.

PART I.

General Direetiomfor the Gcmeniment of the Sown (Ay a Life ff Faith-).

Thb most wise and gracious God, having b«en pleased to coiialitHt« UK of Houl and body, thai our nobler part in its pr«pitrntion and pnftiiage to a nobler «Ulc, might have a cuiiipnnton and iiiKtninwnt auited to the lower plnctt and employment, thryxigh which it is to pas*, hatli itppointed oar senses not only for the exercise, and helps of life, and the management of our inferior actions, and the communication of his inferior mei'cies, but also to be the common paaMgc to tl)« fnntuity, and ro to the mind, and to b« serviceable to onr rational powera, and help tn our aervic« of our Maker, and communion with him in hia hif^er gifts. To thefie ends all our »euse« should be used; as being capable of being aanctitied and serviceable to Ood. But aitl made iu entrance by them, and by sin they are now corrupted and vitiated with the bo<ly, and are grown inordi-Oktc. violent, and unruly in (heir appetite; and the rational powers having lost and forsaken Ood, their proper «nd and chiefest object, have hirvd or captivated tliemselrea to the sensitive appetite, to serve its ends. And so the sensitive appetite is become the ruling faculty in the un-aaoctified. and tJte senses the common entiance of sin, and iBfltraments of sotsn: and though the work of gr«c« b« prinuuily in the rational powvrH, yet secondarily the lower powers tliemselvcs also are sanctified, and brought ander tin goremmcnt of a renewed mtnd and will, and so restored to their proper use. And though I cannot say that grace inunediately maketh any alteration on the senses, yet m^ diately it doth, by altering tJie mind, and an the will, aiul titen tJir imagination, and so the sensitive appetite, and so in exercise the sense itself. We see that temperance iind chaslity i\a not only restrain, bat take down liic appttite

CURiaTIAlt UIRXCTORY. [PAKT I.

from the rage and violence which before it had: not the oaluml appetite, but tbe Eteoaitive, to &r as it is sinful. Thv sanctifying and ^ovt^rnmcnt of the aenaes and their Ikppetttv, Uoth ill two {WTta: fi»t. In gutrding tJiem against , the enUvnce of sin: and secondly. In using them to he the ■ entrunc-e of good into the soul. But thislatteriit «ol>igha ^work that too few are akilled in it: and few can well per-' form the oilier. '

Direct, i. * The princjp«l |»art of the work is about the

Ituperior facuUiev, to gt;l a wt-ll-infonm^ judgment, and a

faoly aud confirmed will; and not about the wenae iuelf.'

Ri-oMoii is dethroned by »in: and the will ia tell unguided

and unguarded to the mpeii of nensual violence. Reason

must be restored, before aenae will be well governed ; for

whiU elMi rauft be tlieir immediate governor? It is no sin

I in brutes to live by sense, because they have not reason to

I rule it: and in man it ia ruled more or lens, as reason is

Lwote or lesA restored : when ruuioD Is only cleared about

itbiDgii temporel (as in men of worldly wisdom) there sense

f i*ill be maatered and ruled oa to such temporal ends, as far

^^» tliey i«>quire it. Bat wbere rwason is sanctilied, tliere

w ruled to tJie ends of sniivtification, according to the

^VUMure of grace.

Direcl. II. ' It is only the high, eternal things of God

and our sttlvaiiou, objectively settled in the mind and will,

I uid btcome as it w«r« connatural to them, and made our

I luting eod and iutertMt tiiat can suffice to a true and holy

goTemuuint of the seiiscs.' Lower things may muzzle them,

And make men seem temperate and sober as far as their ho-

, Hour, and wealth, and health, and life require it: but this is

I hut stoppiog a gap, while most of tlie heilg*! lietli open, and

, an engaging the sense to swrvv the Deali, the world, and the

\ 4cvil, in a handtMmc, calm, and less dishonoared way, and

BOt 60 tillbily and furiously as othera.

Dirtfl. Ill, 'The main part of this goverameni in tbe exercise, ts in taking special care tliat uo sensitive good be Buule the ultimate end of our desire, nor sought for itttelf, ' nor rwud in, nor delighted in too much ; but to see that the soul (having first habitually fixed on its proper higher end and happiness) do direct all tbe actions of every sense («(i br as it fiUU under deliberation and choice) to serve it

CHAP. VIII.] CHRISTIAN ETHICS.

847

remotely to thoM holy ends.' For the mdm it not Mncti-ffid, if it be not used to a holy ead, and lU object is not wikctified to UB, if it be not niaclt; aerviceablc to more holy objeoto. A mere negative restraint of Keoae for common eiuU, ia but tucb m those eudti are for which it is done. When the eyes, and ears, and ta&te, and fieeliug are all laught by reattOD to serve God to his glory and our lolra-^on. then and never till then tliey are well governed. . Dintt.iv. 'To this ead theconstantuse of a lively be> licfoftliv Word of Gnd, and thir tliin;;* uiiswr of tli« other world, must he the lirsl nod principal m«ans by which our leason must gorero ev«ry aenae, both as to their restraint and right employment.' And therefore living by sight, and living by Huth ore opposed in Scripture. For " wt; walk by faith, not byiiigbt*:" that is, sight and sense ar« not our principal guiding faculty, but subservient to fsith; nor tbe oI^Gcls of sight the things which we principally or ulli-mately seek or set by. but die objects of faith: ba it is be< fore expounded. " While we look not at tlic Uitngs which are iM^n, but at the things which arc not scvn: for the things which are seen are temporal, but the things which are not seen are eternal*." Therefore " fuith" is described to be the " subatance of things hoped for." and " the evidence of things notiH-cn'." Believing is to a Christian io-•tMMl of seeing; because he knowetli by Ood'a testimony, tltat the things believed are trae, tliough they are nnwen. And you know that tlie objects of sense arc all but trifles, to tbe great astouishiog objects of faith. Therefore if faith be lively, it must needs prevail and overrule the senses, be-ORtise ite objecU utterly cloud and make nothing of the tniiHitory objects of sense. Therefore the aposlle John •aith, " Whatsoever ia Iwra nf God overcorattlfa the world: and this is the victory tltat overcometli thv world, even our fitith**." And "Moses by seeing him that is invisible," DTCrcaittc the desires of Egypt's treasures, and ihr "fear of the wrath of the king having respect to the reconipence ofruward'." Stephen easily bore his cruel death, whm" he ■aw heaven opened, aud Chrint Htunding at i)m right hand of Ood'." I dare appeal to tliat man that is most sentua).

• lCw,».T, «IMRiv.4.

* Heb.iLM.tr.

I

348

CraiSTIAN OIRBCTOKV. [PAitT J.

¥

I

mmI Mth, * 1 «■ Dot Mm to deny my appetite, or rule my ■hthff be would not l>e able if h« did but see at e timr what is dnat in the other world ? IT he aaw •ad bcU, the glorified and the damned, and saw the «a)««ty of that God who commaodelh him to forbear, WB w M be not then be abl«to let ulone the cMip, the dinh, the Iw rint . the 6pori, which i« now bo pow<;rfttl wiUi him? I wottld not thank the most beastly eensunlist among yon. Id lire as lem{Hrmt«ly (as to the act) as the ulriclest saint aKre, if he did but see the worlds which departed souls now mm. It i» not pMaible but it would oveqiower his sensual dosires; yea, and call olf those senK«i« to iterve him in xome inquiry what ho xhuuM do to be snved. Therefore if he-lieviiig tlie unseen world, be instead of seeing it with our eye*, it is most certain that the means to overcome sensuality is faith, and lively belief miut rule our aeniiea.

Direct. V. ' The more thin belief of God and glory doth kindle love to then, the more effectual it will be in the government of the senses,' Our common proverb sailli, ' Whrrc the lore is, there is the eye.' How readily doth it follow the heart! Lore will not alter the sense itaclf, but it commnnd«th tlie uae of nil the senaea. It will not clear a dim, decayed sight; but it will command it what tn look upon. As the stronger love of one dish, or one sport, or one company, will carry you trota another which you love more faintly ; so the lore of God, and heaven, and holtnesa, will carry you from the oaptivity of all sensual things.

i>i'r«(. VI. ' It muni be well considered how powerful and dangerous things seiisible are, and how high and bnrd • Work it is in this our depraved, earthly Btale to live by faith upon things uniu^cii, ami lo rule the denttc and be carried above it: that so the soul may be awakened to a suffi-uent fear and watchfulness, and may fly to Christ for nsiis-tance tu his faith.' It is do small thing for a man tu fleith, to live above flesli. The way of the aoul'a reception and Operation, is ho much by the seoBes here, that it is apt to grow too familiar with things sensible, and to br strange to thiu{>s which it never saw. It is a great work to make a man in Hesh to deny the pleasures which he sneth, and tasteth. anil feeleth, for such plc«Aureft bm he only hearetb of; and heweth of as nqvcr to be enjoyed Ull after deathi in a world

*

CHAP. VIII.] CHRISTIAN ETHICS.

340

whicli sr'ntie Imth no gu:quuintimc<; wttli. O what a glory it is to failh, tliut it cun pi;rform hucJi u work iw thiH! Ilow hard it is to a weak believer I And the iilrongvst find it work enough. Consider this, that it may awake you to sst upon thin work with that care that the greatness of it re-quireth, an<l yoii may live by faith, above a life of light and aensc : for it ia this that your happin««)» or mii«ry lietli on. Dirrtt. VII. ' Sense must not only be kept out of the throne, but from any puriiciputioii in the (rovemment; and we must take heed of receiving it into our counsels, or treating with it, or hearing it plead its cause; and we must see that it get nothing by Gtriring, importunity, or violence, hut that it be governed despotically and Bb»olutely,as the horta ia governed by the rider.' For if tJte govenuneni once be halved between sen^ and reason, your liven will be half bestial: and when reason ruleth not, faith and grace rulvth not; for faith i« to reason, as aight is to the eye. There are do such b«a»ts in human nhape, who lay by all the u»e of reason, and are governed by sen^e alone (unless it he idiots or madmen). But sense should have no part of tJte government at all. And where it is chief in power, the devil is there tlie unneen govenior. You cannot here excusa yourselves by any plea of neceiwity or coiuttruint: for though tlic sense be violent as well as enticing, yet God hath made the reason and will the absolute governors under him i and by all its rebellion and violence, sense cannot depose them, nor force them to one sin, but doth all tlie iuib-cJuef by procuring their consent. Which is done sooWf limes by affecting the fantasy and pasaiona too deeply with tlie phwsure and uUuring sweetness of their objects, that *o the higher foculues may be drawn into consent: and aoma-limes bj weuryiu); out the resisting mind and will, and causing them to remit tlieir opposition, and relax the reins, and by a sinful privation of restraint to permit (he sense to take its course. A headstrong liorsc is not so easily ruled, as one of a tender mouth that liath been well ridden: and, tlicrefore, though it be in the power of the rider to rule him, yet Bomatimca for hi* own ease he will loose the reins ; and a horse that is used thus by a slothful ur unskilful rider, to have hilt will whenever he striveth, wilt olrire whenever he ia <K«ssed of his,wiiU( aJtd *» »ill be Uie uasUr. As lU-dred

»oa

CHRISTIAN DIBBCTORV.

[part I.

obildraa that tre ukmI to hftve tvmy ttiiiif' giv«n thnn which Ui«y ciy for, will be sure to cry before they will b« oroMed of iheir dewfe. So is it with our HtfiisitiTe a|>i>etite; if yoa ime to MttBfy it when il ir eager or iniportituate. yo« sh^l b* iDMtered hy its eo^enwitN ind rmifurlntiity : &ntt if yoif' OMbut to rccKi'd it overoiuch. and dHtiy your commntids til) sense is heard and taken into counstel, il ta two to one but it will prevftil, or at lent will be very troubleaoiDe to yon, an<) prove « tniilc.ir in your hoMm. am] its tempUitionft keep yon inconitnuiil (Innger. Therefore be hufp that you neref loose the reins ; but keep aeDse nnder a conKt«nl government, if you love eith^ your safety or your ease.

Direct. »iii. ' Voa may know whether sense, or faith and reason be the chief in goremment, by knowing which of their objects is made your chtefcMt end, and accounted your beat, and lored, and delisted in, and sought accord^ ingly. If ihf! objectK of senitv bt^ thus taken for your beat and end, tlicn c(,ftniDly sense is the chief in government; bat if th« objects of faith and reoson, even God and )ifi« eternal be taken for your beat and end, then faith and rMt-aon are the rnling power.' Though you «hoHK) uite neVef so (Treat understanding und policy for snunal Ihinf^, (a* riehe«, and honour, and worldly frreatn««a, or lleehly dc lighta,) this doth nut prove that reason is the ruling power; but proveth the more strongly that senxe is the conqueror, and that reason is dcprnved and captivated by it, and trtiek-leth undi-r it, and serveth it as a voluntary slave. And tlie greater is your learning, wit. and parts, and the nobler your education, the greater ia the victory and dominion of vense, that ewi mbdue, and rule, and mrve itself by parts so noUe.

Dirvft. IX. 'Though K^nsemtrat be thus absolutely ruled, it* proper power must neither be disabled, prohibited, nor denied.' You most keep your horse strong and able for \Aa trork, tliotigh not headstrong und nnruly: and you musi ■rat keep him fVom the use of hix strength, tltough yuu grant hitn not the ^vemment. Nor will you deny but that he may be stronger than tlie rider, though the rider have the ruling power: he huth more of the power called ' Sivaftxt,' * niitdral power,' though the ' J£««'n' be yours. So is il here, 1. No man mast destroy hts bodily sense. The quickest tentMi is the best servant to the <od1, if it be not headstroag

r

CHAP. Tin.] CHRISTIAN BTUIC8.

361

I

ind too iinp«tiiotiK. The Uotly moBt be itriekea ao far, xs to be " k>^)>t uiulcr and brouglit into atibjeotton * t" but not bfi dUitbled from its iwTTiee to tbeaoal. 2. Nurnnstm forbid or forbFor the exercise of the senaea, in Bubordination to the exercise of the inteiior senses *'■ It U indeed a aflMlkf loaa to put with a right hand or a right ey«, than with uur salvation ; bnt that provelh not that we are put to aucb straights as to be necessitated to either (unless per»^ cuttou })uLuti to it). 3. Nor must we deny the certiuuty of the seuaitive apprefaenaiou, when it keepeth its plaoo; u Ute Papists do diat affirm it necetaary to aalTation to b»* lievc that the sight, and luat«, and smcjl, and fe«liag of aU men in the world that take the sacraiuent, tin certainly d^ ceJTed, in taking that to be bread and wine which is not so i for if all the senaea of all men, though never so sound and rational, be certainly deceived in this, we know not whsa they are not deceived, and there can be iw certainty of failh or knowledge: for if you say that the Church tcUrth as that sense is dt-ccived in thiw, and only in this, I iinswer. If it be not first granted tlist sense (its so stated) is certain iu its flppivbcnsion, thorv is no ccrtiunty thtrn that there it a church, or a man, or a world, or what the church ercr said, or any member of it. And if sense be so fallible, the church may be <lt;cetvi:d, who by the means of mtnue. doth cone to all lirr knowUdge. To deny faitli is the property of an infidel : to deny reason is to deny humanity, and is fittest for B madman, or a beast (if without reason, reason could be denied): but to deny the certainty of sense itself, and of all the sensos of all sound men, and that about the proper objects of sense, this sheweth tlint ambition can make a religion, which shall bring man quite below the beasts, and make him a mushroom, that Rome may have subjecta oapa-bl« of her government, and all this under pretence of ho-nourinc faith, and saving aonls ; making God the deetroyaf , of nature ia order to iu perfcetiou, and tha deoeivtr of oft- ' twe in order to its edificatioa.

Diml.x, ' Senaemustpotbe wade the jndgaof mailer*

tliat arr nlruvii it, as the proper objactt of Caith and reason t

«or musi wcargiie uegativoly from our aaiwrs, in such cases,

vrfaich God, in nature, never brought into their court.' W»

« 1 Cor. is. ff. ■ Hc^ !•> M.

k

sot" CHRISTIAN DIRECTORY. [pART I.

oiinnot My, that there » no God, no hea*«n, no hell, no angels, Qo Eoula of ni«ji, twcaiue vre mc thvm not. We cannot I afty, I see not the antipodeB, nor other Icin^doniK of the ^ world, and therefore there is no such place: &o tvn aay, aa 1 Well as the Papists, that sense ia no judge whether the §pi-j ritual body of Chmt W preitcnt in tbi; sacramrnt, no more [than whether an aogel be here present. But senite with Ireaaon ia the judge whether bread and wine be there pre-Lient, or else human understanding can judge of notJiing;. LChriat would bare bud Thumaa to liave beltrred without •eeing and feeling, and blesseth those lliut neither see hint nor foci, and yet believe; but he never blesseth men for be-lirrin); contrary to tlie sight, and feeling, and taste of all ibat have Kound senses and understandings in the world. Their instance of tho Virgin's conception of Christ, is nothing contrary to this : for it bulont^tti not to sense to jud^ whether a virjfin may conceive. Nor will any wise man's reason judge, that the Creator, who, in making the world of g was the only cause, cannot supply the place of a ial, second cause in generation: they might more plausibly ugue with Ari»lotlc against the creation itself, that' ex lihilo nihil fit;' but as it is past doubt that the infallibility [of sense is nothing at all concerned in this, so it is sufS-[cicntly proved by Christians, that God can create without ■•ny pre>«xiMtent matter. Reason can see much further than 'tense, by tJic help of sense; and yet much further by the help of dirtne revelation by faith. To argue negatively Bgtinst the conclusions of reason or divine revelation, from the mere negation of senMtive apprehension, ii to make ■ beast of man. We must not be so irralional or impious as to aay, that there is nothing but what we have seen, or felt, or tastei), &c. If we will believe others who have seen them, that there are other parts of the world, we have full reason to believe the sealed testimony of God himself, tliat therp are such superior worlds and powere as he hat!) told us. We have tlic use of sense in hearing, or seeing Ood's revelation ; and we have no more in receiving man's report of those countries which we never saw.

If they will make it tlie question, whether the sense may Dot b« deceived; I answer, we doubt not by distance of the object*, or distempers, or disproportions of itself or the

CHAP. Tilt.]

CHRISTIAN ETHICS.

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.

'media,' it may: butif thea«iii(eiUeir,andalltbomchncitnU objects have their naturftl ftoundneKit, aptitude, and diitposi-tioQ, it is 3 coatradicttou (o nay it id deceived: for that is to Mjr, it is not the sense which we nuppose it is. If God deceive it thus, he niaketh it another thing. It is nu more the same, nor will admit the same definitioD. But how«T«r, it is moet evident that the senses being the first enlraoce or inlet of knowledge, the first certainty must be there, which is presupposed to the certain Judgment of the intellect. But if these err, all following certainty which supposeth the cer-tUDty of the senses is dettroyed. And this error in the first reception (like an error in the firnt concoction) is not rectified by th*; second. And if Qod Hhould Uius leave nil men under a fUlibility uf sense, he should leave no certainty in Uiv world: and 1 deKire (hose that know the definition of a lie, to consider wht-ther this be not to feii^n God to lie, in the very frame of nature, and by constant lies to rule the wortti, nhen yet it is impossible for God to lie. And if this blasphemy were granted them, yet it would be man's duty still to judge by such senses as he Ituth, about the objects ofacnau: for if God have made them finlUble, we cannot malte them better ( nor can we create a reason in ourselves .which shall not presuppose the judjj^ientof sense, or which ■hall supply its ordinary, natural defects. So that the Roman faith of transubstantiation, denying the rvality of broad and wine, dotJi nut only unman the world, but bring man lower than a beast, and make sense to be no sense, and the world to bo governed by natural deceits or lies, and banish all certainty of faith and reason from the eanb ; and after all. (with such wonderful enmity to charity, as makotli man more like the devil than else could easily be believed) they sentence all to hell that believe not this; and decree to bum them first on e«rth. and to depose temporal lords from th<;ir dominions, that favour tliem, or that will not extermi-nulc tlivm from their lands; and so absolve tlirir subjects from their allegiance, and give their dominions to oiJien. AU this you may read in the third canon of the Laterao General Council under Innocent III.

Dirtei. xi. ' Look not upon any object of sense with seoM alone, nor stop in it, but let reason bt^n where sense doth end, and always see by faith or reason the part which is >»•> VOL. III. A A

Tiaible, as well as the sensible port by sense. By tint which if Men. collect and n&e up to ibat which is anscen.' If God httd gi'en us an eye, or eftr. or tut«, or fecUng, w>d not a mind, then we should hare exercised no otlirr fsculty but mhMi we had. But sura he that hath giTon tu the hi^er faculty, requirelh that we use it as well as the lower. And remember thai they are not mere co-ordinate fa-«tilti«s, btit the setuitive faculty is subordinate to the iotellectaal: and accordingly that which the sensible creature objectively revealeth through the sense unto the intellect, is Honiething to which ihin^ sensible are subordinate. Therefore if you stop in sensible thin^, and see not the principle which aniinateth them, the power which ordereth and ruleth them, and the end which they arc nude for. and must be used for, you play the beasts; yon see nothing hut a dead earcaae without the soul, and oothin); but a uB«1es8, senseless thing. You know oolhinj^ indeed to any purpoiie; no.notlhecreature itself^ while you know not the use tad meaninf; of the creature, but separate it tnm its life, and guide, and end.

Dirttt. XII. ' Pint therefore see that you ever look tipon •11 things sensible as the products of the will of the invisible Ood, depending on him more than the sunshine doth upon the sun; and never see or taste a creature separaledly from God.' Will you know what a plant is. and not know that it is thii earth that benreth and nourishclh it* Will you know what a fish is, and yet he ignorant that he livetli in the water? Will you know what a branch or fruit is, and yet not know that it groweth on the tree \ The nature of things cannot be known without the knowledge of their causes, and rcspcctire ports. It is as no knowledge to know incoherent scraps and parcels. To know a hand an no part of UiG body, or an eye or no&e without knowing n head, or a body without knowing its life or soul, is not to know it, for you make it another thing. It is the diflerence between a wise man and a fool, that' sapiens r«q>ictt ad plum, insi-piens ad pauciora :' a wise man looketh comprehensively to things aa they are conjunct, and takes all together, and leaveth out nothing that is useful to his end; but a fuol H«:etl) one tiling and overseetb another which is necessary to the true koowlcdge or use of that which be aeetb. See Ood

u the cau«e ud life of erery thing you aee. As a cmcu« is but a f;;linatly sight without die m>u1, and quickly cor-niptfith utd ttinkpth when il is oeparaled ; so the creature without Gud is «n unlovely iight, uid quickly corrupteth and bccomuK a anafe or annoyance to you. Ood is the beauty of all that is beautiful, aud tfa« strength of all that IB strnn;^, and tile glory of the sun and all tliat is gloriotui, and thf wnMiom of all that is wise, and the goodness of all tbkt ia good, as beiog the only original, total cause of all. You play tllo brutes when yon see the creature, and OTer-look Ils Maker, from whom it is, whatsoever it is. Will you sec the diul.aadorerlook thesuo? Remember it ia the use of crery creature to shew you God. and therefore it is the use of erery sense to promote the knowledge of him.

JDiracf. xtii. ' See God as the Conductor, Orderer, and Dispoaw of all the creature*, according to their natures, aa moved nocessajily or freely: and behold not any of the mo* tioDB or events of the world, witliout observing the interest, and overralinfT hand of God.' Scium rcacbeth but to tlio effects and events; but reason aitd faith can sec the First Caune and Disposer of all. Again, I tell you. that if you look but on the paiticlcts of things by sense, and see not God that setleth all together, and doth hia work, by those that never dream of it, you see but the xeveral wheels and pai-oels ofaolock or watch, and know not him that made and keepetfa it, that setteth on tlie poise, ood winds it up, to fit his ends. Joseph could say,' God soot me hither,' when bis brethren sold him into £gypt; and David felt his Father's rod in Shimei'a cum-.

Dirtfi. xtv. * See God Uic End of every creature; bow all things are ordan-d For hia service; and be sure you stop not in any creature, witliout Tefpmnt; it to a higher end:' else as Ihave oft told yoii, you will be but like a child or illi* terate peraon, who opeoath a book, and udmiretli llie workmanship of the printer, and the order and wellforming of tlie letter*, but never mindeth or undcrstandeth tbc subject, I MMe, or end. Or like one that looketh on a comely pic-m, and never mindetli either him that made it, nr him tliat iar«|»riM>nted by it. Or like one that gaxctb on the sign at an inn-door, and pniatth the workmanship, but knowrth not that It is >et there to direct him to entertainment and

CHRISTIAN DIRBCTOBV.

[past I.

neceaaariea witliin. And Uiis foUy uid am is the greater, because it ia the very eud of Oud in all bta worka of creation luid providence, to rere&l liimMilf by then u* the intel-lectuat world: and muat Ood ahew hia power, and wiadoin, and goodneaa a» womlerfiilly in the frame of the creation, and in hin daily general and particular providence! and ahall man, that duily &eeth all this, overlook the intended uceand end ? and bo make all this glorioua work as nothing, or oa tost to him ? Sense knoweth no end but ita own delight, and the natural felicity of the aeoEitivc creature, such as thinga sensible afford: hut reason must take up the work where M;nac doth end its stagr, and carry all home to him that ia the end of all. " Pur of him, and thvuvgh him, and TO him, are all things, to whom be glory for ever. Amen'."

Dirtet. XV. ' Besides the general use and ultimate end of every creature, labour for a clear acquaintance with the particular uae and nearer end of every thing which you have to do with, by which it is acrviceabte to your ultimate end: Mid evppoee Btill you aaw that spe^^al use as subaerring your highest end, as the title written upon each creature.' As BUppoae upon your liihle it were written,' The Word of tJte living God to acquaint me with himself and his will, tliat I may please, and glorify, and enjoy him for ever.' And upon your godly friend suppose you saw thia title written, ' A ar-rvanl of God that bcarvth his image, and appointed to accompany and aaiiat me in his serrioe unto life everlasting.' CJpOD your meat auppoae you taw thia title written,' Tlie proviaions of roy Father aenl meaa from my Saviour's handMt not to gratify my neiimiality, and aervc my inordinate de-tires, but to refresh and strengthen ray body for his aerriee in my passage to everlasting life.' So upon your clothes, your servants, your goods, your cattle, your houscH, and every-tiling you have, inscribe thus their proper use and end.

Dirrtt. XVI. ' Know both the final and mediate danger, of every thing that you have to do with : and sappoa*: yon still Bee them written upon every tiling you see.' The final danger is hell; the mediate danger in general is sin: but you must find what sin it is that this creature will be made a temptation to by the devil and the de^^h. As. Kuppose' yttn saw written upon money and riches, ' The bait of aa->' ' ■ R««ii.«LM.

CHAP. VIII.] CHHtSTIAN ETHICS.

357

vfitousness and all e»ii, to pierce me throogli with many eor-' rows and then lo damn tav.' And i«uppoKC you saw written npoD great building;*, imd estates, and hooour§, and attendance, ' The grt-ni price which Unr dcril would give for Boula: and Ihc buita to tempt men to the inordinate love of fleihly ple«aurea, and to draw their licaita from God and heaven to their duiuniitiuD.' Suppose you Btill saw written Upon benuty, and tempting actiona and attire,' The bait of luat, by which the devil comipteth tliemindsof mcntoth«ir damnation.' Suppose you ww written on the playhouse door, * The stage of the mountebank of hell, who here cheat-Cth men of their precious lime, and eutlcetli them to vanity, luxury,and damnation, under pretence of insttuctinf; them by a nearer and more pleasant way than preachers do.' The lik* 1 lay of gaming, recieations, company: aee the parti-eullir anare in all.

Diteet. XTii. ' To this end be well acquainted with yoor ova particular inclinations and distempers, that you may know what creature is like to prove most dangerous to you, that there yon may keep the strictest watcJi.' If you be subject to pride, keep most from the baits of pride, and watch most cautiously against them. If you be subject to covelousness, watch most aj^inst the baits of covetousness. If you arc inclined to lust, away from the sight of such alluring objects. The knowledge of your temper and diseaas muat direct you both in your diet and your physic.

Dirtet. xviii. * Live as in a constant course of obedience i and suppose you saw the law of God also written upon every thiI^^ you see.' As when you look on any teinpt-in|; beauty, suppose you saw this written on the forehettd. "Tliou shalt not lust.—Whoremongers and adulterers God will judge.—^They shiJl not enter into the kingdom of Ood.' Se« upon the forbidden dish or cup the prohibition ofOod, • Thoushalt noteatordrink this." See uponmoney and riches this written,' Thou shalt not covet.' See upon the l«e« of all the worid. ' Lore not the worid> nor the Uiini^s that are in the world : if any man love the world, the love of the Father is not in him.' Thus ki U)r will of God on all things.

Dinet. xix. 'Make nottlMobjeet»ofsaiU0 over tempting and dangerous to younclTMj but tak* apecial care at

CHRISTIAN DIRECTORY. [PAKT 1.

much M in you lieUi, to ord«r all lo, that you may have u ■anch of tlie benefit, and lut little of the soare of the creature as U pOMible.' Would you not be gluttonous plea&crs of yovr appctit«? Choose not titea too full a table, nor over-pleaacnt, tempting drinks or diahei, and yet choose those tliatare most useful to your hvullh. Would you not over-love the world, nor your pri-scnl bouse, or laud», or station t Be not too inBtxumental youiselves in (gilding or dulcifying your bait! If you put in the augar, the duvil and the fleah will pat in the poison. Will you make all a« plvaount and lovely aa you can, whcu you believe that tlie orerloving tbem i» tlie grruteitt diuigcr to your aalvation ? Will yoa , be the gieatett tempters to yourselves, and then desire Godl not to lead you into temptation?

Direct, xx. ' Let not tb« tempting object be too n«ar your Hense: for neartiess enragoth the aonsitive uppctite, Bud giretli you an opportunity of einning.' Come not too nmrthe fire if you wuuld ivot be buruu (And yet u&e prudence in keeping the usefulness of it for wanutb, tliough you avoid the burning.) Distance from the snares of pride, and tust, and passion, and other sina, i» a rnont approved remedy ; and neameM is their alrengtli.

Dirtet. xxt. ' Accustom your 8oul« to frequent and fa-miliar exercise about their invisible objects, as well as your •euMt about tJieifs. And as you are daily and huurly in seeing, and tasting, und hearing the creature, so be not nrely ui the huoibie adoration of him that appearotfa to you in then. Otherwise use will make Uie creature so familiar U> you, und disuse wUl make God so Kiiunge, that by degrees you will wear youraelvea out of his ociiuaintance, aod become like carnal, sensual men, and live all by sense, and iorf^et the holy exercise of the. life of faith.

Dirtrt. XXII. ' Lose not your humble seuHe of (he badness of your hearu, how ready they are as tinder to take the fire of every temptation i and nwvr grow foolhardy and confident of yourselves.' For your Uoly fear ie necessary to your wHtchruliic&B, and your wutcltfuluess is necesaory to your escape and safety: Peter's self-confidence batrayed him to deny his Lord. Had Noah, imd Lot, and David bmn more afraid of the sin, they had been like to have e»* caped it. It is a part of the character of the beastly hero-

CHAP. VIII.] CUKISTIAN ETHICS.

369

licB that Jude declaiinvtk itgainst, Uut tlicy wcr« " epots in their feasU of charity, when they fcastid nith the church, feeding UienuelvcB without fear." When the knowledge or »enNC of your weakness and sinful ioclination ia. g;one then fear is gone, and then safety ia gone, tuid your foil is iMur.

PART U.

P

Particular Jhnctiom for the Gwermnmt ^ the Ef/».

Dintt. t. ' Know tbfl n»e« that your sight is given you for.' As l.To HV(! the works of God. tliat tlier<-l>y your minds may «ce God himself. 2. To r«tu) the Word of Qod, tliat therein you may perceive his mind. 3. To sec the servants of Ood whom you must lore, and tho poor whom you must relieve or pity, and all the visible objects of your duty: to conduct your body in the discharge of its office about ail the matters of (he world: and in special ofUn to look up towards heaven, the place where your blessed Lord is glorified, and whence he shall come to take you to his glory.

Direct. 11. ' Remember the sins which the eye is most in danf;er of, that you may be watchful and escape.' 1. You must taki; heed of a proud, and lofty, and scornful eye; which looketb on yourselves with admiration and delight, as the peacock is said to do on his tutl, and on other* as below you with slighting and di«dain. 2. You must take heed of a lustful, wanton eye. which secretly carrieth out your heart to a befouling piece of ditty flesh, and stealeth from beauty and ornaments a spark to kindle that fire which pre|>areth for everiastiug fire. 3. Take heed of a grt'ttdy, covctoux eye, which with Achan and Gehaxi looketh on the bait to tempt you to unlawful love and desire, and to bring you by their sin unto their ruin. 4. Take bce<l of a luxurious, gluttunousi, and drunken eye; which is looking on the forbiddeu fruit, and on the tempting dish, and the deli-ciotu cup, till it have provoked tlie appetite of that greedy worm, which must be pleased, tliougb at ttie rate of thy damnation. &. Take heed of a gazing, wandering eye, which, like a vagrant, bath no houiv. nor work, nor master, but gaddetli about to seek after deatli, and find out natter

I

L

300 CHRISTIAN OISBCTOST. [pART I.

for temptation. " Wisdom is before him that h«tk onder-Htaiidiii!;, bullheeyeaof afoolareinlJ»een<ll» of iheearth*."* 6. Tnke heed of an envious eye, which lookcth with dislike and discontent at the prosperity of othcn, CNpecialiy auch tut stand croas to your own interest'. " lis thine eye evil becauae 1 am good "■ 1" It is the envioas eye, that in Scripture is called by the name of an evil eye,' ruv)|(M>c o^Sa^oc-It IB an eye that woitld tt«e evil rather than good upon another: as Dcut. XV. 9. " I.cKt thine eye be evil against thy poor brotlier," &c. Pror. xxiii. 6. it is an eye that grudgeth another any thing thai is ours. So Pro v. xxviii. 22. Murk vii.22. 7. Take heed of a passionate, cruel eye tltat kind-l«th the hurting or reviling lire in tlty breMt, or is kindled by it; that fetcheth matter of rage or mulice from mil that dispUiueth thee in another. 6. Take heed of a solf-con-ceitcd and censorious eye, that looketh on all the actions of another with quarrelling, underraluing, censure, or reproach. D. Take heed of * fund and funuifol eye, that falls in love too much with houiHjB, or friend, or child, or goods, or what-■oever pUMcth it. 10. Take heed of a alcepy, slngginh eye that ia ahut to good, and had rather sleep ihnn wutch, and reud, and pray, and labour. 11. Abhora malignant eye, which lookplli with hatred on a godly man, and upon the holy auemblies and communion of saints, and upon holy actioAAi and can acarcesea a man of exemplary r.cnl and ho-lineHH, but the heart riaeth ngainat him, and could wish all such expelled or out off from the earth. Tliis is the heart that hath the image uf the devil in most lively colours he being the father uf such, as Christ callelh him, John viii. 44. 12. Abhor an hypocritical eye, which is lifted up to heaven, when tlie heftrt i« on earth, on lusts, on honours, on sports or pleasure, or plotting mischief against the just. Know the evil and danger of ail these diseases of the eye.

Dirtct. III. ' Remember that the eye being the noblest, and yet the most dangerous sense, must have the strictest watch.' Sight is often put in Scripture for all the senses: and living by sight h opposed to living or walking by faith. " We walk by faith, not by sight'." And a aensual life is called, a " walking in the ways of our heart and in tUc sight

^ Pnr*. iTli. H. ■ Sco Dr. HamnoDil m HsU. li.

• Uut. u. 14. ■ ) Cm. f. r.

I

GHAP. VIU.] CURISTIAM ETHIC(f.

361

of the eye»'." An uiiKovcrned eye doth shew the power of the utigovemcd hmis«s. Abuti<luice of good or evil enieretli in by tliesu doors: ull lietli open if you guard not these.

Dirttt, IV. ' Rvtucmber that %s your win or duty, no your sorrow or joy do depend much on llie government of your eyea :' and tlieir present pleasure is the common Wfty to nf-ter sorrow. What a Hood of grief did Dftvid let into hia heart by one unlawful look!

Ihrrct. Y. ' Remember thut your eye is much of your honour or dishonour, becau&e it is the index of your Biindfl.' You Kee that which is next the mind itself, or the moat immediate beam of the invisible soul, when yon sec t)ie eye. Huw easily doth a wandering eye, a wanton eye, a proud eye, u luxurious eye, a malicious eye, a passionate eye bewray the treasure of sin which is in the heart! Your soul lietJi opener to the view of oUiere in your eye. than in any other part: your very reputation therefore should make you watch.

Direet.yi. ' Reniemher that your eye is of nil tlie senses most subject to the will, and therefore there is the more of duty or sin in it:' for Toluntanneos im the requisite to morality, both good and evil. Your will cannot fto easily command your feeling, tasting, hearing, or smelling, as it can your sight; so easily can it open or shut the eye in a moment, that you are the more inexcusable if it be not governed: for all its faults will be proved the more voluntary. Uam waa cursed for not turning away his eyes from hia father's shame, and Shem and Japhet blessed for doing it. The righteous is thus described, " He that stoppcth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on highr." 8tc. Men's idols which they are commanded to caal away are called, " The ahomi-nmtion of their eyes^" Covetousness is called, " The lust of the eye*'." It is said of the unclean, that they have " eyes full of adultery'." And tm sin, so punishment is placed on the eye: "The eyes of the lofty shall be humbled'." Yea, the whole bodies of the daughters of Zion are threutctf ed to bo dishonoured with nakedness, sc«bs, and stink, and

• iJ«huU.iil

* Im. tiiili. iy

* a Pm. (1. i«.

« EkV. u. r. ■ Im. «. 1^

StlS CHRISTIAN OIRECTORY. [PABT I.

shame, becatue they walked with " wanton eyea, haughtily, and mincing as they go'," Su.

Dirtft. vit. ' Therefore let believing reason, and a holy, retwlvcd. fixed will, keep a continual law upon your eyes, and let them be used as under a conatant goveniment.' This Job calleth, tlie " making a covenant with them'." l^ave them not at liberty; uo if a look had nothing in it of duty or sin; or aa younughtlook on whatyouwould. Will you go to fooliKb, temptingpl&yH, and gaie on vutn, alluring objects, and tliiiik there is uo harm in oil this? Do yuu think your eye cannot ain as well aa your tongue '. undoubt-tsjly it is mudi sin that is both committed by it, and enter-eth at it: keep away tiicreforv from the bail, oi command your eye to turn uway.

Dintt. viji. ' Remember itill how much more eaay and safe it is, to stop sin here at tho gates and outworks, than to IwHt it out uguiii when it is once got in:' if it have but tainted your very fantasy or memory, (aa tempting eights will ftlmoat unavoidably do,) it hath there spawned the matter for a swarm of vaiu and Hinful tlioughls. It is almost impossible toruW the tliuughts without ruling die eye: and then the passions arc presently tainted; and the citadel of the heart is taken before you sre aware. You little know when a lustful look or a covetous look beginnctli the game, to how sad a period it tcndeth. Many a horrid tidultt^ry. and murder, and robbery, and wickedness, liath begun but with a look: a look hath begun Uiat which hnih brought many a thousand to the gsllows, and many milliunH to hell!

Dirtct, IX. ' Keep botli eye and mind employed in continual du^, ^d let them not \» idle, and have leisure to wwider upon vanity.' Idleness and neglect of spiritual aud corporal duty is the beginner and the nurse of much sensuality. Let your spiritual work aud your lawful bodily labours, take up your time aud thoughts, and command aud keep your Hcnses in their services.

Dintt. X. ' Beg daily of God the preserving assistance of his grace and providence.' Of his inwartl grac« to confirm yoa and assist you in your reBolutions and watch ; and of bio providence and gracious disposals of you and objects, to kct^p the temptations fiom before your eyesj and when • b*. liL Id. • Jab xni. 1.

CHAr. Vtll.] CHRUTIAN RTIIICS.

3ff3

Others will run and go on purpose, to ^luc on vain or templing shews, or to admire like children the vanities of the playful, pompous world, do you go to God with David's prayer. "Turn away mine eyes from beholding vanity; and quicken me in thy way'," And imitate him. " Mine eyes prevent the night watches, that I might meditnte on thy word*." And make every look a passage to thy mind, to carry it up to Clod, nnd piay : " Often thou mine eyes that I may behold woudrous tiling out of thy law*." Observe lltcsv, with Uie general directions forenamed.

PART HI.

DiraJiomfor ihr Gonentment of the Bar.

Dinrt. I. ' Employ your cars in the duties which they were mndo for: and to that end understand tliosc duties.' Which are as followeth : 1. To he the organ of reception of such communicationa from others, as are necesuiry for oar coaverse in the world, and the duties of our aevend rela-tioDS and vocations. 2. To hear the Word of Ctod delivered publicly by bia appointed teachers of the church. 3. To hear the counsel of thoM that privately advise us for our good; aud the reproofs of those Uiat tell us of our sin and danger. 4. To hear the praiae* of Ood aet forth by hia diufoh is public, and particular Berranta in private. 5. To bMrfrom our anoealora and the learned in history, what huh been done in the times before ue. 6. To hear the eomplaiaU and petitions of the poor, and needy, nnd dia-trested, that we may compassionate them and endeavour their relief. 7. To be the passage for grief and hatred to our hearts, by the sinful word* w4i>ch we hear unwillingly. ^ Dirtti. II. ' Know which are the sins of the ear that you stay avoid them.' And they are Mich tui follow : 1. A c&re-lMB«ar, which beartth llie Word of (Sod, and the private eKboTtations of liin setvante. as if it heard them not. 2. A sottiafa, sleepy car, tluit heureth the Word of God butaa a confused sound, and uoderstaudeth not, nor feeletfa what is heard. 3. A scornful ear, which deBpi&clh the meaaage of ) lS^atr.3T. ' Wtna tM. • Pal- (^>. IS.

CHRISTIAN OIBBCTORV. [PAftT I.

Ood, And lh« Kproofs iukI counsel of men, and scometh to be reprored or taught. 4. Ati obtttinaie, stubborn ear, which ro^rdeth not ndvice or will not yield. 6. A profane and iin|)iouK ear, which loveth to hear oaths, snd cursea, und profane, and hlaitpheinous exprewionK. 6. A carnal car which loveth to hear of fleshly Uiinge, but savourelh not Uit' word* which savour of holiness. 7. An airy, hypocritical ear, which loveth more the music and melody, than the sense and spiritual elevation of the soul to God; and regardetb more the uumbera, and composure, and tone, than the n>att«r of preaching, prayer, or other such duties; and aerveth God with the ear, when the heart is far from him. 6. A curious ear, which nauseatcth the most profitable sermons, prayers, or discourses, if they be nut avvu-rat«ly ordered and expressed; and sligfateth or losvth the offered benefit, for a (modal) imperfection in the offer, or the instrument! and castelh away all the gold because a piec« or two did citch a little rust: and perhaps quarrelleth with the Hlylc of tlte sacred Scriptures, as not exact or fine enough fur its expectations. 9. An itching ear, which runs alter novelties, and a heap of teachers, and likctli something extraordinary better Uian things necessary. 10. A selfish ear, which loveth lo hear all that tends to the confirmation of its own conceits, and to be flattered or smoothed up by others, and caji endure nothing that is cross to its opi-nions. 11. A proud ear which loveth its own applause, and is much pleased with its own praises, and hateth alt lliat apealc of him with mean, undervaluing words. 13. A peevttik, impatient ear which ia nettled with almost all it heureth; and can endure none but silken words, which are oiled and sugarvd, nmd fitted by flattery or the lowrnt KubuiiKsion, to their froward minds: luid isKO hard to be pleased ihut none I ,bot graduates in the art of pleasing can perform it. 13. A bold, presumptuous ear, which will hear false teachers and deceivers in a proud conceit, and confidence of their own abilities, to discern what is true and what h false. 14. An ongodly ear, that can easily hear the reproach of holiness, and acorns at the servants and ways of Christ. 15. A neutral, indifferent ear, that heareth either good or evil, without much love or hatred, but with a dull and cold indif-forency. 16. A disftembling, temporixing ear, which can

CBAF. vril.] CHRISTIAN ETHICS.

305

complyiogljr hfitr one side epenk for holiness, and the oth«r sp«ak against it, nnd suit ilsdf to th« company suid <ii*-couree it mevts with. 17. An uncharitable cur, which cua «illiii<;l]r hear the ceosures. backbiting, slBodera, rcviliit)^, that are used against others, yea against the best. 18. An unnatural ear, which can easily and willin^fly hear the dishonour of their parents, or other ni-ar relations, if any carnal interest do hut engage them against their honour. 19. A r«belliouB, diaobedieiit ear, which bearkeneth not to the juHl commaudH of majpstrates, parenta, maKten, and other govemora, but hearkeneth with more pleasure to the words of seditious persons that dishonour them. 'M. A lillhy, unclean, and adulterous ear, which loveth to hear filthy, ribald speeches, and love-songa, and romances, and lasciriouB plays, and the talk of wanton lust and dalliance. 21. A self-pro?oking ear, that hearkeneth after all that others Bay against them, which may kindle hatred, or dislike, or paflsion, in them. 22. A busy, meddling ear, which lovfith to hear of other mea'x faulta, or nuiUen which concern them nul, unit to hi-urkcn to twatUvrH, uid carry-t&lee^ and make-bates, and to have to do with t^ril reports. 23. A timorotia, cowardly, unbelieving ear, whicli Iremblelh at tiftry threati-nini; of roan, though in a cause which is Qod's, and he hath promised to justify. 24. An idle car, which can hearken to idle, time-wssting talk, and make the sins of twatUers your own. All these ways (and more) yoa are in danger of sinning by the car, and coming partakers in the ains of all whose sinful worIh you huar,.and of turning into sin the words of God,uudhutservtu)ts,wbi«harvapoknt for your good.

jDuTCf. III. ' Know when the hearing of evil, and not hearing good is yonr sin:' that is, I. Wlieo it is not out of any imposed neoeasity, but of your <roluntary choica : and when you might avoid it upon lawful terms, without a greater hurt, and will nut. 2. When you hate not the evil, which you are necessitated to hear, and love not the good which through neceasity you cannot hear; but your heoita oomply with your n«c«siti««. 3. When you shew not so much diaowni»)r imd dislike of the evil which you hear, aa you might do, without an inconvenience grvat^T than the baneflti but make it yoor own by sinful silence or com-

pHftncfi. 4. When you nre pf««am)VtucHiB dnti fearieaa of your danger.

Ihrrct. IV, 'Know wherein the itanj^T of buc.1i sinful hettring lieth.' As 1. in displeiuiing GcmI, who lortth not to h«ttr his chilchren hearken to thoM that are abasing him, nor to see them p)ayin<; too I)oldly about fire or wat*r, nor to touch any linking or defiling thing, but calU to them, " Come out from among them, and be ye separate. Baith the Lord, and touch not the unclean thinc^, and I will rehire you^" 2. It is dnngeraua to your iantasy and memory, which quickly rcceivoth hurtful impressions by what yon hear: if yon should hciir fA^voking words, even agstoErt yoitr willa, yet itiitltardto escnp« tlie rroeiving some hurtful impreRsion by thorn: und if you hrur lascivious, filthy words ug&inst your willa (much more tf willingly) it in two to one but they leave some thoi^^hts iu your minds which nay gender unto further ain. And it is dangerotiit to your pusions and atfections, lest they catch fiie before you are aware. And it is dangerous to your understandings lc«t they be perverted and seduced : and to your wills leet Ihry be turned ader evil, and turned away from good ; and alas I how quickly is all this done. 3. It is dangerous to the speaker, lest your voluntary heariog enconragv him in his •in, and hinder his repentance. 4. And it is dishonourable to Ood and godliness.

Direct, v. ' Do your best to live in such comp«iiy where you ihftll hear tliat whicJi is good and edifying, and to ea-irape that company whoHC conrer«nc« in hurtful and corrupt.* Kun not yourselves into this temptation: be sure you have a call, and your call must be discerned, 1. By your offio* or place; whether any duty of your oflioe or relation bind you to be there. 3. By yonr ends: whether you be there as B phyvicinn to do Uicm good, (as Clmst wi'nt among sin' Bers) or to do the work of your proper calling: or whether

Jou are therre out of a carnal, miui-pleamiig or temporiuug uinour? 3. By the meuuure of yourabilities to attain those ends. 4. By Uie measure of your danger to rcceiro the infection. 6. By tite quality of your company, and the probability of good or evil in the went.

Dirrtt. VI. 'When you are called into ill company, go * f Cor. ti. i«-ie.

CHAP. Till.]

CURI8TIAN ETHIC*.

307

Rjrtifiei] with def^ive kikI offetuive anaa, as foreseemg wh&l (lunger or duty yoa nra like to b« caal u])on.' Fore-■ee whiil tliscourM you are like to hear, and accordingly prepare jronnelves : let yonr first pTC|}amlion he to preRerve youmelves from tJte hurt, and your next preparation to con* futc the CTil, and convince the sinful speaker, or at luast to prcMivG the endangered hearers, if yon have ability, and opportunity. Ifyou are to bear a aeducinf; heretical teacher, there is one kind of preparation to be made; if you are to hear a beastly, tillhy talker, there ia another kind ofprepara-tion to be made. Ifyou are to hear a cunning pharisee, or malignant enemy of godliness, reproach, or caril, or wrangle agftiuHt the Scriptures, or the ways of God, there in anther kind of preparation to be made: if you are to bear but the senselesa sooma, or railings and bawlinga of ignorant, proliane, and aenaoal sou, tliere in another kind of preparation to be made : to give you particular directions for your preparations against every such danger woul<l make my work too tedious. Bat remember how much lieth upon your own preparations or un pre pa redness.

Dinti. VII. ' Be not sinfully wanting in good discourse yourselves, ifyou would not be ensnared by bed discourse from others.' Your good discoume may prevent, or divert, or shame, or diaappoint their evil discourse. Turn the stream another wity ; and do it wisely, that you expose not yottraelveH and your c«um to scorn and laughter: and do it with such veal oh the cause re<|uireth that you be not borne down by their greater neal in evil. And where it is unfit for you to speak, if it may be, let your countenance or departure aignity- your dislike and sorrow.

DmH. VIII. ' specially labour to mortify those flina, wbteh the unavoidable diacourse of your company doth most tempt yxm to : that wliere the devil doth most to hurt you. you may there do most in yoitr own defence.' Doth the talk which you hear tend most to heresy, seduction, or to torn you from the trnth T Study the more to be establiMb-ed in the truth: read more books for it; and hear more that ia said by wise and godly men against the error which yon are tempted to. Is it to profaneneas or dislike of a boljr life, that your company tempt you? Address yourMlvea the more to God, and give up yoaraelrea to holiness, and

CHRISTIAN DIRECTORY.

[part I.

let your study and practice be sucli a* tend to keep your bouIk in Telitli witli holinefla, and hatred of sin. la it pride tb>t their a|i]itauilin^ discotirHcdoth tempt you to? Study tile tsor^ the doctrine of hiiinilialion. In it lust that they provoke you to, or i» it drunkeuneAs, gluttony, sinful re-crentionB, or excesses? Labour tliu more in the work of mortilicattoD, and keep the strictest gutud where tbey assault you.

Direct, tx. 'Be not unacquainted with the particular weaknesiieii and dangers of your own hearts, or any of your einful inclinationa :' that when you know where tJie wall is weakest, you may there make the best defence. That wanton word wdl set a wanton heart on fire, which a sober mind I hear witii pity tin a bedlam kind of speech. A pt.-eviith', sioiiate heitrl is pitinently dixturbed and kindled, with words which are scarce obfterved by a wdlniompoBed -soul.

Dinvt. X. ' Hear every sinful word w dictated by the devil; and suppose you saw him, all Uie while at the speaker's elbow, putting each word into his moutb, and telling liiiD what to eay.' For it is as v«rily tho devil that doth ■nggeat them all, as if you saw him: suppose you saw him V^ind the tailer. hissing him on, as boys do dogs in fighting, and bidding him,' Call him thus or thus:' suppose you saw lumat tiic malignant's ear, bidding him, ri-.viW a holy life, and speak t-vil of tlie ways and turn-anbt of the Lord :

\ suppose you saw liiin behind the wanton, bidding liim use such ribald talk, or on the stage suggesting it to the actors; or at tltc car of those that would provoke you to passion, to tell them what to say againEt you: this just supposition

.^would much preserve you.

\i. .Direct, xi. 'Suppose you heard the end annexed to every

[speech.' As when you hear one tempting you to lust, sup-ipose he said. 'Come, let us take our pleasures awhile, and

yi>e damned for ever:' so also in every word that tcniptelh .yon to any oilier sin ; if tlie tempter put in the sin, do you put in God's wrath and hell, and separate not lltat which

. ,Ood hatit adjoined, but with the serpent see the sung. ■' Direct, xii. ' OlMerve when Uic infection first seixelh on you, and presently tukv an antidote to expel it. if you love your souls.' The signs of infection are, 1. When your leal

CHAP. VIII.] ^--CHHIsriAN ETHICS, i

sw

ttbaietli, ukI you grow more indiffurent what you hc*r. 2. Next you will feel Home little incliDation to it. 3. Next ynu will n little venture upon an imitation. 4. And lastly, you will come to a full consent, and so to ruin. If you feel but a remitting of your dislike and liatred, or any filtli or tincture led on your thouglits and fantaiy, go pre«ently end •hake tb<Mn off; bewail it to God in Inie repentance, and W(m1i your M)uU in the blood of Christ, and caitt up tlit! poi-KOn by holy resolutiona, and nweut out tlic remnant by the fervent exercises of Iov« and holincKH.

PART IV.

Dimliotafor Covrmmg the Taste and Appetite.

Tit. I. Directiottt agaimt Gluttony,

The moBt that is neceiisary to bv mid to acquaint you with the nature and evil of this ain, is said before in Chap. iv. Part 7. against FleKb-pleaning. Bat something more particularly muHt be said, 1. To ahew you what is and what is not tlic sin of gluttony. 2. To t>hew you the causes of it. 3. The odiousness of it. And 4. To acquaint you with the mort' particular helps and means against it.

I. Gluttony is a voluntary excestt in eating, for th« pleasing of the appetite or some other carnal end*. Uere note. I. The matter. 2. The end or effect of this exccas. (I.) It is Homtitimex aii excess in quantity, when mora is •aten than is meet. (2.) Or eloc it may be an excess in the delicious quality, when more regard is had of the delight and sweetness than is meet. (3.) Or it may be an exccsa in the frequency and ordinary unaeasonableness ofeatint;: when men eat too oft and sit at it too long. (4.) It may be an excess in the coiillincHS or price : when men feed themselves at too high rates. (^>.) Or it may be an excels of curiosity in the dressing, and suucing, and ordering of all. 3. And it is usually for some carnal end. Whether it may be prup»ly called gluttony if a man should think that at a ■acrifice or tlianksgiv ing he were bound to ent inordinately.

* So the IwMHin S'uiBb. tk, tMlUsK smm betnuw rhr; moN tmn th»i\pr id dlfI, ni ■ Ai of (slaltj at bIoiimi) : bdsf IBM* br kppMlH Itan liralik. VOL. III. B B

CHRISTIAN DIRRCTonV. [l»ART I.

Mtd lo made the service of God hiafod, weneednotinquiret (though I set' not but it tatty have that name.) For that ia ft casi! tliut rs more mri;; and it ts undoubtedly a bid ; and itJB gluttony irit be done for thv pleaving of others that are importonute with you. But t)ie common gluttony is, when it is done for the (ktcasing of the appetite, with Auch a pleasure aa ia no help to health or duty, but UBUiilly a hurt to body or soul; the body being hurt by the excess, the aoal ■a hurt by the inordinate pleaHure**.

Yea, it ia a kind of gluttony and esce«fl, when men will not &at or abstain when they are required, from ihut which at otlter times they may use witli abstinence and without blame. If a man use not to eat excessively nor deliciouidy,' yet if he will not abstain from his tempeiute diet, either at a public feat, or when hix lust requireth him to take down hia body, or when bis phyKioian would diet him for his health, and hia dtaeftte el«« would be increased by what he eateth, thit is an inordinate eating aad excess to that person, at that time. Or if the delight that the appetite hath in one sort of meat, which in hurtful to tlie body, prevail againat reaaon and healtli no with the perKvn thiit he will not forbear it, it ia a degree of gulo^ity or gluttony, though for quantity and quality it be in itself but mean and ordinary.

Uy this you may see, I. Thatit in not the same quantity which ia an exceaa in one, which is in another. A htbour-ing man may eat somewhat more than one tliat doth not la^ bour; and a strong, and healthful body, more than the weak and sick. It must be an excvw in quantity, as to that particular person at that time, which itt, when to pk-nse his appetite be eateth more than ia profitable to hia health or duty. 2. So also the frequency must be considered with the quality of the person: for one person may rationally eat n little and often, for his health, and anotlier may luxuriously eat oftener than ia profitable to health. " Woe to thee O land, when thy king in a dtild, and thy princes eal in the morning. Ulewif^d art thipu O land, when thy king is tfaa son of nobles, and tliy princes eat in due seaaon, for ■tnngth and not for dninkenneaa *." 3. And in point of

* Etoi (niiiGjI knd, <*l(li Plularcli, coricbclh uol if it oM Wo much lh« mt-auriiig. Ha hrrr.

• £«(<*•.>, 16. ir.

CHAP. Vllt.] nrtftlSTlAK STHlCS.' BM

CMUIdmh, the Bamc measure it not to be set (o a prince ami to n ploiigtiman; that is luxurioui excess in one.vrbich nt*} betcmpenuicv. and fni^ity ifi another. &At yet, nnprofit-able Cost, wbtch,aIlthing«conHi(lnre<], would do more^od another wiiy, i» ijxc«m iii whoiniiocvcr, 4. And in curiosity of diet a difiiercncc moht be allowed: the happier healthful man nved bot be bo curioae as the sick: and the h«pp^ ploughman need not be ao carious, no «tate and expMtntioh Bomewhit rwiuire llie noble nnd tht rich to be. 5. And ft* length of tim«i thoiigfa nnhfteesfiary AlttiVig ont time at tteA b« a sin in any, fet the hapt>y jionr man ia not nbli|>e^ th spend all out »o tuuiih lliis way, aa the rich may do. (i. And it ta not nil delight 1h ment, or pleasing the Apptcttte that te ■ rin': but only that i#Iirch i» tnadc i««i'« end, iind not f*-fcred tokhigher end; e^en n-hcn th<;delightitsdf doth nol t«nd to hralth, nor alacrity in duty, tior is used to that end, but to please the fleith and tempt unto exceM. 7. And It is not necessary that we mposurv the prolitnI)len«f>K 6r qoMi-tity or quality by the present and immediate benefits; but by the more reuiote, someliniea : so merciful is Qod. that he altoweth as that which in truly for our good, and forbM-detJi uH but that which dftth m hurt, or at leairt, lio gmnj. 6. All sin in eating ie not gluttony ; but only such as ttn here described.

n. The ctuKe« of gliiUohy hW ihese ; 1. The chfefrsi is An inordinate Appetite togcdur with ii fleshly niiuil itnd will, <rirhieh is set upon flcah-pleaslng as its felicity. " They that arc afUr the flesh do mind the things of the Ri-sh '." This guloslty, which Clemens Al*:xkndriun!i calleth the ' Throat devil,' is the first caus«*'.

2. The next c4rtSe is, the wabt of rtrortg reason, faith, And a Bpiritual appetite and mind, which should call off the glutton, and taVe him up with higher plcasUrcti; ivcn siirh OS orv more manly, and in which his reAl hsppineNS doih con-tUi. " They thai are after the Spirit do mind the thmgs of

' At UMK^ pltuaDl mni. Gnv ii<>i. f. * tUM. rfS. «. r.

» Kbn pOtM WWfi U tintam ImMoc b, ^i •uminim. Iwu« Fot-ll 1" ™lupM»». KM «iiitai inpMMla «>(diniini (nIntH. Ck. Still- Aii<iu>l>. th i, tcmpcni* tl«i t*ta piMwrr in itmr tnUy plnuure | but Ix l> inuniivnli Uhi It imUnl Vt-CMM he altuut ha>T ihciu, EiM(. Kb. fl. c.3.

CHRISTIAN DIRECTORT. [PAKT I,

the Spirit." Reotton nlonv may do eometfaing to call up s man from this felicity of a beast, (aa a|>|>cniretli )>y the pbi-iMopher's assaults upon the Epicures :) but Itiitb und love which feast the soul with sweeter ilelicutes, muat do the «iire.

3. Gluttony i« much incrcujted by u»e: when the appetite i» uaed to be satiaGed, it will be the more importunate aod impetuous; whereaa a custom of t«m|>eraiicit niakt^tb it eaay, and imilcrs t'Xct-KH a luiittvr iifiiii dirlii^ln, but buidea. I remember inyMvlf, that when 1 lintl net upon tlic utie of Cornoro'it and 1^-ssius's diet, us it is callt-d, (which 1 did fur n time, for some special reftsons,) it seemed ci little hard for two or ttiree dnys ; but within h week it became n pleasure, and another sort, or more was not desirable. And I think almost all lliat use one dish only, and a smull qnantity, do find that more is a trouble and not a temptation to them: BO great a matter is use (unless it be witli vcr^ strong and labouring persons).

4. Idleness aud want of diligence in a calling is n )^at cause of luxury and gluttony. Though labour cause a henlthfnl appetite, yet it curelh a beastly, sensual mind. An idle person hath leisure to tliiak of his guts, what to eat and whut to drink, and to be longing after this and that: whereas a man tliut is wholly taken up in lawful bunineHS, especially such as findeth employment for the mind, aa well M for the body, hath no leisure for such thoughts. Me that is close at his studies, or otlier calling, hath somewhat else to Ulink on than his appetite.

5. Another incentive of gluttony is tlie pride of rich men, who, to be accounted good housekeepers, and to live at Huch rate* as are agreeable to tlteir grandeur, do make their bouses shops of sin, and as bad as alehouses; making their

les a sruire both to themselves and othci«, by fulness, va-f, deliciousness, costliness, and curiosity of fare. It is uthe honour of their houses that a man may drink excessively in their cellars when he please : aud that their tables have excellent provisions fur gluttony, and put nil tliut sit at them upon tlie trial of their tempentnce, whether a bait so near them and so studiously fitted, can tempt them to break the ^bounds and measure which God hath set them*. It is a la-* Baattn dull, tot qgl mItib friNIni aagaa ciiKrcm dopcnrr nlolac »t loii-

•

CHAP. VIII.] CHRISTIAN BTHICS.

373

nuMitable thing when such as have the rule of olhera, and in-flueiic« on tlie common people, shall think their honour Uetii upon thrirstn ; yea, upon such a constant coume of.iinuing: und shall think it a dinhonour (o them to live in nweet and wholesome temperance, and to (i«e that those about thera do the like. And alt this in, either because they overvalue the esteem and talk of fleithly epicures, and cannot bear the cen-Kure of a Kwine; or elac becauKv tliey are themaelvea of tiie aamc mind, and are Much as glory in their Bhame'.

6. Another incentive is the custom of urging and impor-tnning others to eat still more and more; aa if it were u nc— ceaaary act of friendship. People are grown so nncbanta-ble and selfiiih, that they suspect one another, and t3tink they are not welcome, if Ihey be not urged tliua to eat: and those that invit« them think they must do it to avoid the suspicion of such a sordid mind. And I deny not but it is fit to urge any to that which it is fit for them to do : and if we see Utat modesty maketh them eat less than is best for them, we may persuade them to eat more. But now, without any due respect to what is best for them, men think it a nMMBftry comptimeat lo provoke others more and more to eat, till they peremptorily refuse it: but amongst the most familiar friends, there ia scarce any that will admonish one another against excess, and advise them to atop whi;n th«j have enough, and tell tliem how easy it ia to step beyond oor bounds, and how much more prone wc are to exceed* than to come short : and so custom and compliment are preferred before temperance and honest lidelily. You will say, ' What will men tliink of ua if we iihoold not penuade Lbem to eat, much more if we should desirt^ tliem to eatno more V I answer, 1. Regard your duty more than what men think of you. Prefer virtue before the thoughts or brestli of men, S. Bnt yet if you do it wisely, the wise and good will think much the better of you. You may easily let tliem see liuit yon do it not in sordid aparing, but in love of tempenmce

ptna tm. Dwg- L—rt. Ob. ii. m«I. SI. f. tOO. Cnhi Toetmi* ui nnaa JMim, fl ZmApjum moSA padMM aiipaniaa, Dooo, iaquir, <■■■> mlma. Stm tiifmitm ■aiMi«nMl fn^qw. n(BM« HM ■pwt iiiit w ^ in 4Mmi tMim f i m wttt, mUU noUt d« Um <um IWartt. ASebsl iHm *ttwt si c4mmI, m Idea (4u« m Hnt. IbU. MCI. M. p. 101. • FML UL la, ■».

aM:

rHRIHTUN DIRECTORY. [ijlAKT I.

ftpd of thom; if you spcnJt but whun tlierc i« need cither for eating woig oi less j uid if your dincounc be 6rBt in general : for teaiperancs, and apply it not till you see that they need [itvlp ■■> ttiK upplicatioa. 3. It is undeniable tliat beallhful I psnoiui ute mucU nioic proou to excvstf, Oiuu to tht! defect [in tating, and that nature ia very much bent to luxury and Igluttouy,! Uiink aK much OH Lo any <>u« iiin; audit i<i as sure I that it i» a beaetly, breeding, odious sin. And if thiH be so, [is it not clear that we should do a great deal more to help I tUM anotjMr against such luxury, than to provoke them to I it t H^d we not a gieat«r regard to loen'a favour, and faii-ciu, and reports, than to God and th« good of their souU. [ lit* case were soon decided.

7. Anotlier caus« of gluttony ia, that rich nwn arc not ' ftcquajntc<l with th« tru* uiw of riohcs, nor think of the ac-•ouiit which Uiey ntust muko to God of all they have^. I Tliftv think that their richea ate their own, and that they jmay ««e th«in a^ they pluasa ; or thai thiy tue giv<-ii thcni M plantiTul proriiitona for their flesh, and tliey amy U6t them I fcr themselves, to sctiafy their own desires, aa long as they t4f(^ somu cnimbH, or sorupn, or HmuU tuatterH to the poor. iThey think they may be Bavc<l just in the same way that the I rich DUui in Luko avi. was danined ; niul be that would have ' varaed his five brethren that tbi-y come not to that plucv of ' tonneul. is yet himself no warning to his followers. They «^^ cloathed in purple and fioe linen or silk, and fareaainp-tuousiy or dcUciously every day, and have their good things in this lifu, and perhaps think they oterit, by giving tba scra(H to LasaruK. {which tt is Ukt; that rich maa also did.) But God will one day m»k.t them know. th»t the ricbvsl were but his Bteward.t, and should have made a better distribution of his provisioDi), uiid a better improvement of I bia talent* ; ami that they had nothing of all their richea I given them for any hurtful or unprogtable pleaKing of their |'«ppetite«i, nor had more allowance for luxury tlian the [poor. If tliey kut-w the right use of richvE, it would reform fthem.

* Hie ft anB uuUIIniD ante (Jim oftn^ov libenlcf lucrunl, UMlitnlcc vrn-■Mlt ipi'^H >)K>I brllonn ilufc>. [>l>UBK>|ihi, reciom urblmu. k pal/r> paliin true mIftiI, wtulortt tlipif >iiri>|M'> rm-il »itiI. iitqiir iiiirllleai ntiltnai rac rTli>|<ain ipcat Hluilti DohilUaii trlbuliuf qiivd m Cuhe, ml premildutiio tuiimI*. IVitckIi.

CHAr. Vllt.] CHKISTIAN BTUIC».

99$

^

H, Another catute ofgluttooy ia their unacqtiainledii«H» with tho»e rntioital nnd B|>tntiial cxercisiM in which the delightful fruiU of ab8tincDc« do moat appear. A man that i» but a painritl.&eriouB&tudQat, inany noble study whut«ocvvr, dolh lind a great deal of serenity and aptitude come by temperance, and a great deial i>f cloudy oiiktiQeait on his mind, and (lulnv»« on hi" inreiitioii come by fidn«M and vxccHa: and a tnnu that i» used to holy cimtemplatiottM, meditutioi), re«dijig, pnyer, welf-vxftnti nation, or any spirttual convorw above, or witJi hiit heart, doUt •.-««ily find a very ^eut ditPb-rcnce; bow abstinence hclpeth, aod luxury and fulness hinder Uwiu. Now theae epicurea have no aequaiiitance wiUi any such holy or nuwly works; nor any mind of thviu, and arf therefore unacquainted with the Bwvclne«a and benefit of abstinence ; and having nu laate or trial of its benefita, they cannot value it. I1i«y have nothing to do when they riM! froin eating, but a little ulk about their worldly bui(i> new, or compliment und tnlk with company which expect them, or go to their sportti to empty their paunches for anotlier meal, and quicken ttieir appetites lest luxury should decny : as tlte Israelites worshipped the golden calf, (and M the heathens their god Bacchus,) " They sate down to eat and drink, and row up to play'." Their diet ia fittod to their work: tlteir idle or worldly lives agree with gluttony : but were tliey accuatomcd to better work, they would Itnd a OMMMily of a better diet.

0. Another great cauae of gluttoay is, oun'a beastly if^ norance of what is hurtful ur helpful to their very hcidth *: they make their appetites their rule for the quantity and 4}iiality of their food : and they think that nature teaclietb Ai m ao to do, becnu»e it giveth them such an appetite, and because it is the niMaura to a beast: and to prove tbem-aelvea beasu, tliey thwefore lake it fur their nnaaure: ai if their juiturea were not rational but only Minsitive; or nature had not given them reason to be (he superior und goveroor of aenae. As if they kuew not that God giveth Uic brutea ao appetite more bounded, becauae they hava not r«aa«u to bound it; and giveth ihem not the tewptittion wfyour delicate varieties; or givi.-th tliem a concoction »iiaweiabta to their appetitea ; and yet giveth man to be the rational go-

CnmSTIAN DIRECTORY. [PaST I.

Temor of tho«e oT them that are for liU Hpecial *evf'nx and ftptto exceed. And if Iiis awine, his horacs, nnd liis cultle were all ltd to Iheir appetites, they would live but a little while*. If procniacuouft generating be not lawful in mankind, which is lawful inbrut«s, whyahould they notconfeM the same of the appetite. Men have iw much love of life afiil fear of dcnlh, that if they did bat know bow much their gluttony doth hasten their death, it would do more to res-traiD it with the moat, than the fear of death eternal doth. But they judge of their digestion by their present feeling: if they feel not their atomacha sick, or diaposed to vomit, or if no present pain correct them, they think their gluttony doth not hurt them, and think they have eaten no more than doth them good. But of this more anon in the Directions. 10. Another grett cause of gluttony is, that it i« grown the common coatom, and being not known, is in no disgrace, unleu men eat till tbey spew, or to some extraordinary mea-auTe. And so the measure which every man sceth another use, he tliinketh is niuderalion, and is fit for him: whereaii the ignorance of physic and mattt^n oftheir own health, hath nuuls gluttony almost as common as eating, with those that «ra Dot restrained by want or sickness. And ao every man is an example of evil to another, and encourage one another in the sin. If gluttony were but in as much disgrace aa whoredom, yea, or as drunkenness is, and as easily known, and as commonly taken notice of, it would contribute much to a common reformation.

HI. 'DuGreatnoi of the Sin of Gluttony.

To know tile greatness of the sin, is the chief [wrt of the curf: with those that do but believe that there is a God : I «hall therefore next tell you of it« nature, effects, and acci-(lenta which make it great, and therefore should make it odious to all.

1. Luxury and gluttony are sins exceeding contrary to the love of God : it iti idolatry: it hath the heart which God should have. And therefore gluttons a^n commonly, and well called belly-gods, and god-liellic*: because that love, that care, that delight, tliat service and diligence iwhich ■ St«11iMiKli^tiRorp«*«rbtalia.

rRAP. vin.3

CHRISTIAN ETHICS.

377

I

>

I

God Bhould have, is gi»eo by the glutton to his belly and his throat. He loreth the pleasing of hiH ngipflitt? hetlvr tJian the pl)^aaing of God : hin (Hxhw »re more delightful to him than any holy exercise is: his tlioughts are more frequent and more sweet of his belly than of God or godlineas: hin OKre and labour are more that he may hv pleuiH'd in mcaU ftnd drinks, than that he may Becur« hi:i aalvnlion, nnd b« justified and sanctified. And, indeed, the Scripture gtveth them this name, " vrhooe end iit deatniction, whose god is their belly, who glory in their shame, who mind earthly thing»°," being enemies to the cross of Christ, that is, to bearing tlie crosa for Christ, and to the crucifying of the flesh, and to the mortifying, saflerinii; parts of religion. Nay, such a devouring idol is the belly that it Hwiiltuweth up more by intemperance and excess than all other idoU in the world do. And remember that the rery life of the sin is in the appetite and heart: when a man's heart is set upon his belly, though he fare never so hardly through necessity, h« is a glutton in heurt. When you make a great matfrr oril,what you shall cat nnd drink as to the delight, and whi-n you take it for n great loss or sufiering if you farv Irnrdly, and are troubled at it, and your thoughts and talk are of your belly, and you have not that indifTerency whether your fare be coarse or pleasant (so it be wholesome) as all temperate pi-r-aons have, this is the heart of gluttony, and is tins heart's fomaking of God, and making the appetite iu God.

2. Cilutlony is self-murder: though it kill not suddenly, it killcth surely: like the dropny which killcth »s it fllleUt, by degrees'*. Very many of the wisest phystciatu do believe that of those who overlive their childho^td, th4;re is scarce one of twenty, yea, or of a hundred tliat dicth, hut gluttony or excess in eating or drinking is a principal cause of their death, though not the moat immediate cause. It is thought to kill a hundred to one of all that die at age. And it will not let them die ensily and (guickly, hut tormenLeth

■ PULiK. 19,

r ti h B camunt —jf^, tUt GoU fhn* «ccMlt i|iMm gUJsi. QnloqiU -t VDliUr, i[«iti | iiM lairiMi MtM, yio^wil Hmnini Omtinii, mMtii KiiHtlor

" k Qiimn iiHiK vw Mibllo MoriiBHr' QuU ■ntibiu fitfaan*. Sanat.

.bUIi, tbil hakMlmd oTiunw IW had boa ilclaf the ulbriikwid |icd>-

Bi. Ih»l mra cond tiy be4i« t*iM^ lo ponrtjr hjr tba waAntllM oT Ihdr (Kua^ ■ad ta btooitbl Id a p«ordlM.

rURISTIAN IlIRBCTOKY. [PART I.

Uiciii TirKt, with nuuiifold tliseaiteK wlul« ihey live. You eat more Uisn nature cua {>«rfixLly V'Uiiuoct, and bccuitsc you feel it not trouble you or make you »ick, you tliink it hurts you Qot; wbsreaa it doth by degrees 6r«t iiltur und vitiate tlte t«iup«raLau!nt of the blood and bumoure, oiakiog it a crude, OiicoDCocted, uiinnturol thing, unlit for tbe due nu-triciuit of tliv pnrtK; tunting Oxc ii>mri&hiug mans into u bur-deneomo, oxcremcnlitioiiE mixtun.-, abouikdiiig with kuUiic

; or tartareouH matter, and conaisting more of n pttuitous tlituc, or redundant seroMty, than of thatsweet, nutrimeDtal of nuture, quickened with those apirits and wcll-pro-hf.Ht, which should make it fit to be the oil of Ufe. ^ind oar candle either sparklethaway with &alt.or runt) away becao&e therv it sonu; thief in it, or goetb out because tJie pil i« turned into wau-r. or prviivntly waistvtli and runs about tiiruugh the inconijistent softnesH of its oil: hence it in that one part iit tainted with corruption, and aitotJier coniunied

[ is destitute of fit nutriau'nti and tliv veit^cU cccrctly ob-

[ KtntCted by the groasneas or other unfitness of the blood to run ltd circle and perfonu itfl otHcea, is the cause of a multitude of luiveatable dinenseM. The fngtd distempers of the bruin, the KoporouB and coinutouKell'ecti>, tho lethargy, cs-nie, nnd npoplexy, tb<: palay, convuliiion, epilcpHy, vertigo, catarrtui. Out hotid-ach, and oft the phrensy and madneas,

I cone all from these efTectJi of gluttony and cxceiw, which are made upon the blood and huiuoum. The nethuui usually, and tJu) |)hthisi»ur conMiuptiou. and the plcnriHy and peripaeutnony, and the hemoptoic passion often come froai

i}ienc«. Yea the very syncopt-H or swooning, pnlpitatiom of the heart, and faintinge, which men think rather come from weakui»s, do luually e^nie either from oppression of Itature by tbose secret escreiaeiit* or puUibigiiioue blood, l>r«l)te from a weakness contruted by the inupiitude of the blood to nourisli un, being yitiated by excess. The loath-

' io^ of asnit and wont of appetite is ordinarily liom tbe crit-dities or diKK^mptirn eiitiscd by this excess: yea, the very canine appetite which would elill hove more, is cauaed by a viciousness in the humours thus contracted. Tlie pains of

' the stomach, vomitings, the cholera, hiccoughs, inflonima-tiouH, thirsts, are usually from thix cauHe. The wind cholic, the iliac passion, looseness and fiuxes, the tenesmus and ul-

CHAr> vnt.] CIIHI&TIAK GTHICt.

370

c«TB, the worms and other troublea in (bote patt«i are iuu%lty fioiu hence. The obntruotions uf tbe liver, the jmuitdJce, illflainmalion*, nb<ceiMua niitt iilcvnt. echirrus, luul dropsy, am commonly from hence. Ilance also uitually are inflame natious, psioa, oljsitructioiw, aud tchirrtis of th« apleeu, HeiicK ooiuiiKHily U U)« *loiie, nephritic tornentft, and stopi piigvfl of uritif, and ulctr* of Ihc rvio* and bladder. Hence woimoiily I* t)ie iK'iorbiite and most of the feTcra which iini found in the world, and bitng such multitudes to the grafa. Ei-«n tJioMo thai itDinediately arc cinuKcd by colds, disura-ptirs of tbv air or tDroctioni, arc oft caused piincipally by long excess, which vitialvth the humours, and prepareth them for the discaae. Hence also are gout& and hysterical nffccts, and diseases of the eyes and other exterior piirta, Ho that we may well Kay that gluttony vnrichcth Undlorda, fillelh the churchyards, and haatcneth multitude* untimely to thi^ir enda''. Perhaps you will say that the most temperate haw disvases: to wiiicb experience t«acheth me to answer, that usually children are permitted to be voracious and gluttonous, eitlier in quantity or in quality, eating raw fruits and lhin};s unwhole-tome. and so when gluttony hath bred the diseasv, or laid in ihc mutter, thru all the temperance that can be used is little enough to keep it under all thi-ir lifv after. And abundance Ihnt biive been brought to the doors of deatlt by cxceas, have bven prciM>rre<) after tnnny yaars to a competent age by ab«lin*oc«, and many totally fre«d from their diseases. Read Comaro's Treatise of himself, and Lessius. and Sir William Vaughan, &.c- (Though yet I persuade none without necessity to their exceeding strictDcw-) Jud^> now what a murderer gluttony is, and what an anemy to mankind.

3. Gluttony is also a deadly enemy to the mind, and to all the noble employments of reason, botii religious, oivi), and arttftclal''. It unfits men for any cloae and serious stte dirt, and tlierefore tends to nourish ignorance, and kisrp moa fools. It greatly uubu men for hearing Ood'a Word.

* Cbr7mittWHiiliU<riUffrmiRl>rtaliibnia«uduo««h.llalfcailMUh ■en (MM* 0rt or lUr jato, iml (icn doth ptfri>>B>id <«••■■• lb«B bj t*ag tod HsW ildtoMW. la Hrtr, Mum. n.

i « A* wmk4 Mteia my iW bm ttmt iMr Utc," tkU Hull dt Jrjun. " w ^maj «pdMi sU ifMlud filU.tni •lecHm adMaNMsofMlML''

CHRISTIAN DIRECTORY.

fpART I.

or reading, or praying, or mt-ditiitiiii;, or Any holy work, and makes them have mure mind to steep; orso indistpovetli and dulleth them, that they hare no lifv or fitnpiH for their duly; but a clear head not troubled with tlieir drowsy »«-pount, will do more, and get more in an hour, than a full-bellied b«su<t will do in many. So that gluttony is as much an vneroy to all religious and manly stuilic*, ax drunkenueflit is an enemy to a garrison, where the drunken soldiers are disabled to resist the enemy.

4. Gluttony is also an enemy to dili^nce, in erery ho-ne«t trade and calling; fur it duUetli the body aa well as the mind. It makelh men heavy, and drowsy, and slothful, and ffo about tlicir business as if they carried a coatof ]e»d, and were in fetters: they have no vivacity and alacrity, and are fitter to sleep or play than work'.

6, Gluttony is ihe immediate symptom of a carnal mind, and of the damnable sin of fleiih-pleasing before described: and a carnal mind is the very sum of iniquity, and llie proper name of an nnregenerate state: " It iit enmity against God, and neither is nor can he subject to his law:" so that they that are thus " in the flenh cannot please God : and they that walk aHer the flesh shiill die'." The tillhieHt sins of lechers, and misers, and thievea, are but to please the 'flesh : and who serveth it more Uiun the glutton doth ?

6. Gluttony is the breeder and feeder of all other lasts: •sine Cerere et Baccho frigut Venujs:' it pamperelh the flesh to feed it, and make it a sacrifice for lust. Asdunging the ground doth make it fruitful, especially of weedn: ko doth gluttony fill the mind witJi the weeds and vermin of fllthy thou^ts, and filthy dtsires, and words, and deeds'.

7. Gluttony is a base and beastly kind of sin. Foro man to plttOf lii« happiness in the pleasure of a swine, and to moke his reason serve hi« throut, or sink into his guU; OK if he were but a hogshead to be filled and emptied, or a sink for liquor to run through into the channel; or as if he were made only to carry meat from the uble to the dunghill, how base a kind of life is this? ye*, many beasU will

• Mth Bitil, A (hip hBi»j Mat b nnftl \o Mil i m • fall brll> Is anv dal«.

• Rom. ^u 6—8. 13. ■ SMperncnrittli juacuen UkMb. Hicnia.

CHAP. VIII.]

CHRISTIAN ETHICS.

3B1

not eat and drink exceiuively m the gluttonoaa epicure will do".

8. Gluttony i» n prodignl consnmer tuid devouKr of tfa« creaturcH of Ood. Wliat is he worthy of, thut would tak« meat apd drink and cast it away into tlie chunnel' ? nay, that would b« at a grent dc«l of cost and curiosity to get the pleasanU-Kt meat he could {micure, to cast nway? The frlutlon dolh woTMe. It wtre hetl«r of the two to Uirow all hiH excenscs into the Mink or ditch, fov then tliey would not first hurt his liody. And are tJie creatures of God of no more worth? Are they f^iveu you to do wone Uian cast lixeta away.' Would you have your children tue Uicir pro-TiHions thuA ?

9. Gluttony ia a moiit unthankful itin, that takes God's mRrciea, and upews them an it were in his face; and carricth hiM provision* over to hiw t'Dcroy, even to the strengthening of fleshly luMts; and turnvth them all againwt himself! Yoa could not have a bit but from his liberality and bleaniugi and will you uhv it to provoke him and dishonour him?

10. Gluttony is a sin which turneth your own mercies, ajid wealth, and food, into your Buaie, and to your deadly ruin. Thou pleasest thy throat, and poisonest tlty soul ", It were better for thee a thousand times that thou hadst lived on scraps, and in llic poorest manner, llinn thus to have turned thy plenty to thy damnable sin, " When thoa ahalt have eaten and be full, then beware lest tbou forget the Lord'." " Feed me with food convenient for me, lest 1 he full and deny thee, and say, Who is the Lord * T" " So they did eat and were filled, for he gave them their own desire ; they were not estranged from their lust*."

11. Gluttony is a great time-wasting sin. Whata deal of time is spent in getting the money tliat is laid out to please the throat ? and tlien by servant* in preparing for it; and tlien in long sitting at meat and feaBlinga j and not a httic in uking phyHic to carry it away again, or to ease or cure the dibcases which it causeth; besides all the time which is lost in languishing sickness, or cut off by untimely

■ Vsnifl obedBcMM anlm^iua tumm cuBpaiurtw nca honlima. Sewc

■ llUCWTmMi^aMjkelDHcbr.Honi. tV. ' T Migis rui Utntala «t hntr nonra* *aMef. Sa«c

• DMit.*l.lt, It. • Pfw.Hi.l'. ' P«I.Im».»,!

cHftrsriAS" DiftecYOKV. [l»Aft'r i.

dMth. Thus they lire to eftt, and eat to fht&trate and t4 aliortMi life.

' 12. UiatthivfthntrobbethyoQ ofyout eftttttca,and d«-toiireUi (hat which h jpien you for bett«r uw**, «nd fot whidi you must give accoont to God. U ia a costly sin, fand conaumelh more than would Herv« to toahy better pur-How i^rimt a )>iirt of the riches of mo»t kingdomft I Spent iu luxury nnd cxceSM' T

1^. tt is & sin that is ft great enemy to the commoft good ; prinopB ahd comiiion-wrtlthK have reason to hate It, and rentrain Jt as the enemy or their nardy. -Men hare not ftiottey to defhiy the publlu cIiArgea, neeessftry to the safety of the laud, because they conitiime it on their gut«: armiea kud imviea must be unpaU, and fortiflc»lion» neglected, and tdl that tcndetli to the glory of a people most be opposed na kgainst Uieir peraonal intet^t, becaUBe all is too liltle for the throat. No great 4rorlce enn be done to the honour of the nation, or the public good ; no schooU or nlushouscs built and endowed, no r-olleges erected, no hospitals, nor ■ny excellent Work, bi^aUsft the gnis devour it all. If it Were known how much of the treasure of the land i« tiirOiHt down tlie nink by epicures of all degree*, thin (in would hh l^owned Into more disgrace.

14. Gluttony ahd excels is a sin greatly aggraTnted by UiC necessities of the poo*. What an incongniily ia it, that one member of CbKat (afl be would be thought) should be feeding Itimgelf di-lieioUdty anty day, and abounding witli bbusedsuperfluities, whilst another is starving and pining iu & cottnge, or begging at the door * and that some families should do wonte than cast their delicatt-s and abiludaore to Hie doga. whilst thousands at that time are ready to famiah, tind are Rtin to feed oh such unwholesome food, uit killclh them as soon an luxury killvth the epicure! Do these lAKn believe that they ahull be Jud|^d accortling 16 their feeding

< Whoi * (riaid or fioEMr* cuni|>lainnl to tin, WIm a rfwr plWe ll iMi' ITiiHi afUcDMiomtieb, aadhoiHrjKimuch, and pUr|tle Ki nudbi SottUm toA lim to tlir mHl-hall. Li>. <with he, jciu nu,y tiu^ lirr* Iwirt wexumol food meal for a haUiminy, (ahich tuiilcil In vialci wu l]ii mrnt) (ioil Iwi ilmnkcd tlv turkct U tc;; cbtip: Uun lie loak him lo an oil ihop, -tien a mcuim (ChaDli) aai acilil for two bflM <)o<lkiDk TIkd be ltd Mm Iu a bmLfr'i thjp vlicrt a mail ia\f}i\ hoj a tiut of clall)C4 Ibr Irn ilnchnu: jou urc, ijuolti lie, t)iat Ihr (wiirijriiDrttii mit mKoablt. aad Ihiiip good, cheap Ibrougboul Ihc cllj. Plulatcb, de Tranquil, Auiiu. p. IU.

CHAP. VIlI.] CHRISTIAN ETHICS.

S83

of the poor? Or do they take themivlves to be members of the same body with thuKc whosv uufTi-iingii they bo little feel' f It mny be you will miy,' I do relieve many of the poor.' But ar« there not more yet to be relieved 1 As long M there are any In dislress, it ih the g^^^^r ^in fot yon to be luxurious. " If there be a poor man of one of thy brethren in thy land—— thou shall not harden thy heart, nor Hhiit thy hand against thy poor brother, but thou nhait open thy hand wide unto him'," &c. Nay, how often are the poor opprtswd to satisfy luxurious up{H>titeM. Abuii-dunce must have hard bar^nit, and hard usage, and toil like horses, and ncitrce hv able to get bread for their farai-lies, that they mny t>rin>; in nil to btrlly-god liindlords. who conaume the fruit of other mvtt's linbours upon their de-vouriug flei|]i.

1&. And it is the more heinous sin because of the oomtilAfi eataiDities of tlie church and nervimts nf Chrial throughout the world: one part of tbe chorcli is oppressed by the Turk, and another by the Pope, and many countries wasted by tlie cruelties ofumtes, and persecuted by proud, impious ene-mtvs;' and is it At then for others to be wallowing in sensuality and gluttony t " Woe to them that are at ease in

Zion Ye that put far away the evil day, And ckuM the

sL-at of violence to come near That lie upon beds of

ivory, and stretch themselves upon their couches, and eat the lambs out of Uie 6oek, and the cAlvea out of the midst of the stall, that chaunt to Ihe sound of Die viol — — Tliat drink wine in bowls, and anoint themxelveK with the chief ointmenta, bat they ar« not grieved for tlie affliction oT Joseph'." It iK a time of great humiliation, and arc yon now given np to fleshly Itixory > Read Isa. xxii. 13— \4. " And in that day did ^te I,ord Go<l of Hosu call to weeping and to mourning, and to baldness, and to girding willi ■tckcloth; and behold, joy and gladness, staying nxen and killing rihei'p, eating flenh and drinking wine, let us eat and drink for to-morrow we nhall die:—— Surely tfai* iniquity shall not be purged from yoti til) ye di«, saiUi the l/>rd of hosts."

10. Luxury is « im moat unseemly for men in so gttat misery, and incongruous to the stale of the gluttonous ttien-

S84

CHRISTIAN OIKCCTOKV. [PART I.

8>elve4. O man! if thou hadst but a true sight of thy aiu uid misery, ofdeaUi tuid judgnteui. and of the dreadful God whom thou dost offend, thou wouldsl p«rc«ive that faatiiig, and prnyor, iiiid ttiire, become on« in ihy condition much better thun gUittirij^ thy devouring fledh. Whut! u mnn unpardoned, unmactifivd, in the power of «atan, ready to be damned if thus thou die (for &o I muat suppose of ii glutton), for such a man lobe taking his Heahly pleasure! For a Dives to be faring aumptuoualy every day, that must shorlly want a drop of water to cool hia tongue, ia as foolish as for a thief to feoMt beforv he goetli to banging : yea, and much more. For ynit might yet prevent your misery: and another posture dotli better besaem you to that end: " Fasting" and " crying mightily to God," ia fitter to your atate ■.

17. Gluttony i« n »in»o much the greater,by how much tile more will and delight you have in tlic committing uf it: the sweetest, moat voluntary, tod beloved sin is ' csteris paribus,' the greatest: and few are more pleaAant and beloved than thta.

18. Those are the worst sins, that have least repentance: but gluttony iH so far from being truly repented of by the luxurious epicure, that be lovelh it, and carelh, and con-triceth how to conunit it, and buyeth it with the price of much of his estate.

19. It is tlie greater sin,because it is so frequently committed : men live in it as their daily pru<^tire and delight: they live for it, and make it the end of otiter sins: it is not a sin that tJiey seldom fall into, but it is almost as familiar with them, as to eat and drink : being turned into beaats, thoy live like beasts continually.

20. Lastly, it is a spreading sin, and tliercfoie is become common, even the sin of countries, uf rich and poor: for both sorts low their bellies, though both have not the like provision for them. And they are so far from taking warning one of another, that tliey are encouraged one by another: and the sin in scarce noted in one of a hundred that daily Iiv4-th in it: nor is tliere almost any that reprove it, or help one another agnin»t it (unless by impoverishing each other), but mont by persuasions and examples do encourage it: (though some much more than others.) So that by

f ScaJoixhlke. Joel 1.1*. Jwl ■!.]>.

CHAP.

CHRIDTIAN E1-HIC9.

I

this tinie you may see that it is no rare, nor venial little Bin.

And oov you nuiy see alao, that it is no wonder if no one of the comroaiidmenu expressly forbid this kid, (not only becaiute it in u nin a^iiiKt (luraelve^ directly, but also) beeaune it is aguinst every one almoat of the command* ments. And tltiiik not thai either richeit or poverty will excuse it, when even [innc«« are restrained so much us from iinsi-nKonnhte eating^. If it was one of thi; f;reat Kins that Sodom was burnt with fire for, judge whether England be in no danger by it. Read, O England, and know thyself and tremble, Ezek. xvi,4i). " Behold this was the iniquity of thy sJHter Sodom ; [iride, fulness of bread, and abuudance of idleneu, was in her and in her daugbtem, neither did the strengthen tite hand of the poor and needy."

IV. Tie Dirtctioia or Help* against it.

Dirett. t. ' Mortify the flesh, according to the Directions Chap. iv. Part vii. Subdue ita inclinations and desires: and learn to esteem and use it but as a serrant.' Think what a pitiful price a Uttle gluttonous pleasarc of the throat is, for a man to sell his God and his salvation for*. Learn to be indifferent whether your meat be pleasing to your appetite or not; and make no f^at matter of it. R«* member slill what an odious, swinish, damning sin it is, for a man's heart to be set upon his belly. " Alt that are Christ's have crucified the flesh with its aflections an<l lusts ^^

Dirtct. 11. ' Live faithfully to God, and upon spiritual, durable deligbtx.' And then you will fetch the measure of your eating and drinking from their tendency to that higher end. There is no using any infeiior thing aright, till you have first well rtrsolved of your end, and use it as a means thereto, and mark how far it is a means.

Direct, III, 'S«e all your food as provided and given you by Ood, and beg it and the bleastng of it at his hand.

' IMCh VUUi, Gad ia ibc leaptrtie mui't.

vol. in.

n't law I *ad pIsMurc ito t»l n »p m t

sua

CHRISTIAN OIBBGTOBV. [PABT 1.

and then it wilt much restmin you from using it agniiut him.' lie is a wretch indeed thitt will take his food as from his father's hand, and U»ow it in his fiu», though perhaps a pehilaat child woald do so by a fdlow-semaDt: he that liiioketh he is most heholdea to himself for bis plenty, will any M the fool, " Soul take thy ease, eat, drink, and be merry, thou ha.it enough laid up for many years'." Uut he that (teroeives that it is the hand of Qod that renchetb it to him, will UM it more reverently. It is a horrid aggraratiou of the gluttony of tliis age, that they play tlie hypocril«x ia it, and lirst (for custom) orsre Ood's blessing on their wea^ and then ait down and sin af;ainst him with it: such axe the prayers of hypocriticut euuBunliiita. But a iierious dincvru-ing of God as the giver, would teach you whether you eut or drink to do all 1o bis glory from whom it comes.

Dirrct. IV. ' See by faith the bloud of Christ as the pur-clmtng cause of all you have : and then sure you will bear more reverence to his blood, ttian to cast the fruit of it into the sink of sensuality, and to do worse than throw it upon the dunghill.' What! must Christ be a eacrificv to Ood, and die to recover you the mercies which you had forfeited, and now will you cast them to the dogs? and please a eiiiful appetite willi litem 1 Did he die tu purchase you proviaionii for your luNt», and to serve the flesh with ?

IMrftt. V. ' Forget not how the first sin came into tlte world, even by tiatin^ the forbidden fruit.' And let the slain creatures whose lives are lost for you, remember you of that sin which brought the burden on them fur your sakirs. And then everj' piec« of tieah that you see, will appear to you OB witli this caution written upon it: ' O sin not as your first parents sinned by pleasing of your appetite; for this our death, and your devouring the flesli of your fellow-creatures, is the &uit of that gin, and wametliyou to be lcmi>cratc. lUvel not to exoess iu yuur fellow-orua-turen' lives.'

/Street, vt. ' Ke«p an obedient, tender conscieuee. not scrupulously perplexing younelvea about every bit you eat (as melmicJioly persons do), but diecking yourupputitf, and telling you of Ood's commands, and teaching you to fear all sensual excess.' It is a graceleiis, disobedient, senselees ' LoLc ik. 19, to.

CHAP. VIII.]

baait thitt maketh men so boldly oWy Uwir ftppetit« : when tile few (}( U<Mi i» uol in tbeir hearts, no vootler if ihvy ■'* feed" aod " f<rast thonuielves wiUtout fear." Eitbsr Uuty nuk* • small mkltrr uf »in in genenl, or at lea&t of tbie fiin in particular -. il i» uHuuIly Uic »ume persoun tliat fear not to spend their time in tdUtwas. itporU, or vunii/, nod to Iiv« in worMIJDeaH or Desbly IubU, who livs in gluUony to fwd all ihiH. The belly is a briUe, that atjclLs not ovuclt u|x(h) rcuou: where coaacience ia naleep and fiieared. rweon and Scripture do Utile noire a sensual belly-god: and nay thing will avrvo ioMlead of reiuton to prove it Invrful, u'ld to an-tvrer all tliat ia said againat it. Iliere is i\o diopuiting itir case with a man tliat in a«leep; especially if tu« guts and appetite be awake: you may alniost as wvU bring reason aod Scripture to keep a swine from overeating, or to persuade a hungry dog from ;i hone, as to take off a glutton from tJte pleaMog of his throat, if be be once i^wn blockish, and hnvi- iiiastered hist conitrir'ncv by unhtlicf, or stilled ii with a Btupifying opiKts. His taste then aerveth instead of resKOD, and against reason: then he saitb, I GmI it do me good (that in, he fcelatli tlwt it pleuAth hi« appetite, as a swine feeleth that bis iMAt dolh him good when lie is ready to burst): aiid tJua aafwereth all that can be said against it. Then be can sacrifice bis time and treasure to Us belly, aiid make a jest of the abstinence and teinpnniDCjc of 6ob«rincn, as if il were but a ruiedlcss iielioaAicliug, or fit only fur Komti weak and sjckly [wrsontf. If the constant fasr aod obedience of God do not rule the soul, the appetite will be unruled : and if a tender conacieoce be not {lor-ter, tlie ibroat will be coiumoii for any thing that th^ apgtn-

I reqaireth. Une sight of heaven or hell, to awakea their . and aUcpy coosciences, would be the best renwtt; to conrince ibcm of iba odiousocas and danger of thw sin.

Direct, vti. ' Undefstand well what is most conduoible to your hrallb; and let that Im: the onliiiary iwasiir* of your diet fur i|uaiitity, and quality, a»d time "*.' £ure your nalurr itstlf, if you are yet men, should have nothing to aay agaioat this inoaaurc, and oonsequenlly against all the rest

tmMWimIbIpw

aiM BciulatTril. ]

U<*t. lib. ii.««(.». r-M.

CHRISTIAN OIRBCTORV.

of the directiona which suppose it t nature hath given you Teafloti UH well aH appeiilt?, aiid reason telleth you, tbkt your heulth is more to be regarded than your appetite. 1 hop« ^ou will not way, that God is too Mtrtct with you, or would "diet yon too hardly ait long oh h« iilloweth you(ordinnrily) to chooge thai (when you can have it lawfully) which iti lOftt for your own health, and forbiddi-th you nothing but iHhat which burteth you. What heathen or infidel that ii . either mad or swinish, will not allow this moasuTe and lice, as well as Christians? Yea, if you believe not a life 'Id come, mclhinka you should be loath to shorten this life hwhich now you have. God would bnt kei^p you from hurt-Qg yourselves by your exix-«ti, n» you would ktcp yourchil-Irea or your ewinc. Tliough hr hath n ftirtlirr end in it, ^mnd so must you, namely, that a bealUiful body may be sef F<Vicc«ble to a holy soul, in your nmstcr's work: yet it is the JUi of your bodies which is to be your nearest and inine-ii« end and men«ure. It ia a very great overflight in the education of youth, that they be not tnuE;bt hirtinieit nome common and neces-flary precepts about diet, acquainting tlivm what tcndetli to hcttlth and life, and what to sicknesa, pain, and death: and it were no unprofitable or unnecessary thing, if princes took a cODTBe that all their aubjecta might have some such com-non needful prec«pta familiarly known; (as ifit were in the books that children first learn to read in, together with the precepts of their moral duty:) for it ia certain, that men love not death or sickness, and that all men love their healtli and life; and therefore those that fear not God, would bv much re«tnin«(l from excess by the fear of sickness and of death; and what an advanlikge iliis would t>c to the commonwealth, you may easily pcrcvivu.wticn yoa consider what a inass of treasure it would save, besides the lives, and heidlli, and •trength of so many subjects*. And it is certain, ilmt most people have no considerable knowledge, what m«^a»ure is beat for them: but the common rule that they judge by u tlieir appetite. They tliink they have eaten enough, when thi'y have eaten as long as they have li&t; and not before. If tJiey could eat more with an appetite, and be not sick after

■ Mulium nmltn o>|(I<*Im ciIIim, qiird i Jiiut pnipiiun. JSlnrdi.

owiIImh vltUi dl Mamilae, luDCn

CHAP. Vlll.] CURISTIAN BTUICI..

3H9

it, tb«y never think they have been guilty of glattony or exces*.

Fimt, ihcTt-foTc, you most know, that appetite ia not to be your rule or measure, either for quantity, quality, or tiiD«*. For, 1. It is irrational, and reason ia your rulin;; fiiculty, if you are men. 2. It <lepeudetli on the temperature of the body, and tlie humouni, and diiteaftes of it, and not merely on the natural n«ed of meat. A man in a dropay in most ttiiraty. that hnll) least cause to drink: though frequ«tiily in a putiidoT malignant fever, a draught of cold driuk would prob«bly be death, yet the appetite deaireth it nevetthe-Icae: etomnchR ihnl have acid huraotim, have commonly a strong appetile, be the digestion never ao weak, and most of them could eat with an appetite above twice aa much as they Ought to eat. And on the contrary, some others desire not so much as ia necessary to their sustenance, and muiit be urged to .eat againat their appetite. 3. Mo«t healthful people in the world have an appetite to much more than nuturu can well di^at, and would kill themselves if they pleased their appetites: for God never gave man his appetite to be the measure of his eating or drinking, but to make that grateful to him, which reason biddeth him take. 4. Man's appetite in not now so sound and regular as it was be-fore the fall; but it is grown more rebellious and unruly, and diaeaaed as the body ia: and therefore it is now much more unfit to be our measure, tlian it was before the fall. 6. You see it even in awine, and many greedy children, that would presently kill themselves, if they bad not the reason of other* to rule them. 6. Poison itself may be as delightful to tbe appetite as food; and dangerous meats, as those lliut are moat wholesome. So that it is most certain, tliat appetite is not fit to be the measure of a man. Yet this ia true withal, that when reason hatli nothing againat il, then iin appetite shewetli what nature takrlh to be most agreeable to itaelf; and reason therefore hath something for it (if it have nothing against it); because it sheweth what the stomach is like beat to close willi and digest; and it

■ TnaymMls nlHptoUbva inptnl aliM odil al^M abigil : aU*' dlipoBM M uJMMnwMhHsdkigill OMiMMiDWDadUlMpnipMlpuMiik. 3wm. ScM «p-llanM •■• matam ofUmim, am <pii iu B vffc, Md ^Manaa drbna

S«BW.

ttw

CHRISTIAN DI8CCTUKY. [I'ART 1,

» soma help to rcMon to dnecmwheit it is prepared for food.

Seeondty, it ia certain nltiu, that lb'.' |iTi;««nl feeling of

eaw or mcknuK, in no certain rule to judge of your digc»-

tion« or your mensure by: for tbcntglt »oine teoder, rvlftxed^

windy stomacha, ittv nick or Iroultied wli*!ii lliey are over-

otnrged, or «xcee<d their nwEuurv, yet vritit llie raoal it is

not BO; unless they exceed to very HwinixhneM, they nre

not sick npon it. nor feel aiiy linrt at present by lc*s ex-

cessen, but only the iniperfeution of concoction dolh vili&t«

the liumoun, and prepure tor Kickne»Re>i by decrees (aa is

ftfortsaid): and olic fnei«tli it a uiunlh after in some dis-

eoaed cTacuntionit; imd nnotlier n twelveinontb Krur; and

attotliirr not of many yeiir« till it hare turned to nonie un-

curubte di»ea«c; (for thu dieeaiteB that arc bred by ko lon^

prepnmtiona ar« ordinarily much more uncurable, than

Uio«e that come but from sudden accidents and alterationii,

in u cleaner body.) Therefore to Any, 1 feitl it do roe no

harm, and thcftfor* it is no exc«»s. ia the raying of an

idiot, that hath no foreseeint; reason, and reeisteth not on

eiieuiy while he i:< garrinoning, fortifying and arming hiioself,

but Only wheti it comes to blows: or like him that would

fo into a pesthouse, and say, I feel it do me no Imrm:

but within few days or weeks he will feel it. As if (he be-

^nniog of a consumption were no Imrt to them, bvcnuse

Diet feel it not! Thus living like a beast, will at last make

[nen judge lik« beasts; and brutify their brains as well oa

their l>elliM.

lliirdly, it in certain also, that tbo comraon ouatont and

' cpinioo is no certain rulo: nay, certainly it is an erring

rule: for judging by appetite faath brought men ordinarily

lo take excesa to be but temperance. All theu then ara

Ailse meaauras.

If I should her« pre«»me (n f;i»e you any niles for jud^;-iog of a right measure, phy»iciitiiB would think 1 went beyond my calling, and aom« of them might b« offended at k design that tendeth «o much to their impov4tiiRhing, and those that nerve llie grei^y worm would he more offcndi'^. Therefore I sliall only girc you theae general inlimutiona. 1. Nature is content with a littk; but appetite is never

GBAP. VIII.] CHRISTIAN ETHICS.

w»

content till il have tlrowuwl nuture'. 2. It it* the pprfpc-tion of concoction, and goodness of the nntrinient that ia more condueible to h«altli, than the quantity. 3. Natar« will more easily overcome twice the quantity of ■ome light and psKsabie nourishment, than half so much of grotiR and heavy meats. (Thereforv those that prescribe just twelre ounces! n day, without diffcrencine; meats that bo much differ, do much mistake.) 4. A lirolthful, Htron^ body must have more than the weak and sickly. 5. Middte-aged penons mtixt have more than old folks or children^. 6. Hard la-l>oitrerH niuit have more than eany labourem; and these more than tlie idle, or students, or any that Hlir but tittlv. 7. A body of close pores, that evacoateth little by sweat or tnutspintion, must hare leta, especially of moisture, than another. S. So must a cold and phle^^atic constitution, y. So must a stomach that corruptcth its food, and casteth it forth by periodical biliotis eracuations. 10. I'hat which troiiblrth the Ktoniach in the digeKtion ih too much, or too bad, unless with vtry wmk, eickly persons. 11. So is that too much or bad which makelh you more dull for study, or more heavy and unfit for labour (unless some disease be the principal cause). 12. A body lliat by excess is already fille<l with crudiliea, should fake less than another, that nature may have time to digest and waste them. 13. Erery one should labour to know the temperature of their own bodies, and what diseases they tire moHt inclined to, and HO have the jadgment of their physician or some dkilful peraon, to gire them aueh directions as are suitable lo their own pnrticnlar temperalure and dtseoses. 14. Hard Inlmurers err more in the quality than the qnanlily, partly ihrou|{b poverty, partly through ignorance, and partly throogli appetite, while they refuse that which is more wholesome (as mere bread and bn-r) if It be lesa plt^asing to tliem. Iti. If I nay presume to conjecture, ordinarily very hard labonrera exceed in quantity about u fourth part: ahopkeepers and persons of easier trades do ordinarily exceed about a tliird part: volnptuous geotleoten and their serving men. and other aervanta of theirs that have no hard labour, do usually

> Vlw fno wM « r» wl, d dn illi quod d«bM, dm qntd pcM*. Stan. < JatiMM vtn* M, uUiU nlwlt- SscnC

i

CHRISTIAN DIRECTORY. [pART 1.

exceed about half in helf (but atJll I except penons that Kre extraordinarily t«mperatu through wcakneu, or through wiBdoin): and thi-eame gcntlvmen iiMiinlty exceed in variety, cofiUiness, curiosity and time, muc)i niort^ than they do in quantity (so that they are gluttons of tlieSnt niagnt-tude). The children of tJione that govern not their appetites, hut l«t them vat and drink tta tuuch and a& often aa they desire it, do uaually exceed above half in half, and lay the foundation of (he discaiu;* and mi*eneit of all their lives'. All this is about the truth, tliough the belly believe it not.

When you arc onc« grown wik enough what in measure, and time, and quality, ib fittest for your health, go not beyond that upon any importunity of appetite, or of friends: for all that is beyond that, ia gluttony and itenHuality, in it« degree.

Direct. VIII. ' {f you can lawfully avoid it, make not your table a snare of temptation to your«elvea or othera.* I know a greedy appetite will make any table that hath but necvsiiaricti, a Knare to itself; hut do not you unncces-Mrily become devils, or teuiptern to yountelves or others'. 1. For quality, study nut deliciousncHK too much: unless for some weak distempered Btoinuch^, the best meat is that which leavetb behind it in tJie mouth, neither a trouble-aome loatliing, nor an eager appetite after more, for the taste's »ake: but auob as bread is, tluit Jt-avetlt the palate in an indifferent oioderntion. Tlte curious inventions of new ftod delicious dishes, merely to please the appetite, is gluttony inviting to greater gluttony: excess in quality to invite to excess in quantity.

Oltittt, ' But, you will say, I shall l>e thought nitrgurdty or sordid, and reproached behind my buck, if my tabic be bo ['fitted to the temperate aud abstinent.'

AtutB- fhis is ilie pleading of pride for gluttony: rather than you will be talked aguiiwt by belly-gods, or ignorant, fleshly people, you wilt aia against God, and pr«imT>j n feast oraacrificefor Bacchus or Venus : the ancient Ctiristiuos

' VcDttr pracrpti mm >adi(, Sencc.

■ I/you bUJ noi Ilk* Ihii ruiiiiicli Hi l(«tl <IM aftrr meal (o tn beHne vmr ■vnlia buuritnd tlmtlmor ■ |>ratJD|| lo lonlt ll up (gain, ihtt ymi mty ilirw lumr mtiry lallirir bodici, (f joo will ihm iKinc lolhrir aixilt.

CHAP, VIII.]

CHRISTIAN ETHICS.

aas

I

were torn with beuta, becuuite ihey would not cut a little fninkincenxc into the fire, on tlie altnr of lui i<)ol: and will you fa«d BO muny idol bellies ko libonilly, to uvoid ttwir censure 7 Did not 1 t«II you, tlmt giilnnity is an Jrnktional vice? Good and temperate peisons, will speak well of you for it: uul do you more re^ud the judgment and ettteem of bc)-ly<goda'!

Object,' But it is not only riotous, luxurious persons that 1 mean : I have do such at my table : but it will be the niat-ter of obloquy ercn to good people, and thoxt? that are sober.'

Aiuic. I told you some memture of gluttony is become a common sin : and mnny are tainted with it through cuatom, that ollterwise arc good and sober: But xhall they therefore be leti as uncursble ? or shall they make all othen* as bad as tlii;y ? And muat we all commit that sin, which some sober people lire grown to favour ! You bear their censures about diflcrGnt opinions in religion, and other mattera of difference; and why not here? Thi; deluded Quakers may be witnesscD ofrainjut you, that while they run into the contrary extreme, can bear tlie deepest censures of all the world about them. And cannot you for honest temperance and sobriety, bear the censures of some distempered or guilty pcntons that are of another mind : certainly in this they are no temperatte persons, when they plead for excess, and the baits of wnauality and intemperance.

'i. Tor variety ulxo, make not your table unneceHsnrily n snare: have no greater variety, than tJie weakness of stomachs, or variety of appetites doth require. Unnecessary variety and pleaaantneas of meat^, are the devil's ^i-ut instruments to draw men to gluttony : (and I would wish no good people to be his cooka or cateren:) when tlie very brutish appetite itself begins (o say of one disli,' I have enough,' then comes another (o tempt it unto more excess, and another after that to more: all this that 1 hare said, I have the concurrent judgment of physicians in. who condemn fulness and variety, as the great enemies of heallli, ami nuiseriea of dksues. And is nut the concurrent jud^ent of physicians more valuable about matters of health, than your private

■ A mmmIM aatt)« U b* sd^nol «(CMo ■Noni Hi hadlsn, Cue Mnrm^ bKleMaMn««p|Cb*Ba*rfeMeHMali<«)»ritasMiWR. Bm.

CHKI8TIAN DIItECTORY. [PARt t.

ujiinionH, or »pp«Ul«« ? yet when sickn«tM( retpitreth variety, ■I is nccL-aiiiiry.

3. Sit not too long at titcitt: for benidc the Etn of wast-illff tinM, it is but the way to tice down st little find a little more: and he that would be temperate, if he aat but a qtiar-tcr of an hmir (which v» ordinnrily enough) will exceed when he hntb tint t<:mp1iiti«ii uf hulfnn hour, (which is enough for thv ciitcrlftiDinent of stnuigertt:) much more when you must sit out an hour, (which is too much of all conscience:) though greedy eating is not good, ytt sober leeding may satisfy nature in a little time.

4. See tliat your provisions he not more (mostly than it* necessftry; though I know tlierc must be adiUerence allowed fur personM and tiroes, yet see that no coal b« bestowed unnecesHwrily: nnd let aober reason, arHl not pride and gluttony judt;v of ihu necexwity : we commonly call him the rich glutton, Luke xri. that fared sumptuously every day: il is not said that he did eat any mor« than otlicr men, but that he fared Huraptuouflly". You cannot answer it comfortably to Ood, to lay Uiut out upon the belly, which might do more good another way: it i« a horrid Hin to apeiKl tiudi More uf wealth unnecessarily upon the brlly, us iit ordinarily done. The chenpwtt diet (cntens psnbus) must be pre* ferred.

Object, ' But the scandal of covetousness most be avoid-vA as well an gluttony. Folks will nny, tliat ull this is done merely from a miserable worldly mind.'

Atuw. 1. It is easier to bear that censure ilian the dis-pleaMUre ofOod. '2. No acaDdal must bu avoided by nin; it is a Bcaodal taken and not giren. 'A. Witli temperate persons your excess is mueh more scandalous. 4. I will teaota you a cure for this in tlic m-xt Dir^'olion.

l)bj*tt.' But what if 1 set variety and plenty on my table J May not men cJioooe whether they will eat too moeh T Do you think men are awine, that know not when they hava enough)'

Atuw. Yes, we see by certain cxiMrience, that most men know not when they have enon^, and do exceed when they think they do not. Hiere is not one of many, but is much

■TtMitdCiiSiiin hKuunl/jni-n'tWutn Hu>nv<(anil«i, wlmv (Ih-ilorj Ullib ricli ijlutl«i Mid LiHiWi «M nrnl U br painted or* Uitir tiUt* on Ibclr oall*.

CHAP*. Till.] I'HitWtfAN ErHIC».

305

^

nore ptono to exceed, than to come short, and sbnodance BID in exceiiH, for rmv thnl sinneth by tlefecl: and is win to small a nuilltr with you, tlmt you wilt hiy snares before rftvn, •mi then sny, They may take heed t So men may choose whether they will go into a whore-house, and yet the Pope doth iicarce deal houeatly to lirenae them at Rnnie: mach less in it well lo |>re|>are them, and invite men to them. Will you excuse the devil for tempting Kve with the forbidden frdit, because she might choose whether aha would meddle with it^ What doth thut on yonr table, which in {inrpuKidy cooked to the lempting of thn ii[)p<-tit<?, and is fitted to draw men to i^loHity wad exccM, and ik no way needful ? " Woe to him that layeth a statnblingblock before the blind." " Let no man put a stumblingblock in hia broiher's way." It is tlte wicked's ctiTae, " Let their table be made a snare, and a trap, and a atumblingblock." And it was Balanm'a sin, that he taught Ualaak to tempt Israel, or lay a Htont-blingbloclt before them.

Dirtrl. ix. ' Kfaolve to bestow the cost of such snper-fluiliea npon the poor, or some other charitable u»e; that BO it become not ■ itacnRpM to the belly.' Let the grealeiit and needfullcMt ums be first served : it i« no lime for yon to be glutting your appetites, and wallowing in excess, when any {yea, so many) about you, do want evi^n clothes and brcwl. If you do thus lay out all upon the poor, which you spare from feeding your own and other men's excess, then none cah say that your sparinK i" through covetous niggar-dise; and 60 that reptonch is taken off. The prite of one fe«at, will buy bread for a great many poor people. It is MMII tlianks to you to give to the poor some leavings, when jvar bellies are firitt glutted with as much as the appetite desired: this costelh you nothing: a swine will leave that to another which he cannot eat. But if you will a little pinch your flesh, or deny ynnraelvea, and live more sparing* ly and thriftily, ihiit v"" may have the more to give lo ih< poor, this is commeudable indeed.

Dirtet. x. ' Do not over pemoade any to eat when (here la no need, but rather help one another against ninning into excess:' by HeuHoiinhli^ dixcouTies of tlie ainfuliiesa of gluttony, aaiti of the excellency of abHtiaeoce.and by friend* ly watchtnga over and wnrntUKonv another. Butan and thr

(HBISTIAN DIRECTORY. [pART I.

fleah aiiil iu iinnvoidable l>fti(!t, nro temptation enough: we nciriliiot by uDliuppy Lin<lm:«s to aiJdmorv.

Direct. XI. ' Wh«ii you feci your kpjieliten «t>ger, ugainst re&soD und cooscience, check thrm imd resolve tliMt they I flhall not be pleased.' Unrasolvvtlncsit kcvpcth up the temptation; if you would but resolve once, you would be quiet: but when the devil findetb you yielding, ot wavering, or unresolved, he will never give you rest: " When thou Mitte«t to eat with a ruler, coitHidei- dili|renlly what ik before ibce, and put a kuife to thy throat if lliou be a man given to appetite: not deitiroua of his dainties, for they are deceitful meat*. H-orda translated, 'if thou be a man given to appetite' tkKT««&ble to the i>eptuagint and the Arabic) are translated MontanuH, and in the vulgar Latin, and the Chaldee Por-kphrase, ' if thou have the power of thy own houI, or be ' master of tliy »oul. Compos onims,' ahew that thou art oias-ter of thyself by abittineoce. Instead of' Put n knife to 'thy throat,' that is, threaten thyself into ubMtinencc, the Byriac and divers Expositors translate it, ' Thou dost, or ' lest tliou dost put a knife to Ihy throat,' that is,' Thou art as bad as cutting thy throat, or detitroying ttiyself, when thou art gluttonously feeding thyself.' Keep up resolution I end the power of reason.

Direct, xii. " Rememb«r what thy body is, and what it I will shortly be, and how loulhHomc and vile it will be in the L'dust. And then think how far Kuch a body should bepamper-I ed and pleaned; and at what rates '.' Pay not too dear for [ a feaat for worms: look into the grave, and see what is the end of all your pleasant meats and drinks; ofall your curi-outi, coftJy fare. You may see there ibe skulls cast up, and I Uic ugly hole of that mouth which devoured so many delicious morsels: but there \n none of the pleasure of it now left. IO wonderful folly! that men cud so easily, so eagerly, so [obatmalcly, waste their estates, and neglect their souls, and I dicplease tlicir God, and in efl'ecl even sell their hopes of heaven, for so small and sordid a delight, as the pleasing of tuch a piece of flesh, that must «honiy have so vile an end! Was it worth so much care, and toil, and cost, and the cast-

• Pro*, ttiii. 1—3.

' Qui Chriiluni dpiidol. rt illo pu\t ick'Iut ntiii cur«l augMOpcn* loam 4* prctlarii (liji) Utttm oanBciu. Uicns, EpiH, ad Pant.

CHAP. VIII.] CHRISTIAN ETHICS.

387

ing ftwny of your Malmtion, to pamper that body n little whil« thnt must shortly bo such & loathsome carcasi;' t Me-thinks one sight of a skull or a grare, should uake you think gluttony and luxury madness. " It is better to go to the houA« of moiiruing, than tg the houxe nf feasting: for that is the end of all men, and the living will lay it to heart*." David «aith of the wicked," Let me not eat of their dainties;" but, " let the righteoiiH smile me and reprorc me \" So dangerous a thing i* fetusting even among friends, where of itaeir it is lawful, that Job thought it a season for hie fears and sacrifice. " And his sona went and feasted in tbeir bouses every one his day, and sent and called for their three aiaters to eat and to drink with them. But Job sacrificed for them, aaying, " It may be my sons have sinned, and cursed " (that ia, thought provokingly, unreverently, unholi-ly or contemptuously of) " God iu their hearta. Thun did Job continually'.'* A funeral is a safer place for you than ft feast.

Dirtet. XIII. 'Go into thehouaeaof thepoor HometimeM, and see what provision tliey live upon, and what time they apend at meat: and then bethink you. whether their diet or yonra, do tend more to the mortification of fleshly luata;* and whether theirH will not be lis sweet as youra at the lust ? And whether mere riches, should make so great adilTerenee in eating and drinking, between them and you? I know that where they want what is necessary to their health, it is lawful for yuu to exceed them, and be thankful: but not ao as to forget their wants, nor ho aa to turn your plenty to excess. The very sight now and then of a poor man's diet and manner of life would do you good: seeing affectetb moro than hearsay.

Dirtet. xiv. Look upon the ancient Christians, tJic patterns of abstinence, and think whether their lives were like to yours.' They were much in fastings and abstinence; and strangers to gluttony and excess: they were prone to excess of abfttinence, lather than excess of meal, that abundance of tfaam lived in wilderooMas or cells, upon roou, or upon btmd and water: (from the imitation of whom, in a forrnal.

■ Mbll ka aqaa IM pndwit sd IMiNnuiIko, qma (i«q«aM to^Ha^o InctI*

«ri,«taM«tli qulo|«U ttm n*vk9

SeoM.

> EcdM. (0. t.

*emt.ma.4,».

•Job I.«, S.

CHRISTIAN DIRKCTOKY. ri>AKT I.

iiypocrilicaJ mftnuer, came the BMranu» orfjriar>> thttajw udW ia the woild:) umJ will you coiniueud tlieir bwliovu vii al>-titiaeiice, and yet h« so far from aiiy aeriowt iuitalkm of them, thai you will in gluLtouy and e^MH* opIMw yiQ4E-Kolrw rdiractly agunitt them t

I haw now iiet««tvd the odioiuoess of th'u sin, and uii you if yoti um williug how you may beet avoid it: if aJJ thi^ will Dot nvTve, but there be " any profane person among you iike £a«u, who for one morsel of meat told hi» birtbright''," who fur tltc plrjuiiig of bijf throut will 1M.-II hi* «oul. Int him know that God bulb anutJiar kind of cure for Kucb: he may cast thou into pornrty, nli«ru thou nhult bit a glutton only in deaire, but not bore to ««liafy thy dvum : Uv may ehurtly C«iit tlie« into tbuM.* ditiea»t-'«, wluch sball make thee loathe tlty pleasant fare, and wish thou hadst the poor innn'M fare jUuI appetite; aitd make thes say of all the baits of thy von-HuaJily. " I bnvv no plitaituru in them*." The cmc will be altered with thi-v when all thy wealth, and friends, and greatness cannot keep thy pampered carcase from corruplion, lior procure thy soul a comfort equal to a drop of water to jcooI tiiy ton);uc, tormfiUtvd in the IIkdu;* of God'H diKplea-Buro: then idl tJiii comfort ihoii ouiMt procure from God or conscience will bu but this sad memvolo, " Rewember that thou in thy lifotinc r«ceivud»t thy good things, and likewise Laznrun ci il things : but now he is couifortcd. and thuu ail lomicnted'." "Go to now ye rich nwi; weep and howl

<4>r jrourauHTies timi ahall come upon you Ye hav« Ut- .

«d in pleasure on the earth, and been waiiton ; ye have sou-riftbtrd your Ittitttn iw in a day uf aluuifhUr: ye bare coB-demned and killed tbc juat. 8C£*."

Vet after all this, I shall remember you that yoa run not into Ute coolrary extieme : place not wore religion in external abatiiwoce and fastings tJun you ought: kiiow your own (Condition, and how Jar either fiisliug or catiii); is r«aily a ' nlwlp or a hindrance to you in tiiosu grvatw ibings wbi^ are itheir eiiila, (utd ho far use thetn ". A decaying body mwit be can-fully «iipport«d: an unruly body luiutt be carefully Mibdued: the same modicineaserve not for contrary teiaperH

K Ml. Iw tvikJItmngrt.

■ Jama*. 1.5. Scnec.

• Ecckt. lU. t. ' Lit* in. 14.

' T«Mp«Biiliaia (ilfk pliilMcpUa, uon ponuo.

CHAP. Vlll.] CURISTJA.N ETUICS.

and diaeases: tothink, thatiib«tataing from flealt, nnd glut-Ling yourselves witli fin)), uml other mento U BcccpUbl« to God; or that miiits nbstaining ho vaaay hours in & week, and serving your appvtitc on the rcBt, is meritoriouH, or that al>-atiueocc from meat will prove you holy, withoiU an abtiti> neoci! from sin, all tliis is Helf-detudin^ error. Nor rnnat you raise a great many of perplexing &cru[>)e& about all that yoa eat or drink, to no edification, but aier«ly to your wx-, ation: but in cheerful t£inp«ratice preH^rvt; your h<.-altb, aud Eubdue concupitic«ac«.

Tit. 3. Dirtrtiom agaitat J>rtaikftntet» and aii Rteat of

Drhti.

I. The most that I have saidagainat gluttony will serve againat excess of drink also, therefore 1 need not n^vat it* UniiikconvM, in the largest aente, ustrjiduth both to the ud'eclion arid to the efieot: aud »o he i» a liruiikiu-d (ihatia, reputatively. in the sight of God) who would drink loo uiuoh if he had it, and is not restrained by his will, but by im> ceasity.

Drunkeniwaa in tlie etfeot or act, is sometime* lak«a more largely, aonKlimes more atrictly. Largely takvn, it fiignilivth ;ill driiikiug to exceiiH to please the appetitu : two tilings here make up thv crime, 1. Love of thv drink, or pleasing tin- appetitv. which wccul) gulosily. 2. fijtceaaui dniikiiig i which excess may be in quantity or quality.

DrunkeuiKKH stricUy taken, si^iiitieth drinking till rca-aon have reotjvcd suiue hurt: and of tius th«re be many dc-gt«M. Ue thaihatb in the leaat degrae disturbed his raasou, and diMibUtd or hiDdttred it from its proper office, is drunken in that degree : and hv that hath overturued it, orquitedw-ahled it, ia stark dmok, or druokon in a gr«at*r dtgne.

All excess of drink is sinful t^ilusity or ticosuality, uf tlic sane nature with gluttony, aud falls uoder all my last MptouCs and dinctioBa. And in some pertona that can ait it out, and bear much drink without intoxication, the ain may bv groalcr th^n iu kouh; olh«r«, tlut by u MnaUer quantity are drunk by a surpri«.-. before they lUv aw»r«: butyat, ' cuteria paribus,' the overthrow of Ihi- uudtraunidiug nmk-vth th« UB to be siutib the great«f : for it hatli nil the evil

CHRISTIAN DlRRCrORV.

[i*ART 1.

that the other degrevs bave, with nior«. It ta a voluptuous IttxcMH in drink to th« dcpntYation or reoiion. Ouloaity ia f the general nature of it: vxcvss is Ihc muttti'r: dcprnvutioB lof reason is its epecial Torm.

It is excess of drinking, when you drink more than, ao-Lisonling to the judgment of sound ren»oii, doth tend to 6t ^oor body niedintely or immcdiuilrly for iU proper duty, vithout a greater hurt. Sometimes the immediate benefit ts moHt to be regarded (as, if a man had some present duty I of very great moment to perform), llie present bencht coH-[sisteth, 1. In the abatement of such a troublesome thirst or ain, as hinderelli you from doing your duly. H. In adding [that refocillation and alacrity to the spirits, as makctli them [fitter instruments for the operations of the mind and body. That measure which doth one or both of these without [greater hurt is not too great. I suy without greater hart; lusi- ir any should in a dropsy or a fcrcr prefer a little ent easv and alacrity before his health and life, it were excess. Or if any man ordinarily drink more than nature (ill well digest, and which (Mtusetli the incocliun of his meat, land consequently crnditi<.-)i, and consequently a dunghill of ■phlegm and vitiouH humours fit to engender many di»caBCs, Hhiit is excesH of drinking, though he fee) it ease him and tmake him cheerful for the prevent time. And this is the •common cam; of moMt bibbers or tipplers that are not stark 'drunkards: they feel a present ease from tliimt, and perhaps a little alacrity of Mpirits, and tiierefore tlicy think that L^measure is no excess, which yet tendclh to crudities and *, and the destruction of their health and life. Therefore (exc«pt in some great, extraordinary case of necessity) it is not so much the present, a« tlie future fore-wen eflects, which muat diri-ct you to know your measure. I Reason can foresee, though appetite CAnaot. Future effects Iftre usually great and long; when present effects may be nail and short. He that will do that which tendeth to the ► hurt of his health, for the present easing or pleasing of his ^ thirsty appetite, duth sin against reason, and pluy ttie beast. ' You should be so well acquainted witli your bodies, and the I meanM of your own healtli, as to know first whether the enduring of the thirat, or Uie drinking to quench it, ia tike to be the more hurtful to your health, and more « hindrance to yonr duty.

•- And for the prt'seni nliicrity which Mtroiigdrinl hnn^nth to some, you must TorcBee that you purcbati« it not at too dear s rat«. by a longer dulQesa or diaablement afterwards: and take heed that you take not an alien, counterfeit hilarity, coiiiiieitiug in inert; Hennuiit drhght, for that itvrciiity und juHt alacrity of t]i« «piriu «• doth fit you for your duty. For this nUo is ft usual (and wilful) self-dciMtil of scnBualiata: tlicy makt! ihcmsvlvtia believe that a cup of suck or strong drink giveth them a true osvutant aJacrity, when it only causeth a aensual delight, which doth more binder and corrupt the mind, than truly furtbor it in its duty: and ditferetli fty>D> true alacrity as paint from beauty, or m a fever doth from our natural heat.

You see then that intemperanco in drinking is of two Borta : 1, Bibbing or drinking too much. 2. Driiiiki-nness (in variouH degrees). And these tiiteuii>erale bibbf-rs ate of aeveral sorti. <1.) Thow, that when they have over-heated theniselvfn, or nn feverish, or have any ordinary diseased thirst, will please thi-ir appetit«s, though it be to their hurt; and will venture their health rather than endure the thirat. Though in fevers, dropsies, coughs, it should be the greatest enemy to tliem, yet tJiey are such beastly servants to their appetites, that drink they must whatever come of it: though physicians forbid tlieni, and friends diasuatle them, thvy have so much of the brute and so UttJc of the man, that appetite is (juite too hard for reason with them. These are of two sorts: one sort keep the soundness of their reason, though they have lost all the strength and power of it, for want of a resolved will: and theae confess that they should abstain, but tell you, they cannot, they are u<»l so much men. The other sort have given up their very reason (such as it is) to the service of their appetites : and these will not believe (till the cough, or gout, or dropsy, tcc. make tiicm believe it) tliat their measure of drinking is too much, or that it will do tliem hurt; but say, that it would hurt th«m more to forbear it: sontc thn>ugh real ignorance, and some made willin{;ly ignorant by (hrir appetites.

(2.) Another sort of bibbers there are. much worse than thoae, who have no great, diseased thirst to excuse their gu-losiiy, bul call it a thii-«t whenever their appetiti* would have drink j and use themaelvcs ordinarily to satis^ such an ap-

VOk. til. D O

petite. Mid drink ulnuMt m oft lu ihe Uuo4t de«ireth it. and ■ity, it tt l)ut tu i]U(infth their Ijtinl; «ud nev^r uharg« iIkiu-a^ivM with intewptirii&ce for tt. Hitav ntny b« Huuwu from the first sort of bibbcra by the quality of tlteir Uriok : it it gk>14 uaaU beer tliat the lirftt sort dmni. to t)uciio)i u ri>»l tliinli wheu rei*»<iii bid* th*:m endura it, if other ntiEiDs will not qiMtndi it. But it is wint, or airong drink, or »uwc 4tiak that hath a delicious giut, which tlio itecopd «ort of bibben use, to pWsM the appotitv, vthich th«y cull ihuir tkinti And oftbeKe luxurious lipplcts^ next to stark drunk-ipb. IhcK ftTti alio dixers deg*^^' Bouve being leea guilty. Mid Bonn more'.

1. The lowest degree are tliey that will uever ordinarity 4n*k bitt at m«al«: but t)tey will tbeo drink Euore than na-mt« r«<|Hir«th, or than is profiuble to their health.

'i. Thu sccowl dutfrvn aic tht-y. ths>t u»v to dri»k betwuvn l»eala, whoa their appeiits d«sircth it. to the hindering of conuoction, and tbe iuoreaae of crudities and catarrha. aod to thv ■ecret, Kraduul vitiuting «f thfii' buutgurH, und kvuc [Kting of many diseuea: and ibiii without uty true nvcea-•ity, or tbe approbation of aound rewon. or any wise phy-aivian: yet, they tipple but at how«, where you may tind the put by tlicu at au»«a«i>uiible times-

3. Tha third dugroe an: many poor men that have not dfink at home, and when tbey como to a gentlemaa'a houae, or a SvMst, ur pcrhups an nlvboutv, thiry will pour in tor ihc picaeRt to exceatt, though mtt in drunkuimisiiii, and Ihiiik it ia no harm, because ■( ia but addota. and they driuk to ■naUdiii^ all the rest of the year, that they think Kuch a &t nit thitt iKuneUniGfi la medicinal to thesa, aud tendcth to their haallh.

4. AiMlker nnk of bibben arc ihoaa, that though they haunt not alehouA^a or taverns, yet bare a throat (ar overy hculth or (ilediciu^ cup that reachfith not to dninkennusa : and uio urduarily to dJnnk may unnecetsary «upa in a day

> E< lUHi mlam h*« imvIht^ «fi, wd ft l|i»e gna, bfnaii <|)iH%M FaWorcK qal t^emplu cnf «Mtt pfcU iloliucriat- Kl^ictttf yiun pluhoil (yw4 i|Jm I9*W' lor-pcbuii Kacluli. M anininiuiam ium<ire. jm-glprmu I'otiir-ntiinir. uxidiic npadtui* niifrall), Inducrrlo boni iiull(|w Juillilu larpthaniur. Epli, (titda. Jvuriim't nlK,

um-ff. la. 19.

. Till.]

CHRISTIAN BTHICH,

40S

lo pledge, as thoy call il, thodc that dhole to them: nud custom and coin[ilJineQt ftre all their excuHc.

6. Another degree of bibbtn uc common aleboiiM hauni«ni, tbut lovc to be therR, und to Kit many hoiirK, per-hapH, in « dny, witli n pot by thctn, tippling, Mid drinking one to anotber. And if they have any bar^in to make, or any friend to meet, tlie alohouae or Invcm must be the placet where tipplingm»y bv oni- part of tlicir work.

6. The higluMt degree, are they that are not apt to be atark dnink. and therefore think themselves less faulty; while (hry ait at il, and make others drunk, and are stroRg tht-msclvee to bear away more than others can bear. Tltcy hare tfar drunkard's appetite, and measure, and pleotiure, though they bare not bis giddinesn and loss of wit.

(3.) And of those tlist are truly drunken also, there bm imay drgre«s and kinds. As some will be druuk with len and some with more; so some are only posaessed witJi a little diseased levity and talkativeness, mon: Ihan they had befiirw ; some hImo have diHtrtiipt-red eyes, and stammering longnes : oomc also proceed to unsteady, reeling heads, and stumbling feel, and unlittifiM for their callings: sonuf go further, to fiick and TonitiDg stomachs, or else to sleepy beads: and aome proceed to xtark madnua, quarrelling, isiltng, bawling, hooting, ranting, roaring, or talking non-Hsae, oruloing mischitf: the furious sort being like niwl-dogs, that must be tied ; and the Hotlish. prating,and spew-ing sort being commonly the derision of the boys in tba straets.

II. Having told you whnt tippling unddrunkeiinoM ore, 1 ahall bnetly tell you their causes: but bni'dy, becBus* yon may gather most ofthem from what iit said of the canaea of gluttony.

1. Thn drit and grand causes are these tiiree ooncurrent; a beastly, raging appetite or gnlosity: a wcraknc*!) of reason and resolution to rule it: and a want of faith to strengthen reason, and of holiness to strengthen resolution. These are the very caune of all.

2. Another caui*e ih their not knowing that their uxcass and tippling are really a hurt ordangrr in their health. And Ihcy are ignorant of this from many <:4iiiit«s. One is because they have been bred up among ignorant people, and

CHRISTIAN DIRBCTORY. [PABT I.

never taught to know whai is good or bad for their own bo dies, but only by the common talk of the raiiitakcii vulgar. Another is becaiue tlieir appetite ho maatereth their very TcoHon, thftt they can choose to believe that which they would not have to be true. Another reason ia because they are of healthful bodien, and tlierefor« feel no hurt at present, and prvaumv that tiicy kIii^U fe«l nouc hcreailer, and see aome abstemiouspuraona weaker than they, (who began not to he abat«niiou<i till some chronical disease had first invaded them.) And thua they do by their bodiea, just aa vrioked men do by tlieir ftouU: they judge all by present feeling, and have nut wi.idnm enough to take ihingn foreseen into their deliberation and aucounts: that which will be a great while hence they take for nothing, or an uncertain something next to nolUintf. As heaven and hell move not ungodly men, bccnusv ihvy seem a great way olT; so, while ihey feel themselves in health, they are not moved witli the thr«at«ung of sickness: the cup is in their hands, and tlwrafore they will not set it by, for fear of they know not what, that will bcfal them you know not when. As the thief that was told be should answer it at the day of judgment, said, he would lake the other oow too, if he should slay unpuiiiKhed till tlten; so theite belly-gods think, they will take tliv other cup, if they shall but stay till so long hence. Altd thus becauao this temporal punishment of their gulosity is not speedily excn^ioed, the hearta of men are fully set in them to please tliuir appetites. -

3. Another cause of tippling and drunkennesH is a wicked heart that loveth the campuny of wicked men, and the foolish talk, and curds, and dice, by which they are entertained. One sin enticcth down anoUier ^: it ia a deliglil to prate over a pot, or rant and game, and drive away all thouijhts that savour of sound reason, or the fear of God. or

* Whj Ottpirj Kl op unkci, wid cbMcWIn, and mcrliop on Midiyi la EnglniHl, JOM Hit] KC lib. I. KtsUl. Kp. Tl. in policj lo »<■> >lie tmtliciu: (Jui bom Hilpnt mil'™ in ucriGfio duBiDDnam w«Iilric, debet liii (lism ir hac tr ■lli|ua tolcmnitna iitiniuiari, iii dir drdlcntiunii vrl imlnliliif marljruai, Talirmncida til» dm t«idrni rrclnlu. <|uvci fiait cammulalc tBnt.drrani'uarboruu fbtiaiil. U rpllgluu* eiHivlviii •driiii'iinlciu crlcbniil. Htv llutwlo jani udniib liuuiulnii, lai m) Uu-dciQ IM 111 (ID BUQ BiiJimiiliH occidaDl^ ct ftojiAttiri (Jipiiiviiu Ae >&llcli(c aua grilW ■itEi"ii. ttt- Bui ilu Cliritiiiim nrcd [hii oa Imrbeiu did, wlirn ■« kc tiit ad e(-UcUaTwch rioting)? L«gc A<oit. UIl lU.c.M.

CHAP: yjll.] CHBISTIAN ETHICS.

40i

I

I

I

» »

the care of their Mlviitioi). Mutiy of them will My, It » not for lore of the drink but of the conipuny, tliat they use the alfthodse; an vxcuite that makt-th thi-ir sin much wor«e. and oliewcth them U> be exceeding wicked. To love ibo company of wicked men, and love to hear their lewd and idl«, foolish talk, and to f;amc and sport out your time with them, benides your tippling, this dieweth a wicked, Defihly heart, much worse than if you loved thedhnk alone. Such company as you love beat, such ai« your own diapoaitiona: if you were no tipplers or drunkards, it is a certain sign of an ungodly perwon, to love ungodly company better, than the company of wise and godly men, that may edify you in the few of God.

4. Another cause of tippling is idlencM. when tiiey hart not the constunt rmploymenbi of their culling to tukc them lip. Some of them make it their chief cxcusir ihut thi-y do it to pnsa away the time. Blind wretches! that ar« do near eternity, and cad find no belter uses for their time. To thoM I Npoke befurr. Chap. v. Fart 1.

6. Another cause is the wicked neglect of their duties to their own familiefl; making no conscience of loving their own lelatioHK, and teaching them the fear of God; nor following their bumness, and so they take no pleasure to I>e at home; the company of wife, and children, and servajitti is no delight to them, but they must go to an alehouse or tavern for more suitable company. Thus one sin bringelb on another.

6. Another cause is the ill management of maltera at home with their own consciences; when thry have brought themselves into so terrible and sad a cajte, that they dare not be much alone, nor soberly think of their own condition, nor seriously look towards another world; but fly from Iheniselves, and seek n place to hide them from ihvir con-sciencea, forgetting that si» will find them out. 1'hey run to an alehouae, as Saul to his music, to drink away melancholy, and drown tlie noiae of a guilty, self-accusing mind { and to drive away all Uioughts of God, and heaven, and bin, and hell, and deatli, and judgment, till it be too late. As if they were resolved to be duumcd, and therefore resolved not to think of their misery ni>r tlie reniwly. But thou)>h they daK rcnture upon bell itself, the sols dare not venture upua

CHRISTIAK DIRKCTORY. [PABT I.

the scrioua thoitghlB of it! Either there is a hell, or there ift iKiiie: it' there be none, why xhuultUt thou be afraid to think ofit? If lh«Te be a hell (na ihon wiltflod itiftliou hold on but a little longer), will not the feeling be more in-toleTKhle than th« thoughts of it? And is not the fore-ihinking on it n nec«s«»ry and cheap prerention of the feeling T O how much wiacr a couthc w«re il to lelire your-aelveft in R«crot, and there look Wforc you to eternity, tind h*nr what conscience hath lirat to say to you concerning your life past, your sin and misery, and then what Ood hath to nay to you of the remedy. You will one day find, that Itiis was a more necessary work, than any that yoa hail nt the »It-hfiiiH<^', ntid that you liwd greater bnMn«HK with Ood and con&cience, than with your idle companions.

7. Another cause is the custom of pledging thow thai drink to you, and of drinking healtlin, by which the Iftwa of the devit and the alehouse do impoae upon thorn Ut« me*-aurea of exc«Mi, and make il their duty to disregard thdr duty to Ood. So lamentable a thing it is to b« the tractable alares of men, and intractable rebels against Ood! Plutarch mentions one that being inTit«d toafetuit, made a stop when h*-. heard that tlitry compelled men to drink after meat, and asked whetlier they conifmlh-d iJiem to eat too. Apprehending that he went in dnn<rer of bin belly. A]id it •eems to be but custom thnl makclh it appear less ri^cu-lona or odious, to constrain men to drinking than to eatine^.

S. Another great cause of cxcckk is the devil'n way of drawing Ihem on by degrees: he doth not tempt ihcm directly to be dnmk, but to drink one cup more, and then nnolhcr and another, bo thai the worel that he seemeth la dvHire of them is, but to drink a little more. And thus, as fcolomon saith of the fornicator, thi>y yield to the flatterer, ■nd go ou as the " ox to the sluughler, and as the fool to the correlation of the stocks, rill a darl strike tbiougb bis liver, aa a bird hasteth to the snare, and knoweth not that it i« for hii life'." -

III. The greatness of this siu appenrrth in what iii Maid before of gluttony. More enperinlly 1. Think how ha** a Miter thou dost aerre, being thus a slave to thy throat. What n beastly thing it is, and «ori<e than benstly : for few bMsts bat a swine will be forced to drink more tliun dolh

">OT.rii, ti—M.

f)HAP> VIII.] CHRISTIAN KtH10».

thnn gnodv How !•

Uiiit man'* te«Md tlint i*:

I

I ■

I

low niid poof I* nntftblf Id cOli»nniiJ liis tluo»t!

2. Think how Ihon conHUineitt thft er^atttivii of Oodi thnt tir« ^iteh for Berrioe, ahd Dot fbr gulositv ftild luiOV^. Th#' eutii flhnll be a witn^s agaioBt the«, that il hott that fruit for b«tter usm, which theu taiiflpendest on thy sin. Thy H^rvantJi nnd naUle ihftt Uhosr for it iitiitll h« #ilncMM nguinirt ihM. Thmi Affisi'Ml the crenturrt of OoH m n eritire to the ilr^vil, for iltiirtk«nn<:iM alul ti|ip)iA^ ix hin aff-! rititfi It wvre ivss folly |A do u Diogenes did, who, whmj they gave him a lar^« cap of wine, thi-ew it uiid«r the tsbtoi that it might do him MO hanti. Thon iQak(?<)i thvsclf hke uiterpiUani, and fates, ft»d Wolve*, and oth*<t di^stroyinj eireatur««i tlmt lire to da Kaiflchier, Md «omuhie thkt wfaiok j vhotttd nourish amii ; ftnd thMefnve <SHt pMitmt'A an uflfit 16 live I Thnu Art to llic ^rtniiiKniwriilth iis niWv in (hn granttrji, oir weeiU hi the (loffii It ii»ftgtc«itp*rtof ihouorkof ftiitW-' fal mtt^nntis* to weed oaf sach Hft thou.

3. Thou robbeat the poor, conauming thatoA iby thfcTflt] whidh ihonld luaintfiin thtm. If th<m hft<e aay thirty to 1 iiphre, it will tMnafori tliee tnofc at lant, to h*vt gi^etl i( <d i lhcne««ly, tfcM Uiat a tfr^tly tbroal devoured Iti iPhti et^l vetout is much better in this th^n the drunkard and luxtt*-rious; for be )i k gather*!", and the other is a acaiierer. Thfc coMiAoAwefllthBiaintfliiteth adouble of treble eb«rf*«iAini«ll] u thnii art. A* the xhtne pMtufe will ketp nitmy hIiw^ | which will keep hut nlic horse; «o th<? Baihe courttry ttH^j lte«p nwny i«n)per«l« perHoH^, *hi«h will k««p but u re# l»Kittoti« ami rtrtinhardB. iTie Worldlinj; (nakeB prmvinloft eheitpi^r by getting and ftjMritig f bnt the drohkard iiiid i^lnt^ tufl awke it dearer by waMih^, The covetous ntnn, tttttt serapeth tOgt^Uier f^ hlilineir. doth oftfJAnes g&thei^ fOr (nib (bftt will pity the (Hiof wlieti he i* deiid : bui the drititkard kitd riotous dfvovt it while they nre dliVe. One h like A hog thb( is good tt>r something at luit. though hirt feeding ■ yield no priMt *rhll« he llv^fh: tli« other iit Rite d«v(niHb|( vermin, thiw Intt nothing to pny for what th*y did i-on-minu'. The one i« like the piku among the A»hea. who [my-ttli when he \» dend for thnl nhich he devoured alive : but the •Um IB like the Kink or chunni.'l, that rrpayeth you with IM- , lliiag but atiiih Botl dirt, for *tl that you cast intu ii.

MB

CHRISTIAN DIBBCTOKY. [PART I.

4. Thou draweAt poverty and ruin upon tbystlf. Be-Isides the ralut- which thou wastcsl, God uHUullyjoinctli witli |th« prodigal by his judgmenU, and scntt«rpth an fast as he. He that loveth pleasure shall be a poor man: )i« that lov-! eth wine and oil shall uot be rich"." " There is that scatters th and yet iucreanelh'." But this Hs uot the issue of [ thy Hoatteripf;. " Hear liiuu my son and be wise, and guide thy heart in the way. Be not amongst wine-bibben, ' unon^t riotous esters of flesh : for iho drunkard nnd the I glutton shall come to poverty, and drowsini^ss shall clothe • man with rags"."

6. Thou art an enemy to thy family. Thou grievest thy I friends. Tliou impofcrishest thy children, and robbost those whom thou art bound to make provision for. Thou tiSllest thy house with discontents and brawlings. and ba-aiihest all (luietnesa and fear of God. A discontented or a brawling; wife, and ragged, dissolute, untaught children,are often Mi^us tliat a drunkard or riotous person ia the master of the family.

6. Thou art a heinous conNum^r of thy precious time. I This is far worse than tlu- wasting of thy estate. O that [ then didst but know, as thou shall know at last, what thoM

liount tin: worth, which thou wustest over thy pots! and

bow much greatt^r work thou hadst to lay it out upon! How

Inuiy thousands in hell are wishing now in rain, that they

Itbad those hours again to vpend in prayer and repentance

which they spent in the alehouse, and senselessly cast away

with their companions in sin. Is the glass turned upon

thee, and denili posting towards thee, to put an end to all

thy time, and lay thee where thou must dwell for ever; and

yet canst thou sit tippling and piKtirii; away tliy time, lut if

tliis were all that thou hadst to du with it ? O what a won-

fder of sottiahneas and stupidity is a hardened sinner, that

hcan live so much below his reason! The senses' neglect

^■of thy soul's concernment, and greater matters, is the great

jpart of thy sin, more than the drunkenaeu iuelf.

7, How base a price dost thou set upon thy Saviour and

• Pror. .»!. IT. • PtoT. li. S4,

• Pro». «iii,l*—II. DiogHMtegeiagiiftprDdipliUktdspnaodoriiial, when he ukHl IkiI ■ pcnn; at lb< nnl: bRkuw. ulih ht, I inay nil mrlf* of lh«ai, biitG<xlknn»iilK(lKf ctF( lihall bknamtt ol lam, Locrt. la Oks-

CHAP. VIII.j CHRISTIAN ETHICS.

409

»

^

^

,«tfmtion, that wilt not forb«ar so much as u cup of drink fortliem? The btualltie-ta uf (he thiitg aheweth the huuiII-ness of Ihjr love to God, aiid the Binailneita of thy regard to hid Word wid to thy aoul. I* that loving God ait God, wh«n thou lovest a cu() of drink better i Art tltou not a«l)imied of thy hyiiocrity, when ihou sayeal thou loveat God above all, when tbu» luvest him not so well as thy wine and ale? Sur«ly he that loveth him not above ale, lovcth him not above all! Thy choice iiheweth what thou luvcnt bc^t, more certainly than tliy tongue doth. It ih tlic dish that a man greedily e«teth of tliat he loveth, and not that which he commendelh but mill not mvddli^ witli. God trieth men's love to him, by their keeping his commandmeotd. It was the aggravation of the first sin, tliat they would not deny m small a thing as t)ic forbidden fruit, in obedience to God 1 And so it is of thine, that wilt not leave a forbidden cup for him! O miserable wretch ! dost thou not know thou canst not be Christ's disciple, if thou forsake not all for him, and hatenoteven thy life in compurison of him, and wouldst not rather die than fon>uke him ? And art tltou like to lay down thy life for him that wilt not leave a cup of drink for himl Canst thou bum at a st«k« for him, tliat caant not leave na alfthODM, or vain company, or excess for him? What a wntuioe of condemnation dost tliou pass upon thyself! Wilt thou sell thy God and thy soul for ho small a matter as ■ cup of drink? Never delude thyself to say. I hope I do not so, when thou knowest that God hath told thee in hia Word, that "drunkards shall not inherit the kingdom of God^" Nay God hath commanded those that will come to heaven, to have no familianty with thee upon earth ; " no, unt so much as to eat" with thee^ I Read what Christ himself saitii. Matt. xxiv. 48—61. " But if that evil senant shall Bay in his heart. My lord delayeth his coming, and shall begin to smite his fellow-iterviLDta, and to eat aiul to drink with the drunken, the lord of that s«rvant shall come in a day whan ho looketh not for him, and in an hour that be is not awara of, and .shall cut him asunder, and appoint him his portion with the hyp<»crit«s: there shall be weeping and gnashing of teetlt." Read Deut. xxix. ID. 20. If when (hou " hear«st the words of Ood'a ourae. ttiou bless thyself ' lO>r..l. 10, ^ 1 Cm. ». II.

CH!kl*t!AN blRftcVdhT.

fpARt

in Ihj- henrt, naying, I whnll hate pwicc, lhini|*;li I wnlV in the imaginution of my lii-arl, to udd drunkI'lincHit to thtist! the Lord will not fpurt that man, but thpn the tinker of th» ImyA, iind lira joaloiisy shall smokt' acr»)DSt him, and all tJie ftarM* tlint urc written in thin book shall Up upon him, and tilt' Lonl bhsll blot out hi* iiame from under heaten, and Um bord shall ae{janitr him to evil," Hion nemt here how God will Bpicc tbv cupR.

6. Thou art the (ihun« of human nuturt^': tli6u n\in-iwntcstman tnlhellkcn»flofabeaat. andworac; Mifhvwere madt^ but instead of a barrel or a sink : look on » drunkard flllhinij and xprvrin^, and re^lin};; nnd bawling, und M^^ if hf be not uglier than a bnite ? Thou art a aliamt to thy own reaaon, when thon sbewcat the world, tlint it cnnnot so much a* Hhut thy mouth, nor prevail wtlh th«c in ko Btnall a thing. Wrong not reason so tnoch as to call thyself rational ; and wrong not mankind so ranch asi to call thyself a man: ' Non komo s«d amphora,' aaid one of Uononun the drunken Emperor when he was hanged : ' it is a barrel and not a man.'

9. Thou defitroyest that reason which is the ^ory of thy nature, Und the nattiml part of the imag:e of God upon thy mind : if thou shouldnt dcfacr ihe king's orms or image in ftny public place, and set in the ataw) of it the inuirre nf a dng, would It not be a traitorous eonlem)>t? how much worse is it to do thus by Ood ? Ifthoudidttt AMngleand clfv faroi thy body, it were less in thin nrsp^-ct; for it im not thy body, but thy sout that is made ufttrr the image of tlodi Bath Ood given thee reason for auch high and exo«ll«nl endl and nses, and will thon dull H and dtoWn it in dbedieuce M thy llitoat? Thy rpiwon tw of higher value than thy houae, or land, or money, and yet thon wilt nut caat them away so LAtsilyf Had Ood madt thee an idiof, ormad and lunatio, [thy Rnicc had been to be pitied: bnt to make thystelf (iumI, deKpine thy manhood, desrrveth pimi<:hnient. It i« th« m»i^ hig of Bacil; ' Inroluntary nnidnesa deserveth oooipamiMH hat voluntary madness, theaharpcst whips.' "JudgnMiM tn prepared for scomers, and stripea for the fowl's ba<;h : Mpedoily for the roluntary fool':" be that will make him-

• AadAihuMtothjfmUr: fit fc mH ibi Cieato'**n yim ti mAnvtnti, 10 mUin be dlrectril bi> book ' dc Oflkiii:' wbicli ii ludc b'a btbrr'i rapruach. Pnrr, lii. >9.

CHAP. VIII.] CHRI8TIAK KTIIICS.

4ti

»«lf » brust or a niadman, eboutd be used by others Uke « beast or a nuidman, wbether be will or not.

10. Thou utakest thyself uiiftt lur luiy tbin)^ Uiut ii» good* O how uofit art thou to read, or bear, or ntcdilatr on tba Word of God ! bow unfit to pray ! bow unfit to receive the holy flicRuneut! whalu dr««dlul ihin^ is it to tliiok of tt drunken uqku »p«akitig to God in prayer'? Thy best posture till tliou art sober is to bo asWp: for then thou dost Uast hart, iiad thou art made incapable of doing good; jea and of receiving any good from others; thou art not lo much as capable of reproof or counsel: be that iihouUl caat pearU b«fore aucb a swine, an<l offer to speak to t3ice for the good of thy soul, would butdishonour the name and Word of Ood. As it iti said of a drunkard, that wbi;u unc rebuked him, saying. Art not titou axhanivd to be thus drunken, replied. Art not thou aahaiucd to l&lk to u man that is drun-kea i It ia a shame to the man that would curu lhv« by rear MO, when tbou liast thrown away thy leaaon. And if ihoa Wve but a merry cup, and ihinkest tliyself the titter for thy duty, yea if tbou do it well, aa to the outward app ea raoca, aa tht pririciplt! in faUv and boito, so thou deaerveat bhuna for outing thy work upon so great a baxard. As Sophodea said of an orator that wrote well when he was half dniaketi« 'Though b» did itwell. he did it i^nomntly and iu uncertainty i' for thy levity weakoneth thy judgmejit, and tbou dost tlie good thou dost but at a reoture ; as a pasaiouato man may speak well, but it is unlikely and uncertain; aod there' fore no thank* to him that it fell not oul to be worsa.

Tbou diaposeat of thyaolf to almost every sin: drunkcO' oeaa bxeaketb every one of the commandments; by dia|>o-sing meo to break them all. It disableth them to tha dutioa flf titm Ant comtntuidment above all, vix. to know God, uaA btUere, and trust, and lovobim: it utterly unfitbeth mea for the boly woisltip. required in tbo sacond commandment aa I Itave shuwed : he that hatetb the guilt of fonner sin, ia hia worshipper!!, hatetb present wickednesa much mora. " The Hacrilice of the wicked ia abomination: bow much more when he Imngeth it with a wicked mind ■." Idolatry,

■ Of dnuikra prkiol ^iiiImIIiIu ipnt: W fnj luck t»tru4 Iik. BL IHaal ii<itl.r. tncll.ll, )11ai.lU.3.a lM.ln. Il, ■*. I«*.x.ft i«r,un; tua.tlit.ffi. M*ii.ulT.49. iTVa-t.?. (M.*.tl.

• PiM. uL tr.

CHRISTIAN DIKBCTORV. [FART I.

and wantonnesa, and exce»a in eating and driiiking usually dispose Id one another *. Sachficex of niirtti and joviaJily, and gluttony and druukennenK an fit for idols and deriU, bill unlil for God.' And thci>^>forc commonly we find that it IN tliedruiikardHnnd riotous piropic in crery town, that are tJie grrat enemies to th« preaching of the Gospel, and to all holy exerciM-8, und to all tliat Tear God, and will not btt an mad u they: when there is a sacnfioi; U> be otft-rrd to Bacchus, vtd any merry mevting where potting and feasting, and dancing und roaring is to be the game, there it i» that the ministers and serrunts of Christ are slandered, aud scorned, and miled at'. Thero it is that hellish reproach of gmllinexs, like the devils cannons, are let fly without control (tliough through God's mercy they have more powder than bullet, and do Itltle execution). There it t* that the devil sittcth an president in bin council, plotting what to do against the people and ways of CliriHt. And though it be drunken, sot-tiith council, it is the fitter for his buaineM; for it is a brutish thunderbolt thai he bath to cant; a senaeleHX, furious work that he hath to do ; and no other instruments will serv« bin turn. He halh a plot to blow up the reputation and honour of serious godliness; but he that settelb fire to his train must withal blow up himself: and none is ko fit for I thi» work as a drunkard or a sensual sot: few others will venture to cast their own souls into the fire of hell, that they Imay procure a little stinking breath lo be blown into the ifhcesofthegodly; few others would set their own houses on I fire, that tliey may trouble God's servants by the smoke. Their very work is to do an those in Dun. iti. to east the Mrrants of Christ into those fiamex, which must devour [thoM that cast them in, und mu«t scarce touch a thread of ' &e garments, or a hair of the head of those for whom it U [prepared'; And who would do this, that knew what he did, 'and were well in his wits : must he not be llrat made drunk [that doth it? Also drunkenness diaposelh you to swearing I ftnd bliispheming, and perjury, and speaking cont«mptuou8-

• Km I Car. I. T. 1 EMctfMMecraUai plarimania Mntaalb, rnutim Iod« cbrlitluuiiu rrliKio-

' new liutrA. ifsandto peuifen irth«c e<aHWt)ido Incfd twairaniai diHiinnJaiionc reii-nrior, laith AcMa ipf kUng ofdrunkmntH, 111*, iii. <■ tt. p. 3i6.

• ]xt.J«, AtwUMdcprotur. Iddoi, Mlut. Bb.lU.ell. tf.

CHAP. VIII.] CHBISTIAN BTHICS.

41S

ly nnd iinrevereatly of God, and to Rp«nk profanely and je«-tingly of the Scripture: and liiiu " fooU make a mook of sin." You are good for none of the holy exerciseB of the Lord'H day : that iit the duy thnl you taunt defile with your filthy sin: the day in which God scndeth abroad hia gniciouB invitations, aud the devil his wicked incilations; in which God giveth moat of his grace, and the devil infecl-elh moat with sin ; in which God is beat nerved by lii)* oiu-cereooea.and thedevilisinost&erved by hisimpiouKones*. And you did|H)ae yourselves to sin agniiist your governor*: you hare do hold of tongue or action when you aru drunken : how miiny in ihfir <lrunkt-nn<-!<ti b*ve repronchiMl and abused father and moUicr; uiul Kpukcn treason againitt their king, or reviled roagiatrates and superiors : and pethap±i al-tempted and done miacliief aa well aa spoken it? If you are superioiK, how iinrit are you to jud(;e or goventl Ih it not lawful for any to npptral from you, as the woman did from Philip drunk, to Philip aobcrf You will be apter to abuse your inferiorM than well to govern them. Atiio drunkennetis deatroyeth civility, junlice wnd uhnrity. It inHaineth the mind with anger and nige; it teudieili tlu' tougue to cur«e, and nil, nnd slandor; it makes you unfaithful, and incapable of keeping any secret, and ready to betray your chiefest friend, as being master neither of your mind, or tongue, or actions. Drunkenness bath made men commit many tltou-nand murders ; it hath cautied many to murder themselvea, and their nearest relations i many have been drowned by falling into the water, or broke their necks with fiilling from their horses, or died suddenly by tlie nulforution of nature ; it drawirth men to idleness, and i»kcth Uicm otf their lawful calUng ; it makcth a multitude of thieve*, by breeding ne« cessity, and emboldening to villany. It is a principal C4bM of lust and filthinesa, and the great maintainer of whore-

■ Glotlmu and dninluRli and luirfnl teiuullili, ur pnptnd lai AiWiun, m-Urikj um) any iafinui funrrit. Par tMt xiti irr hiiritil in tl« dwighUI a' ilirir gMa, uh) (SfiMDC^ in Uh rictcBirnlJthwi bofnidllj 0/ititir bnini; (uM « t rf»i ■!<«■, {l«n» iiil«llr(fM>: aiiil llie itjuun tatd funm of llicir boiling laU,i)u an InluikaW kiid ctood iliFir brtljtt. il.it tUfy Iistv JUiI« awofllicir rtf«ua VJicepF tu tuttinav Ihi nniM onirrlr (ur* nixl ruoii. Uf Bullli Kointl. lit Kbri*r. fi Lax. Vld* ipM M talMMiluMtrmkapimiinuigtrBa, tliob«liciuM.ra H*>uoiUM>«ad«Bqac(ladle coa&<>Mc, rt quiricin riirai'tu bit i pmaito mtinrr, pr* •Itcnin Mcndi Amh rr. Uaigui numii'nui irni|ioili kiulociuiliMtCMnmvui. Jo*. AcMls do (mt. lad. uluf. I.UU.fl.p.3%(.

CHHISTIAN DIRECTORY. [PART I.

(loinv: ttnd takcth ftwaiy all shsmc, and few, and wit, which ahould restrain men from Utis or any ein : what gin is it that a drunken man may not commit ! no thanks (o him that he forbeaietb the greatest wickedne&s! Cities and kingdoms hare beeo b«tray«d by dnmkenneiia ; many a drunken gar-riDon hath let in the enemy. There is no confidence to he put tn ti drunken nmn : nor any mischief Uiut he it securv from.

12. Lastly, thou sinnest not alone, but tempte«t utliers witli Ihee to perdition. It ih the great crime of Jeroboam that he made Israel to sin: the judgment of God deter-nini-tli those men lo death, that not only do wickedness, " but have pleasure in them that do it." And lb not ■ this thy case t Art thou not fatan'a instrument to tempt othero with (hee, to wiistc their time, and neglect their hou1)>, and abtue Qod and his creatures ] Yea Home of you glory in your sliame, tliut you hnre drunk down yoiir compiknionM, and curried it away (the honour of a sponge ot a tub, which oan drink up or bold liquor lu well aa you). And what is that man worthy of, that would thits Iranflform hiiD»elf and others, into such monsters of iniquity ?

IV. Next let ua hear the drunkard's excuse, (for even l4runkenness will pretend to reason, and men will not make VtbeinselireKiniid tvitliout iin nrgiiment lo juMtify it). 1. Saith lilw tippler,' I tnke no mure thiin doth me good : you iiUow >mau to cat m» much vm doth hioi good, and why not to Iriok as much 1 No man is titter to judge this than 1, for i f lun sur« I feel it do me good.'

Aiuip, What good dost thou mean man! Doth it tit

[thee for holy thoughts, or words, or deeds 1 Doth it help

Ithet! to live well, or fit thee to die well ? Art tbon aure that

[U teiidcth to tJu health of thy body! Thou can»t not so

I Bay without the imputation of folly or Kcif-coiiceitedneBa,

kirhen all the wise physicians in the world do hold the con-

Ftrary. No. it doth ns gluttony doth: it pleaseth thee in

{the drinking, but it AUetb thy body with cradities, and

fpfalegni. nnd prepareth for many mortiil sicknesses: it

[aukelb thy body like grounds after a flood, that aro covered

witli stinking nliuie: or like fenny lands that are drowned

in water, and bear no fruit: or like groundit thiit have too

much rain, that are dissolved to dirt, but arc unfit for use.

CHAV. Vlll.] QUKISTIAN KTHlCft.

4»

It mnki-lli tliM like u l«iiking ship, that mtut tte pumiwd wid i:iik(>tie<l, or else it will tink : if thou huva not vomila and pOTgea to empty tb«e. thou wilt quickly drovm or suf-focatt^ thy lift!. Aa Basil saitb.' A drunkard i> like * ship inn tcinpeat, when all tJie goods are ca»l overboard to disburden tl li;Ht it sink.' Physicians roust puntp tlt«<^, or disburden iJiM. or Lhou wilt be drowned t atHl all will not serve if tliuu hold on to fill it up agwu: for intcmperanoa uitik<^th most ditiKUL-s incurublu. A hintoriau s[>ttnkf ih of two ptiyaiciana that di:S~en!d in their proguoslica about • patient; one foniook him as incurable; thu otlier under^ look him as ut-rtuinly curable; but whf.ii ht!> came to his re-inedieii. he prracribcd hini ho slrict abstinence as he would not undergo \ and so they agreed in th« iasoe ; when om judged him incurable because intemperate, and th« other curable if be would be temperate. Thou that tV-elest the drink do tliee good, doat little think how the devil halh a design iit it, not only to have thy soul, but to hav<t il quickly ; that the mud-walls of thy body being washed down may nut hold it long. And I must lell thee, that thou hast cauae to value a good physician for grt^ater reasons than thy life, and ait more beholden to him than many othert); even that he may help to keep thy soul out of hell a little longer, to see " if God will give Uiee repentance," that thou " niayst wcape out of tha anare of the devil, who taketh thee cap-tire at his will''." A* jEltiin wrilclh of king Anli^niiis that havmg great respect forZeno the philosopher, he once net him when he was in drink, uikI embracing him, nr^^ him to at>k of him what he would, and bound himneir wilb many OAlba to give it him. Zeiin thanked him, and the request he made to him was, that he wouM go home and vomit. To tell him titat he more needed to be disburdened of his driuk, than ho himself did need hie f;ifte. Tlir truth is, the good that thou feelest the drink do thee ie but the present ptcAsiug of thy appetilt', and tickling thy fantasy by the exhihtrating vapours: and so the glutton, and the whoremonger, and cTcry sensual wretch will aav, that he feeietl) it do him good: but Uod bUiu all sober men from •uoti B i^od. So the gamester beleth the sport do him good; bulp«rtuipa be ia quickly made a beggar by it. It * ■TtahV.M.M.

CHRISTIAN DIRECTORY.

[fart I.

is reason nnd faith, and not Uiy nppetite or preiwut reeling that miiat tell thee what and how much doth tliee good.

Obf. II. ' But I have htard some phyBtcianx lUty, thkt it ia wholeaotne to be drunk someliuiN.'

Antw. None but some sot, that had tirat drank away hi« own utidt-rHlauditi"; 1 have knuun physicians that have bevn drunkards themsclTes. and tJiey haw b«vn apt to plead for their own vice; but Uiey quickly killed thein»elvee, and all their xkill could nut ftare their lives from the effecta of their own bcKtialilyi even aa tlie knowledge and doctrine of a ^wicked preacher, will not nave hia auul, if he lire contrary to bia profeaaion. And what if the vomiting of a drunkard did him aome good willi all the harm! Are thei« nuteaaier, aaftT, lawfullcr nicatis cnout^h to do the eiime good without the harm? He ia a brute himeclf and not a pbyaician that knoweth no better remedy than this. IJut thy coiiHcience tellelli thee, thtu i^ but a fultt^ excuHe.

Utij. ' But I wrong no body in my drink: (h« hurt is my own.'

Amw. No ihanka to tliec if tliou wrong nobody: but read over tlie former aggnirutionH, and then justify thyself in tliis if thou canat. It 8ccm« tliou makeHl nothing of wronging God by disobedience. But suppose it be no ones hurt but thy own; dost thou hats' thyself? la thy own hurt nothing to thee ? what dost make nothing of the damning of tliy own Houl t whom wilt thou love, if thou hnte thyself! It ia the aggravation of thia ain, as well aa fornication, L Cor. vi. 18. Utal in agaioHt your own bodies, and much mora as against your own souls.

O^'. IV. * But 1 was but merry, I was not drunken.*

Answ. [t were well for you if God would stand to your namea and deftiiitJoiui, and take none for a xinner that taketh not himself for one. There ar« several degreas of druokenne-Hs short of tlic highest degree. And if your reason was not disturbed, yet tlie excess of drink only, and tippling, and gulosity. will prove a greater ain than you HUppoiie.

Obj. v. ■ But 1 drink but a little; but my head is w«ak and a little overtunielh it.'

Amw. If you know that beforehand, you urelheinoT* unvxcusable, that will not avoid that measure whidi you

CHAP. VIII.]

CHKISTIAN ETHICS.

412

know you CAUiiot bear. If yoti knew that Icks poiiwn will kill you llt»n Hnothvr, you would li« ihv mon; foarrul of it« and not the leM.

Oh/. VI. ' But 1 have a thint upon dm, and I take no more than will qurach it.'

^luir. So the whoremonger ftaith, he hath a lust iipoa him, and he taketh no more than will quench il. And the malicious man that beati-th you or undoes you, may say, that he hath a posaion upon him, and he tak«th no roor« revenge on you than satiEfieth it. But if you add drunkennew to. thirst, read your doom again, Deut. xxix. 19. If ilbca natural, moderate thtnit, moderation willsattKfy it: ifit be a diseased thirst, aa in a fever or dropAy.Uiv physician must direct you in the cure: and small drink is fitter for a thirst than strong: but if it be the thirst of a drunkard's ragiuir upp«-tile that hath been used to be pleased,and therefore in load) to be denied, you bad best quench it upon better and cheaper lernu, than the displeasing God and damning your souls, liist you find it more troublesome in the flames of hell, to want a drop of water for your tongues, than it would have been to have bridled a beastly appetite*. And lest you then cry outaa Lyaimachus when thirst forc«d bim to yield to the Scythians, for a little drink, ' Quom brevis voluptatis gratia, quantum felicitatia amisi!' ' For how short a pleasure did 1 lose so great felicity!' Take heed of reasoning your souU into impenitence.

iiuett. I. ' Is it not lawful to drink when we are thirsty, and know of no harm that it is like to do us, weing tiiirat telleth UB what thv stomach oevdeth V

Atuw. A beast may do so, that hath no higher faaulty to guide him. And a man may take in the considerauou of bis thirst to guide his reason in judging of the due quantity knd time; but not otherwise. A man must never drink to pleaae his appetite eitlier against reason, or without it. And no man must so captivate his rtaaon to sense, as to think that his appetite is his principal rule or guide herein; nor be so brutish as to know no otherwise what doth hia

• fMrnidi eoMMlvto MpM avvlrUlriD. Wa. Pwin^r hI linulmlUm U-benite fdle w^t*. Mqoe Ifprm BMtnia »pp«ilta perfm tidngiTo ! ""■ ^xd IHliinr ■TqwiilMn) iaiar iog4«ntuia Ml, ■> iMiM (t pWer naUina IMdo, ^h Mtfkltuu AatMsakHIk

VOL. lit, C K

CHRISTIAN DIRtfCTORY.

[PART 1.

good or hurt, but by his present feeling: Bomelimes tra« reason may tell a man, that thirst is a §ign that drink is needful to hia heallli, ami Uieii he may take it. Sometimes (ftnd commonly with blockiith people) pleasing a thiral may hart their health, and they are so fooli»h tlmt they do nol know i( i either because they are ignorant of Mich ihitif^s, or bec&uite their appetite mnketh thttm unwilling to b«lrc«e i^ till they feel tt; and because thry judge only by the present effects: so a man may kill himself with dnnkin<r ft cold drink in n hmt, in xome fevers, in a dropay, a rough, cachexy. Sic. And excess doth insensibly vitiate tbe blood and ht^ap itp matter of many diseanes, which are incurable Itefoie Um KOt will believe th^it drinking when be wait thirsty did him any barm. If really it will do no bnnOi you may drink when you are thirsty (because it will do ^od). But if it will quench natural heat and hinder concoction, and breed diseases (hrougb nnseasonablenesa. o^j ill quality, or excess, it is neither your thirst nor your aof-tish if^norance of the hurt, that will excuse you from the sin, or prevent the eoughn, stone, gout, cholic, swellings, palsies, agues, fevers, or death, which it will bring.

duett. II, ' Tb it not lawful to drink a henlth sometimet when it would be ill-taken to refuse it, or to be uncovered while others drink it T'

Arum. Diatinguiah between, 1. Drinking meBSurably a« you need it. and unmeaaunibly when you need it not. 2. Between the foreseen oflects -, and doing it ordinarily, or when it will do hurt, or extraordinarily when it will more prevent burl. And so f conclude,

'' 1. It is unlawful to drink more than is good for your hcaltli, by the provocation of other men.

2. It is uulawful to do that which temptetJt and encoil^* ragcth others to drink too much. And so doth the cuatom of pledging healths, eapecinlly when it is token for a crime to deny it.

3. Therefore the ordinary plcdg^ingor drinking of such healllia IK unlawful, because it is tl>c scandalous hardening of others in their nin unto their ruin.

4. But if we fall in among such furious beasts as would stab a man if he did not drink a healtli, it is lawful to do it to save one's life, us it is to give u thief my purse : becaoM

CHAP. VIII.] CHRISTIAN ETHICS.

<t]»

it is Dot a thing sintply evil of itwif tu drink that eap, but by accident, which a grantcr accidviit may pr«po»-derat«.

6. Therefore wiy other acoidoit beside the saving uf your life, which will rvully preponderate the hurtful accident, may nudce it lawful: a« po»stbIy io aome caaea and cutnpanies the oflence given by dt^i)y)n|T it may be such as will do Dior« huTl far, tbuu yielding would do. {A* if n lU-tignaat company would lay one'a loyalty to the king upon it, ate.)

6. Chrixttan prudence therefore (without carnal compliance) must be always the present decider of the case, by comparing the good and the evil etTects.

7. To be bare when others lay the honour of the king or suptTiors upot) it, ia a ceremony that on the aforeaaid reason may be complied with.

6. When to avoid a. greater evil «« an extraordinarily put OR any Huch ceremony, it is meet thatwc join such words (where we have liberty) as may prevent the scandal, or hardening any preatnl in aia. ' m

9. And it is a duty to avoid the company which will pat QB upon such inconveniences, as far as our calling will allow us.

V. But because it is the drunkard's heart or will that necda perauasion, more than his understanding needs direction, 1 shall before the directions yet endeavour hia fuller conviction, if he will but read, and consider noberty, (if ever be he itober) these following queationa, and not leave them till he answer them to the satisfaction of his own con-acienoe.

ilufil. I. ' Dost thou know that tliou art a man? aiid whftt a man is ?' Dost thou know that reason diOim-uceth Mm fnm a beast that is ruled by appetite and huUi no rea-•oo? if ihou do, let thy reason do its office, and do not dtowo it, or set the beast above iu

Quat. II.' Dost tliou believe that tliere is a God that ia the governor of the world, or not T' If not, tell me how thou cumeat to be a man? And how came thy tongue and palate to taste thy drink and meat, any more than thy finger? Look. ou thy finf;erund on thy tongue, and thou const »m no rea-aon why obo should taatc and not the other ? Lf thou live

CHRIITIAN OiRECTOBV. ' (PABT I.

In thi> rnidat of nurh it world, which h« hath made and d«ly govKnit^h, luid yi-t beliercKl iiDt thai there ia a God, tboa arlso much wone alrvudy thiin dnmk or mad. that it in no wonder if tliou b« a drunkurd. But if thou do bvlicve in-dtt6 (liat there in u Qod, bear further, thou atupid bea»t, and trerobli^! U he the Qovcmor of heaven and earth.and ia h*j not worthy to be the Governor of thee? In all the world atl • bis dispose, and ta he not worthy to dispone of thy throat .and appetite? Are crowns, and kingdoms, heorcn, and hell, at hia dispoae and will, and i» ha not worthy to be master of thy cup and company ? wilt thou aay to him by tliy practJM-, go rule xun und moon, and rule all the world, except my app«lilt; and my cup ?

Quat. III. * Doat thou verily believe that God in pre)t«nt with tbeti, and aeeth and heareth all that is done and said among you?' If not, thou believest not that he is God! For he that is absent, and ignorant, and is not infinite, omnipresent, and omniscient, is not God : and if Ood be not there, thou art not there thyself: for what can uphold thmt and continue thy life, and breath, and beinj^? But if thou believe that God is present, darest thou drink on.aoddarest thou before him waste thy time, iu prating over a pot with thy companions?

Quett. IV. ■ Tell me, dost thou believe that the holy Scripture is true?' If tliou do not, no wonder if thou be a drunkard''. But if thou do, remember that then it is true, that" drunkards shall not iiihirrit tlie kini^dom of God*," And then mark what the Scripture saitb, " Woe to the crown of pride, to tlic drunkardsi of Ephraim'." " Woe to him that givcth his neighbour drink, tliut puttcst thy bot-tJc u> him and makest htm drunk nUo *." " Woe to them that rise up early in tlic morning that tliey may follow - Mrong drink, that continue till night till wine inflame them: and the harp, and the viol, and the tabrel, and the pipe, and wine, are in tlicir feasts, but they regard not ihc work of the > Lord, nor consider the operation of his hiods^" "Woe

* U Miw nugno ClirBtAiut opptobild M, Inpin tLagnu baiUrara ci idolli dnliMiD >h<brifSU« •iibdilo* ilU papulu cohihiiiiK i omlrot «™ <(gim)porti'bi»t ■MR* <)uoqK padkw (UMduv. tnuuknllw bcrrdimta HiuM fkanc. AcoMct -lhh.3.c.TI.

'lC»r..i. 10. 'bs.<ij. I. (H>b. i>. 13. klM.v.U.

CHA'P.yill.l CHRISTIAN ETHICS.

431

nnto them that are mighty to drink wine, and men of HtKni^ to mingle strong drink'." " It is not for kmKs to drink winfi, nor for princeM ittrong drink; leal tliey drink and forget the law, and pervert tlie judgment of any of the afflicted: give strong drink to htm that in ready to |>eiii>b, and wine to those that be of heavy hearU^." "Take heed Ut yourselves, Icat at any time your heitrts be overcharged with euH'eiting. and drimkennesH, and carvs of thix Ufv, and no that day come upon you unawarea'." " Not in gluttony and drunkenneHS, not in tUiambering and wantonness, not m suife and enrying; but put ye on the Lord Jeaus Christ, and make no provision for the flesh to satisfy the lusts thereoP"." "Wine ia a mocker; ntrong drink is raging; and whoao-ever is deceived thereby is not wiae"." " Who hath woe? who hath sorrow? who halli eonteiitiom ? who hatli bab^ lingl who hatl) wound* without caus4;? who bath redness of flyes? They that tarry long nt the wine, tfaey that go to seek mixed wine. Look not thou upon the wine when it ia red, wht-n itgiveth his colour in the cup, when it movetit itaelfaright: at the laxt itbiteth like a serpent, and Mtingeth like un adder. Tliine eyes shall behold strange women, and thine heart shall utter perversa things: yea, Uiou shalt be oa he that lieth down in the middt of the sea, or as he that lieth upon the top of a mast"." "Whoredom and wine,and new wine take away the heut>'." " Awake, ye drunkarda, and weep and howl, all ye drinkers of wine, &c.^" If thou do indeed believe the Word of God. why do not such passages make th«e tremble 1

Qttal. V. ' Dost thou consider into how dangerous n c«M thou puttest thyself when thou art drunk, or joincst ihyicif with drunkards'?' What abundance of oth«r sins tliou art liable to ? And in what peril thou art of some present judg-nent of Ood ? Even those examples in Scripture which encourage thee ahould make thee tremble. To think tiiat even a Noah that was drunken hut once, ia recorded to his ahume for a warning unto others: bow horrid • crime even Lot fell into by the temptation of drunkenness! Ilow Uriah was made drank by a David to have hid his sin'!

■ Im. r. It.

• Roa. nli. 13, 1«,

rllM.h. ti.

>Pm*.iitl.

• Phw. u. I.

* Joill 5.

■LbUuLM SmA»«H.6. • Pra>. >iiU. tt-M.

CHRIBTIAN DIRECTORY. {PAKT I.

H6W David's son, Aninon, in God's just revenge, nns iiiur-deied by hi* brother Ahsaluiii's coiuinami, wheu " Ins hi'art wiu merry with wine'." How Nabalwns atjicken dead by God ufU'r him druiikviincxM'. How king Kliih wan uuirdered iiK hii wuK (Iririkiiii; liimiii'ir drunk". And how the terrible bknd itppeared writing upon tbe wall to king BelHluuzar ia bia caroueing, to aiguify the Ioah of his kiugdoms, and that vrr)' night he wtus alno «liiin. Thou itvctit God spareth not kiogw tliemMlvvc, thnt one woald think would be allowed more plvanure: ttnd will h« spare thecf "It is not for kings to drink wine, sor for princes strong drink':" und is It tbeo for thee 1 M*ik lh<- dicudrtil fruiui of t( even to tbe greatest. " 'lliey make the king glud witli their wicked-new, ttnd tlw princes with tlicir lies : they are all adulterers

OB an oven heated In the day of owr king the piincea

have made him sick with botUes of wine: he stretched out bis hand with scomers '." Iliou seeftt that b« they great or small, botli soul and body are ctwt by tippling and drunktn-necft into groator danger, tlian thou art in at sea in a ruging tempest. Thou putteit thyself in the way of the vengeance of God, and art not like to e«oape it long.

Quett. VI. ' Didst Uiou ever meuHurc thy sin by that Htinnge kind of puni^hnif^ni commundul by Ood against incorrigible gluttons and drunkards' ! " If a man haven stubborn and rebflllioDS son, which will not obey the voic« of ^)liM father, or the voicv of biti niotlii^r, iind tlint, when they ^'Stfft chastened him, will not hvoiktm to them : then ahaU his father and his mother lay hold on him, and bring hiia out unto the elders of his city, and to the gate of hia place \ and they shall say unto the elders nf hi« city. Thin our hod is stubborn and rebellious, he will not obey our voice; he is a t^hiUon and n dnmkard. And oil the men of tlie city shall Ktonc him with stones, that hr die: go shalt thou put Invay evil from among you; and all Isntcl shall hear, and finr'. Surely gluttony and drunkenness are heinous criraeSi when a man's own father and mother were boimd to bring him to the mHgtstmte to be put to death, if he will not USj refonned by their correction. Andyousee hcrcthatyouthiB^ no excuse for it, though now it ia thought excusable in tiiem.

• tStm.ioi.te.

• F»«.i»i.4, A.

• isuhur.x-je.

* 1 Kiiip »i. 9-' D*u'. mi. IB—tl.

CHKIftTlAN ETHICS.

423

»

CHAl'. VIll.J

Qti<it. v]i. ' Dosl tliou think thy drink is too good to Imvc at God's conimuiid? Or dost t])ou think that God doth grudge lhe« thu uwcttticsE or it 7 or rather tJiut hi: for-bjds it thee for thy good, that thou mayst escape the hurt. And tell n>e. Poet thou love God better than thy drink and pletuurc, or dost thou not?' If not, thy own conscience inuBt needs tell thee, (if tliou hare a conscience not quit« seared) that there is no hope of thy salvatton in tliat »t*t«: but if thou say, thou dost, will God, or any wise man believe thee, that thou love«t him better, and wilt not be so far ruled by him, nor leave so small a matter for his sake? "For this is the love of God that we keep bis commandmenta, and his oommandnients are not grievous *."

Quest. VIII. 'Dost thou remt-mber that thy carcase must lie rotting in the grave, and how loathsome a tiling it musi . shortly bel' And canst Lhou make bo greata autterofthflj present aatisfyinf; of so vile a body, and dung the earth so dear ii rate!

Q«eU. IX. ' Wouldst tJiou have al\ thy friends and chiUj dron do as thou dost ?' If so, what would become of thy j estate.' It would be a mad world if all were druiikardsfJ wouldst thou have thy wife a druukard ? If she were, thosj wouldst scarce be confident of her chastity. Wouldst tlioitl have thy servants drunkaidx? If they were, they might set] thy hoUHe on 6tv: and they would do thee little work, ordoj it so ae it were better be undone. Thy bouse would be M Jiedlan) if all were drunkards ; and much worse than l)0<^| for there are some wise men to govern and correct] limad ones. But if thou like it not in wife, and childreiijj and servants, why dost thou continue it tbyaelfT Art thot [ nut nearcnt to thyself ? Dost thou Invc any others better' thuii UiyHi-JfJ lladnt tliou rather thy own soul were damned than tltetrs? Or canst tliou more i^Hoily endure it 1 I havt. wondered Bomotimc« to observe some dninkards very se-vcre ni^ainst the same sin in tliuir cllildrcn, and very desiromj to have them Hober! But tlie reason is because the sobriety of their children is ou trouble to them, nor puts thenj to deny the pleasure of tJieir app«tiu-s, as their own sobriety j must do.

QiKif. z. ' Wouldst thou have thy physicau drunk whea j • lMa*.a. S<i< JiiUn'. S-

m

CHRISTIAN DIKBCTORT. [PABT 1.

be should curit thev of Ihy nickness? or thy lawyer drank when he should pload ihy cauti* ? or the judge vrhvn fa« should judg« if?' If not, why will ihoii he drunken when tliou shouldst serve thy God and mind the business of thy Boul T If thou wouldat not hare thy ftervant he potting in tn idehous« when he should be about thy work, wilt thou ■it potting and prating there, when tJiou hast a thousand fold grcuter work to do for thy ererUxling happiness T

Queft. XI. 'If OOP do but lame ui spoil thy heaiit, and make him unlit for thy service, wouldst thou be phased With it!" And wilt thou unfit thyiwlf for the iiervice of ■God, as if thy work were of leas concernment thui thy beasts f

Qweif. XII. ' Would it please you if your servants -poured all that drink in the channfiH' If not, I have bvfon.- proved to ihee that it should diaplcasn thee more to -pour it into thy belly : for thou wilt find at last that it will hurt thee more.

QiKit. xiii. ' What relish hatli thy pleanant lirjuot the next day V Will it then be any sweeter than wholesome abstinence ? All ihc delight is suddenly gone: there is no-thiug left but the slime in thy guts, and the ulcer in thy con-voienca, which cannot be cured by all thy ireusuri^, nor pul-iiated long by all tliy pleusurc. And canst thou value much ao short delights? As all thy sweet and mvny cups ara now no sweeter than if they had been wormwood; so alt the real will quickly come to the same end and relish. As Plato said of his slender supper, compared to a rich man's >ieast,' Yours secmeth better to-night, but mine will be bet-t«T to-morrow :' so thy conscience telleth thee that temperance and holy obedience will be better to-morrow, and •better to eternity, though gluttony and drunkenness seem better now.

Qtiat. XIV. ' Dost thou coiutider how denr ihuii paye^t for bein and buycst damnation ut a harder rale ilian salvation might he attained at?* What shame doth it cost thee! What sickness is it like to cost thee ! What painful vomitings or worse dost tliou undergo! How much dost thou suffer in thy estate! And is hell worth alt this ado I

Que.it. XV. ' Dost thou not tliink in thy heart, that sober, temperate, godly men do live a more quiet and coufor-

CHAP. VIII.] CHRISTIAN ETHICS.

425

table life thnn tliou, n* woll aft an Itonexter nnd Rar«r life* ?' If thou do tJtink no. why wilt thou not imitate tbom ? It is M free for th«e to choose as them. If tliou tliink. they do not, consider, that as tht-y have none of thy forbidden cupB, BO they have none of thy thirst or desire after them. Abstinence is Rweeter much to them. They have none of t)iy sour betchtn^^s, or vomitings, nor ahame, nor danger, nor thy reckoning to pay. They have none of thy gripea of con-acience, and terroni under the guilt of auch a ain. They lire in the love of Qod and tlie forethoughu of heaven. whilv tiiou art in the alehouse. And duxt tliou not think in thy conscience, that to a heart tliat is suited and sanctified thereto, it ih not a sweeter thing to live in the love of God, than in the love of thy aensualily ! Darest thou say (whatever thou tliiukest) tliat God, and heaven, and hol>ne«H are not ao lovely and fit to be delighted in, as a cup of wine or ale T Sure thou doreat not aay ao! If it were for no more than the diHerent aspects of <le&lh and eternity to them and to thee, I account thy life in the midst of thy pleasures in-comparably more sad than theirs. They look at death as at the time of hope, and the day of Uieir deliverance, as the assize:! are to the innocent or pardoned man : but thou Inok-est on death with terror, as the end of all thy mirth, aa the guilty malefactor ihinkelh on the assises: or else with senselessness or prenuinplion, which is worse. They look unto eternity aa their endless, unspeakable felicity: and ihou dnreat scarce seriously think of it, without the delusory ease of unbelief or of false hopes : thou darest not seriouidy look beyond death, unless through the devil's cheating spectacles. I t<:U thee, a sober, godly man would not have thy tneny life (aa thou accountewt it) one day, for all ihy wealth, or for any worldly gain ; he had rather lie in jail, or sit in tile atocks that while, tlmn drink und swsgger with tliM, Keep thy merriment to thyself, for no wise man or good man will be thy partner. If thou wert thetr enemy they would not wish thee so much miKery n* thou chooaest. Aa tile Mtory goeth of a oonfeiuor, that bearing many confeas the sin of drunkenness, would needs try himself what pleo-

• 11« ii lup(M*i iHhI nefdrUa ImM olanir Dr«4iui«( Mid wri fc« llial kalli BMb SocniMiiiil, It mt pn^imMOodtoly U Mc4 Dathlai) bol Ibgit thM MM* bm*-<■! to GmI in tUt MM the happicM mea.

CHRISTIAN OIBECXOKV.

[PART I.

sure was iu it: and having vomited aad slept it out, the uext drunkard tltitt ciluv tu hiui iu confeuion, he a|t(>oiuti:d him for pnunoe to be drunk t^ain, und told liiiii, hu n«ed do Bharpttr penance.

Qiteft. XVI. ' Hon- conietb it to pass that thy very [irida doth not cure thy drankenueMft ^ ?' Pride U so natural and deep rooted a aiii, that I darr say tiiou hutt nut overcome it, if thou haw not overcome thy sensuality. And is tliy credit no more worth with thee ? wilt thou for a cup of drink bv made the talk of the country, the &com of tJie town, the •port and laughing game of boys, and the pity of sober per-aona ? If tiiou be ii great mau amoug them, and they dare not speak it to thy face, aiid thou hearesl not what they iwy of thee, yet in private they make bold with thy nuine, to talk of tlicG as of a filthy hcaiit. C(ui«t thou think tliut aor ber men do honour thee t What honour may accidentally be due to thee from thy place, is another matter; but thou Ittkect ft course to keep them from honouring tfae« for thy wortb, and doat thy worst to bring thy rank and place into contempt. It is said that in Spain a drunkard is notallowed for n vritncM against any man: and sure he is not a credible person. Regard thy reputation if thou carest not for thy »uiil.

Quai. XVII. ' Dott thou not love the fleah itself which thoa 80 much pampcreet V If thon do, why wilt thou drown it, iitifl choak it up with phlegm und fillh ? Ask physiciaiia wliethvr druiikennvsa be wliolesoiuc. Mark how many drunkards live to be old: ' fiuoios podagricus' is u proverb. The Kickiiesft is longer than the Kwirvtness of thy cup. If thou fearcst not hell, fear the consumption, gout, of dropi«y. Quest, xvui. * Why shouldst thou not take more plea-■ure iu the company of thy family, and iu tJie company of pcoph; fearing Ood; that wumliip him in truth ofhtiirl, und will do their best to help to umiv ihee V Canst tllou give tny reason fur it, why such conipuuy should not be more 'Itleasant to thee than thy pot compaoioos t and why it ahuald not be mor<- pleusant to talk of the way to Iwaven, Rod the pardon of sin, und the love of Christ, imd of eternal I happiness, than to prat« a deal of idle nonsensv in an ale-I house ? There is no reason for it but tliy filthy mind, that I TiKB. Vi 7. Tbcf tiM an dninlicii, tt dnuiktit in Uw UitbL

CHAI*. *III.] CHRISTIAN ETHICS.

427

is Kuitable to vanity umI sin. and uiLKuittible to oil tlmt is wise and holy.

(tual. XIX. ' Wbftt if thou fthouldat die in a drunken fu V Wouldnt ihou not thyself take tliy case to be desperate or dsngurouE i Why it jnny be so lor ought ttiou knowcat: it hath been the case of mtLoy wi one. But if It be not lio, yet lo ilie n dtuiikard ia as certain damnation, as to (tie iu dtiinkf iiiiCMs. If ttic guilt of th*^ sin be on tbee, it is tU one when it was committed, whether lately or long ago : for unpardoned ein is moat sure damnation: and it \$ certainly unpardoned, till it be truly repented of: and it is not repented of if it be not forsakeo: and then bethink, thee how thou wilt review these days, and what thoughts thou wilt have thon of thy cu|w smd coinpiiny!

Qttnt. IX. ' Art thou willing to purl with thy sin, or ut thou not V Speak man. Ait thou willing t If lliou b« not willing, bear wilness against thyself that thou dost not rc~ pent of it, and that thou art not forgiven it; aud therefore that thou art at present a sluvc of the deril, and if thou die so, a* sure to be damned as thou art alive. Dear witness thai thou waat not kept from grace, and conHtt()ui-i)tty from heaven against thy will; but by thy wilful rL-fusul of it: and that it waa not because thou couldst not be saved, that thofi goi-Mt lo hell; but becaujte thou wouldett not. Sure even now thou canst not have the face todeny any ofUiis.tf thou confess that thou art not willing to ameod. Take tliy will in sin, if God's will mn&t be violated, which tendered thee raarey, and commanded tbee lo accept it; but be sure that God will have hia will in punisbiug thee.

But I suppose thou wilt say, tliat thou art willing to teieiK) and leave thy sin. but thou cuiist not do it becAuse firsh is frail, and company in tatmpling, luid Gud givi-th tbec not grace: willing tlinn art, but yet unublr. But Stay a Kttl«! God will not so let th«e carry it, and smooth over thy wick<-dnesa with a lie. Thy meaning, if Ulou Hpeak out, is not that lliou art willing, prent^aily aud litmtLily wilbng to /brvake thy sin, hut only that thou wouidsL bv wiliing, if the drink and tlic devil did not tempt thee. And so liiou wilt be willing to love God aud l>e saved, when nothing shall tempt thea to the contrary ! And wouldst thou ihank thy wife for such a willingness to forsakeadultery.when no

CHRISTIAN DIRECTORY. [pART I.

body will tetn|it hpr to il? or (hyit«n-niit to do thy work, when til- liiitli Rotliiiig to tempt liini to i<ilvncs« or neglect ? Judge by this what thanks thoa des«rv«et of God for such a willingaeaB. But daily Dot with God, and mock not thy conHcience, but apeak to the quKKlion,' Art thou willing to give orer tliy company and tippling, from this day forward, or art thou not?' Takv heed what tliou sayrst. If thou •ay,' No.' God may say ' Nay' to all thy cries for mercy in the day of thy misery and distress; but if still thou say that ihou art willing, but not able, I will coni-ince thee of thy falsehood.

Quest. I, ' Tell me then, what force is used to make thee •in against thy will V Wast thou carried to the alehouse, or didst thou go tfa)-»elf T Wast thou gagged aitd dreocbed t Was it poured down thy throat hy violence;; or didat thou take the cup and pour il down tJiyitelf? Who was llie man that held open tliy moutli and poured it in ? Nay, if it had been thus, it had not b«cn Ihy sin; for no witl, no sin. Or did titey net a sword or piatol to thy breast and so force thee <0 il? If they had, tliat had not proved thee unwilling, but l»nly that they forced thee to be willing: and their force is bo excuse: for God tlireatvnc<l hell, and thou shouldsl have feared that most.

QuTit. II. ' Didst thou love the drink, or loathe it when

' *thou wast drinking it?' Didst thou love it against thy will,

f-'wlten low and willingness are all one ?

Qiiett. III. ' Wilt thou forbear the next time till thou ajt

[ Carried to it, and till it is forcibly poured down with a horn V If not, confess tt is thy will.

Quett. IV. ' Couldsttliou not forbear, if the judge or the

^ing stood by?' And canst thou not forbear when God

j-atnndft by ? If thou wilt, thou canst.

Uuat. V. • Couldst tliou not forbear, if thou wert aure to lie put to death for it?' If the law hanged all drunkardtt,

[«nd the hangman were at thy back I Surely tliou oouldat. d canst thou not then forbear if tliou wilt, when God lath made il worse than hanging, and when death is coining

I to letch thee to execution?

Qufst VI. ' Couldnt tliou not forbear il in sickoBea* if tb^nliyBtcian required it, and told tliee if thou drink, it witl

4m ifc^'^deatb V I doubt not but thou couldst: if not, thou

CHAP. VIII.] eilRISTIAN BTRICt.

4S9

ttrt very unworthy to live, thtkt canst not deny tliysclf a cup of driuk for tbe saving of thy life. And thou art as unworthy to be saved, if thou wilt not do thul to mve thy soul, which thou wouldntdo lo save thy present life.

Quat. vti. ' Yen, couldnl thou not forhvtir if it were to Mv« the life of thy wife, or child, or friend, or neighbour?' If tliou kneweitt thtt forbearing thy forbidden cup would save the life of any one of them, couldvt thou not? Nay, woiildnt thou nut do it! If not, tliou tallest the world what a husband, what a fatlicr, what a friend, and what it neigh* hour thou art. that wouldst not forbear a cup of drinic to aave a friend or neighbour's life. I should think thee an unworthy friend, if thou wouldat not do that much at thy friend's request, though there were no such necessity lay upon it. If this be so, 1 will never take a drunkard for my I Iriend: for he would not forbeur a cup of drink for my sake, |ao, not if it were to save my life. If tliou say,' God forbid, \X would do more than that,' why llien didst thou say,' Tliou l^anst not forbear?' Mark how thy tongue rvprovea thy falsehood. And canst thou not do that for thy own soul, which thou couldst do for tbe life, or at the rc^juest of a ; friead or neighbour?

Quat viii. ' Couldst thou not forbear if it were to get [ jft lordship or a kingdom T yea, or to save tiiy own e»tatc. ffS it were all in danger, and this would save it V 1 doubt I ^ot but thou couldst. Why theu dost thou say thou canat ^jlot do it ]

Qnat. IX. ' If thou wcrt certain that tliou wast to die tomorrow, wouldst tliou be drunk to-night V Or if thou wert sure to die within this week or mouth, wouhUt thou be drunk ere then? Idonotbelievetliuu wouldst: fear would so long shut thy mouth. Thou serat ttivn that thou canat . .forbear if thou wcrt but willing, and wert bot awakened out of tJiy stupidity and folly.

, Qtiat. X. ' What if thou wert sure that there were ao

I,ounce of arsenic or other such poison in the cup? couldst

thou not then forbear it?' Yes, no doubt of it: it is plaiu

tlierefore that thou speakest faUely, when thou sayst that

|-t|hou canst.noL And is not Qod'a wrath and curse in thy

ip, much wonio than poison ?

QueU. XI. ' What if ttiou sawest the devil standing by ee and offering thee tlie cup, and persuading thee to drvok.

CBSISTIAN DISECTOXr.

[PART I.

U. ccruMet thou not then forbear?* Ym. no doubt of it: jaju) is he not an certainly (Itere tempting thee, as if thou I Mivreat bim 1 Well, the matter is proved against thee to thy I Owu coiucience, th»t iT ihou wilt forbeaf, thou canst. 1' ' ^Qtittt. XII. ' But if ypt thon atn«t not, bethink thee fwhetlier thod caiwt better bear the pains of hell V For God til not in jest wilh thee in hia threateoings, If thy lhir»t be Thurder to bear than hell, then choose that which is c^iCit [to thee: but remember hereafter Ihiit thou hadHt thy choice. Yet. art thou willing to Id go tliy tiinl (for 1 nm Kare I tlion art able so far as thou art willing) I will tnke thy case I to be IIS it is; that is, that thoii hast some half, unelleetttal I willingness, or laxy wish which will nut conquer it tempdi-I tion. nnd thut thou art sometimes in a Uttlc better mood I than at othl-r times, and that thou lovest tliy sin, and there-' fore wouldst not leave it if thou coutdsl choose, but thou lovest not hell, and therefort; hunt nonie ihoughtit of parting With lliy cups against thy will, for fear of punishment. Tliese wishes and purposes will never save thee: it must be a renewed nature, loving Ood, and hating tlie Ktn, that must ' tnalie thee capable of salvation. But yet in tlie meantime Lit is necessary that thou forbear thy sin. though it b« but thniugli fenr; for thou canst not expect else that the Holy Cliiixt Hhould renew thy uature. ThereTore I will give thee Directions how to forbear thy sin most surely and eoAily, if Ihou be but willing, and withal to promote thy willingness ^itsfilf with the performance.

Pnaieat DirtetioiUagtnnU Tipptiag and Dmnkf/nKa.

Ditret. I. ' Write over thy bed and thy chamber door, Where thou innyst read it every morning before tlioa goeet Torth. aomo text of holy Scripture that is fit to be thy memorandum: tis I Cor.vi. 10. " Drunkards shall not inherit the kingdom of God:" and Rom. viii. 13. " If ye live after the flesh, ye shall die: but if by the Spirit you mortify the deeds of the body, youshall live."' And read it before thou goest out of thy doors.

Dinzt. II. ' Also full down on thy knees to Qod, and earaeslly beg of him to keep tlieethat day from temptations, and ill company, and from all thy tleshly desires and ex-

CHAP. VIII.] CHRIgTIAN BTHICB.

431

■

ctt-t : iiit6 Mpccially Ihat he woAld renew thy nature, and give: thte a hatred of the aiii.'

Direct, iii. * Keep thyself hi the coDstant employment of thy calling; and ftpend not one qtiarter of an hour in idleness, and allow not leisure to thy thoughts, so much as to thiidc of thy drink and pleasure ; much leas to thy body to follow it.' God hath commanded thee whoever ihou art, to labour six days, and in the tiweat of thy brows to eat thy hread; and hntli forbiildrn idt(;n«»)i and negligence in thy oUliDg: ttvoid tliisanditwill help thee iducIi.

Dirtet. IV. ' Reckon not upon long life, but think how quickly death will coine, and that for aiichi thou knowetit thon roayat die that day, itn<l bow dreadful a case it would prove to thee to he found among tipplers, or to die before thou art truly converted.' Think ftfthii* before thou gocst out of thy doors ! and think of it as thou aK going to the aJehoDse: look on tlie cup and the grave togedter: the dust of those bones will be wholesome spice to thee. Re-membvr when thou seest tlie wine or ale, how unlike it is to that black and loathsome liquor which thy blood and humours will be turned into when thou art dead. Remember that the hand that laketh the cup must shortly be scattered bones and dunt; and tlie mouth that driuketh it down, must shortly be an ugly hole; and the palate, and otomarh, and brain that arc delighted by it, must shortly be stinking pud* die: and that the graves of drunkards. ar« tlic field or garden of the devil, where corpaes are Mwed to rise at the resur-re«tion to be fuel for hell.

Direct, v. ' When thou art tvmptcd to tlie iilehouse, call up thy reason, and remember that there is a Owl tliat seeth thee, and will judge the«. and that thou hust nn eud-less life of joy or torment shortly to possess, and that thou hast sinned thus too long already, and that without sound repent*ace tby cue is desperate, and that thou art far fVxim true repentance while tlion goest on in sin.' Ask thysalf, Ilave I not sinned long enough already > Have 1 not long enough abased mercy T Shall I make my case remcdiltms, and cost away all hope '( Doth not God stand by. uiid see lutd bear nil ? Am I not stepping by death into on tmdless world ? Tlnnk of these things, and use thy rcaaon if thou be B nuu), and but reoaon to ooe-

CHRISTIAN OIRECTOKY. [PART I.

'|.L,.-..Pirec(. VI. ' BxerciHC Uiystir daily in repenting for what il pMt: fiD<l that will preserve (bcc for Uie time to come.' Coafpstt tliy former ein to God witli sorron', and hc^ for-gireuc§s of it with tears and groans : if thou make light of all that is past, thou &rt prepared to commit more: tbinlt ^ thou goest about thy work, how <;n(!vou)tly thou hast sinned, against tJiy kiiowled|;;i- niid coiisciviice; in tlie sight of God i agaiiiKt kU his mercies, aiid how obstinately tliou hnitt

lie on, and hon- uuthankfully thoQ hast rejected ttiKrcy, Fad neglected CbriHt, aiid refused grace! Think what had become of thee if tJiou hadst died in this case! and how exceedingly thou art beholden to the patience of God, that ho cut thee not off, and cast tliee not into hell; and that he huth provided and olfered thee a Saviour, and is yet willing .to pardon and accept thee through his Son, if thou wilt but reaolvedly return, and live in fnith and holines*. These pe-niteut itiottghiH and exercises will kill tlty sin and cure thee. Fast and hunibie iJiysclf for what thou hast done already: as the holy apostle s&ith, " Forvsmuch as Christ hath MufTer-ed for u» in the flip's)), arm yourselves likewise with tlic same iniud : fur he that huth suffered in the flesh huth ceased from tin; tliat he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in laaciviousuesa, lusta, ex-c«u of wiue, revellings, banqucttings, abominable idolntri«B; wherein they think it stmnge tliat you run not witl) them to the same exceHs of riot, xpeuking evil of you: who shall |rir« account to bint that is ready to judge the quick and tliedead'."

Dirtct.rit. 'Keep from the place and company: "be not partakers with them. Have no lellowship with the ua-tfruitful worlu of darkness, but rather reprove them'."' Thou canst not deny hut thou art able to do thin if tliou wilt. ,CJ«osl thou not stay at home and come not near them I If -thou be willing to escape, run not into the snAru.

Dinct. vin. ' Stop at the first cup: be not drawn on by little and Utile:' as the slutcgsrd saith.'yet a little more sleep;' ao the drunkard saith, 'yeta tittle more drink: I will take but one cup more:' Understand thy due meaftuie,

■ 1 Tel. i.. 1—4. • Efilb V. 7. u.

CHAP. Vni.] CHRISTIAN ETHICS.

43.1

that Uiou [Ruyst know what ift cxcvu: to an oixlinary healthful body, tliut dotli not very much Inbour aod Hwvat, k quart ID a day is enough; tu cold and jdilcgiDatic (wnons it le too much: the old rule wuh, ' Prima ad i^itini, sccunda ud hilarl-tatem, tertia ad voluptaU-ia. quafta ad insaniam.' ' Tliv firat cup is for thirst, the second for mirth, the third for s«d-sual pleasure, the fourth formndncHH.' Eepticially you that have drunk too much ao long, should rather drink leM tlian other men: your aouls require it for penitence and for prevention ; your bodies require it, to cure the crudiUea already heaped up.

Dintt. IX. 'Avoid Uie templing ceremonies of drunkards. Much aH drinking healths, or urging otberK to pledge them, or drink more.' Plutarch e.aith, tliat when Agesilaua wu made tlie maaUir of a feaat, and waa to prexcribe tJie hiws for drinking, his law w«a,' If there be wine enough, give every one what he aaketh for ■■, if not enough, divide it equally ;' by which mt-anH none wer« temptt^d or urged to drink, and the intemperate were a«hamvd to &«k for more than othen. Ai among witdies, bo among drunkards, the devil bath hia laws and ceremonica, and it is dangcroua to prac-tiKe them.

Dirtet. X. ' Go to thy sinful companions to their houata, and tell them plainly and serioualy that thou reiK'nteitt of what thou hoAt done already, and that thou art aahnmod to remember it, and that now tiiou perceiveat that there ii a righteous Ood, and a day of jud^nvnt, and an endless puo-ishnit-nl to be tliought on, and that tliou art resolved tliou will be voluntarily mad no more: and that thou wilt not mII thy soul and Saviour for a merry cup: and beiteech tliem for iheMke of Chhatand of their souls, to join with thee in re-pentonoe and reformation; but let them know, that if they will not, tliou comest to take thy leave of them, and art resolved thou wilt no more be their companion in sin, lest thou be their companion in hell.' If thou art willing; ind«-d to repent and be saved, do this presently and plainly; and Ettick not at tbeir displeasure or reproach: if thou wilt not, say thou wilt not, aod say no more tliou canst not; but .say, I will keep my sin and be damned: for that is tha English of it.

Dirtet. XI. ' Suppoae when the cup of excess is oflcrud

vol.. 111.

F F

CHRISTIAN DtRECTORY.

[part I.

thee, that thou saweitt theoe words, * Sin and bell,' writtea upon the ctip;nnd sawenlthe devil oireriiig it th«e, und nrging thee to drink; nndsaweKt CliriHt bletding on the oroM, and eallitig to the«,' O drink not ihiit which ci.>ttt«th so dear u price ns my blood!' Strongly imprint ihiH Kuppo-HitioD on thy mind: and it isnot tinrcusonuble: rorcettain^] y sin is in thy cup, and hell is next to sin; und it k the dtvil that puts thee on, and it is Christ tmsecD thut would oinsuade thee.

Direfl. XII. ' Suppose that there were mortal poison in the cup that is otl'ered ihee : ask thyself. Would I drink it iftherc were poison in it T' If not, why should I drink it wh«n sin is in it, and hell is near it 1 and the muppositton is not vain. It is written of Cyras, that when A«tyn^eB observed that at a feast he dnmk no wine, iind ackitd him the reason, he answered,' because he thou<^ht thvTir was poison ia the cap, for he had observed xonii: that drunk out of it, lost their speech or understanding, and some of them vomited, and tiierefore he feared it would poison him;' however it is poison to the soul.

Direct, xiii. ' Look soberiy npon a drunken man, think whether that be a desirable plight lor a wise man to' pat himself into/ See how iU-tavouredly he looks, with heavy eyes, and a slabbering mouth, stinking with drink or vomit, staggering, falling, spewing, bnwling. tulking like a madman, pitied by wise men, hooted at by boys, and madly reehng on towards hell. And withnl look upon some wise and sober man, and see how compoited and comely are hia countenance and gesture; how wine hin words, how ret^ular his ACtionn, how calm his mind ; envictd by the wieked, but reverenced by nil tliat are impartial. And tlien bethink thee whii'h oftiieHeit is bettt^r to be like. Sailh BiiNil,j ' Drunkenness mnkcK lUvn sleep like the detid, and wakif lika' the sleeping.' It tnmcth a man into a useless, noisome, fil-thy, hurtful and derouring beast.

Direct, xiv. If all this will not serve turn, if thou be but willing, f can teach thee a cheap restraint, snd tell thee of n medicine that is good against drunkenness and excei^rs. ' Ke«olve that aft«r ereiy cop of excess thou wilt drink a cup of the juice of wormwood, or of carduua, or centaury, or g«nuai)der;' at least as soon as tbon comcst home ftad

ii

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CHAFi VIII.] CHRISTIAN RTHICS. 48^

growcst wis«r, that this shall be thy p«aaDce: uid bold on thi* counut but » little while, aad thy appetite will rather chooav to be without the drink, than to bear the ponance. Do not stick at it; if thy reason he not Hlrong enough for a maoly cure, drench thyaelf like m b«a»t, and ntt auch a cure as thou art capable of: and in time it may bring Uice to be capable of a b«tter. And I can a^fliire thee, a bitter draught IB a veiy cheap remedy to prevent a ittn.

Direct, xv. If all this will not it«rT«, I hav« yet anothf f remedy if thou be but willing : 'Confevs tliyself unfit togQ-. vern thyself, and give up thyself to the government of soiuw other: thy wife, ihy parents, or thy friend:' and here these Uiings arc to be done. 1. Engage thy wife, or friend t(^ watch over thee, an(l not to sufTcr thee to go to the aldr houMi, nor to drink more than is profitable to thy healtli^

2. Deliver thy purse to tlieio, and keep no money ihyselT.

3. Dripk no more at home but what they give thee, and leare it (o them to judge what measure is best for thee. 4. When thou art tempted to go to the alehouse, tell thy wife or friend that they may watch thee. Even as thou would^^ call for help if thieves were robbing tliee. 5. Give leave tq thy wife or friend to chaise the ale-aellers to give thee oq drink ; and go tliyself when thou art in thy right mind, and charge them thyself to give thee none: and tell them tliat thou art not thyself, or in thy right wits when thou de«ireat it. If these means seem now too hard to thee, and thou wilt sin oD, and venture upon the wratli and cur*e of Ood. and upon bell, rather tlian thou wilt uxe them, remember hereaAer that thou wast damned, because thou wouldet be damned, and that thou chuKCNt the way to hell to escape these troubles, and take tliat thou getteat by it: but do not My, thou couldat not help it, for I am sure thou canst do this if thou wilt. Thou wilt lock thy door against tliieves: lock thy mouth also against a more dangerous Uiief, that would rob thee of thy reason and salvation. Saith Basil, * If his master do but box or beat hia aervanta, he will ran awi»y from tlie strokes; and wilt thou not run away from the dhuk tliat would break thy brains and understanding V

Dinti. XVI, ' But the saving remedy ta this, study the love of Qod in Christ, and tlio riches of grace, and the eternal glory pruoiiscd to holy souls, till thou be in love with

nmtlSTTAN DIRECTORY. [PABT W

Qod, uid ItenTen, uid lioliD«M, and hast found aweeler plea^ sure tbui thy excess, and then thou wilt ueed no more dt-roctioiu *.' '

PART V.

Tit. I. Dirteliom agamst FormeatioH oMttaii ViKUoHtiess.

Thoucii as they arc sins against another, adultery and fornication arc forbidden in (he aeventh conimiindment, and ahonld there be bandied, yet as they arc Hinit against our own bo<lic«, which should be membtirs of Christ, and temples of the Holy Ghost,' as 1 Cor. vi. l&. 18,19., so it is here to be handled among the rest of the sina of the senses: and le rather choouc to take it up here, because what I have Bd in the two last titles, against Gluttony and Drunkenness '•etve also for this. The same argumt-ntit and cx}nTincinfr question)), and directions, wilt utmost all svrvc, if you do but change the name of the sin: and aa the reader lovetfa not □cedlectH lediousncss, ko 1 am gind of this means to avoid the too often naming of such an odious, filthy ein, yet something most proper to it muKt be spoken. And 1. I shall ■hew Uie Greatness of the sin ; and 2. Give Directions for the cure.

I. There is no sin so odious, but love to it, and friiqucnt using it, will do mnch to reconcile the very judgment to it: either to think it lawful, or tolerable and venial; to think it no sin, or but a little sin, and easily forgiven. And so with some brutish persons it doth in this. But 1. It ia reason enough against any sin, that it is forbidden by the most wiae, infallible, univeTsal King of all the world. Thy Maker's will is enough to condemn it, and shall be enough to condemn those that are the servants of it. lie hath said, "T|iou shiilt not commit adultery. Be not deceived, o«i-Iber fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of ihcmHclves with mankind—shall inherit the kingdom of God. Know ye not thai your bodies ue the members of Christ? Shall I then take the mcm-bers of Christ, and make them the members of an harlot? Gwl forbid. What! know ye not that he which is joined to an harlot is one body: for two (MJth he) shall • R<«d Epb. T. IB.

r

CHAP. VIII.] CHRISTIAN ETHICS.

be one fleth: bot he Uittt is joined lo Uie Lord i» one Hpihl. Flee fornication : vvi-iy Kin tliat n man doth nt without the body: but he that committeth fomiotton sinnctli iigninitt his own body. What! know ye not that your body ih tlic temple of the Holy Ghost which is in yon'T" (Murk tliat he Bpeaketh not this tu fornicators: for their bodies nr« not temples of the Holy Ghost; but to tbrm that by filthy lie> retics in those times wer« tempted to think fornication oo gttal sin.) " But fornication, and all uncleannesa, and co-velousness, let it not be once named among you, as beco-meth saiota : neither lilthiness, nor foolish talking, nor jeat-ing. For this ye know, that oo whoremonger, nor unclean person, nor covetous man who is an idolat«r,bath any inheritance in th« kingdom of God. Lot no man deceive you with vain words; for because of these things comcth the wrath of God upon the children of disobedience : be not ye therefore partakers with them*." "Now the works of the flesh are manifest, which are adultery, fornication, iin-

cleaiinesD, laDciviousneits, of the which 1 tell you before,

w 1 have aUo told you in time past, that they which do such things shall not inherit the kingdom of God*." " For tliia is the will of God, even your sanctification, thnt ye should abstain from fomic«tion: that every one of you should know bow to poAaeas his vessel in aanctification and honour, not in the lust of concupiscence, aa the Gentiles which know not God *." " Marriage is hononimble, and the bed nndefilcd: but whoremongers and adulterers God will judged" The abominable,—and whoremongers—shall have tlicir pnrt in the lake which bnmcth with fire and brimstone'." " For without are dogs, and sorcerer*, ud whoremongers, and murderers'"."— " Even m Sodom sad Gomorrah and the cities about them in like manner, giving themselves over to fornication, and going after utrange rleoh, are set for an example, suffering the vengeence of eternal " I shell add no more lest I be tedious. 3. ' Besides Scripture, God hath planted in nature a special pudor and modesty to restrain this siu: snd they Ihftt commit it do violate the law of nature, and sin against

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CMiH»TiA« niRnrreRv. [part i.

ft witneBa and contemner ihat is within them," And scarce «ny one of them ever committeth it boldly, quirUy, Knd fmrlenftly, till 6rat they have hardened thenr heartii, and stiirM their consciences, and overcome Uie light of nnlare, by fraqtienl, wilful Hinning'. Nature kidtrth tJitr obscene parta, and beactieth man to blush tit the mention of any tiling thiit IH beyond the bounds of modesty. Say not tliat it is mm custom, for the vitiated nature of man i^ not so over preciRe, nor the villany of the world so rare and modeKt. but Vfnre this day it bad i^uile banished all reutratnu of this ain. above most others, if \U&y could have done it, and if Ood had not written thi- law which condemneth it very dccn In nature, with almost iiuUlibk- characters. So that in despite of the honid wickedness of the earth, though mankind ^ftlmoat univeraally inclined to lust, yet there be univc^r-tftllylaws and cnntonis restrBtning it; so that except a very few aavagea and cannibaks like beasta, there is no nation on the earth where fitthiness is not a abame, and modeaty lay-cth not some rohukes upon uncleaiinewi. Ask no further then for n law, whi-n thy nattire ititvlf is n law agaiimt it. And the better any man is, the more doth he abhor the lusts of nncleanneas. So that" among sainu," «aitli the apostle, -it i« " not to he named ;" (that is, not withoutneed and detestation.) " For it is aahamecrento apeak of tho»ethinga Chat fiT« done of them in secret." And wb»n dntakenne«a tiad uncovered the sbanH' of Nonh, his son Ilam is-coraed for beholding it, and the other sons blest for their ModMt and reverent covering him.

3. And that God bath not put this law into man's nature without very great cauw, albeit the implicit belief and aub-miaiiion due to him should satisly us, though we knew not the cauMs pttrtioularly, yet much of them is notorious to

• Siith Btnilwf (•)« Wlafrid) of lk« Kofliili UaOn 1^ EHidbM, • ttr-wntor, Oppfwbnuni mcuc'u ncatri pklJBUir, im iChiiMJanli vie F*|kint4iKMiba* quodgraa Augl«rum iprcto omv atiefwuni gciiduiti, (tc hliuiirotiiim tquuiuD am-MtKudlne, *<l niilentiun miliHHuai marr, liiiurUnda M idultmncb. aoinlkluqihfr tedrl.(ie""'oudal. KpiicBenU, |0, ad FotMdi Salnipii Smwicnrii I!)4*«u-pf* Paoli a. JuMu tUiniRMB K c d w ' amni HiviB. CadMbl*. el (^midM

inNkiMrM. (ju> ptncia, ki nouuno .SiMfdolM qgl noa nMU oxKiiblawIt, lo Iri-btu iUbhnalBicib iawuli. (imd umni luipH pMiw-JgMiitram iittipSim (mdmet, he. (jlnldl Afulox. \wt .Sciu>hi VncL f. 163, Mcdbum ia adulkriv do|n4ni-MBn«caloi •»M«>ItanHnl>-. tt.»b.

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I CH

CHAP. VIll.] CHNISTIAK ETUIC9.

439

common obwrvatitHi: as that if God bad not rentraiued luat by lawn, it would have made the fvmiilc »ex most coiit«iupti-hie aud miserable, and used worse by nieu tbau ditgfl ore. For, first, rapes uid violence would dt-flower them, because they are too weak to make resistance: and if that had been restrained, yet the lust of men would have been unsatisfied, and most would have grown weary of the same woman whom they had abus«d, and taken another; at least, when she grew old they would choose a younger, and so the aged women would be the most calauutouat creatures upon earth. Beftiden Ibat lu»t is addicted to variety, and (jrowt-tlt weary of the same; the failings out between men and women, and the sicknesses that make their peraous less pleasing, and age, and other accidents, would expo»e them almost all to utter misery. And men would be law-niakerv. and therefore would moke no laws for their relief, but what consisted with their lusts and ends. So that half the world would have been ruined, bad it not biMu for tlie laws of matrimony, aud •ucfa other as restrain the last<i of men.

4. Also there would be a confused nuxtora la procreati-on, and no men would well know what children are their own: which is worse than not to know liieir lands or houses.

6, Hereby all natural aBectioD would be diminished or extinguished : as (he love of husband and wife, so the love between fathere and children would be dimiuiahed.

6. And consequently Uie due education of children would be hindered, or utterly overthrown. Tlic motlicrs, that should first take care of tliem, would be disabled and turned away, ihst fresh hnttots ini};l)i be received, who would hate the oD'spnn); of the former. 8o that by this means tlie world and all societies, and civility would be ruined, and man would be made worse than brutes, whom nature had eitlier better tau<;ht. or else made for them some other supply. Learning, religion, and civility would be all in a manner extinct, as we see they are among those few savage cannibala tliat are under no restraint. For how much all these depend upon education, experience telleth us. In a word, this confusion in procreation, would introduce such confusion in men's hearts, and fiimiliea, and all sociuties, by corrupting and destroying necesaary affection aud education, tliat it would be the greatest plague imaginable to mankind, and

make the world so base (in<) bniKtJy. l)i»t to tintroy man-' kiittl from off the esrth would stirm much mor« desirnble. Jud^ then whether God should have left mrn'a lust* an-restniiniil.

Objrct. ' But (you will e«y) there might hare been some modenile restraint to a certain nambcr, as it i> with the Mahometans, without eo much strictness as Christ doth use.'

A*mc. That this Etrictncss ia necessary, and ik an excellency in God'a law, appeareth thus. I. By the giratnesM of the mischief which else would follow : to be remiss in preventing such a confiision in the world, would be an cnmrty to the world. 2. In that miin'H nature is *a violently inclined to break over, that if liie hedge were not cloae. there were no sufficient restraining tliem ; they would quickly run oat at a little gap. 3. The wiser and the better any nation or persons are, even among the heutlienv, the more fully do they consent to the stnclness of God's laws. 4. The cleanest ■ort of brute* themselves are taught by nature to be ait strict in their copulations: though it be otherwise with the m«r« terrestrial beasts and birds, yet the aerial go by couples : those that are called the fowls of the heavens, that fly in the air, are commonly taught this chastity by nature; as if God would not have lust come near to heaven. 5. The familiea of the Mahometans that have more wives than one, do shew the mischief of it in the effects, in tlie hatred and disagreement of their wires, and the great slavery that women are kept in; making them like slaves that they might keep them quiet. And when women are thus enslaved, who have so great a part in the education of children, by which all virtue and civility are maintained in the world, tt must needs tend to thedt-biisiiif^ and brutifying of mankind.

7. Children being tlic most precious of all our treasore, it is necessary tlist tlie strictest laws be made for the secnriog of their good edocation and their welfare. If it shall be treason to debase or counterfeit the king's coin, and if men muftt be hanged for robbingyouofyour goods or money, and the laws are not tliought too strict that are made to aecure your estates; how much more is it necessary that the laws be strict against the vitiating of mankind, and against the debasement of your image on your cltildrcn, and against that

CHAP. VIII.]

CHillSTIAN ETHICS.

which tcndcth to tb« extirpation ofaUTiituf.utd the rain of all KOcietics and eouU.

8. Ood will have a holy ae«d in the world, lliitt ahull h«ur his image of holineea, and therefore he will hare all mnuB fitted thereunto. Brutish, promiscuous j^eneralion tcndeth to the production of a brutish seed. And thouf^ the word preached is the means of sanctifying those that r«]iiftin unitiinctilied from their youth; yet a holy marriage, and holy dedication of children to Ood, and holy education of Ihetn, nro the former means, which God would not have neglected or corrupted, and to which he promiseth his bless-in^: u you mny sei\ I Cor. vit. 14. Mai. ii. 15. " Did not he make one ? Yet had he the residue of the Spirit. And wherefore one ? That he might seek a godly seed. Therefore take he«d to your spirit, and let none deal trcacheroua-ly against the wife of his youth: for the Lord hateth putting away."

9. Yea, lout conrupleth the mind of thf^ person himaelf, if it be not very much reatrained and moderated. It tura-etb it from the only excellent pleasure, by the force of tJiat brutish kind of pleasure. It carrieth away tlic thonghta, and distempereth llie passions, and corrupteth the fiwtasy, and thereby doth easily corrupt the intellect and heart*. Pleasure is so much of the end of man, whidi his nature Inuleth him to desire, that the chief thing in tJie world to make a man good and happy, is to engage his heart to those plenaures which are good, and make men happy. And the chief thing to make him bad and miserable, is to eugage him iu the pleasures which make men bad and end in misery. And the principal thing by which you may know yourselves or other*, what you are, is to kiKiw what your pleasures are; or at least, what you choose and desire for your pleasure. Ifttie body rule the soul you are brutish, and shall be dea* troycd : if lliu soul rule the body, you live according to true bunan nature and the ends of your creation. If tlic plea-mtes of tile body are tJie pre<lominant pleasures which you are tlie most addicted to, then the body nileth tlie souli and you shall perish as traitors to Ood, that debase his image,

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CHRISTIAN DIEBCTORY. [PART I.

uid turn ninn into beast"*: iftho ploaauie of the soul bv your most prcdoQiin^nt plcmsurv, which you nrv most Hddictcd to, {though yon siltitiii as yet but little of it,) tb«n the boul doth rale the body, und you live like men: aod this cuinot well be, till faith shew the ftoul those higher pl«anires ia God and everlasting glory, which may carry it Hborc nil Seshly pleasures. By all thie aet together you may easily perceive that the way of the devil to corrupt and dania luea, is to keep them from iailh, that they may have no heavenly, spiritual plnaxure, and to ntren^ttien senauality, and give them their fill of fleshly pleaaiires, to imprison their minds that they may aacerul no higher: and that the way to sanctify and save men, is to help them by faith to heavenly pleasure, and to abate and keep under thnt fleehly pleasure that would draw down tlieir minds. And by tliis you may boc how to anderstand tlie doctrine of mortification, and taming the body, and ubwltuning from the pleasures of the flesh: and you may now underatand what personal raiscbief lust doth to the soul.

10. Your own experienov and oon«ciencea will tell you, that if it be not exceedingly modcTBted, it unfiltetJt yuu for every holy duty. You are unfit to meditate on Qod, or to pray to him, or to receive hiit word or sucrameut: and (hero-fore nature tcacheth thoMv Uiitt muddle witli holy things to be more continent than Others; which Scripture also se-condeth *. Such aensun) things and sacred things do not well agree too near.

11. And as by all thio you sec suthcient cause why God

shoulil m<ike stricter laws for the bridling of lust, than

fleshly, lustful persons like; so when his laws are broken

by the uncleiin, it is a siu that conscience (till it be quite

debauched) doth deeply accuse the guilty for, and bvareth

ft very clear testimony against. O the unquietness! the

honor! the despair that 1 have known many persons in,

even for the nin of ^elf-pollution, that never jimcccded to

fornicntion! And how many adulteien wid fomicators

have we known that have lived and died in despoir, and some

of them hanged themselves ! Conscience will condemn thia

sin with a heavy condemnation, till custom or inlidclity hmva

utterly seared it *.

< RoDuviil. 13. ' lSHa.(ri.4kA.

• Salili ChrjTHMoin TK* adolUKf «*cn heftn (tuDDiilliia i> iiwai niKnUi i

■

CHRISTIAN ETHICS.

12. And it ia also very DbaerrabU, that when men hare once nulerad conscience in this point, and reconciled it to tlii* «tB of fornication, it is an handrcd to one that they ar« utterly hardened in all abomination, and scarce make con-acioncv of any other villany whatsoerer'! If once fornication go for nothing, or a small matter with them, uaiwlly all othur Kill IN with them of the same account: if Ibey have but un e<)ual t«mj>uiUon to it, lying, and dweariiig, imd perjury, and theft, yeu and murder, and Ireaaon would veem ■rawll too: I never kttrv.- any one of these hut bo wan rccon-oilcublf and prepared for any vtUany that tJic devil si-t him upon : and if 1 know such a man, I would no more trust bira than I would truitt » man that wants nothing but interest and opportunity to commit any heiooos sin that you can name. Though I confess I bnvc known divers of the former sort, that have committed this sin under horror and despair, that have retained some good in other points, and iwvfl been recovered i yet of this latter sort, that have r«-ooaoilod their consciences to fomicaiion, 1 never knew one that was recovered, or that retained any thing of conacienoe or bonesty, but so much of the shew of it aa their pride and worldly interest commanded them: and they were malignant enemies of goodnesa in otbvrH, and lived according to thv unclean spirit which poaaeaaed tliem*. They are terrible words, Prov, ii, 18, 19., " For her kousa inclinvth unto deaU), and her paths unto tJic d<Nid : none tbnt go unto h«r return again, neither take they bold on the paths of life," Age kee)»eth tliem from actual filthiness and lust (and so nray bell, for there ia no fomicaiion): but they retain their debauched, stored consciences.

13. And it is the greater sin because it is not committed alone: but tlic devil taketh them by couplett. Lujit iiiflam-elh Inst: und the fuel set together makes tiie gmitest flame. Thou art Ruilly of the sin of thy wretched companion, u -well as of thine own.

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CHRISTIAN DIRECTORY. [PABT 1.

14. LfiAtly. the miserable efiecta of it, and the punUh-mentH Uiat in this life have attended it, do tell u* how God accountetti of the aia : it batb ruined persons, ramilieH, and kingdoms: and God hath borne his testimony a^rainnt it, by many aitpial Judgments, wbicb all hiatoriea almoHt »c(iuaiDt you witb'. Ah tliere in scarce any itin that ihe New Testa-ment more frecitiently and bitterly condemned), (a* you may •ee in Paul's E]>iHtles, 2 Pet. ii., Jude, &c.) so Uiere an; not many that Ood'H providence more fre4uetilJy purauetli with shame and misery on eartli: aiid in the latter end of tlic world, God batb added one concomitant plague not knowa before, called commonly, tbe ' luea venerea,' so that many of tlie most brutish sort go about stigmatised with a mark of Ood's vengeance, the prognostic or warning of a hvavier Tengeunc«. And tliere are none of tbem all <tl)at by great repentance be not made new creatures) but leave an infamous name and memory when they are dead, (if their sio was publicly known''.) Let Uietn be never so great, and never so gallant, victorioos, successful, liberal, and flattered or applauded while they lived, God ordereth it so, that trvthi shall ordinarily prevail with the historians thatwrite of tbem when they are dead ; and with all sober men their nunes rot and stink, as well as their bodies. "The memory of Uw just is blessed, but the name of the wicked shall rot." So much of tlie greatness of the sin. Boniface archbishop of Mentz, writing to Elliilbald an English king tliat was a fornicator, Kpist. 19. saith, ' Fornication is a reproach, not only ainon^ Cbristiaas, but Pagans- -—— For in old Saxony if a virgin had tirna ataiued her father's bouse, or a married woman, breaking the marriage covenant had committed adultery; somciimes tbey force her to hang hernelf with her own hand, and over her ashes when she is bunit they hang tlie fornicator: sometimes they gather a bond of women, they lead her about, scourging her with rods; and cutting oS her clothes at llic girdle, and witli small knives cutting and pricking all her body, tliey send her from village to village, thus bloody and mangled with little wounds; and

* Judg. III. ><> The iribc d( Hrnpimiii -ai^aml <ui off, upon llw utnuion •r M (dnlMt; or np«. !k* Numb. u>. H. (ini. iji. IT. t Sub. ilL lo. Luke Hi. t9. 1 Cer. >. I. J«lui rai. t.

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CHAP. Till.] CHRISTIAN ETHICS.

445

*

Ko more and more, inciled by n x«al for chastity, do meet her and scourge her again, till they Irare her either dead or scarce alive, tliat otberw niny fevr adultery and luxury. And the Wineda, which are th« filthieat and wont sort of met), do keep the love of matrimony with so great a zeal, that the woman will refuse to live when her husband ia dead. And after some reproofs of the fornicating king, he addeth these further stories. Ceolred, yonr Highness' pre-deceasor, as they witness who were present, he being epii'ndidly bancjuetlug with hiu carls, was by the evil spirit that drew hini to violate Ood's law, suddenly distracted in bia sin; so that without repentance and confession, being raging mad and talking with the devil, and abominating God's priesta he departed out of this life, no doubt to the torments of hell. And Osred (king of the Deiri and Ber-aicii) the spirit of luxury carried in fornication and defiling the sacred virgins in the moiuksteries, till such time as by a vile and base kind of death, he lost his glorious kin^d<>iii, togvthor with his youthful and luxurious life. Wheicfure most dear son, take heed of the dilch into which thou hast

seen otlieni fall before thee. ' Vid. Aact. Bib. Pat.

torn. ii. p. />5, 56.

And how great sufTcrings were laid on primts, monks, and nuns that hod committed fomicatjon, by several y««A imprisonment bikI icoorging, sec ibid. p. 84. in an edict of Carloman, by the advice of a council of biahope.

And Epist. Ixxxv. p. S7. Boniface writetb to Lallo that bt ma lain to sulTvr a priest to otBciat«, baptize, pray. &c. that had long ago committed fomicatton, because there was none but he alone to be hud in all the country, and Iw thought it better to venture that one man's soul, than let all the people perish, and deaireth Lutlo's counsel in it. By all which we may see bow heinous a sin fornication was tbeo judged.

Object. ' But (say the filthy ones,) did not David commit the sin of adultery ? Did not God permit (hem many wives among tlic Jews ? How many had Solomon 1 Therefore tltts is no such great sin as you pn-tend.' Thus every filthiness a little while will plead for itself.

Ataw. David did sin : and is the atn ever the lets for thatT It is easier to forbear ii, than undergo the Lean and

THIISTIAN DIRECTORY. t''*'*'' !•

scwrows which Darid did eadutc for his sin '. Besides the bittemees of his soul for it, his son Absaloni rebelleth atid drivetli him out of his kingdom, and his own wiiea are o|>enly deSled ; and yet God leaveUl it as a. perpetual blot U(K>Q bin uaoiQ. Solomon'H itia was so great that it aliuoKt mined him and his kingdom: though expcrienoe oau>«d him to Hny more ugainM it than ia Haid in the Old Tektauieut by any otb«-r, yet it it a coiitrov«rHy unniiE^ diTini^ wheth«r liD was eviT recovered and savvd : nnd t«n txibes of the tvelre were therefore taken from his line, and given to Jcrohoam. And la thi» any oncourn^ment to you to imitate him J Cliriitt t«ltelh you in tiie case of divorcement, that God p«rmitt«il (not ulJowed, hut forbore) aome buch s'lau io the Jewa, because of the " barduesa of their hearts*;" but from the hvginnin<; it was not ho ; but ont; man and one woman were conjoined in the primitive institution. And the special reason why pluraUly was connived at among the Jews, was for thti fullnr peopling of the nation; they being the only covi-niinted people of God, and being few among encompassing enemies, and being separated from the people of the earth, (heir strength, and safety, and glory lay much on their increased number, and therefore some inordinacy was connived at for their multiplication, but neverftbsolutely allowed and approved of. And yet fornication is punished severely, and adultery with death.

II. TAe Dirttiiom againU Fomicalwm,

Dirtrt. I. ' If you would avoid uncleaoncs*, avoid the things that dispose you to it:' as gluttony, or futnccs of diet, and pampering the flesh, idleness, and other tilings mentioned under the next title, of subduing lust. The abating of the fdtliy desires, is the surest way to prevent the filthy act; which may be done if you are but willing.

Dirtct. II, 'Avoid the present temptations,' Oo not where tlie snare lieth without necessity. Abhor the devil'a bellows that blow up the fire of lust; such att enticing apparel, filthy talk and sights, of which more also under tb« nett title.

Direa. III. ' Carefully avoid all opportunity of sinning.'

CHAP. VIII.] CHRIRTIAN BTHICS.

447

I

" Come Dot near the door of her house," saitli SolomoD*. Avoid the company of the person thou art in duiger of. Come not where she is: thia thou canat do if tbou trt willing ( none will force U)««. If thou wilt go seek for a thief, no wonder if thou be robbed. If thou wilt go ap«k fire to put in the thatch, no wonder if tliy houne t>e burnt. The devil will ituflicienUy play the tempter; thou needext not help hloi; that is his part, leave it to him^ielf; it in thy part to watch agaiuai him : and he will hud tiiee work ; if thou watch u narrowly and conalaiitly as thou cuist, it ia well if thou e»ca|>e. Aa thou loveat thy soul, avoid aJl opportunities of sinning: make it imposaible to thyself: mucJi of thy safety lieth in this point. Never be in secret con> pany witli her tliou art in danger of; but either not at all, or only in the eight of others: especially contrive not kdcIi opportunities, as to be together in the night, in the dark, or on the Lord's day when others are at church (one of tlio deril's kudos for such works), or any such opportunity, leisure uid Mcreay : for 0])portunity itself ii a strong temptation. As it is the way to make a thief, to set money in his way, or so to tnmt him us that he can easily deceive or rob you and never be discovered; so it is tliw way to make yourself unclean, to get such an opportunity of sinning, that you may easily do it without any probability of impediment or diHcovery from men. The chief point in all the ajl«r watch is, to keep for enough otf. If you touch the pitch you will be defilei). " Whosoever toucheth her shall not be innocent ^" " Can a man take lite in his botom, and his clothes not be burnt! Can one go upon hot co«Ui, and hit feet not be burnt? So he that goeth in to his neighbour's wife *." Bring not the fire and Uie gimpowder too near. If thou canst not keep at a dintance, nor forbear the presence of the bait, thou art not like to forbear the sin.

Dittet. IV. ' Rerereiice thy own conscience.* Mark what it speaketh now, for it will shortly speak it in a more terrible manner: hear it voluntarily; for it is terrible to hear it when thou canst not resist: treat with conscience in tile way while it is reconcileable; for thou knowest not how terrible a tormentor it is. I doubt not but it hath given thee some gripes for thy very lust, before it ever cam*

• PlV, ». •■

k Pm. 1\. T9.

' nr. n. t».

CHRISTIAN DIRECTORV.

[PART I.

to practice: but Uie Koreat of iu gripes now, are but like the playing of the cat with the mouse, before the killiog gripe is givea. Doth no man see thee? Conscience seeth thee: and tbou art a wretch inileei] if thou reverence not conscience more than man: as CbryHostom saith,' Suppose DO man know tJie crime but himitelf and the woman with whom he did commit it! How will he bear the rebukes of conscience; when he currietli about with him so sharp and bitter an accuser? For no man can overrun himself; and DO man cAn avoid the sentence of this court within him: it ia a tribunal not to be corruptol with money, nor pervert* ed by tiattcry ; for it in divine, being placed in the soul by God himself: tlie lesn the adulterer now feeleth it, the more be hasteneth to the perdition of bin «oul.' Dost tbou not feel a sentence passed within thee? A terrible «:entenc«, telling thee of the wrath of n Teven|;ing God ! Bless God that it is not yet an irreversible sentence; but sue out thy pardon quickly lest it come to that. Dost tliou not feel, that thou art afraid and nitbamed to pray or to address thyself to God ? Much more afraid to think of dying, and appearing before liim ? If thy ain make thee ready to Ry from him now, if thou knewest bow, canat thou look him in the fare at last; or cannt thou hope to itaud with comfort at hitt bar? Art thou fit bo live in heaven with him, that makett thyaelf tuiflt to pray to him 1 Even lawful procreation (as I said before) doth blush to come ton near to holy exercises'': as Chrysostom saith, ' Die quo liberis operam dediMti legitime, quamvia crimen illud non ait, ontiv tomeii non audes—— Quod si ab tncontaininatn Iccto re-surtrens times ad orandum accedere; quuin in diaboli lecto sis, cur horribile D«i nomen audes invocare?' ConKcicnc« is a better friend to thee than thou dost imagine when it woald reclaim thee from thy ain: and will be a sharper enemy than thou canst tiow imagine, if thou obey it not.

Direct. V. ' Suppose thou sawest written upon tlie door of the house, or chamber where thou enteresl to sin,

' Pluurch'i Romia. QocM. 6i. U, Whj Ibo bridcpeou !• not la hiifc my lljlit wlicii Ik lirit conicUi to btd M bU hridt ! onii vihuwmL Hifipiljt Uiii wtc iu«iiul«l to ihco liixr udful uul <luniabl( all uiiltirfa] comfianj of mui md ■amou logctticr 11, aprlni; ilul wliidi k Utrfal «id illowMu Dot ■itheM MOW tthniib ind

nutc uf ihwnr.

rHAl>. VIII.]

nHRUTlAN GTUICS.

" WhonMOOiigera and adulterers God will judge'." And writ« that, or hucli si.-iitcnci;s upon thy ctttunbcr door, or at least upon Uiy licurt.' K«ep thy eye upon the teirible tbreateoingB of the dreadful Gu<). DarcBt thou sin, when vengeance is at thy back J Will not the thought of helU fire iiuench the fire of lust, or restrain thee from thy pre-numptuoua )un ? Dost thou not say with Joseph, "How shall 1 do this great wickedness and sin agniiiKt Gud'?" As it i» written of a chaste woman that beintr tmnpted by a fornicator, wished him (ir»t at her re(|uvGt to hold his linger in the fire: and when he refused, answered htm, ' Why then should I burn in hell to satisfy you?' So a»k thyMlf, call I more easily overcome the Barnes of bell, than th« fijunes of lust ?

Dirtfi. VI. 'Remember man that Ood stands by.* If he were not there, tliou couldst not be there: for in hinj thou livest, and roovest. and art. He that made the eye must ace, and he that made the light and darkness, doth see as well in the dark vut in tlie light: if thou imagine that he is absent or ignorant, tliou bclievest not that he is God : for an absent and ignorant God, is no God. And darest thou, I aay darest thou, commit such a villaiiy and God behold thee ? What! that which thou wouldst be ashamed a child Hliould see! which thou wouldst not do if a man stood by ! Dost thou think that Uiy locks, or secresy of darkness, have darkened or ithut out God? Dost thou not know tliut he seeth not only within thy curtains, hut wlthm thy heart? Owhat ahardened heart bast thou tiiut in tiie sight of God, thy maker and thy judge, darest do such wickedness! Ask thy conscience man, would 1 do this if 1 were to die to-morrow, and go to God F would 1 do this if I saw Ood, yea, or hut an angel in the room? If not, shouldst thou do it. when God is as sure there as if thou sawest him T O remember man that he is a holy God, and hatctJi undeaii-neas, and ttiat he ia a consuming Arc ■ I

Dirrct. vii. 'Suppose all the while that thou sawcsl Iho devil openint; thee the door, and bringing nn thy mate, and driving on tite match, and prrsuadint; thee to the sin!' What if he appeared to thee openly to play his part, as sure as he now playeth it unseen? would not thy lust be cooled? and

• tl<b. aiii. 4. ' <i«n.uili.T. • lick tU. tf.

VOL. lit. U U

CHBItTIiUI DntS«TOBY.

[vast i^

wonid not the devil cure th« diMaM which he h»th exeited in tltre? why then dost Uiou obvy him now, when he is a» certainly the instigntx>r aR if thou sawcst him ? Why man, haat thou ho little reaeon, that Be«ing and not seeing will make bo great a difference with thee? What if ihnu wert blind, wouldflt thou play the fornicator before ail tlte com' pony, because ihou itceiit them not? when thou knowest tliey are ther«T If tliou know any thing, thou knowcitGod is there: and thou mayat feel by the temptation that satati is in it. Wilt thou not be ruled by the laws, unleaii thou ■ee the king 1 Wilt thou not fear tlie infection of tlie plague anieu thou sm it ? Uw thy reaxon for thy soul ax well us thy body ; and do in the case aa Uiou wouliUt do if thou ■aw the devil tempting tliee, and Christ forbidding tliee.

Dirtct. VIII. ' If thou be uninnrried iifarry,' ifetiBiieT remedies will not senre. " It ie bettvr to marr^' than bum'*.'' It is God's ordinance pnrtly for this end. " Marriage is honourable and the bed undehled'." It is a resemblance of Cliriat'a union with liia cliuroh, and ia sanctified to !>»• licvers'. Prrhnpe it may CJist thee upon great troubles in the world, if thou be unready for that Mtut« (as it is with apprentices). Forbear tlien thy sin at easier F«l«t, or elM the lawful means must bo used though it undo thee. It it better thy body be undone than thy soul, if thou wit needs hare it to be one of them: but if thou be married already thou art a monster and not a man, if the remedy prevail not with thee : bwtyet Uie other directions may be also serriceable u> thee.

Dirrei. ix. ' If less means prevail not, ojten thy cose to some able, faithful friend, and engage them to watch over thee; and tell them when thou art most endangered by tba temptation.' This will shame thee from the sin, and lay more engagements on tliee to forbear it. If thon tell thy friend. Now 1 am tempted lo the sin, and now I am goiftg to it; he will quickly stop thee: brt^iik thy sccresy and thou toaest thy opportunity. Tliou canst do this if thou be willing: if ever thy eonM^iene* pr«vftil so far with thee, aa to resolve ugnin«t iliy sin. or to be willing to escape, then take time while conacience is awake, and go tell thy firiend: and t«tl bin who it ia that is thy wicked companion, toA

^lCw.Hi,9. • Hckxia.*. * Ep«i.>. iCn-.Tii,

t'niP. vixi.] CHtlrrfiAN E-riilci.

m

let him know all thy hatmU, that he may knoir the b«tt«r how to help tiiee. Da«t thou itay, that this will shame thee? ft win do to to hini tliat it i« known to : bat tliat i« the benefit of it, and that is the reason I adriae thee to tt, Aat shame may help to save thy eoul. If thou go on, the sin will both nhame and damn thee: and i greater ahame than this is a ji^tle remedy in ao foul and dangerous a disease.

Dirtti. X. Therefore, if yet all this will not serte turn thy * Tell it to many, yea rather tell it to all tho town than not be cured :' and then the public shame will do much more: confcits it to thy pastor, and desire him openly to beg the prayers of the congregation for thy pardon and recovery. Begin thna to crave the fruit of church discipline thynelf; ao far shouldst thou be from lying from it, and spurning against it as the desperate, hardened sinners do. If thou Bay, this is a hard lesson^ remember that the suffering of hell is harder. Do not any that T wroni;; thee, by putting (hee upon scandal afid open shame : it is thou that pulUrst thyself irpon it, by making it necessary, and refusing all easier remedies. I put thee on it, but on supposition that thou wilt not be more easily cured : almost as Christ puta thee upon " cutting off a right hand;" or " plucking out a right eye lest all the body be c««t into hell." Tliis is not Oie way Uiat he comraandeth thc« first to take: he would hare thee avoid (he need of it: but he ttlls ihec that it ia better to do so than worse; and that this is an easy suffering in comp&ri-•on of hell. And so I advise thee, if thou love thy credit, forbear tliy sin in a cheaper way ; but if thou wilt not do ■0, take this way rather than damn thy soul. If the tSmatf of all the toMn be upon thee, and the boys should hoot after tliee in the streeta, if it would drive thee from thy sin, how ea^y were thy suflering in comparison of what it is like to bo 7 Concadment is satan's great advantage. It woold be hard for thee to ^ thus if it were but opened.

Tit. 2. Dirtetitmt agaiitti itntatd, filthy Lutlt.

P Dirtfi. I. Because witli most the temperature of the body hath a threat hand in thia sin, 'your tirst care muxt be about the budy, to reduce it unto a tvinper leas inclined

CHRISTIAN DIRECTORY. [PART I.

to lost; and bere the chief rcituKiy is fiutUng and much abstinence.' And this majr the better be borne, because for the mi»il part it ia persona bo strong tu to be able to endure it that are under this temptation. Ifyour tcmptutiou be not atroog, the leaa absUDeoce from meat and drink tnny ■erve turn (for I would prescribe you no stronger physic than is needful to cure your disease). But if it be riolcnt, and lesser means will not prevail, it in better your bodies be somewhat weakened, than your souls corrupted and undone. Therefore in this case, 1. Eat no breakfaatit nor suppers ; but one meal a day, unless a bit or two of bread, and a sup or two of water in the morning, and yet nut too liiU a dinner i and nothing at night. 2. Driuknowincor strong drink, but water if the stomach can bear it without ticknese (and usually in some hot bodies it is more healthful than beer). 3. Eal no hot spices, or strong, or heating, or windy meats: eat lettuce and such cooling herbs. 4. If Heed reciuire it, be often let blood, or purged with such purges tu copiously cTocuute scrosity, and not only irritate. 6. And ofi bathe in cold water. But the physician should he advised with, that they may be aafely done.

If you think this course too dear a cure, and had rather

cherisli your ticsli and lust, you are not the pvnions that I

aju now directing. for I speak to such only as are willing

to be cured, luid to u»e the necessary means that they may

he cured. If you be notbrr>ught to this, your conscience had

need of belter awakening. I am sure Cbriai sailli that when

[die bridegroom was taken from them, hia disciples should

'^ fast'.'* And even painful Paul waa "in fasting often""."

Bud "kept under his body and brought it into subjection,

lest by any means when be had preached to others, himself

■hould be a coRlaway "." And I am sure that the ancient

Christinnit, that lived in solitude, and eat many of them

nothing but bread aud water, or meaner fare llian bread,

did not think this cure too dear. Yea smaller nceeasitie*

■lluLn this engaged them in this "fasting"." This unclean

rdenl will scarcely be cast out but by " prayer and fastingf."

And I must tell you that fulness doth naturally cherish

, luat, af fuel dotll the ftre. Fulness of bread prepared the

- I Cor. .i. 5. U, ». - J C.C.U. n.

> MMklx.19.

■ Mxk U IV, fO,

CHAP. VIU.] CHBISTIAN BTUICB.

4A3

cSodomiteH for thoir filttiy lusls, h is no womicr that a l-Stiff ^xiuncli huth a lustful fury, than that the water runs I into th« pipes when the ciiilem U full, or Uian it is wonder kto Bee a dunghill heur wei^)», or a carrion toht^ fullof crawU ^ing maggot*. Pluturch spt-uks of a Spurtnn tliat being I^Bslted why l.ycnrgus miulc no law againBt adultery, answer-L^ed ' Thtirti arc no adulterers with ub :' but aaith the other, k''Whut if ihcrv should be any?' saith the Spartan. 'Then ha is to pay an ox bo great as shall stand on this side the river Tugft and drink of the river Eurota :' aaith the otiier, 'Hiat is impossible :' and aaith the Spartan,' Et quo pacto ,6paTts eicislat adulter in qtm ilivitit«, deliciu, et corporiii i.Bdaciiitiuu cuItuH probro habenlur? el contra verecundia, lodentia, ac ob«dientiiB niagistratibus debitm obscrvatio I'.diM^ori Iaudi(|ue{ danturt' That is, 'And how can there bean adulterer at Sparta,where riches.delights,and strange attire, or omanient are a disgrace or reproach? and contra-rily Hhnnit:fac«dneRs, modesty, and the obaervance of due obedience to magistrates is an honour and praise?' And if rich men think it their privilege to fare sumptuouAly and satisfy their appetites, they must take it for their privilege to feed their luat. But God giveth no man plenty for auch >Ma; nor is it any excu»e for eating and drinking much, ecauu you have much, any more than it wouhl be to your 9oks to put much salt in your meat more than in poorer ^menV, because you have more*!. He that observetli the ilthy and pernicious eflei:Li of Uiat gluttony which is accounted rich men's honour and felicity, will tiever enry them that miserable happioess, but say rather as Antis-thent^K, ' HoHtium Aliis coutingal in deltciiii vivere'.' ' Let befal the cliildn^n of my enemies to live in dciigbtJi:' but ^'tbat tlic cunH! is too hravy for a Christian to tiae to any of bis enemies. But for himself he must remember Ihnt he is the servant of a holy Ood, and hnth a holy work to do, and .Jloly sacrifices to otfer to him. and therefore moat not pam-Kt his Hi-sh, n» if he were preparing a sacrifice for Venus, r'oriis 1 Thess. iv.3,4. "This is the will of Ood.cTcnyour iinctifiGUtiou, that you abstain from fornication, thut every

• TtN intti or iMtnim ■(«, ■ tslMlocfiiai tS delhatr tWul." Ukt^. Urn. nkvl. K<LI.p.JtO. <T>C.)

OD« 9f you ahould know liow U> powet* liu vessel id swicti-fication ajid hooour, not in tb« luut of coucupitoeocie uk ihe Qeiitilcs that know not God." As the phUoBO)>ber un-HWcrcd Astigonut. »heu b« &ek«d him wlietJier he ehuuLd go to a uierry f««ftt that he ww invited to, ' Thou art iho BOD of a king';' »g it i« uunwer enough for a Christiau Rgainitt LeitkptatioDs to vo1u)>tuuu«iM.-st>,' I ujn ib^ »on of the UOtt holy God.' If thou be iavited to feaoU where ui^cncy or uUuiement la like to luake thee break thy bounds, go not, 01 go buuk whvii tiiou atcc^t ikve bail. Aa £i>aminoudw in Plut^rd) finditijf vxct;»6 eU « fennt that he was invited to, went away tvhmi he kuw it, euyiug, ' ligo t« »iicTificare. oou lu^ivire pwtaraoi.' So aay thou. ' I came to dine and not to l>^ WWtuu or luxuriouHi' to vuppurt my body for duly, aatl not to paaipcr il for lust- Plutarch nmrvellctb at tJie foUy of tbo&e men that detest tiie chanos of witches l«»t they hurt ihera, and fear not but love the cbanus of dishes which hurt a tbou&aad where wilchea hurt one. Withdraw tbe fuel of «xcc»e, and l]>e fire of lu»t will of it«elf go out • pr at least this eoemy must be besieged and starved out, when it cauuot be conquered by storm. j J)irt<t. II. ' Tuke heed of idleneas, and be whoUy taken

I vi> i)f diiigeut buKineM of your lawful luulliii)^, when you I w not exercised in the more inunediatu service of G(kI'/ David iu his idlcaesM or vacancy catchcd thow; sporks of luut, uhich in hjM tipuhles lutd luiUtary life he was pre-I jMi>T«d fropi. Idlenevii is Lh« toijj the culture, and the opportunity of lust. The idle peraon goelh to Kchool to tJ)« dcvjj: be sets all other employqoeat wide, that the tdevil may have time to te«cb him, nad <re«kt with him, and solicit uitli him to evil". Do you wonder thai be is thinking on lustful objects, or that he is taken up in feastinf; and drinking, in chambering and wantoouees? why he ha» &othin)( else to do. Whereas a laboriouv, diligent parson hath a body subdued and hardened ngaintt tb« muUiUes,

tUie etrci]ainutcnes« of the wauton; and a mind employed poA taken up witii better things : leave ihy body and nilud 1

• Dlcif.Licrl. IU). ii.

• OtUiiiiilluperlMeCapUlnlikrciu, Jn. ■ In neiM|NMiie RfHl sjwr. OiW. Dk^nct called kitf, ' OinMruoi

nrfuliuni.'

CHAP. Till.] .CBRISriAN ETHICS.

4S6

no leisure to think of tempting, filtliy objeol*, or to look after them. As Hierome aaith, ' Pncito aliquid opens, ut Motper diabolus inveiiiat t« oocupatum.' 'Be still doing sooie work thnt the cicril may ulwky dDd thoc busy.' And do not for thy fleshly ease remit thy labours and iudulgc thy flesh. Ri»e early and go late lo bed, and put thyself upon a nec«s5ity of diligence all the day : undertake and engage thyaelf in aa mncb buaiaeafl w thou art abi« to go tlirougli, that if thou vrouldHt, thou mayst not he able to give nay indulgence to Ihu fleeh : for if thou be not still presAed by necvMiiy. lust will aerre itself by idlenega, and the fleah vrill lio down if it feel ool the spur: therefore arc tlie ricJiaod idle more lustful and filthy than t}ic poor labouring people, lite same bed is the place of sloth and lust. Heiu a Heathen and n-fuse not to imitate him. Seneca sailh, ' No day passcth me in idleness: part of the uight I reserve for studies: I do not purposely set mys«lf to ale«p, but yield to it when it overcometh me: and vrheii my eyes are wearied with watching, and are fulling, 1 hold them lo their work ■. I had rather it wont ill with me than deli-

cately or tenderly. Lf thou be delicate or tender, the mind by little and little is effeminate, and is dissolved into the similitude of the idleness and sloth in which it lieth. I sWp very little, and lake but a short nap: it sufficetji me to have ceased watching: sontetimes 1 know that 1 slept, sonctimrH I ilo but Muspcct it'.' Aristotle sailh, ' Nature B>d« notliiug to be idle.' Aad Plato calls ' idlvnesB the plague of mortals.' If thou be resolved to serve and pleas« thy flesh, tlien never ask advic« against thy lust; for it m part of the pliasuru of it; and then uo wonder if thou r^ fuse this physic as too bitter, nod the rvmody us loo dear. But if thou be re«olved to be cured and be saved, stick not at tlie pains ; give up thyself totally to thy businem, nnd lust will die for want of food.

Dirttt. 111. 'If thou wouldat be free from lust, keep 6r enough from the tempting object.' If possible dwell not in

• Nullu nihi |>or orium din ctU i fmiUm nactiuat itvJint tmiko: nMioeo

Kitiid« ird laocnuibe, rl otalcm titfOa (alisBln*, nMlmtnfK in upcn i1*Umu.

Mala oiiii me oalo ^tn nJlilvr; il nulla «, lanklim tdsniiulnr idIibii*, alqae la ilalUudlDeiii oril tul, cl |iigrlll* in h>ia Jhm ulrlliir i duni^ mialtnum ct In** riaioo nSMio uter: will mI milil dglUn inHmr: alliiuiindu dornU** wbi, all-qaandu MBplcDr.

CHRISTIAN DIRKCTORV. [PART 1.

tbe houae with any p«rM>n that thou frclsKt thyself endnn-gered by : if that be not possible, avoid ihoir company; «8-pGciully in private: abhor all lascivious and immodest actions. Dosc thou give thyself the liberty of wanton dalli-

' ance, and lustful embracement*, and yet think to be free from luHt! wilt thou |>tit tliy hand into the fitft, when tliou artal'mid of being bumt! Either thou ha&t the power of thy

I own heart, nr thoo hast not: if thon haat, why doat thou not quench thy luKt! iflliou Imst not, why dosit tliou cant il upon grciiter IcniptationH, and put it further oM of thy |k)w-er than it is ? Fly from a tempting object for thy safely, m thou wouldfll Dy from an vnemy for thy life. Th«s« lovine^ eiwmieti are imirt: diui^^crous than hating enemies: tlicy get

''the key of our hearts, and come in and steal our treasure with our consent, or without resistance; when an open enemy is Huspected and shut out.

Direct. IV, 'Command Uiy eye», and ax Job xxxi. 1. make a covenant wiUi tlicm, that tliou mayst not think on tempting object*:' shut tJiese windows, and thou prescrvcst thy hrarl. Gaie not upon any alluring object, A look hath Itindk-d the fire of lust in niaiiy a heurt, tiiat hath ended in the fire of hell. Ilia easier to stop lust at these outward doors, than drive it out when it hatli tainted tlie heart. If thou canst not do this much, how canst thou do man-! An

' nngoverned eye fetcheth fire to bum the soul that should

Miave governed it'.

Dirtet. v. ' Ling«r not in the pleasant snarea of luM, if thou feel but the least boginningn of it: but quickly cast -water on the fimtdiKcenied spark, before it break out into

: ft Dome.' The auioruuit Poet can teach you this, Ovid, de Hem. Am'. If ever delay he dangerous, it is here. For

' Plutarch de Cufiodlale, prelwih Cyrui tint nnuld iiul im runllin i Hid n-plvrctli llirmtlul nil m HUitan fje at wonivn >ii ivmclio ■■ ilic; )>« bj, mil Imll oul Ml HUicluvii 111 luTCH full •<«« uf llirm. Nod yfi lUuik llidl iWy camoul nu liult, tftHi>E * curiuut cjft and a w«iidifriii^ luiiul. rutUdcind run tVfry wat. fk. 14f> * Dum licf?t, t( TDodlcl laofunl prscontJa lualut; Si piR*'''" prtmo liiuinr tittpfwdpiu. Ofipr^m^i dum huta nniT njbUi iioili wiDlfln iiiorbi. El tuu* iiiripieru Ire mUlal rquui. Ktro iDun dm iWo.— lib. t. Uum iiiivui at cnpte piiliin ]iii[iu'<nui •moii: PUniiw rrcmi parta i|i*n« rrw^ll u^ul. liiifim iBcilB i«-T)unt in (Horn Ibniiiu*-, E< nuU rwlicea nliiui nrlvi a|{il. Ibid.

CMAB. VIII.] CHRISTIAN ETHICS.

4A7

delay will occasion such eDgagemenU to sin, that you mast come offal a far deartr rat«. If tlic iiii-Ht liv uiuli^c«libl«. it ia best not to look on it: it is the next best, not to toucfa or tBHte it; butifit onci; go down, it will cost you sickneee and pain to f^t it up agBin; and if you do not, you |)«riiib by it.

Dirttt, VI. 'Abbor lascivious, immodest speech:' as such words come from either vain or filtliy hearts, and shew the absence nf the fvar of God. so tliey trnd to make the hearer like the speaker. And if tiiy ears a;row but patient and reconciloabie to such discourse, thoa hast lost much of thy iiinoc-vncc <ilr«ady. Christians must abhor the mentioning of such lilthy sins, in any other manner, but %uch as lends to bring the hearers to abhor them, tie not deceived, " evil words corrupt good manners '," " Let no corrupt commuuication proceed out of your nioulh, but lliat which ia good to the uae of edifying, that it may miniNtiT grace to the hearer*, and grieve not iheHoly Spirit of Clod." Corrupt comraunicalion is rotten, stinking contmunicstioa: and none hut doga and crowd love carrion. But " fornication aud ul) uncle:(ntie«s and (TAtovf.^m) inoiditiate luMt or luxury, let it not onc« b« named among you, va becometh saints; neither fillhintuin, nor fouliah Lilkint;nor jt^sling, Kc."

iyirttt. VII. • Abhor the covering of fillby lust with biind-BOtne nunea to make it the more acccpublc.' Their discourse is more dangerous that would thus dress up an ugly lust, than theirs that speak of it in oaaty language. Thus among the brutish party, it goeth under the names of love, and having a mistresB.— and courting,— and such like. But (as one said tttat is cit«d in Stobaeus) ' it is doubled. Lustilhat is commonly called love, and doubled love is stark Biwlnesa.' If filtliiness will walk abroad, let it go for tiltbi-nMB, and appear us it ia.

Direct, viit. ' Avoid tlic reading of rotuancM, and love ■tories:' which arc the library of Venus; or th« devil's books of the lustful art; to cover over Altliinesn with cleanly names, and bewitch Uie fantosiea of fools witli line words: to uuko men conceive of the ready way to bell, under tlie notions and images of excellency, beauty, love, gallantry ; and by representing atrong and amorous passions, to stir up

1 C«. X*. M.

CHRIftTIAU DIRECTOKY. [VAET I.

the aanw pMsiotw in tbe Moder. An he th^t will needR read a conjuring-book, is well enough tetved if devila come about hiH earn; so lh<-y ihiit will needs tuid sucli romancee and other books of tlit^ buraing art, itift juBt with Ood to suffef nn DDclfiM) deril to possess tbem, and to sufier them to catch the fever of lust, which may not only bum up ihc heart, but ONwe that pi'tnicious deliration in the brain, which is the ordinary Byroptoiu of it.

Dirtti. IX. ' Avoid all WMiton slogC'playR nnd dancings, which either cover the odiousness of lust, or produce temptations to if.' As God hath his preachers, and holy ssseni-bhes and exercises, for the communion of saintu, aud the stirring up of love and hobness ; so these are satan's inatru^ nenta, and asaemblieii, and exeicisN, for the communion of Binneni, and for the atining up of lust and iilthincss. They that will go to tiiedevil'a church deserve lo be poases&ed with hia principlM, iiiid numbered with his disciples. The ancient Christians wer« v«iry severe ag-ainst the seeing of Uiese ' spMttttcula.' shews or plays ; especially in any of the drrgy.

Direcl. X. 'Avoid all templing, unnecessary ornaments or attire, owl tlie regarding or gaxing on them upon others.' it is a prococious, lustJiil dcsir« to seem comely and amiable, which is the common cause of this excess. The folly, or lust, or both, of fashionisLa and gaudy gallants, is so conspicuous to all in their all'ected dress, that never did pride more cross itself, than in such publications of such disgraceful folly or lust f. I1iey that take on tbem to be adveraaries to lust, and yet are carvful when tJicy present themselves to sight, to appear in the most adorned manner, and do all that harlots con do to make themselTos u snare to fools, do put the charitable hard to it, whetlicr to believe Uiat it is their tongues or their backs that are the liar. As Hicromc saitii, 'Thou deaervent hell, though none be the worse for thiK^: for thou broughlest the {toiMoti, if there had beeu any to drink it.' Let thy npjcirel bt nuited not only to thy nxik, but to thy disease. If thou be incliiied to lust, go the more mennly clad thyself, and pat not on the omomeats of others. It is folly indeed that will be enamoured of the toi-

■ VU« Pttrucb dc >|K<t. Dli.). 30.

f LjMiulcr fcrtsd hia daustiim to mar Ifcc bmn auitc lUiUi DwDpiut mdi ilitfD,' Nrluiuiili cutnpicuc itirpioto nleaniuK.' 'Lmi li«)n( tumfieitaBi lulDiurj, ilicv iKoulil tetm il>c nwitdefwwtd.'

■

CHAP. Vlll.] CHRISTIAN ETHIGS.

lor'e work: y«t Uiis ii ho common, that it is rreqavntly more the apparel thm tli« pcnon, that enticeth fitMt; itti<l hoiudy rags would have prevented the deceit; ico tlic Povt uith,

Onaia. [nnnilalauifW IpM pwdUaal'. Direct, xi. ' Think on thy umpUng object as it i» WAtJ>* in, and as it Hhorliy will ii|ip«:ar withuut.' H<>w ordiutry is it for that which you call l>e»uty to b« ^ht portion of* f<»ol; and a fair skin to uutct a ifilly. cbildtKh, pcirviHh mind i uud a Moul that is cii»lavvd to Ui« dcri). And lu i>oloinon ^itith, " Am n jcwfl of gold in u swine's snout, so is a fair womao witliuut discretion '." And will you lust alter sucli anadoru-cd thing? Think aUo what a duuglitll of filth is covered with tltosc ornamGnts; that it would turn thy stoniacb if tbou sawest what is within them. And think what a face that would be, if it were but covered with the pox ? and what a fac« it will bt: when sickncKS or age halh coubuoutd or wrinkled it; and Uiink what thy admired irarca&e will be. when it hath lain a few days in the grave; then thou wouldat have little mind of it? and how quickly will that he? O man, there ia nolhmg truly amiubli; in the crtature, but the image of God} ibe wisdom, iind holiness, and rightcouamrss of the KOul. Love this then, if ihov wilt love with wiMloni, with purity and safety: for the lore of purity is pura and safe.

DirKt. XII.' Think on thy own death, and how fast thou hastest to another world.' Is a luHlful luturt a ii««mlyl«Ba-p» for one tliat is ready to die, and r<«dy to s«e God, and come into that world, where tliere >s nothing but pure anil holy doth abide 1

DirKt. xiii. ' Consider well the tendency and iVuits of lust, that it may still appear to your minds as ugly aiid lar-rible as it is indeed.' 1. Think what a shame it in to tbe soul, liiut ciui no belter rule tlie body, njid tliat it is so much defiled by its lusts, 'i. Think what an until componiou it is to lodge in the same heart with Jeaua Christ tad the Holy Spirit 1 shall a member of Christ be thus pollutad ? Siuill th« toniple of tlu; Holy Ghost be thus turned into a swioc-sty? Is lust tit to dwell with the love of God? Wilt thou «»t«rtain thy Lord with luch odious company ? What

'l>tU.#cR«iM4. Am.Hb.1.

• Pn*. tl. tt.

CHRISTIAN DIREiyi-OBV. fPAIlT I.

'

nil unkindneas and injury is lhi§ to God, ihnt when be that dwellctli in the higbest heavens condescendctli to take up a dwelling: in thy heart, thou ahouldst bring the»e iotuU and snakes iutu tJiu ttame room with him. Take heed le§t he l«k« it unkindly and be gone. He bntb Bnid he will dwell witli the humble and contrite heart; but where iiaid he, 1 will dwell in a lustful heart? 3. Think how unfit it makeii tUcK (vr prayer, or any holy address to Ood. What n shiiuic, and Tear, and deadneiM it casts upon thy spirit. 4. And think how it tend^ to worse. LuRt tendetli to actual Pithiness, and that to hell: cheriiih not the eggs if thou wouldst have none of the brood. It is aii easy step, from a lustful heart to a defiled body, and a shorter step thence to everlasting horror than you imagine. As St. James saith, " Every niiui i* ti-mpU'd when he ix drawn afide of hi* own luiil and enticed ; tJien when lust hulh concvivi^l, it bring-cth forth sin, and sin when it is finished kringcth forth death K" " If ye sow to the flesh, of tbeflnh yeithnll reap corruption*." Remember that lust is the spawn of sin, and tin is the way to hell.

Dirtrt, XIV. ' lie sure to keep up n holy, cotistant government over thy thoughu.' Suflvr them not to go after temptinft, lillhy. sensual things. As soon as ever a thought of lust comes into thy mind, abhor it and cast it out. Abundance of Uie cure And of thy safety licth upon thy ilioughtx. They thnl let Uieir ilioughts run uncontrolled, and feed on filtliin^ias, arc already fornicators in the heart; and are hatching the cockatrice eggs; and no wonder if from thoughts tliey proceed to deeds. O what adi-alof uncleuii-nesN is committed by the thoughts, which people are little ashamed of, because they are unseen of men! If the tliout;his of many were open to beholders, what wantonness and lust would appear in many ndotnixl scpulchrea! Even in the time of holy worship ; when once snch give the unclean spirit po«sessioD of their thoughts, how hardly is ho cant out 1 tliey can scarce took a comely person in the lace witliout some vicious thought. If Hierome confess, that in his wilderness his thoughts were running among the ladies at Kome, what may we think of them that feed such filthy (antaates? Say not, you cannot rule your tfaoughta: you

* Jam. I, IS, I*.

• G»l.t>.H.

CHAP. VIII.] CHBiSTIAN fiTHlCB.

can do much if you will, aiid more Uian you do. If money and honour can tnakw »n ungodly (ireacber command his Uioughtit to holy Uiingti, in Uic ttudieit of divinity through much of his lifv, you may K«e that your thol^;htIl are much in your power. But of tJiis beforv.

Ihrtct. XV. ' If olhiT means serve not, open tby cane to •ome friend, and shumc thyself to him,' us I advised under the former title. Confession, and shunc, and udvicc will help thee.

Direct. XVI. • Above all go to Christ for help, and beg

bis Spirit, and give up lliy heart to better ihingB:' O, if it

were taken up with God, and heaven, and the holy life that

IB neoemtary thereto, these tiling are fto great, and holy,

and sweet, and of such concernment to thee, tlint they

would leave little room for lust within thee, and would make

thee abhor it as contrary to tliooe thing* which havu thy

heart. Ho such cure for any carnal love as the love of God;

Dor for fleshly lusts, as a spiritual, renewed, heavenly miod.

.Thou wouIdHt then t«ll satau that God bad taken up all the

room, and thy narrow heart is loo little for him alone; and

that there is no room for Ihsi, or the ihoughta that serve iL

' A true conversion which tumeth the heart to God, dulh

' turn it from Uum witli other sinn, though some sparks may

tBtill be unextinguished. It was once noted tliat many turn

. ftom other sects to the Epicureans, but none from tlie Epi-

' cureana to any other sect: the reason was because nature

Yw inclined to aennuality in all, and when it is confinued by

uc and doctrine, philosophy i^ too weak to master it. But

^^hrist callelh and savcth epicure*, and publicans, and har-

)ta, and hath cleansed many such by his ^nw, which

[teacheth men to *' deny uiii;odline«ii and worldly IusIb, and

'tolive »oberly. righteously, and godly in the world." Plii-

HostrwtuM tells us of a sudden change upon one lawus, that

[turned him from luxury to exceeding temperance: so thai

' when oni- luked him, ' U not yonder a handsome woman V

I be anawert-d, ' lite diseases of my eyes an cured ;' wheu

'they asked bim which diwh was the pleuantest. he answered,

Deaii curare ;' ' I have done regarding such things:' and

\ told them the roason. that marvelled at his diunge, ' Because

be found that be did but gather fruits out of Tantalus'

CHRISTIAN DIRtCTORY. [PART 1.

garcteB:' th«y tre " d«<;«itJ^I luHttf*:" and satui bnnsetf will repfyMcb th«« fbr «v8r, if b« cm d^eoaive Uiiw by th«ita. Ah Alexander when hi> had taken Dariue. his gallantry, and sumptmnu iMntMS, and furnituTe, reproaches him with it saying, 'UocctneeTa(imp«nM?' Wastbifi tonilet Sosatan would shew thee thy Imtii and say, Was this ttfbe a' Chriii-tian and svek italrutioii ?

PART VI.

PirwtitMu agaimt tinful Rrcti* of Stop.

I tiai

r Or tliia, sometliing is aidd already, Chnp. v. Part 1., and r loore afterwards in th« Directions npiin»t Idlenean. Tliere-

' * foM 1 shdl oay bnt little now. \. i xlinl) nhew yon when sleep is osoeaiiive. 3. Wherein the nnfntnMs of it consist-etb. 3, What to do for the cure of it.

I. Slerp is giren us lor the necessary remiiMion of the aninwl op«rattons, and of the labour or motion of the ex-t«rior parte, by the (fnlcting of the senses, or thiitting them ■i|> i that the natural and vital operations may have the less disturbance. It is necessary. I. To our rest. 2. To concoction. Therefore weariness and want of concoctiotl are ttia chief mdic&tiona, to tell na haw much ia needful for as. 81eep is ainfVilty excesmive, I. When it is rAluntarily more than is needful to our bcAltb. 2. When it is nnseasunable, St forbidden times.

rit is not all weario^tM 6t sleefirnpftti thdt niHketh sleep Kwful or needfnl: fi^ «ome is contracted by laziness, and soMoby many diseases, and some by other constant causes which make men almost always weary. Nor is it all want of concoction tlin sleep in n remedy for: «ome may be Caused by excess of eating, whidt mast be cared a belter my; and many diseases may canse it, which require other cure. Tti ere fore none must indulge excess upon these pretences. Nor most a present sense of tlie pleasnre of sleeping, or the displeasure of waking be the judge: for xlug-gards nWy think Ihey feel it do them good, and that ettrly rtain)^ doth them hurt; but thin good is but their preii^nt «, and this hart is but a little trouble to their head, and

* Epb. It, tt.

CHAV. Vlfl.] CHKIVTIAM BTHICS.

4da

tjtt; And lazy fleah, just at the time. But reason and ex-porienoe must judge what measure is best for your health, and that you must not exceed. To aome live houraiti enough : to the ordinary sort ol'healthful perxons hix hourrt is enough: to many weak, raletudinary penons seven hour* im needful: to sick penons I am not to give Direotiona.

2. Sleep ia exocisivu at that particular time when it is nnseaionable. Aa 1. Wh«n we are asleep when we aliould be doinff Home necMsary busincsa which calU for present dispatch. 2. Or when we should he hearing the nermon, or praying, in public or private. In a word, when it put« by any greater duty which we should then perform. A», when the disciples slept when Christ was in Itia ftgony : " Could ye not walcli with m« one hour? watch and pruythalye enter not into temptation *."

It ia a foppery and abuse of God and ourselves, to tliink that the bmtking of uur sliTp i» n thing that of itoelf pleos-■tli Gud : or thut rising to pray at midnight ie more accep-I table to God than at another hour: usually such riatog to • pre.y ia sinful, 1. Because it is done in an erroneous conceit that God aoceptJt it better than i» the day time. 2. Because they waste time in druuiiug and undreKsing. 3. Or else hurt their health by cold in the winter, and so lose more time iban they redeem by shortening (tieir lives. 4. And oBually they are more drowsy and unfiL But to rise in the night to prayer is meet, on some extraordinary occasion that calls for it: as to pray with, or for a dying person, or such like; or when an vxtraoi'dinary fervor and filncss pre-pareth ua for it; uid when wo can stay up when we are up, ■nd not lose time in going to bed again. But ordinarily that way in to be chosen that best redeometh time ; and that ia, to consider just how much »leep our health requireth, ■ad to take it if we can together without inteTTuption, and feo liae then and go about our duties. But tboNc that can-■Ot aWep in the night, muat redeem that time as discretioo fthall direct them.

It is the voluntariness of the excess that tho sinfolness ^nwpally coBsixteth in ; and therefore the nK>re voluntary the more sinful. In a letha^iy or caros it is no sin : and when long watching, or soma bodily weakness or distemper

■ Nalt.nvi, 40,41.

CHRISTIAN l>IReCT08Y. [PART I.

make it almoat unnvoidibl«, the sin is the Emaller: thero-Ibn; in ca«e of long (nktchini; and heairinem, Christ partly fxcuBiKl hi* dincipleo, xnying. "llic Kpirit is vrtl)in>r, hot the fli-fih in tvenk'," But when it coincth from u 11 c«h-pleasing sloth, or from h disregard of any holy exercise tliat you are about, it is a ^evoua ain. And though it be involuntary just at the time, and you «ay, ' I would fain forhear sleeping now if I could ;* yet if it be voluntary remotely and in its cAURVB, it is your sin. You would now forbear Ble«p-ing; but you would not forbear that parapt^rin^ Ihtt body, and stuffing your gnts which causeth it: you would not deny the fle«h its ease to avoid it.

II. The sinfulness of excess of sleep lielh in thette particulars : 1. That it is a sioftU wasting of every minute of that time which ia consumed in it*. And this is n very grievous thing, to a hotirt that is sensible of the precioua-nessoftime: when we think how short our !ive« arc, and bow great our work is, it should tell ua how great a sin it is to cast away any of this little time in needletis sleep. And yet what abundance of it with many iti thus spent. Almost half llieir whole lives is spent in bed, by many drones, that think thwy may steep because they are rich, and have not a necCKcity of labouring to supply their wants. I was never tempted (that I remember,) no much to grudge at God's natural ordering of man, in any thing, as tltat we are fain to -waste sii much nfourlitUtt time in sleep: nor was I ever tempted t4> grudge at my weakness so much on any account as (his, that it deprived me of so much precious lime, which «lKe might have bet^n used in some profitable work. The preciousness of time makes excessive sleepily to be a gtrnt sin, according to the measure of the excess.

2. It isa neglect of all our powers and parts which shoald all lliac time be exercised. Re««on is idle and baried all that while: nil your wisdom and knowled(;v are of no use to you''. All the learning of the greatest scholar in the world, is of no more service tiian if he were illiterate; nor all the prudence and policy of the wisest, than if Uiey wcrv mere idiots. AH the sUengtli and health of the strongest are of

'MaR-iiri-fl.

• NU leoporl) Um peril drvlui aulniquiim4ii(»liAnino^pulM>K. Bcr.

* Dvnntaa* aemouiliusi'itturM. riiia in Dlut;. Lmfi,

CBAP. VIII.] CHRltriAM ETHICS.

406

no more service than ir they were Kick; nor the skill of the greateKt artist, than if he hnd never lv»rnt bin ftrt: nor any of your limbs or Hcnteit, than if you wer« lame, or blind, or. dcnf, or tuinseltwit. And I Ivuvv it to any man's conxideni-tion and judf^ment, whether if drunkeoness be ho odiotis a sin, becaoae it doprivvtlt a man volunturily of the usv of his rroAon and |>arU, it must iiot be a very great sin to do the same by ekcping, by frequent, voluntary, excosaive sleeping. For no man I think is drunk so of^en as the slug|;urd is dead iasJeep: sluggards quite kill their reason, when most drunkards do but maim it, or make it sick. Sluggards bury their wits and parts, usually ten times as long in tlie year, as the filthiest drunkards do. And hath God given you reason, and partK, and strent^th for no better use, than to bury it for so considvruble a part of your lives?

3. Excwe of sleep is guilty of all the omiBsionaoftliose duties, which should all that time have been performed: of the omission of every holy thought, and word, and deed which should have been then exercised ; and of the omission of all the dulieit of your calling t of the omission of every prayer you should have then prayed, and every chapter you should bare read; and all the good wliicb you should liavo got to yourselves, or done to others; to wife, husband, chit-dron, parents, servants, neighbours. And you know that omissions are one half and the greater half of the sins of the world ; and that God will condemn the wicked at last for their omissions; for not feeding the poor, not clothing them, not visiting: and that he requireth the improvement of all his talents; and that it is his terrible sentence, "Thou wicked and slothful servant, &c. Cost ye Uia unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth'." What then shuU we think of the wilful omission, not of oso duty, but of all duty whatsoever; not now and then, but constantly for an how, or two, or three once in four ajid twenty hours! No love of Qod, no desires townrdit him, no good ia exerciaeil all tlial limi^

Qunt. ' Can the love of alecp aloue be the niorlal, reigning sin in any one7 The reason of the doubt is, because that themorlnl sin is a sin of mialakcn intetrnt.thal is, such as halh a man's chiefest love, and is preferred before tiod, • Mml xit. td 30.

VOL. til.

H U

wlucb it teems so small a thing as sleep or «ue cannot be, but itseepua mere neglect or remissness in the nay of duty, ^nd not to b<t chosen as any man's fchcity.'

^iint>. The Hill that is act up against th« love of God. u anwa'a ultimate end and happineas, is Aesli'plcasing in the ^neral, or cnmal self-love : and he that is (;uilty of this cAn hanlty be imagined to exercift« his oensual <deBiie only in tho way of sloth and aleep. It ia certain that lie preferreth the greatest pleasure nf his flesh which he can attain h«fore tbe leM; and therefore as to the hiibit or inclination, he is as much addicted to covetonsness, g^luttony, ambition, or other way* of sensuality: and ifthey an; within his reach, that he can hope to attain them, he will actually dexire xnch greater pleasures, more than tliiK. For there iH no man that iM an unregenenite Mnitualiat that hatli mortified covetonsnase, luxury, and pride, and yet ia onptiTAted only by sleep or ■loth: the samu i^acc which truly mortifieth the greater would mortify the less. But it is possible that a beggar or some such person, that hath no other sensnal pleasure hut idleness in view or hope, may exercise his sensuality princi-pally thi« way! Not but tliat radically he preferretli ncliea ' and honour before bis bej^gnrly sloth and ease; but those dcaires having no matter to work upon, do not stir in him; because he hath no hope of reaching such a thing. Tlie sum is 1. Carnal self-love is the great opposite to the love of God' 2. This self-love worketh towards carnal pleasure, <uid to the greatest most. 3. Habilually therefore the lova of richea, honour, and voluptuousness is stronger than the love of ease. 4. Actually the love of ease may be the atrongest in some. 6. But if those persons were as capable of the higher fleshly pleoiiurctt, they would love them nctually more. 6. It is not the omittiog of aonie particular dutiw' through the love of ease,which provetli such usensual, un-sanctified stateof soul; but theprefenringof men'seaae before a holy life in the nnin : aa when men so far love their easu, that they will not make it the chief of their deaires and employments, to " seek the kingdom of Ood and bis rightcous-ncssK"

The overcoming of excessive sleep is easy, if you be but thoroughly willing.

> Hilt, f1.33.

CUAV. VIM.]

CHRISTIAN ETHICS.

467

Dirert i. ' Thv first tiling to bf done, in to correct that nluggitth, phlegmatic temper of bo<ty which incUnrth you to it, which ia chiefly (o be done by attch fkn nbetlncnce or tem-p^rftto diet, ax I ^vc directions for before.' 'A full belly ta (il for nothing cIkv but sleep or luHt. Itcdacc your diet to that measure which is needful to your health, and eat not any more to please your appetites. And let faating cure you when you have exceeded.

Direct. ii. ' Labour hard in your callings that your sleep may be sweet while you are in it; or else you will be ia bed on pretence of necessity, because yon cannot sleep well when you are there.' Then you will say, yon must take it out in the morning, because you sleep not in tlie night. But aee that this be not caused by idlenetis. "VVctry yonr/j bodies in your daily labours: "for the sleep of the UbounngI \ raati ijt stweet'." ' >

Direct, in. * See that thou have a calling which will find thee employment for all tJiy time, which God's immediate service spareth.* Yea, which somewhat urgcth thee to dili-gence. Otherwise thou wilt lie in bed, and sny. (hou hast time to spare, or nothing to do. You can rise when you have a joomey to be gone, or a business of pressing neceit-sity to be done: keep yourselves under some constant ne-U eessity, or ai^eucy of buaineas ftl the le«st.

Direet. tv. ' Take pleastire in your callings, and in the service of God.' Slnggards them»elves con rise to that which they tako much pleasure in: as to go to a merriment, or feast, or play, or game, or to a good bargain, or any thing whicli they delight in. If thou hadst a delight in thy colling, and in reading the Scripture, and praying, and doing good, thou couldst not lie contentedly in bed. but wonldst long to be up and doing, as childn-n to their play. Tbu icked can rise early to do wickedness, because their hearts are set upon it: they can be drunk, or steal, or whore, or plot tlieir ambitious or covetous desiguA, when they should sleep. And if thy heart were set as much on good, as theirs is on evil, wouldst not thou be as wakeful and aa readily up f

Dirttt. v, • nememlier the grand importance of tlie business of your souls which always lieth on your hands, rhat lh« greatness of your work may rouse you up.' What 1 lie

' Ecdn. *. II.

CHRISTIAN DIRECTOBY. [PART 1.

slugging ill bed, whon yon are m fiir behindhand in knowledge, and grocv, and lusunuicv of iialvalion; and have so muchofUie Svri|)ture and oUier book* to read and understand T Uaat thou not grace to beg for a needy soul ? Is not prayer better work than exceAH of ittet^ping ? Oreat bu-•iness in the world can make you riHe, and why not greattir ?

Dirtel. ti. ' Kemeiuber that thou muat answer in judgment for thy time:' and what comfort wilt thou have, to >iay I aluggct) away ko many houra in a niorniug I And what comfort at death when time is gone, to review mo much catit away in sleep 1

Direct. VII. ' llemeniber that God beJioldolh thee, and JB calling thee up to work.' If tliou uiideretoodcttt his word and providence, thoa wouldst hear him as itwera, saying as the marinerti to Jonah," What meanest thou, O sleeperl Arise, call upon thy God"." Wilt ihou lie sleeping inordinately when God stands over thw, and calls thee up t If the king, or any great person, or friend, did but knock at ihy door, thou wotildat rise presently to wait upon (hem. Why, God would speak with lliee by his Word, or hear tliee '»peak to him by prayer; and wilt thou lie still and despise his call I

Dirett.yiu, 'Remember how many are attending Ihee while thou steepest.' If it be summer, the sun is up before tliee that hath gone bo many thousand miles while thou wa«t ule«p: it bath given a day's light to tlie other half of the world since thou liiidfil down, lutd it come again to light thee to thy work, and wilt thou let it sliiiie in vaini AUthecrrs-turea are ready in tlicir places to assist thee, and art thou asleep 1

Direct. IX. ' Consider whether thou wilt allow thy aer-Taota to do tlie like:' they must be up and at work, or yon frill be offended, and tell them that they are no servants for you, and that you liirc them not to sleep. And do you not owe God more service tlian they owe you i Doth Ood hire you to sleep? Is it any lawfuller fur you tli&nthem, to sleep one minuto mouc than is needful to your health? No, not a minute: if you arc moru sickly than they, that is aitother matter; (but see that fulness and idleness cause it nut.) But otherwise your riches are no excuse to you: will you

- JmfcL«.

CBAP. Vllt.] CHRISTIAN ETHICS.

469

loiUr mare than they, because you receive more? and do less service, because you have more pay^ Or ib it your privilege to be »o miserable, a* to lose that time wkicli poor meu save ?

Ihrtct. X. ' Retaember tbat your moraiof; houn are tlie choioeitt pnrt of all tlic day. Tor any holy eiEctciHt!, or wpevial employment ol' the miuil.' Tlie mind in fresh and clear, and tJiern i» lesit interruption by worldly buaineait; whereuit wbeo otheni are up and about tlicir boainvm, you will have interpellation)!. ThoK« tliut have tried it can xay by experience^ thut the morning hours are tJie Bowt-r of their Usie, for prayer or atudiee: and titat early riving i« a great part of the art of r^-devmin^ time.

Direct. XI. ' Remember how many are condemning you by tbeir diligence, while you arc slugging away your time.' How many holy persona are then at prayer in secret, wrestling fervently with God for their salvation ; or reading and meditating in his Word ? What do they get white you are sleeping i The bleated man doth deliglit in tlte law of the Lord, and meditate in it day and night: and you love your Mue, and an sleeping day and night: will not all time be witaesMS against you.' So will the diligent in their callings ; and so will the worldlings and wicked that rise early to their ain! How many Uiouuind are hard at work while you are alevping ! Have you not work to do, as well aa they ?

Dirett. XII. ' Remember that sensuality or flesli-pleasing is the great condemning sin that turns the heart from God:' ^•nd if it be odious in a drunkard or fornicator, why is it not an in you ? Mortify the Hesh. and learn to deny it in its ia-ordiiiate desires, and your sin is almost cured.

Direei. xiii. ' For then the executive paK is easy when you ar« willing: it is but agreeing with some one to awaken you, wid a little cold water will wash away your drowaiiMM if you couseat.'

PART Vil.

DirectioM agaiiut Sin/ut Dreaifu.

DiEAHS are neither good nor sinful Niinply in themMlree. because they are not rational and voltmtary, oor m our pow-

CHRISTIAN DIRKCTORY. [PART I.

IT: but thtj an often made Hinfitl by «onic olhrr volunury act: they may be nnfut by part ici[>itt4oii an<) cnn^f^uvntly. And the acl^ that make them sinful, ure cither Huch a« go j}f fore, or such aa follow »(\er.

I. The B"!?<e<'«"t citus«fi are any sioful act which distcm-per«lh the body, or anr ilu which iDclioetb the fantasy uiid Itaind thereto; or the omission of what waa necessary to pre-It ihein. 2. TIic cause* which afterwards make them ob-jectirtly sinful, arc the ill uses that men maku of them: us when they uke their dreams to be divine rerclationa, and trust to them, or arc aflrighled by litem as ominoiut, OX M prophetical; and miikc thcni the frround of thetr actions, and seduce ihi-niHulvcsby the phanluKms of their own braina.

Dirtct. I. ' Avoid those bodily diatempers as much as yoa can, which cause sinful dreams, especially fulneva of diet ;* a full stomach causeth troublesome dreams, and lustful dreams: and haUi its ill effects by nif^t and by day.

Dirtct. II. * Endeavour the cure of tliosv sinful diatcm-perii of the mind which cause sinful dreams.' The cure of a worldly mind, is th« best way to cure worldly, covetous dreams: nnd the care of n lustful heart, is tiie best way to eure Inslful dreams: and ko of the rent: cleanse the fountain, and the watent will be the swei-ti^r day and night.

IMrttt. III. 'SutTcr not your thoughts, or tongue,or actions to run sinfully upon that in the day, which you would

drenm Kiiifutly of in the nt^^ht*.' Common experience

th UH, that our dreams will he apt to follow our foregoing thoughts, nnd words, and deeds. If you think nrast fireqnently and affectionately of that which ia good, youwill dream of that which is good. If you tliink of lustful, filthy objects, or speak of them, or meddle witli tln-m, yon will dream of them: and so of covetous and ambitioua dreama. And they that make no conscience to sin waking, are not 'like much to scruple sinning in their sleep.

Dirttt. IV. 'Commend yourseltes to God by prayer be-

I fore you take your rest, and beseech him to set a guard upon

your fantasy when you cannot guard il.' Cast the cure

upon him, and Dy to him for help by faith and prayer in the

sense of your insufficiency.

■ Ctfkulwu HDcliufM H^uuatiu wmnii bliMllom c( ifalKlalHlkn. Orrc Mortl.

CRAP. VIII.] CHRISTIAN BTHICS.

471

Dirtct, V. ' Let your last thoughu HtiU before your »\tty, be holy, and yetquietinfr &»(! conxoUtory ihougbU*.' The drvatn* are apt to follow our but thoughts. If you betake youwlvMto Hteep wilhworldliness or vanity in yournindft, you oannot expect to be wiser or better when you are adeep, tliun wbcn yoa are awake. But if you iihnt np your day'* lboui;libi with God, and sleep find tbem upon aivy boly aub-ject.itift like to une tlitmns it Cndti tbeni. Yelifit bE^ dia-truatful, unbelieving, fearful thought* which y^u conclude with, your drenmii may tiavonr of the aane distemper. Fn^Ktrul and oflea ginful dreams do follow sinful doubu and fears. But if you Bwwton your last thoughts with the tove of Christ, and the remembrance of your form«r mercies, or the foreHight of eternal joys, or can confidently cast tlient and your»elve!t upon itnme promise, it will tend to the quiet neas of your Kleup, and to tlie aarounneaa of your dreams : and if you should die before morning, will it not be most desirable, thnt your iaNt thoughts be holy ?

Dirtct. VI. 'When you have found any corruption appearing in your dreams, make use of them for the renewing of your rapcnUnce, and exciting your endeavours to mortify that corruption.' A comiption may be perceived in dreams, 1. When such dreams as discover it are frequent: 2. When they arc earnest and violent: 3. When they are pleasing and delightful to your fantasies: not that any certain knowledge can be fetched from them, but some conjecture as added to other signs. As if you should frequently, earnestly and delightfully dream of preferments end hoiionra, or the favour of great men, suapert ambition, end do (he more to dia-c«T«r and mortify it: if it be of riches, and gain, and motley, suspect a covetous mind. If it beof revenge, or hurt to any man that you distaste, suspect somo nalioc, ami quickly mortify it: so if it bv of lust, or feasting, or drinking, or vain

reatioas. sports and games, do the like.

Dirert. vii. ' Lay no greater stress upon your dreuM than tliere is just cause.' As I. When you have Mwdied, Atid find no such nin prttvailing in you, ns yourdrenms srco) iiitinutte, do not conclude that you have moi^- Uian your

■ lianu )■ »■■•■ iJbftA iraum ^i«fi In nmafk rt ss^UHvnc In i)M fU-t-^d^nMinnlni. 1(004 »«kiB«iBniwJM»il: ikilbl bm Ml AiBMlsMw.Min dc-\tidk lakpWiiloubdoaicti IspMe ^niacin, ImM nltftU*. «t w^ps* frm^ iMvrliMlteAcwNtius laUiund* nf inrw<lir>^H

CHRISTIAN OIRBCTOBY.

[part 1.

wsking cvidonoe discorcrs. Prefer not your sleeping ugnH betbre your wakiog sie;iiB and Hcarch. 2. When you arc , conscious that you indulge no corruption to occasion such . dream, au])|>o!ie it not to be faulty of itself, and lay not blame of your bodily temperament, or unknown causM ipon your soul, witit too heavy and unjuita chnr^. 3. Ab-^lior the preHHinptuituM folly of those that ukv to prognosticate by their dreama, and measure their expectations by tliem, ^snd'ULBl thcauelTeB into hopen or fean by them. Saith )iogenM> " What folly i* it to be careless of your waking thought* and aclionit, and inquisitive about your dreams ? liA uiaii'M happinusitor misery lieth upon what he doth when [•Jte is awake, and nut upon what he sufiereth in his slevp."

CHAPTER IX.

Dirtrtioiu for the Government of the Tongtu'.

TU. 1. The OtHtrat Jhrtctiam.

^•Dirett.i. ' Undsiiiitand in gvncral of what moment and -conc«nuncnt it is, that the tongue be well governed and used.' For they that think words are inconsiderable, will use thpm inconsiderately. The conceit that words are of ■ amall moment <aB some eay of thoughts, that they are free) •doth cause men to use their tongues as if they were IVee, auying " Our lips are our own: who ia Lord over us"?" I. The tongue of man in bis glory: by which expres-'iBiTely he excelleth the bnttea: and a wonderful work of I God it is, that a man's tongue should be able to articulate such an exceeding number uf wordii: and Qod hath not given man so admirable a faculty for vanity and sin : the nobler and more excellent it is, tlic more to be regaided, and t.the greater is the fault of them that do abuse it. Hilary .compareth thgm to an ill borbrr that cuts a man's face and so deformeth him, when his work was to have made him more neat and comely. So it ih the office of the tongue to be ex-

• S<«llie Dimliooifcr Holy CunfcrrBC*, I*»rt U. r. 1(\

* PbLiU.4.

CHAP. IX.] CHBISTIAN ETHICS.

473

cellently iterviceabl« to Uie good of others, and to be the glory of niAnktud: the vhame therefore of its faults is the more inexcuHable.

2. The tonpie is made to be the index or ex|ire»Rer of the mind; tliereforc if thu mind be regaiduble, tJie tongue it regai'dable. And if the mind be not ret^dable, the man ia Bolregaidablc. For our Lord telleth us, that the tree ib known by its fruit: an evil tree bringeth forth btiI fruits: and "out of theabundancc of tJic heart the mouth speaketh." And Aristotle saith, that " such as a man is, such ate his speeches, such his works, and such bis life'." Therefore by vain or sinful words you lell men the vanity and corruption of your mindtt.

3. Meu'H works have a great dependance on tiicir words: thercfurc if their deeds be r<-gardabli-, tlieir words are re-gardablc. Deeds arc stirred up, or cauai'd by words. Daily experiance telleth us tlie powisr of speech. A speech hatli saved a kingdom, and a speech hath tost a kingdom, Grtut a4:tiona depend on tliem, and greater couHequenta.

4. If the men that we speak to be regardable, word* are regardnble. For words are powerful inHlrumenta of their good or hart. Ood useth them by hia ministem for nienV conversion and salvation: and satan uaetli them by his ministers for men's subversion and damnation. How many thouMind souls are hurt every day by the words of otliers ! Some decaired, some puffed up, some hiirdcni-<t. nud Kome provoked to linful passions ! And how many thousand urrt every day udiliod by words! either instructed, admoniahad, quickened or comforteil. Paul naith, "The weii|>ons ofour -wuftrearc mighty through Ood: And Pytliagoros could say, that " tongues cut deeper than swords, because they reach even to the aoul:" tongue-sins and duties therefore must needs be great.

6, Our tonics are the instruments of our Creator's praise; purposely given us to "speak good of his name," and to " declare bis works with rejoicing'" It is no small part of that service which Ood expeota from man, which is

< U)V>a bdn nalb. AriNififiM bdiK •*^«'< Q"''■*"'*■> <Mm> ib Imi-pkM*' MtiM,in>|uli,*»t»tnuda>4f^alDi, 11 diMM. Lwn. I> AftMlp. HkU. •Brt. T3. p. Id.

CURMTIAN DIRECTORY. [PAHT I.

performed by the tonga« j aor a wnalt part of the «»d of our creatioa: the use of all our highest facullJce, pnrt» and gnoes. are expreasively by the tunirue: our wisdom and knowledge, ogr lore and holiness, arc much Inat as to tho honour of God, and th« good of others if not expreased. Tl»c l^npie U the lanthom or caiiemcnt of Uie »oul, by which it looketb out, and ahioeth unto other*. Tlierefore the sin or duty of to noble on iDstrument is not to be made liRht of, by any that rwgiird tJie honour of our Maker.

G. Our wurdit have n great relleciion and op«Tation upon our own heart*. Ah they <:ome from thmi, so th«y racoil to them, ux in prayer and conference wc daily ob-Bure. Therefore for our own good or hurt, our wonlii urc not to be made light of.

7. God'fi law and judgment will but teach you what i ngard yon should have to words. Christ telleth you, that by " your words yoii shall be justihed, and by your words you shall be condemned''." And it ia words of bliiNphrmy against the Uoly Ohoiit, which are the unp«rdonable ain*. " If any man oflend not in word, the Hume is a perfect man, and able to bridle tlic whole bo<iy'." " The tongue is a fire; a world of initjuity: so is the tongue amongst our membent, that it dbfiletJi the whole body, and selteth on fire tlie course of nature, and it is set on fire of hell'." " Ifany man umong you seeni to be religious, and bridletli not his tongne, but deceiveth his own hntrt, this man's n-ligion is *ain^." " For he (hat will Iotc life and see good days, let him refrain his tongue from evil, and his lips tliat they speak no guile'." "But I say unto you, that every idle word tliat men shall spunk, llicy shall give account thereof in the day of Judgment''." Tlic third commandntt^nt tvlleth us, tliat " God will not hold him guiltless that taketh his name in vain." And " Speaking the truth in his heart, and not backbiting with Uie tongue," is the mark of him that shall abide io " Uod's tabernacle, and dwell in his holy hill." And the very work of heaven is aaid to be the

* M*ir.>a.».

• Mstunl.31. IW; Bluiiwbiafa-wotdaMcilmiNMnjkiniMM Cl«-

'Jan.ai.S. < Vsf. li. ^ Jua. L Id.

•tl^tiLia *U4n.ilLM.

CHAP. IX.]

CHRISTIAN ETHICS.

perpclual " praiiing of God'." Judge now how Ood judg-etlior>'our woids,

8. And some coojecture may be nuule by tbe judgment of the world. Do you not care yourselves wbat men apeak of you and to you ? Do you not care what language your children, or serranta, or neighboura fpve you? Ar« not words againat the king treaaoiuible and capital, a« well an deeds? The " wheel of afiatrti or courae of nature laaet on 6re bywords.*"." 1 may conclude then with Prov. xriii.2K " Death and life are in the power of the tongue :" and Prov. xxi. 2.3. " Whoso keepeth hiH mouth and bis tongue, keep-etli bis soul from trouble."

Dirtct. II. ' Understand well and remember the p«rti« cnlar duties of the tongue.' For the mere restraint of it from t'vil i^ not iMioiigh: and they are t)it:Re: 1. To gtunfy Ood by the maj^tfying of his name; to speak of tiie pntiH<!8 of his attributes and works. 3. To sing psalms of praise to him, and delight oar souls in the »we«t conimvmomtion ^f his excel lend ea. 3. To give him thanks for the meiciea alrowly received, and declare to others what he huth done for our Bouls and bodies, for his church and for the work). 4. To pray to him for what we want, and for oui brethrem, for tlie church, and for the conversion of his and our eite-dtica. 6. To ap])e!il to him and swear bjr bts name wliro we are called to it lawfully. Q. To make our necettsary covenutitK uiid vowh to him, and to make <>p<-n profeasioa of our belief, Bubjcction Hud obedience to him, before mea. 7. To preach his Word, or declare it in discourse, and to teaoh tho«e that are committed to our care, and edify tho ignorant and erroneoiu ■■ we have opportunity. 8. To de-rend the Word of God by conference or disputation; and confute tlie falae doctrine of deceivers. 9. To exhort men to their particular duties, and to reprove their particular sins; and endeavour to do them good as we are able. 10, To confess our own aim to God and man as wo have occa-sion. II. To crave the advic* and help of others for our souls; and inquire aHrr the will uf CIimI, and the way to salvation. 12. To praiM lliat which is good in others, and apeak good of all men, superiors, equals and inferiors, so faras there isjusl ground and cause. 13. To bear wilnetu to <»c>. th.li. - JssiB.*.

CHRISTIAN DIRBCTORV. [PART tV

the truth, when we ATfi called toit. 14. Todefendthccaiuieor tilt justaitd innocent, and vindicate them against tube ao cuwra; and excuse tfaow causes and persons that deserve excuse. 15. To communicate and convey to others the aome good impressions and affections of mind, which God hath wrought on us, and not only the bare truths thero^^lvea which we have receiTed. 16. LobU)', to be instruments of eommou converse ; o.f expresaiog our mutual affections and respects, and transacting ail our worldly bufltuctut: for leamin|^, urtu, manufactures, &c. These are the ukvk and dutie* of the tongue*.

Dirett. iii. ' Understand and remember what are tJie sins of the tongue to be avoided.' And they are very many, and many of Ui«m very great: the moat obfiervable are Uicse,—

1. (Not to say any more of the sins of ominaion; because it is easy to know (hem. when I have named the duties, which are done or omitted,) among the sins of com miBsion, the first that [ shall name i* bla«phony, as being the greatest; which is the reproaching of God: to speak. coQt«mptuouHly of God. or to vilify him, or dislionour him by the denying of his perfections, and to debase him by tiBlae titles, doctrines, images, resemblances, as likening him to man in any of our im|K-rfi^tions; any thing that is a reproaching of God is btatiplivmy. Such as Rabshakeh used when he threatened Uexekiah ; and Much as infidela and heretics use, when they deny his omnipresence, omniscience, government. Justice, particular providence or goodness: and affirm any evil of him, as that he is the author of sin, or false of bis word, or tJtat he gnvcnii.-th the world by mere deceit, or the like.

2. Another sin of the tongue is false doctrine, or teaching things false and dangerous us from God: if any falsely say, ho had such or such a point by divine inspiration, vision, or revelation, that makvtli him a false prophet. Dut if he only say falsely, that tliis or Uiat doctrine is contained

■ Fhto B«cri dlccre, iu qasiuor (dndli : 1. (juid ditrrr o^nei. t. Qna rnullam dtern. 3. Ail quM. 4. (JUBmlu lil ilicrtHlurn t n oportet tlioor qiM alnl udlU I'l drcoDti rt ■iiilltoil t luc miuii mulii dcc jHueiun ijuani wlii <«t. 81 td IMcnuui Miilom dlecmiuni til, •rrtiii iin wlali eongnu loquknur: tin mo wi Jn-idun* tllnnduiii all, maiaK auuduio utumur tndiccnda. fjiofl. t«rtt. In l^Bl.

r

CHAP. IX.] CHRISTIAN ETHICS. 477

m ihe Scripture, or clclirered by tradition to the church, thin is but tu b« a fulnv tvuclicr ; which is r sin greater or less according to the aggravntionii hcrenfiec mentioned.

3. Another of the ttinw of the ton^e tJt on oppoiiing of godliuvM indirectly, by fiil»c iippUcutioii of true doctrine, and un opposing of godly pcnwna for the sake of godlinvM, and cavilling agttinst particular truths utd duties of religion: or indirectly opposing the truth or duty under pretence of opposing only »omB controverted mode or itnperfectiui) in hiiD that speuketli or performetli it: a defending of tho.ie points and pntctices which would subvert or uodermine religion ; a secret eodeftvonr to make all serioua godliness aecm a needless thing. There are uiany IJiat seem orthodox, that arc impious and malicious opposers of that truth in the application, wlucb tbenuelves do nolionally hold, and poiiilively profess.

4. Another great sin of the tongue is the profane deriding of serious godliness, and the mocking, and jesting, and scorning at godly per«ouH as audi; or seoming at some of their real or xupposed im])erfeclioua, for their piety aake, to make them odious, that pit^ty tlirougb them might be made odious. When men so sp«ak, tliat tin; drift and tendency of their s|>eecli is to draw men to a dislike of truth or holiness; aitd their mocks or scorns at some particular opinion, or practice, or mode, doth tend to tlic contempt of religion in tlic serious practice of it. When tbey mock at a preacher of tlie Gospel, for aoroe expreasiona or imperfections, or for truth itself, to bring him and his doctrine into contempt: or at the prayers and speeches ol rvli-gious persons to the injury of religion,

If. Ajiotlifr great sin of the tongue is unjustly to forbid Christ's ministers to preach his Oospel, or speak in hia name ; or to stand up against them and contiadiot, rMist, and binder them in the preaching of the trutit: and as Qu-maliel calls it, ■' to fight nguiusL Qod V Yet tiius tJiey did by the apostles, " When they bad called tlie apostles and beaten tbcm, they commanded that tlkey should not apeak in the name of Jeaua, and let tiiem gor." So Acts iv. 18, 19. "And tbey called them and commanded Ihem not to dpeak at all, nor teach \a the name of Jesus : but Peter and • AeIi*. 99. ' V«r. 46,

John annvrered and tnid onto them, whether it be right in th« nif^it of God, hi hearken unto you more tlran unto God, jud^e ye; for we cannot but Hpeak the things which we have »e(-.n and heard." " Who l-olh killed the Lord JesuH, and their own prophets, and hare persecuted un ; and they pleaae not God and arc contrary lo all men. Forbidding us to Kpeak lo thv Gmtiles that tht-y mi^^ht be &nTed, to fill up their miuh nlwuyg: for the wrath is come upon them to tbv nttcrmost'i." As Dr. Hammond paraphraaeth it, 'And Utia generally is the ground of their quarrel to us, that in Bpite of their prohibition, we preach to the Gentiles.' —

6. Another sin of ttte tongue is profune svrenring either by Gw) or by creature*: and also all light and unrcvercnt tiae of the nnwe and attributes of God, of which more after-warda.

7. Much more is perjury or forawearing a most heinoaa ain. it being an appealing to God, the author and defender of truth, to bear wilne«a to an untruth, and lo judge the ofiender; and ho a craring a vengeance from God.

6, Lying alno is a gfMt and common sin of the tongue: of which more anon.

9. Anotlier sin of Uie tongue is hypocritical dissem-Ebling, which is worse than mere lying: when men's tongues

not with their hearts, but speak ^od words in prayer to God, or conference with men. to rover evil intentiouH or afl'ections, and to represent theumelves. to the hearers as better than they are.

10. Another is ostentation or proud boasting, either of ^snen's wit and learning, or greatness, or riches, or honour,

M atrei^^, or beauty, or parts, or piety, gr any thing that

'"men arc proud of* ? As the foitiiful " do make their boast

in God'." and in the " cross of Christ," by which "they

ire crucified to the worid'." So the covetous " boast ihcm-

■elves in tlic multitude of their riches"," and the "workers

Lof inicinity boast themselvea against the righteous, and the

(proud do triumph ands[>eak hard things'." "Evenagainat

« 1 TiKM. II- 15.

r QomI tutn inXlluU noli pncrlion : uuB A been fH:<{iutvrii, ridabtru. ^ftd i«nt in IKog. Laai. lib. L Md. f B. p^ 4a.

•P^aiin. t. ilir. a ■ 0*1. ri. W,

Pil-

^

w

CHAP. IX.]

CHKISTIAN ETHICS.

479

the Lord," do they boast, in th«ir bonding a^iriRt liix people'. So far OH |(n<le [rrvniiletli will) men, thvy arc apt to " bout themselves to b« oomcbody*." Either openly m the more foolish do, or cimuingly by the help of fuir pic-tencea, as the more ingeoiotis proud ones do.

11. Another MI) of the tongue is unsnaonable apeak-ing of common things when holy things should be pre-rerr«d; m on the Lord'a day, or at the time of public «ror> »hip, or whtin the company, occasion or opportunity call for holy MpeccheH; worldling* are taking, aa Saul, of their asaea, when they should talk of a kingdom*. To 8peuk ^oat your callini^ and rommon nffaira ia lawful, ko it b« moderately and in neiuton; but when you talk all of the world and vanity, and nerer hare done, aitd will scarce have any other talk in your mouths, and even on God's riny will " apeak your own words"," this is profane and sinful

^•peaking.

12. Another common tin of the tongue is a tempting [ and persuading others to sin, enticing them to gluttony, 'druukenneas, wautonnesa, fornication, or any other crime:

aa men that" not only do the same, but have pleasure in them that do them'." This is to be the instruments and [•cr^ants of Ihe devil, and mofit directly to do his work in Itlicworld. The nume I may say of unjust excusing, ex-'t«nnating or defending the sins of others, or commanding, 'idlurinj;, affrii^hting, or encouraging them thereto.

13. Another is a carnal manner of handling the sar.rvd ^things of God, aa when it is done with liglitnoss, or with

unsuitable curiosity of words, or in a ludicrous, toyish man-[>Mr, especially by the preachers of the Go«pcl themselves ; ftod not with a style that is grave and serious, agreeable to ^tb« weight and majesty of the Irntli.

14. Another is an imprudent, raab, and slovenly hand-["ling of holy things ; when they are spoken of so ignoranlly.

unskilfully, dinorderly, or pnAsionaUily, aa tcudoih to dis-' boQour them, and frustrate the desired good auccesa'.

rlMktEn.lS. •Aenv.M, ■tSua.ia.i.

* I<& Ivlil. tX • Bob. L 3f.

* IMyiM* Alii. on J«aM iii «f Mdliii( Um mngar, lallh, Koa puunduaat it fteudu ffiikd*! wnMoii, ^«* wlsthaaa el tartaitaniia qnldun micani, h»c lub»4kM.

CHRISTIAN DIRECTOBT. [PART:t-)

16. Another sin of the tongue in the reviling; or dishonouring or BuperiofB; when children B|>cak uorevcrenti)- and

[diiihDiiourably to or of their parents; or subjects of their governoni; oraervantsof theirmasters,either lo their faces,

I or behind their backs*. " They are not afraid lo epcak. evil

I of dignities^"

16. Another is the imperiouii contempt of inferiors, in-ngover tlimi, provoking and diKcountgiiifftht-in. "Fn-

proToke not your children to writth'."

17. Anotlier din of the totif^e is idU tftlk and multitude [of useless word*; a babbltnii; loquucity, or uiiprofittihlenGsg [of speech; when it is s|H:cch that ii.-ndvth to no edilication, [any good utie for mind, or body, or atfaint.

18. Anotlier Min is foolish talk, orjesling in Ivvity and folly, which tendetb to possess the nunds of tlie hearers with a disposition of levity nnd foUy, like the speakers. " Foolish talking and jesting are things not convenient *."

[Honest mirth is lawful; and tliat is the best which is most •anctified, as being from a holy principle, and about a holy matter, or to a holy end: " as rejoicing in the l.ord always'." " Ifuiy be merry let him sing psalms'." But such a light and frothy jexling, as is but the vent of habitual levity by idle word)), it not allowable. t)ut especially those persons do most odiously abiue their tongues and reason, who counterfeit idiots or fools, and usi: their wit to cover tlicir jcsta witli a seeming folly, to make tlicm the more ridiculous, and make it their very profesnion to be the jesters of great men. They make a Imde of hi;inous sin.

19. Another sin is " filthy speaking';" obscene nnd ri-. bnld talk ; which the apostle calls " corrupt or rotten conir fmiiniciition*';" when wanton, filthy minds do make th«m<-

selves merry with wanton, filthy speeches. Tltis is the devil's preparative to whoredom and all abominable unclean-nesa: for wlmn the tun|;uc is first taught to make a sport of such filthy sins, and the car to be delighted in it, or be indifferent to it, tlterc remaincth but a small step to actual fUthiness.

20. Another sin of the tongue is cursing; when men t«Lsli some mischief causelessly or unwarrantably to others.

f Zpba. '14. k Bph. f. «.

< f IN^ U. IOl

• rULIi.4.

' JiidsS. * J«nn T. I J.

If yoti «p«ak but in paNaioii or jest, and desira not to th«ni in your h«art« the hurt which you nvne, it i> ncvertheleM « sin of thv tongue, tut Jt in to speak bliu>phemy or traLxon in a passion or in jest: the tongue must be ruled aa well as the beatt. But if really you de«ire the hurt which you wish them, it is ao much the worse. But it iB worst of all, when paa«ionale, factious men will turn their very prayers into cursiiigH, c«lling for fire from heaven, and prayiog for oth«r men's destruction or hurt; and pretending Scripture exam* pies for it; Vi if they might do it unwarranuhly. which others hitre done in other canes in a warrantable manner.

21. Slandering is another sin of the tongue: when out of malice and ill will, men speak eril falsely of othetv to make them odious or do them hurt; or eUe through uncharitable credulity, do easily believe a false report, and so re-port it «g*in to others; or through rashness and unrulincH of tongue, divulge it, before they try it, or receive either just proof, or any wurrantsblc call to mention it.

22. Auotlicr sin is backhiting and venting ill reports behind mon'ft backs, without any warrant. Be the matter true or false, aa long as you eitlier know it not to be true, or if you do, yet vent it to make the peraon less refl]>ected, or at least without a sufficient cause, it is a sin against God, and a wrong to men.

23. Another sin is rash censuring, when you apeak that evil of another, which you have but an uncharitable surmise of; and take that to be probable which is bat possible, or that to be certain which is but probable against another ".

34. Another sin is railing, reviling, or passionate, pro-Tokiog words, which tend to the diminution of charity, and the breach of peace, and the stirring up of discord, and of a return of railing words from others, contrary to the love, and patience, and meekness, and gentleness which become ■ainU.

26. Another sin is cheating, deceiving, over-T«aching words: whrn m<:n ujt<: thi^ir tongiu-s to defraud their neighbours, in bargaining fur their own gain.

26, Another sin of the tongue is false witness-bearing.

_ • Cilitiaunl laqMcilalm nM feciaJltm, aI mladkcat* r^lhai. bwM to*-KkDllM •!«»••» uMtwlv. HkcnMi.CaM.IUMI. VOL. III. I I

CHRISTIAN niHKCTOKV. [PABT I.

and false accasing; n »\n which cHm to Ood for vengMnce, who iit the juKtifier of the innocent.

27. Another tin of fhe tongue is the passing an unrighteous •eRt«m-c in jude^ent: when nileranbflolre the guilty or condvnin the juflt, and call evil good, nnd good evil, and B«y to the tighteooB," Thou ait wicked'."

28. Another sin of the tongue is flattery; which \» the more heinous hy how niwch more hilrtfni. And it is inO*t hurtful, 1. When it tendeth to delude men in the grcrhtect thingR, erenthe state of their souIb. The flattery of a ptf-cher thai deceiveth wen n» in the name of Christ, is of all other flattery the most pemicioua: tomakelheunregemrnte believe that they are regencnte, (uid the ungodly to b«iieve that they arc godly, and the nnjustificd tobelieve that they are justified, and the children of ttatan to believe that without conversion they may be saved ; to make a worldling, swearer, a glutton, a drunkard, a fornicator, a formal hypo-^ crite, or a hater of holiness, believe that such as he may come to heaven without the sanciifyini?, renewing work of the Holy GhoEt; thia is the most eminent senice of the devil that the tongue of any man can do htm, exoBpt it be'the very open opposcnt of religion, As the devil uR^-th more to flatter men to hell, than to frighten them thither, so d^i Iiis ministers and instruments. And aJl doctrioea of libertinitm and looseness, which warrant men to do evil and to neglect a holy life, are of the two a more dangerous way of flattery, thiin that which cunsifttelh but in misapplication. Thus also carnal friends do use to flatter a siqoer into presumption and lalse hopes, when they see him convinced of his sin and raiserj-, and say, 'Trouble not ywmtelf; Cod i« merciful. and you have lived well, vtd been a good neighbour, and done nobody harm, and if such as you be not saved, Ood help a great many.' Thuswhen a convinced sinner is striving to get out of the devil's snares, theservantJiof eatanrock him asleep again, by (klseand flattering !<]>eeches and deceit. 2. Flattering ia pemicioun when it tendeth to the hurt of many : as when nilero am deceived and perverted by it to the destruction of tlie people and themselves^ " A

• Ppm.xUt. M.

* tndlgnMslniniiKtiidiniiwwtpiiiifcludsNiwIi, BlulnDJsfiLMftillbiL •ea.B8. p. JM.

CHA^.,IX.]

C^RJSTIAV Bf^ljCB.

*^3

.tying t<^ngoe tiAteth itxou;.t;t><>t.ftte f0,c1^pjfl,^^ gj|f-teriog mouth worketli rein V

'2i). Another ninisn jc«rtn{^,mockjng,den<liiig,oracurp' ipf; tit othvis, vitJier for their infirmiticK of Wdy or niinij, 9r jtor Iheir virtue*, or UuTQugh eary and nualice, or pride, or a iCUftom of deriding, scornful Bp«ech. " Scomera dv)^ght in ifKuiiuDg'," especially when 8iiit(ei;a scorn at the roprttofii ftuvi coiLDsc^s of the godly, and CMt them ft\l bacJt- int# |Ji«jr pjbccfl with contempt: for he that " r,eproveth a scorner g^t-ti-th himself a blot'." " A itcoiuer loveith UQt one (^at ^e-.itfoveth'."

30. A'>othvtoi^e-«ini«^<loliUry,Qr.f»hw WQtpIVp: l^e .^raiAe of idolH, or praying to them, or tuoJcing songa. or apeeche*, or diKputcs foi tltcm: as also the fnlse vrorHhip,9r ,Ahe true God. These a^ong othtp's ar« tlie fiia» of ibo ,|ODgue to be tTOt^Qd. I^o wqnder jf thfr^,t)« yet avf^e,,(<fr J(he *' tongue is ' o Ko'atooc t>ic nSwioc' a wofid of iniiiuity"."

Dirtct. ,iv. '^^eo you. have thus understood iho dutiea ,and Bias of the tQngue,.wd,tjbe greatness of th^m, )^e ue^t Jibing which you mutt b«[np*t careful niid .diligent aboi^t^s, t](hat you keep ail that upon tlie hcatt which should be v\pon ilhe tongue, opd k.»:p ^c heart dean,from tltut vthicb tile ,^t4U>gue muat be kifpt clean .frciia'.' The principal woi)l .fpiMil be about the bBBfrt. jp^r "out of the abundance c^fi^*: if^^ 0\c moutli spv^Jteth." ]. Il^e toogye wiU b^ no othi;r way cfTi'ctuiilly governed: if the heart be upon^e world. ,4^e tongue will moat commonly be npo.n the w<>ir|d; yon

tmay force i( a little against your hearts, hut it will W tf>,,a very ineonst^t obe^'^"*^ - when you ever so little loose the Jl^iUitja^gpqe. ,if„t^e |hcBrt be prpud, the ton6««,,yill 9peak proudly: if the heart be lustful, or rain, or puuiciouf. the word» will oidinarjly be so too. 2. Or jf you can fuice

«Pnx.iiTl.tS. Sn lTha.ti.5. i:Mk.iiLH. PmLiILIS *

''rWr.Ln: farP«l. ntlr. iIK.'IS. ttitl.4. '

• IW'.U.r.S. 'Pfo>.(T. II. •JwnUL&

* LofH^WB Hiilu', «l«iiiln<iiue bqucrii, uiScoKS. \iim btuiu nUii] Ilugiuloqvi iiitl. Dum CBdli duplex (lit biHiDl letMut.

(kM. PIhkI in Dtof. iMftJcL lib. L xti. Tb. p.«. BU* pm«t»ii hodU Iwpfe, QaU H«l plcli^ olUl rvifiandgl; lamqiN Itk lUcnni niivM vWltiniKir ; THMlDqdi.<l«M»widbU*<IUp»tliiaii)b<D4aKrt). DN|,l^t^ ^/fFS^^ p. S4.

CHRISTIAN DinecTORV. [PART I.

the tODg^ue to go tgainitt the h«art, it is but an bjrpocritic*! refonuaXion. A rwu, b proud, a worldly, a wanton, a mali-

I ciouRor img<K!ly himrl will condemn you, though the tongue w*B Torced to Mpeak htinibly. chaitUily, patiently, or piously. Thererore if you would ovcTcomc tlie vanity or worldlineag or wantonneH. or any other corruption of your upeech, fintt set yount«lvcB to overcome ihc Bame corruption in your hearta, and to revive and actuate the contrary gnic«a. And if you would nse your tongues to tie honour of God, and tile edification of men, wind up the spring of those holy affections which must be as water to the mill. It is the u»c of the tongue to express the mind: and it is tlie use of holy

['■pe«ch to be the expresAion of a holy mind. And do you tliink to express that vrbich you have not ? Wi!) you make a

I duty of a lie? If you would speak of Christ, or heaven with seriousness, see that yourhearts are seriously set upon Christ and heaven. When you go into any company where you

I' should ftpeak for God, and for the hearers' good, endeavour beforehand to get a deep impression on yourhearts, of those attributes or truths of God which you would express; and to revive the sense of that upon yourselves which you would mttke others sensible of. Stir up within yon the love of God, and the love of holiness and truth, and a love of Iha

I souls of them you speak to; and then yon will be as a conduit which runs as soon as the cock is turned, because jt is always full of water.

Dirttl. V. ' Labour for understanding in the taatters on which you should discourse.' Ignonnce denieth proviRJon for discourse, or fumtaheth you only with chaff and vanity, and maketh you ho speak as that it were better to say nothing. Knowledge and wisdom are continual storehouses of good and profitable talk: such as the " scribe instructed to the kinfrdomof heaven, that bringeth out of hiv treasure tilings new and oldV When a man understandelli the matter which he is to speak of. he is furnishod to speak un-derstandingly of it to others, and to defend it against gun-•ayent. " The niouUi of the righteous speaketh wisdom, .and his tongue talketh of judgment: -the law of his God is in his heart; none of his steps shall slide'." " The mouth of the just bringeth forth wisdom : but the ftoward tongue t UaR. «ii(. H. • PuL unU.M. 31.

shall be cut out: the lips of the righteous know what is acceptable: but the mouth of the wicked speakcth froward-neas*." WiK« men are never unprovided for wise speech : but the mouth of foob betrayeth their folly. " The toogue of the wixe »H«th knowledge aright; but the mouth of fools poureth out fuuliiihiieKMV' " In the mouth of the foolish is a rod of pride; but the lips of the wise shall preserve themS" "A fool's lips enter Into contention, and h» mouth ealleth for stfokea. A fool's mouth is his deslruo-tion, and h'm UpH htv. the Hiinre ofhiH soul"." But you will say, ' To tell us tliat wc Ehould get wisdom, is a word soon spoken, but not a thing that is easily or quickly done.' It is ver)- true: and tltcreforc it is as true, that the tongue is not easily well used and governed ; for men cannot express the wisdom which they have not, unless it be by rote : lhere< fore you must take Solomon's counsel, Prov. ii. 1—6. " My son, if tliou wilt receive my words, and hide my command-menu witli thee; su that thou incline thine ear to wisdoin, and apply thine heart to understanding; yea, if thou criest after knowledge, and liflvst up thy voice for undervtanding \ if tiiou seekest her as silver, and scorchest for her as for hid treasures ; then shalt thou understand the fear of the Lord, and find the kuowledge of Ood: for the Lord gireth

wisdom, 8tc. *'

Dirrtl. VI. ' In the meantime learn to b« silent till you have learned to spsak. Let not your tongues run before your wilji; Kpeuk not of that which you do not well understand, unless as learners, to receive instruction. Ratlier of the Iwo speak too little than too much *.' Those tliat will needs talk of things which ttiey understand not, do use wther to speak evil of them, (as Jude 10.) when lh«y are good; or to speak evil of them, b« they good or bad. He that cannot hold his tongue well, cannot speak well. " There is a time to keep silence, and a time to speak'." " There is a time so evil, that the prudent should keep silence*." At such a time 'Nihil eequ^ proderit quam quieacere, et minimum com aliis loqui et plurimum secum,' •aitb Seneca: ' h is then the best way to be quiet, and to

• rm. X. St. U. » Pnr, 1*. f. • Ptvf. m. X * Pm. nSiCt 7.

• JiMM L 19. Slow M tpMk, •kF> Ml wnlk. ■ UL*. ( Aao*T.13.

cfitiV«TU>f biiiEC-i'Mty.

ally Rtde to otlter*. and t^ucti U> youroelv^s.' Yon hare two eara and ooe tongue: hear twice aiiA speak once: w* oft«ner repent of speaking than of btittg silent. Few vrorda alitr <]uickiy answered for. To bv itary diid sparing of yoar nl^i:h doth hot only slvoid abundance of contention, danger, and repentance, biit also procuiuth you a KpuUtion of ifrisdoin. Plutaich eaith well, that ' Puacx loqueiitibuA ^ducU legibus opu8 c«t:' * There netds but few laws for llieni that apeak but few words.' Wlien on« «iid to tiU Cynic, when he waa much silent, ' If thou art n wise raaii. thou dost foolishly; if thou be n foot thon doiit wineiy.' He UisweTed, • Nemo stuhua taoere potest:' * A fool cannot hold hl« lohf^u:' and he that cannot hold hh tongue can-Hot hold his peace. Pythagoras'* counsel in (his agreeth witH Christ'b, ' Aut ^le,autafTcrsilcntionteliora:' 'Either hi silent, or iny EOmvthing that ia betu-r than silence' It was a wise answer of blm that b^ing asked ' whom coTctous landlords, and whom covetous lawyers hated most;' did ADawbr to the first,' Those that cat little and sweat much :' (for they usually live long, and so thei^ lease* are not soon cicpired :) and to the second, ' Tho^e that speak little and love much:' for such seldom make any work for liiwyetS. Two thinga are reijuisite in the matter of your speech; that it be somewhat needful to Ih: spoken, and that it be ^ tfaiHg which yoi) understand. Till then be silent.

Dirtrt. vil; * Take heed ofhasty rashness in yonrspeech; and use deliberation, especially in great or in doubtful things *. Think before yt»u speak : it i» better to try yisur Words before you Speak them than after; a pn-vCnting tHal is better than a repenting trial; but if boUi be omitted, Ood will tty ihem to your greater coiti. I knoWt in matters that are throughly understood, a wiai? man can Speak without any furtlitr premeditation, than the immediate actuating of the knowledge which Ke doth eiptvss i but *hcn thtrrt) is any Pear of misunderitlanding, or a disability to Kpeak fitly and safely without forethotights, tlicre hasty Speaking with-oat delihetation <especially in weighty thmgs) tuust be avoided; " Seest thou a liian thnt is hasty in his words ? thcr« is more hope of a fool than of him'." Especially take

* Nell dlo toqul, al viilm bunhe Inrilcluoi. Diu In tUnf, Lstll. Ub. ii. mt- ar. p. M. ■ Pier. iiii. to.

I

CUA)f. IX.] COSISTIAN ETHICS^ 407

heed in speaking either to Qod in prayer, or in the name of God, or ii« frum God in preachiqg or exhoitatinn, or ttboat the lioly matters of God in any of thy discourse; " Keep thy foot whea thou goeat to the hou»e of God, and be more ready to hear than to oflV-r the sacrifice of fools: for they consider not that they do eviP:" that is, watch thyself in public worship, and be more forwitrd to leam of God and t<^ obey him, as sensible of thy ignonince and subject to hil will, Uum to offer him thy Hucrificc (as if he stood in need of thee) while thou acglcctcat or rejcctCHt hia commands. " Be not rB«h with thy mouth, and let not thy heart be hpxty to utter any thing before God: for Ood is in heaven, and thou upon earth j iheicforc let thy words be few. For & dream comcth through multitude of business, and a fool's voice is known by multitude of words':" that is, come to God Ofl an obedient learner and a rcceirer, and not ns a giver: and therefore be readier to hear what he bath to com-tnand thee, than to pour out many words before him, as if he would accept and h«ur tltcc for thy bubbling. If loquacity and forwardness to talk many undigested wortU be a. sign of folly among men, how much more when thou speuk-eat to God that is in heaven ?

Direct. VIII. ' Keep a holy government over all your passions (as aforesaid) and especially try all those words with suspicion which any passion urgeth you to veut>. For pasaion is so apt to blind the judgment, (hat even holy passions themselves must be warily managed, ami feared, as you carry fire among straw or other combustible matter. As " grievous words stir up an)>:er" \" so anger causetb grievous words. " Be not hasty in thy spirit to be angry; for anger rcstuth in the bosom of fools •." To govtni the t<mgue when you ore in any passion (either love, or fear, or grief, or anger) is like tile governing of a ship in storms and tempestH, or tlic luaotging of a horse that is fierce and heated. " The fool rageth and is confident: he that in soon angry dealeth foolishly *." " U » better to dwell in the wilderness tJian with a contentious, angry woman ^" " An aogiy nan aliireUi up strife, and a furious man abouiidctli

k E«tM.<.t. • Koclcn. ><).».

■ »r.«, 9.

• Frw.ik. I«, 17,

• PlOT. a*. I. > Pnn. iiL Ift

CHBISTIAIt orRBCTORT. [PART Jk

in tnnigTMaion *." Tbcrt is no ruling tbe tooguc if you cannot rule the paseioQB -. therefore it i>i good counnel, " Mike no friendship with an Kngiy mnn, and with a furious man thou shalt not go; lest thou learn his way, and g«tB snare to thy soul'."

Diretl. IX. 'Foresee your opportunities of profltablo discourse, and your temptutionii to evil speeches.' For we are ueldont throughly prepared for sudden, unexpected accidental. Consider when you go forth, what coinpsny you are like to fall into, and what good you are like to be called to, or what ,evil you are most likely to be tempted to: especially consider the ordinary stutrd duties and tempta-tioaa of your daily company and cunverse.

Dtrerf. x. ' Accordingly (besides your aforesaid general preparations) be prepared particularly for those dutie* and those teuiptations: carry still about with you some special preservatires gainst thoae particular sins of speech which you are most in danger of; and Kome special provisions and helps to tliose duties of spi-ech which you may be called to.' As a surgeon will carry about with him his instruments and salves which be is like to have use for, among the pei^ sons that he hath to do with. And as a Iraveller will carry •Dcl) necessones still with him, as in his tnnvels he cannot be without. If you are to converse with angrj'mcn, be still furnished with patience and firm resolutions to " ^ve plac« to wrath'." If you are to converge with ignorant, ungodly men, go furnished witli powvrful, convincing reasons, to humble them and change their minds. If you are to go amongst tbe cavilling or scorning enemies of holiness, go J furnished with well digested arguments for tbe defence of I that which lliey arc most likely to oppose, that you may 1^ shame and slop the mouths of such guinsaycrs. This must be done by " tbe sword of the Spirit, which is the word of God'," Therefore be well acquainted with the Scripture, and with particular plain texts for each particular use : by them the " man of God is complete, throughly furnished to every good work "."

Dirtet. x\. ' Continually walk as in the presence of God, and as under his government and law, and as those that are

^ Pn>r. iiii. tt. > Cphc*. ti, IT.

* Pun. uii, tt.

• « 7W. Ui. IT.

Ron. itL 1?.

CHAP. IX.] CHRISTIAN ETHICS.

pasiiDg on to judgment'.' Auk yoaneWeM, whatever you ray: 1. Whether it be fit for God to hear ? 2. Whether it be agrceablsto bi»lioly law? 3. Whether itbeiiucbtpeech aa you would hvar of at the day of judf^cnt ? If it be speech uumeet for the hearing of a grave and reverend man, will you ape&k it before God i Will yon speak wantonly, or filthily, or foolishly, or maliciously, when God furbiddeth it, and when he is present and beareth every word, and when you must certainly give account to bim of all 1

Direct. XII, ' Pray every morning to God for preaervft-tion from the sins of speech thai you are liable to that day.' Conitoit the cuitody of your tongue* to him; not so w to think youn«lve« di«churged of it, but ao u to implore and truRl liii gTKce. Pmy as David, " Set n watch, O Lord, before my mouth; keep the door of my lip«; incline not my heart to any evil thing: and tliut the word* of your mouth and the meditations of your heart, may be acceptable tokia'."

Diner. XIII. ' Make it part of your continual work to watch your longuea.' Carelessness and negligence will not serve turn in so difficult a work of f^oTrmment. James tellelli you iJiat to tame and rule the tongue, is harder than to tame and rule wild beasts, and birds, and serpents: and u the ruling of a horso by the bridle, and of a ship that is driven by fierce winds: and that the " tongue is an unruly evil: and that he that otTendetli nut in word is a perllMt man, and able also to bridle the whole body'." Make it therefore your study and work, and watch it continually.

Dirtct. XIV. ' Call your tongues daily to account, and

liuk yourselves, what evil you have spoken, and what good

I you have omitted every day; and be humbled before Qod id

the penitent confession of the sin whicli you diacover. And

noew your resolution for a stncler watch for the time to

obme.' If your aemnt be every day faulty, and never hear

. of it. he will take it as no fault, and be little careful to

amend : nay, you will remember your very ox of his fiiolt

when he goeth out of the furrow by a prick or stroke, and

your horae when he is faulty by u spur or rod. And do you

think if you let yourselves, even your longuM, be faulty

every day and never tell them of it, or call them to accoant,

■ fW. uttJa. t. ) PmI. nlL S, «. >it. 11. • Jaaw* Ul.

CHKISTIAH OUtBCTORY. [PARX t.

tliut thty ura ever like to bv roformcd, and not grow cotvIgss tuul uccustoiDud to tbc wa? Your tirst cure mufit be for pravontiag the bio, and doing the duly; saying, as David. " I Boid, I will Uke heed to my waya, tbat I o&'end uoL with XBff tongue: 1 will keep my mniitb with a bridlt-. whil« the wicked is before me: 1 wiw dumb with aileuce, I held my peace*." " My Uta^m shall spenk of thy righleouHuejui and of thy prmixv uU the day longV " My tonguv Hhull speak of thy word *." " My tongue is as the p«n of a ready writer''." But your next csre muat be to ccp«nt of the faults which you comnut, and to judge yourselves for them and rvform: rcmcniWriiig tluit " Uicrv is not u word ia yOUT tongues, but ii altogc^tiier known to Uod *."

Dirtel. XV. ' Make use of a faithful monitor or reprover.'

r W« arc apt* thiougb custom nnd partJulity, to overlook the finilts of ovir own spcecli. A friend is here exceeding ww fiil. Desire your friend therefore to wutch over you in this:

, and amend what he icliclli you of: and be nut ho foolish as to uke part with your fault against your friend.

3W* 3. Spetial Dirttltont againrt pntfant Sweari/ig, wtj utitig Gvd't munt HNmerrntl^ tmd in l-oim.

1. To swear ii an affirming or denying of a thing, with an appeal to aoiDe other thing or person, aa a witness of tfaa truth or avenger of the untruth, who is not producible u witness or judge in huuiui courts, An uthnnation ornega-tion is the matter of an oatli: Uie peculiar appilUtion is the form. It is not evary appeal or alte»tation that mskvth an <«ath'. To appeal to such a witness as is credible and may be produced in the court, froma partial, iiicredible witness, b no oath. To appeal from uu incompetent judge or an in-fiariw court, to a competent jut^^ or highar court, ia,iio •waaring. To say, ' 1 take llie ktui; for my witness,' or ' ( appeal to the king,' is not lu swear by Uie king: but to say, ' I take Ood to witness,' or ' 1 appeal to God as the judge of the truth of what I say,' is toswear by God. But toap^ peal to Ood a» a righteous Judge, against the injustice or Giuelly of men, without relation to his attesting orjudgii^

. * FaL tit. I.

* Plkl. MIV. tS.

' Pal. cxub. i.

' PMi.iitL«t ciU. in.

' Desu tl. 13. *. SU.

ctnnttAH rrmcs.

401

CBiP. tX.]

My nffinnatioM or nf-gation of our own, i« no BWMring hy Mm, because there wanl«th the matter of an ontli. An oath w kn app«ut to some supernalursl or higher mid more tfrri-bl* power, th«n that of the court or person we swear to, to toakfl our testimony the mora ere<libiv, when other evidences of certainty or credibility urc wunting. So tliat a legal tMttmoOy omppeal are not iiwt-ann)f.

Sweating is eitherjii»l nnd lawful, or ainful and abusive. To n jmt mud Uwful outh it is noceMMy, 1. That it be God lilting ultimately that wc swear by : lx-«ausv no witnen* and arcn^iitg jud^e ubovo human courts can hn ap|>ettlt:(l to but Ood: and th«refon: to swear by any creature properly and in thf Mns« that God is sworn by. is to idolize it, uid to ascribe to it the properties of Ood ■. (Of which tunTv anon.) 3. It is necessary to a jnst oath, that the matter be true a« it is assertory or negative, and also ifit be pro«ii»sory, that the matter be, 1. Honest and lawful, 2. and poKsible. And wbdvany oneof tbflM is wanting, it is nnlnwfui. 3. Il is B^«dftil that there be an hoocat end [ for the end ts u principal ingredient in all moral good and eTiL 4. It ia needful that it be done upon n sufiioivnt call and honest motives, and nut unmM^cssarily or wrtlioot just reason. 6. Aiul lb* manner and circtunBtanc«s must be lawful.

And oath ia an eqairocal word, taken sometimes for that which in formally so, aa before described ; and sometiroes for that which ia but the nmtter and exprvasire form witb> out any real intent of swearing. Or, an onth is taken eith«r tor the whole human net completely, oontainiiig tlie words aigoifying and the purpose aiipiified; or e)ac for tht- outward aign or words alone. (As the word prayer signi&elii BinMtn»M the ban forn of worda, and sometitaea the wotda «Bd daalrt signified by them. And as the word sarrameat ia aooMtiiDea taken for the external signs only, and soiDtB times for the aigns with the mutual covenanting and actions signified.) Here it may be questioned,—

Qufit. ' Whothi-r it b« swearing or not, whioh ia frt-tfnenily used by Ignorant,careless people, who um- the words or form of an oatli, in mi-rc custom, not knowing what an oath is, nor having any thought or purpose of appenling to God, or to the creatnre by which they swear. The reaaon

.483 CHRISTIAN DIRECTORY. [PART I.

' .of th<! doubt U, b«cauBe it Beemeth to be but the matter or «xtvmal part of an oatb; and it is the form that epccifieth «nd dcnominateth. He that should ignorautly speak the words of nn oath in Latin or Greek while be uuderstand-eth not the language and iotendeth no nucU Uiitig. doth not swear.'

Answ. 1. In the full and propcreat sense of the word, it is before God no oath if there be no intent of coofiming your speech by an appeal to God, or to that which yoo

.swear by. As a ludicroua washing and using the words of baptism, is no true baptism, no more than a corpse is a man.

,(And tluiH it is true which the Papiau say, that the intention of the baptizer is necessary to the being of baptism: that is, it is necessary to the being of sacramental administration to the baptiwr himself, before God, that he really intend to baptize ; and it is nrccasary to the being of baptism before God in the person baptized that he himself if at

, a^e, or those that have power to dedicate him to God if he be an infant, do really intend it: and it is necessary to the Wing of the external ordinance in ' foro ecclesiw.'' before tile church,' that both the baptizer and baptized do profess

. or seem to intend it.) 2. But if you use such words as are the ordioary form of an oath in a langiuge which you un-derstand, so as the hcarcta may justly euppo&e you to understand it, it is an oath,' coram hominibus,'' before men/ and in the latter narrower sense of the word. And it shall be obligatory and pleadable agaioBt you in any court of justice by those you swear to : yea, and God himself, doth take you thereby to be obliged thus to men: and if it be • profane, causeless swearing, men must call it an oath ; for

I they see not the heart; even as they munt take him to be

I iMptiwd that professeth to intend it: and ' in forohvmano/ 4t >• M indeed: and God himself will account you a sinner, even one lltat usetli the external form of an outli, and that which before men, in an oatli, to the wrong of his name and honour, and to the scandal of others. And it will not excuse you that you knew not that it was an oath, or that you knew not the nature of anouth, nr that you rashly used it, not considering that it was an oath: for you were bound to have known and to have considered : you should bare done it, and might have done it if you would. But if they

CHAP. IX.]

CHRISTIAN STHlCa.

493

were words which you could not know to hnvc been the fona or expressions of an oath, but the hearers might perceive that you meant no Huch thing, but something else, then you areexcusable, if you had just cause to use them.

II. As to the case of swearing by creatures, how far is it cinful; it is just like the cfuie of worahippini; images, or by in&gea. He tliat worshippvth an image or any creature u Qod. and ultimately tcrmiuatcth hia worship in it, doth Ooounit direct and full idolatry*: which is so much the '^tK«t«r sin, by how much tlie baser the thing is which he idoliieth. But if he make the image or creature but his medium of that worship which should be immediately offered to God, in whom it is ultimately tenninated, tlien it is not gross idolatry, but it is false and forbidden worship of the true Ood. But if the creature be made but the medium of that worship which Ood would have offered him "by a mvdium. then it ia lawful so to use or worship it (as to honour and admire God aa appearing in hia works; to 'give that worship or honour to our parents and rulers as his officers, which is ultimately tennitiated in Qod); just so it is in the case of swearing : for swearing is a part of the worship of Ood. He that sweareth by any creature as a Ood, or as the avenger of those that by falsehood elude the judgment of man, doth commit idolatry in it'; as ' Julian did when he swore by the sun (which he praioed by his orations and worshipped as God). But he that only ■weareth so by t creature, as to intend God ultimately as tbewitikMi and avenger, but yet so as that tlie creature only is named, or so named as hath an appearance of ido-lat^. or tendeth to entic« the mind fron God, or seanda-:lounIy to obscure his honour, or in any other forbidden

ty, doth swear by the true Ood intentionally, but in a sin-'ta\ manner. But he that directly swearath by Ood (upon a just call), and by the creature (or nameth the creature rMber), but in a just, and clear, and inoffensive subordination to Ood, is excusable. So we use to lay our hands on ' the Bible and thus to swear ' So help me God, and the contents of this book.' Thus on great occasions many good

CO in th«ir writings to clear themselves from some cf

^DcuLLtS. lm.th.tX Itr.U. trt.tr. %,

* Amm. •4n. It. llM.lf. 15. Zepb.l.S. J(r.«tt.l<t ln.lb.lt.

CUMJATIAN DIRKCTOKY. X^ART I.

4ui»ny luvc eaid * I-call Qcxl, and aogels, and ia«o to ,wit-oess,' Maay is naming cieatuTOs iDtend r*U»cr a ciub^ tfaaa a aweariug by Uie creature: a«'If it.be w^,ai),,|gt Ctod deatroy me by thia 6k, or thie watar. iic.' «.rfi

QiKsf. ' Is it lawful Id lay hauds on tlfo book and kisa itinaweaiiDgaa ui done in KngliuwJ-' • ifiap. To Ttak>e jw cwtli us iupoMd in Eofuland witJi 'Ikyini; the Jundon 4h« Bible Md kjtwing it, i» not.ita-Jawfal.

I'roptd 1. Tliat nhich-isarvLforbiddou by.Ood Ih lawful •(•befure Qod). But ho to take an otitli in not forliidden |i^y

xOod ThetefuM, &c. TIm! minor will b« provtid mif-

:fici«ntly by illKpruring all Uic pr«teno«a of a proiubition. Tiie major ueedviK uo proof.

2. Ifit be forbidden itU«itlier, 1. Aenn Rct uiwoiYhip <not conimundod, and Ho^wilUworstiip. '2. Or aH a ei^i-■■ficant ceremony in wornliip not oammaoded. 3.iOr a^i.a^ ^vuncommanded ^(ignilwaut cer«i»ony. which hatb in .itae^f >ne ftibidden .%iutt«f or inHnn«r. But it is not forbidden ^lin any of tttcae rsspectA i therefore not at all.

I. Mot OB an aot not commaodud in worship: for*.^ ' ixfuatenus ad omne valet consequenlia:' thencdl acts inwor-

■hip not commanded ivould be unlawful, which in faUu:

itSor, \\ The aoU u»ad in Hwearing. Gen. xxiy. 2. xW. 32.

<«Apoc. s.6. were not coinmaiul«d and yet lawful; of.whi^h

tmore anon. '2.< God hath not commanded what,tune.bo

aiog •poalm in, what diviBion to makp thu Bible into

r» and vetsew, whether to ai>o,a writti;n 9r a ,piiq(fMl

Jible, wbat.worde, Mbat n)fithod,.whal partiq^)^ .text,^

•choose, what (ranatation, to use, with many such like.

II. Votasa M{;i)ilicaiit vennnoity not-cotiuua»(l«d: Xor -tiken allaucbahould be forbiddon, whiohiisiDOt tru«. r^fw.

Abraham's swearing by lining up the band (and vOifJie

ela.Apoc.x.),aud Ahnjiam'e i^rvant by putting bi« b^Qd

•under the thifr)i, were significant cereuuMues. And he M^t

KwiUxay tlicy were conuuandrd muftt prove iL Thitf^Qn-

|-trary by UK may well be anppoHvd. 1. &0QK|i»fl,DO apch ^

lie «oti£i*d in Scripture, and her«*non apparere'iu»l'.D»n

caae' are equal, becauite of tlte perfection of Qod's jlaws.

2. Because it is mentioned, as Parffiua and other oomnea-

tators note, as some accuatomed rite, and so dependeth not

CBfcP, IX.] CHRISTIAN imilOS.

49$

on «ny particular precept to Abraham alone as a proplwt. 3. IWsuBe it IB not one but Beveral aorta of Bwearing ritmt tliat are mentioned, lifting up the bond, and putting it under the tbigb.

2. Almost all C'hristianK take acme uncommandcd aig-nifioant ceremony in iiwearing to be lawful. Thecetemoi^ meutioited by Paneua ibid, as ui^ed in the Palatinate u

' ancb, of lifting up tbree fin^ra,' Uodie noa j u rain us,'d intuit triba« dextrv! Rublatis, invocantes vindicein 8. TriniU-tem.' The EngliKb annotations tell you Ibat Lbe cuatoms of connuies are very rarioua in tbiii point, yet moitt agree in adding some outward atteatalton of action or gesture to words in taking of im oath to makv it buttar remembered and more regarded, thnn bnrt- words of atfimiuiion, promise or imprecation. And Joi^i-pbuM (cited by Orotiiu) tells us it was thnn the cuatom among the Jews to nraar by thiK cervmony of putting the baud nodar the tbiRh : (whether in token of subjection, or becauiw it was the place of tb« aword, the inHtrament of rerengc, as Grotius and othafs, or in expectation of the promised seed aa the Father* thoiighL) And the caae of Joseph's adjuration shews it. Vid. Pvricr. in Oen. xit. and xxiv.

3. An action ofaootber partof the bo^y.ia no more forbidden to eaprass tlie tnind by, tlian of the tooguc. God

' DereT said, you ahull no way t-xprciM yuar minds in things

sacred or civil, but by tlic ton};uv. A cbtinge of the coiui-

^MDkncemay express it::a tromn or a.pleaiaiit look. <* In-

■dex animi Vultuii.)' Paul did bft up the band to the Jews

"when he would speak for bunself; Obriflt made as if>he

: would^have gone fnrtber^. Words aieinot natural sigM,

bat invented and arbitrary in pntti wiliOi Uiough the power

of «|»cnkiii^ words so inventediandriMuoMd b« niituntl. If

it be lawful to use atgnificant words, not commaodediin

iwoiabtp, it 'is btwful to us« aigailicent aations (nadar die

'M^latton). Therefore all the aneieat chnrdica withaut

one contradictor that aver 1 read of, did uae many ii>»ch.

' Thoiqtli Ahko*^^ fip. and Jawiar. aadly cciwpiameth tliat

then thaywsre gniim to an' oppressive i number; yet he

' nevirr Hpnikoth aguttft theitlitng itself. To aland up itt the

"CiMd IS a sigoi^aspt axpraasieo of oonaaaty whicitiaut ittdy

CHRISTIAN DIBBCTORY.

(part I.

all the chuTchcM vIkc, but the old non-canrorm»U never MTuplcd, nor do thp prrscnt rs far as I on Icam : whether to sit. stand, or kneel, at singing pulnu, is led at liberty. To put off the liat ia a. significant ceremony or act in worship, not commanded in itself, nor used of old for the same eignilicntion as now. And where the covering of the head doth si^ify reverence, it ia better than to be bare. In one country custom ninkcth Htanding up, in another Bitting and hanging down the head, in another kneeling, in another proAtratJon, to b« tiie sign of reverence, which accordin^y ■RUiy be used in God's eervice. When covenants betwcett land the people are renewed, consent may lawfully bcex-F^ressed either by standing up or by holding up ilie. hand ^by which suSragcs things sacred were used to be given), l-or by Buhscribing, or by voice. For Qod hath commanded ••as the expressing of coniient, revrreuce, itc, but lefl tlie word, gesture, or expressing sign to liberty. He tliataffirm-Bth that Ood hath left no other BigoificatioD of oar minds ^jn sacred things to our liberty, but tied us to words alone, ' must prove what he saith (which he must do against Scripture, tif^nst nature, and against all the judgment and custom of all Christ's churches and of the world).

III. If laying the hand on the book and kissing it bo unlawful for any special matter or manner forbidden more than other significant acta, it is for some of llie reasons -named by you: which now I will answer.

Oty. It savourcth of the Romish superstition. Ansio. 1, Not at all: prove that if you can. 2. Superstition is the (feigning of things to be pleasing or displeasing to God which arc not, and using or distising them accordingly; ■whatever be the etymology of the word ' Superatitum coitus,' or ' supra Stalntum, &c' it is certain that the common tise of it among heathens (aa Plutarch at large,) and Christians was, for an erroneous, undue fear of Qod, thinking > this or that was displeasing or pleasing to him, to be done or to be avoided which was not bo, but was the conceit of a frightened, mistaking mind. Therefore to say that Qod ■ is displeased with this xignification of the mind, when it ia 'not BO, nor can be proved, is Buperatition. And this is not ' the solitary inKtance of sataa's introducing superstition under pretence of avoiding superstition, 3. The sense of

eRKlftflAN ETHICS.

497

the law is to be judged of by tlie law, and by the notorious iloctnQe and profession of the law-maker* nnd of the land:' which here renouDc«th the supetRtitious u»e of it. Bui 1 confess I was more tfraid that the Papists had too much derogated from the Scripture, titan given too much to it. And they profess that they swear not by n crenture. Vid. Perer. uhi sup. in Gen. xxir. 2.

Obffcl. But Parous. &c. in Gen. xxiv. 2. saith, " Non absque aupemtitione fit cum super cruciftxum aut codicem Evangelii digitis impositisjunlur, ut fit in Pnpstu." ;lfute-. I. But that Hiime act which ' in Ptputu' is enpcrslitious because of Mup^nttiliouK conceits and end«, is not »o in all ollicrs that have none such. 2. It is no new thing to ha quick in accusing our adversarivs: but Paricus addeth not m ayllabli! nf proof; and if lie had, it must have been such as touched not us, or rise invalid.

Olgtil. ' Some good men have scrupled it.' Ataw. I. Ten tliousand to one such have not scrupled it. 2. They are not our gods nor taw. 3. The Quakers and the old Anabap-ti«tJi (and tbey say Origen) scrupled, yea, condemned all swearing, or all imposed oaths. And if wo avoid all as sin which some good men have scrupled, we shall make superstition a great part of our religion : and when on the same grounds we have but practiiied all as duty, which some good men have taken for duty, we shall quite out-go the Papists. He that readeth Beda, Boniface, nnd abundance such pious writers, will soon sec, that godly or fanatical religious persons, dreams, visions, strict opinions, confident assertions, nnd credulous beliering one another, with the hope of improving such tJiings against Pagans and Jews, for Christianity, brought in almost all the legends and sa-perstitions of the Papists.

II. OAfW. II.'Our common-law commissions, that give authority to examine persons, direct it to be done ' supra sa-cramcuti) sua per aanota Deierongelia fidelilerprteslnnda:' and in the form of administrations in ecclesiastical courts the words are ' Ad sancta Dei evangelia rite et legitime jurnti:' whether these forms do not infer that in their first use {at leaat), persons either swore by the erangelists or offended in that mode of swearing: and our common-law calls it a corporal oath, from touching the book.' VOL. 111. K k

■

CHRISTIAN DIRECTORY.

[PART I.

Aimit. I. To kpow Uie MttM of our preseDt Uw it is not 1^ necessary Uial wc kuow tlie Heue of the firat users of the form. For the law i» nut dow Uie kiDg'a law that first made it (he KatJi no law that hath no governmeDt), but the king's Utr thatnowmgni-lh.Aiidbrnreth hiH seiuie. 2. To justify ' oar obedicDCM: to law, it is not ncce«Muy that we prove every phrase in that law to be fitly expreued. 3. But examine it well, and try whether it be not also fit and laudable.

1. There are three things conjoined in the oatha iu quea-lioQ: I. A testimony assertory or n promise. 2. An oath. 3. An imprecation. The assertory IcMtimony here i* the first thing intended; and (he oatli and imprecation are but as a means to make that testimony or promise valid. 2. The published doctrine of England, in the thirty-nine ar-tiolei, the book of ordination, &c. is, that the holy Scripture* contain all thin^ neeeasary to xalvation, aa beii^ God'M law or rule of our faith and life. All our duty to God is there commanded: all the promises oa which we hope are there contained; all the punishments which the perjured or any sinner must feci and ahould feur, arc there threatened. Therefore 3. The laying on the hand and kissing the book, is an action directly related to the imprecation, and not to the oatli, but only by consequence, as the imprecation in HuhHvrvient to the oath, as the oath is to the Buertion. So that tltis is the plain paraphrase of the whole. *I do baliere that Ood the Ruler of all the world, is the Judge nf aeoreta which ure above man's judcrmcnt. llie Searcher of bearta, and the luitcr and avenger of pi:r]ury, according to this his holy Word by which he govemetb us: and to this Gwl 1 appeal as to the truth of Uiia my testimony, consenting myself, to lose all the benefit of his promises to be just, and to bear all the punishment here threab;ned to the perjured, if I lie.*

And what could be said more fitly, I, To own the Protestant doctnnc that the Scripture ia God's ptrTtot word : that tlic evil to be feared, and the good to be hoped for, is all there contained, and i« all the rnlfilling of that word ? 2. And to put the Word in ita due subordination to God ? And our ordinary form of swearing sheweth this, ' So help you God, and the contents of this book.' Whether you will call tliis ' swearing upon or by the goepel,' or cadi it'« cor<

RHAP. IX.] CBRISTIAN ETHICS:

poral nath,' or a spiritual oath, ih only '<)e nomine,' uid ia nothing to (he matler thus truly dvBcribi.-d. ' Sncntmtra-tnm' signiBeth the oath itself, ud * Ad nacta «vftngeliik' i« a fit phraite: or if' BHper Mftcraaients' »ijra\fy t!»e two micm-meuLi of the Gospel, it can mean no more than ' An one that by the rect^ption of the ucnmeiit, doth profeu to bv tieve this Gospel to be true, 1 do renounce the benefits of it, if 1 lit!:' and in this sen»e it bath been tome mvn's tiuRtom to rvceivu the ncrunent when tbey would solemnly iwcar.

III. Obftct. 'Some seem to object against kissing tb« book, as having the greater appearance of giving too madi to it, or putting some adoration on it; and bccausi; this ceremony of Icissing is held to be of later date than laying on the hand.'

Aasw. The ceremony signifieth that I love and approva the Gospel, and place the hope of my salralloD in it. And the public doctrine of the kingdom before cited, shewetJi a* a full exposition what we ascribe to it. But as some scnipa-lous bretliren in Scotland gratify the PapisU by rejecting the oath of supremacy, which is the most thorny hcdg« against tliem, and this while they cry out against Popery; ■o others would gratify the Papists, by suggealiag that wa give too much to the Bible, and adore it; when the rery sum of England's Protestantism, is their just ascribing to the Holy Scriptures its sufficiency as to all things neceaaa-ry to salvation. Thus satan undoeth atill by overdoing.

IV. ObfKt. ' Laying on the hand, and kissing the book, seem of the same nature with the cross in baptism, and other significant ceremonies: and an oath is part of the worship of God : therefore not to be taken, with thooe ceremo Dies, or else will seem to justify the other.'

^juv. I. Siguiticant words, gestures or actions are not therefore eril, because they ant significant (unless bnitish-nesH l>e a virtue): nor because any call them by the name of ceremonies (else tliat name might be put on any thing by an enemy to deprire us of our liberty), Thereifore I can judge of no ceremony by that general name alone, till it be BUned itself in specie. 2. Of the cross in bftptiam, see my 'Disputations of Church Gorernment' of Ceremonies, written long ago. There are these notorious dillereiices in the cue: 1. The cross is an image used in God's worship: tboa^

CHRISTIAN DIHE«TOHy. [PART I.

oot a permanent, yet a transient imaf^, and used a» an image of the croaa of Christ, though but m water or oil. And Giod hath more specially forbittik-n inUL^t used in hi» worship, than he hath done a profciuing Bigni6cnnt word, gra-ture or action, which is no image, nor used as such. 2. Tba croM se«meth to be a third sacrament of the coveniutt of grace, while it in utt^ as a Hynihul of ChnBtianity, and a dedicating aign (as the cnnon call«th it) by which before thg church, there is innde a solemn Mlf-ub)igation, as sacramen-tally, to renounce th« dcri), tlie world uiul the ficHh, and manfully to fight under Chrial'ii banner, ax his faithful iwtr-vautit and Koldicm to our live's end: implying our trust and hope in Ghrim crucified for the benefits of bis deatli. So that if it be not n complete third sacrament, it batli ho much of that which ik proper to a sacrament, (like the ' Sacramen-tum Miliure,' whence the name came into tlie church) that for my part, I dare not use it, though I presume not to censure thuM! that do, nor to condemn all othf.r uovx of the crofta, which the ancients abounded in, as snddeii, particular, professing signA, much below this solemn covenanting use. And as I think the king would not take it well, when he bath made the star the badge of the knights of the garter, if any subject will presume to make another' Symbolum Ordi-nis,' though yet many a significant gesture or act may be used without offence. So I fear Christ would not take it well of me if I pre«umG to make or use anotiier symbol or ' tessera' of Chriatianity, eapeciatly witli ao much of a oove-nanting sacramental nature. But what is this to things or freatuiCB significant of no such kind ? You see then the difference of thfiflv coses.

But if you were able to prove the crosa as hnrmless as the aweaiing ceremony, I would be for the cross, and not against the laying the hand on the book, and kissing it: for 1.1 am not of their mind that form their judgment of otJier particulars to anit with their preconceived opiDions of things of the same rank or qtmlity : nor make the interest of my former conceptions, to (>« the measure of my aAer-judging 2. Nor do 1 Uiink it so gn-nt an honour to be strict in my opinions, as dishonour to be auporstilious, and to add to God's law, by saying that he fuibtddctb what he doth not, or to be aflectedly singnUr in denying lawful things, with a

CHAP. IX.] CHRISTIAN ETHICS.

£01

' toncb not,'' ta»te sot,'' handle not,' he. Not do I mtcem him to be the wmiit, tH-nt, or holiest person, who is narrowest or Atrictetit in his opinions, but who is rightist; nor him that maketh most things to be sins, but him that commit-tetli least sin, which is such indeed^ nor him Ihatmaketh iiiuKt )»W8 to himsflt' or others, but him that b«st obeyeth Qod's laws.

Quftt. 1. May one that scmpleth thus swearing bimseir, ytt commissioned, give an oath thus to another that acru-pleth it notr

Amw. 1. If the thing be, as is prored. lawful, his Bcntple will not make him innoc«nt to neglecting the duty of his place. 2. If tltc substance of the oath were lawful, and only tlie mode or ceremony were sinful, as suspt^cted, then <1.) If the commissioner mnst himself particalarly command tliat mode, it were unlawful for him to do it. (2.) But if he only command, and give the oath as an oath, leaving the mode without his approbation or command, to the taker and the law, he may so give the oath : and thus Christians in all ages have taken it for lawful to make covenants even witli Intidels and Idolaters, and to take a Turk's oath by Mabumet, when it is only the oath that we demand, and the mode is bis own. which we had rather be without, and give no approbatiiin of. And if a king oiay thus demand an In-Sdel'a or Idulaler's oath, (as God himself doth men's duty, lih«n be knoweth that they will sin in doing it.) much more .may one do so, in case of a doubtful ceremony, which he iK neither tlie author nor approver of. But I think this in question, is lawful, fit and laudable.

III. As to the case of taking God's name in vain, which Tor brevity I join with swearing, it is done I. Either in the groaseat and most heinous sort; '2. Or in a lower sort. (1.) The grossest sort of taking God's name in vain, is by perjury i or calling him in for witness to a lie. For among the Jsws, vanity and a lie, were words fr(:t{uently taken in the Hma sigaification. (2.) But the lower sort of taking God's name in vain, is when it is used lightly, unreverently, con-teraptaously. Jestingly, or without just cause: and in these •lao there is profanencss and a very great sin, which is ng-giuvated according to the degree of the contempt or profa-

CHRISTIAN DIRECTORY. [pART I.

tiBtion'. It i« A |rre«tsin unrevereoUy in common tnlk to iDiikc « by-worj, ofnying,' O Lord,' or ' 0 God,' or • O Je-

I' Bu»,' or' Ood help us,' or' Lord hare mercy on us,' or ' God Mnd Uiis or that,' or uny wtty to tak« God's name in vain: but lo uim: it in jcors luid scorn* itt religion, or make play-books, or Btage-plays with such profane contemptuous jeera, in one of the greatest lillanics tlial man's tongue can be guilty of against hit Maker. ^Of which anon.)

IV. Dimt. I. ' For the avoiding of all this profaneneaa in swearing and taking thu name of God in vain, the firat ])ir«;<:tiun must he this gvnorul one, to use all tlic Dircctiona riven in Chap. 1. for a wicked man's attaining true cunrer-and withal to observe how great an evidence tliia sin Ta graceless, ungodly, miserable soul.' For it is suppo-to be an ordinary or frc<)ueut sin, and tht-refore to have no cflectual pri(ici[ili; in the heart which is agwinst itj aitd

I therefore to have the principal room in the will; and therefore to be unrepealed of (as to any saving, renewing re}>eR-tance): >f thou badat any true grace, it would teach ihrc to fear and honotir God more : to make light of God is inooo-gistent with godliness, if it be in a predominant degree: for they are directly contrary.

Ditett. II. ' Get thy heart sensible of the intrinsic evil of

I tlty sin.' It would never be so easily and familiarly coin-

[ mitted by thee, if thou didst not think it small. Tliat iJiou

I Biayst know it, consider of the following aggravatioos **• I, Considerwho thatGodis whom thou abuaect*. Is be

: not the great and terrible Majesty; that made the world, and upholdelb it, and ordcr«lh it by his will ? The gover-

' nor and judge of all the earth ; infinitely excelling tltc etm in glory? A God most holy, and in holinens to be men-

Liioned ? And vrilt thou make a by-word of his dreadful !? Wilt thou profanely swear by bis holy name ? and

; use the name of thy God as thou wouldst scarce use tlte

, name of thy father or thy kingl Wilt ttaou unreverently

) Sm Dr. tlamwmd'i PtkI. C^Aeth. on Ibe thinl CammMliMfil.

• Sailh Fiuhcrbtrt. Ub. i. c 19. |i. ir. I ouinot but laiDml. dial ta gnal

j-w trnpitl; *> bl«ti>liciuT iv bcios ■> common, duth (mm mpuolriinlt obertw in

[B|het««<intriBilicl»ublkiphFiine(ve«cnnljc)Bil«fMd: inamucli Uw in Spun

1 kwebuinni ■ SM HI in ihc nitfUt-plMs ihc £NM(st pMt of • lU; ppluj; oil l> ■

gag in hit mooik lor ivcuing ml) Bj the liir (rfGud.

■ SMJabi. Sl,tl. ilii.S.e. iiiviil. (, 3. fcu

CHAP. IX.]

CHRISTIAN KTHICS.

503

P

L

ud contemptuouttly toNs it like n foot-btll? Dost thou know no tnort- ditfei^ncv tx-twticn Oixl iiR<l moo ? Know Oo<], and thou wilt soooer tremble at bu name, than thus tmreverently abuse it.

3. Contitder vrho thou art that thiiH ve-ntuirst to profane the holy namv of God. Art tliou not his cri-ature and his subject, bound to honour him ? Art tbou not a worm, unable to TV»M him? Can he not (read thee into bt-Il, or ruin thee, and be nvenged on tlie« with a word or IcNit t He need to tay no more, but 'Thus I will have it,' to execute hia jfra-geance on the greatewt of his enemies: if he will it, it will be done. And art tbou then a person tit to deiptse this God, and nbiiite his name T Is it not n wonder of condeacenaion in him, that he will give leave to such worms as we to pray to him, and to praise and worship him, and that he will accept it at our bandit ? And yet const thou venture thna to slight him and deopise him i I hare oft hL-ard the tame tinptous tongue reproach the prayers of the godly, u if they were loo bold and familiar with God. and pleading against long or often praying, because man must oat be so bold with God, and pervuading oihen that God accepts it not, which yet itsiclf ^waa bold familiarly to swear by hi* name, and ose it lightly and in common talk. And indeed God's servanta must take heed of rude aiKi unrrvi-n-nt boldiietta even in prayer! How much more then is the boldnesa of thy profaning God's holy name to be condemned ? Must they take heed how they tue it in prayer and praioe, imd darest thou abuse it by oaths, and curee*, and vain Bp«ech 7

3. Dost thou not sometimes pray by that name which thou profanely swearest by? If not, thoa Beeroest ulteriy to renounce God, and art a miserable wretch indeed ; but if thou do, what an hy[>ocrile doat thou show thyself lo be in all thy prayers, lliat takest on thee to reverence that name of Qod, which thou canst toaa unreverently, and Mwear and rur«e by when thou art off thy knees. It is part of Bishop liiill'it ciiamcler of the hypocrite, that he bowelh to the name of Jesus, and swearetb by the name of God, and pray-eth to God at church, whom he forgets or sweartth by the rest of the week. Doth not thy conscience k'npe thee for (his hypocrttty, when in tliy prayers thou thmkeet of (his abuse of God ?

CHRISTIAN DIRECTORY. [PART 1.

4. Think ninn. whal uiu: thou will have for thai holy num« in Uiy distress, which thou now ubutwitt. When »ick-ntHa «jid d«iiith comi;, then tliou wilt cry, ' Lore), I^rd!' Then the n«inv of God will bv iM\lt*i on more reverently. I And darcst thou now make u foot-ball of it! DoKt thou not fiMkr lent it should bv tlicn thy tvrrxir, to remeiubei' on tJiy death-bed. when thou art calling upon God,' O this is tho name that 1 was wont to swear by, or to take in vaint'

d. Renumber that milliona of gloriou<< angclt> arc magnifying that greet and boly name, which thou art profaning and taking in vain. And dost thou not wonder that they do not some of ihcm becotnc the executioners of the ven-gciuicv of Ood against thee? and that the earth doth not open and swallow tlict; up I Shall a worm on earth be tossing that holy name, or swearing by it profanely, whidi a world of glorious angels are magnifying 1

6. Consider that thou art more impious than they that profime things hallowed and consecrated to God. Wua BeUhaizar punished with the loss of kingdom and life, for carousing in the vessels of the sanctuary ? Would«t thon tliink him to bv profane that xhould make a stablu of the church, and ahould feed hiH swine witli the communion cup ? And dost thou not know that tlie name of God himself hath a higher degree of hulinus^, than any place or utensils of hiB wornhip have I and tht-rcfore tliat it is a greater protaiiv-neas to abuse his name, than to abuse any of tiiese ? Doth not thy tongue then condemn thee of hypocrisy, when thou wouldst exclaim against any that should thus profane the church, or font, or communion cup, or table, and yet thyself dost ordinarily profane the very boly name of Qod, and use it oa a common name ?

7. Consider how unworthily tliou reijuitcst God, for giving thee thy tongue and speech. He gave thee this noble faculty to honour him by : and is this thy thanks, to use it to dishonour him, by awearing and taking his name in rain?

8. Thy infectious breath comipteth others. It tendeth to bring Ood into common contempt among his own creatures, when they hear his name contemptuously spoken of.

9. Thou forgett«et how tender and jealous Godhatli shew-

CHAP, IX.]

CHHISTIAN ETHICS.

&0&

r

\ CH

ed Itiniself to be, of the honour of hix holy name; and what terrible thr«aleuingii he hsulh dtrnQtiucvd agaitutt the iirofan-ere of it, and what judgtnoiitfi ht^ bath executed on them". " Ye Hhall not xwear by my name falaely: neither ehalt thou profane the name of thy Qod : 1 am the Lord *." And of

' the priesu it is said, " They shall be holy unto their God,

and not profane the name of their Ood *'." " Thvrefore ttball ye keep my comntnadmcnts, and do them: I am the Lord: neither shall ye profane my holy name, bull willbehnllovred among the children of Israel: 1 am the Lord which hallow you^." " If thou wilt uotobsenretodo all the words of this

I law that are written in thta book, that thou mayst fear this

glorioua and fearful name,THE LORD THY GOD. then the Lord will make thy plagues wonderful, and the plaguea of tliy Heed; great plaguea and of long continuance; and itore aickneKM-N and of long continuance'." Worshipping God and truKting in liim is called, " A walking in bi^ name; and calling u)>on his name*." The place of bis public wortthip is called, "The place where be putteth or recuidcth hia name'." " They shall sanctify my name, and sanclify the Uoly One of Jacob, and shall fear the God of Isravl*." " For bow should my name be polluted i and I will not give my glory to aootber*." Ood telleth Moses, and Moses telleth Aaron when his two sons were slain, " 1 will be ■anclified in tiiem that come nigh unto me, and before all tlie people I will be glorified"." " A man that in atriving willi another blaapberoed and cursed, was stoned to death*." And in the third commandment, it is terrible enough that OodsaiUt. "The Lord will not hold himguiltlesalhatuketh bis name in vain."

10. Dost thou not oae to say the Lord's prayor, and therein, " Hallowed be thy name*?" And wilt tbuu profane that name which tliou pT^yest may be hallowed ? Is

•FmLiiU. «. InLfl. Iiriil. 4. ttxn.y. wrl. t. ta. U.«. liL «, >IL tX Itt. snlr. ■«. E«k. iutL ft. tA. I Kiop «ui. i&. IB. 19. ». iz..1. r. t Sam. nil. 13. Dtdi. ii«. «3. PmI. ciIv. 1, 1. bs. uti. a. 1*. rMl.UMTL9.lt. ctiK.ia. CuK-kS. JobaiU-tS.

P Ln.di.tt. So Mill «l.

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• E«>d.u.f«. DrM.iiUi.n.<l.

■ Im. thiii. M.

' U*. salt. 10.14.

•SeeBDclT. k [W.k1>.«.

• Iia.xab.t3. > Ln. s. 3.

• Uui.*i.«.

CHDISTIAN DIRECTORY. [PART I.

»

it ballowing it, to r«w«nr by it, ancl use it unreverently and vainly iu thy common tftllc ? Or will God endure auch hypocrisy an thig ? or regard such hypocritical prayers f

11. Thy cuHtomnry Bwcaring is an uncharitable accuBa-' tioii of tile heiirers, as if they were so incredulous, that they

would not bettere a man without an oath, and so profane, j that they delight in the protianalJon of tJie name of God; I. which is the grief of every honest hearer.

12. Thou nccusett thyself tit a p«f»on suspected of lying, and not to be believed : for among honest men a word is credible without an oalh. Therefore if thou wt^re but uken for an honeHt man, thy bare word would )>e believed. And by swearing, thou tellest all that hear thee, tliat Uiou Kup-posest thyaelf to be taken for a person whose woni is not to be believed. And what need hast thou to t«ll this so openly to otherB if it be so }

13. And by Hwcaring thou declarest the suspicion to be Irne, and that indeed thou art not to be believed : so far art thon from making thy snyiugH more credible by it. For he that hath so little conscience and fear of Ood, as to swear profanely, can hardly be thought n person that makes any conncience of a lie. For it is the Kiime God tlukt is offended by the one as by the other. A swearer warrantetb you to euspect him for a liar.

14. Both swearing and taking God's name in vain, are the greater sins, bccjiuse you have no stronger a temptation to them. Commonly they bring no honour, but shame: they bring no sensual pleasure to the senses, as gluttony, and dninkennesH, and unclcanness do : and usually they are comraitlcd without any profit to entice men to them. You get not the worth of a penny by your ein ; ao that it is hard to find what draweth you to it, or why you do it, unless it be to shew Ood that you f«nr him not, and unless you intend to bid defiance to him, and do that which you think will offend him, in mere despite. So that one would think a very little grace might serve to cure sucli a fruitless sin: and therefore it is a sign of grncvlessncss.

16. How tenibly dont thou draw God's vengeance upon thyself? Cursing thyself is a begging for vengeaucet pro-fxiiie nwearing is a profane, contemptuous appeal to the judgment of God. And daiest tliou, even in thy sins, ap-

CHAP. IX.] CHRISTIAN ETHICS.

peal to the judgment nf God? DoBt thou fear it no more? To thifi judgment then thou ahalt go ! But thou wilt quickly have enough of it, and find whkt it was for niuhtde to appeal to the " consuming fire*,"

Dirtri. III. ' Hemember God's presaice, aod keep his fear upon thy heart, and rememher his judgment to which thou art hasLening, ujid keep a tender conHcieuce, and a watch upon thy tongue,' and then thou wilt easily eKcope such a sin as this. Uuest thou aba»e God's name before his face ?

Dirtri, iv. ' Write over tl»y doors or bed, where thou nmysl oflen read it, the third commandment, or Komc of these terriblt: paHHageH of Holy Scripture, " I i^ay unto yoii swear uolatuil: neitlier by hearen,—nor by Itu- rjirtli,— nor by thy head,—but let thy commuuication be yea, yea, nay, nay: for whatsoever ia more than these, cometh of evil*." " Above all things, my brethren, swear not, neilltcr by the hcaveuH, neither by the earth, nor any other outti; but let your yeu, be yea, and your nay, nay ; lest ye full into con-denuiation **;" (or hypocrisy, as Dr. Hammond thinks it should be read.) " Every one thnt ewmreth sh»ll be cat ofl*'." " Because of swcuriog the lundmourneth'." Think well on Bud) texts u these.

Direct. V. ' Love God and honour him &» God,' and thou cauKt not thus detipise and abuse his name. Thou wilt reverence and honour the name of that person that thou tor-cst, and reveTencest,Bnd honoureat. It is atheism and wuit of love to God, that makea thee so profane his name.

Diiret. vi. • Punish thyself after evtry such crime with •uch a voluntary mulct or penalty us may help to quicken thy observation and remembrance.' If nont: execute the

ilnw upon thee, (which is twelve pence on oatl>.) lay more on tliyself, and give it to tlie poor. Though you are not bound to do justice on yourselves, you may meilicinally help to cure yourwlves, by that which hath a rational aptitude tlicrclo. I

»llaii.xtLt9^ • Zteh. *. a.

' UUt.r.St~».

r J«r. mUL lOi ILii.t*.t.

* Jims «t It.

CHRISTIAN

Tit. 3. Sptdat Dircctwm agamU Ltfing and DiuajMing.

Thst you may Lnow what lying i», we muftt firat know what truth is, aud what i» tb« ub« of itpeech. Trutli is cod-ftiderable, 1. Aa it ia in the things known and spoken of. 12. Aft it i» in the conception or knowledge of Uie mind. 3. As it i» in the cxprcMsiuns of tlie ton^e. 1. Trutli iu the things known is nothing but their reality ; that indevd tticy are that which their names import, or Uic mind uppre-hendeth tliem to be : tliis is tliat which is culled botJi phy-eiciil und mctaphycical (ruth*. 3. Truth in the conception or knowledge of the mind, i» nothing elne hut the agreement or oonfonnity of the knowledge to the tlimg known: to conceive of it truly, is to conceive of it ns it is: mistake or error is contrary to tliis truth. 3. Truth as it is in the expressions is indeed a twofold relation. ().) The primary relation is of our words or writings, to the matter expressed. And so Irutli of apeetih is nothing but the agreeableneaa of our words to llie tbingM expressed; when we speak of them u they are. (2.) The secondary relation of our words ■» to the mind of the speaker: for tJie natnnil use of the tongue is to express (he mind as well ns the mutter: and thus truth of speech is nothing but the agreeableness of onr words to our thoughts or judgments. Truth as it is the agreement of thoughts or words to llie matter, may Iw called logical truth. And this is but the common matter of moral or ethical truth, which may be found partly in a clock, or watch, or weathercock, or a seaman's chart. The agreement of our wordti to our minds. Is the more proper or special matter of moral truth: the form of it aa a moral rirtue is its agrc^ement to the law of the God of trutli. And as the' terminus' enteretb the definition of relsttODS, to our words have respect to the mind of thf hearer or n-ader, as ttieir propter' Iv^rminusi' tlicir use being to acc|uaiul him, 1. With the matter cxprenscd ;

[ S. With our minds concerning it. Therefore it is necessary to the logical truth of speech, that it have an aptitude rightly 10 inform the hearer; and to tlie etliical truth, that it be

, intended by the speaker really to inform him, and not to deceive hira. (Supposing that it is anotlicr that we H|>eak to.) I Vide AfUa, dc Vorittl.

I

CHAP. IX.] CHRISTIAN ETHICS.

You w« thira Uiat to a moral truth nil these things ure Dec«H»ary: 1. That it b« an agr«ctni.-iit of the words with the matter expreaaed, (ta far as we areobli^odto know the matter.) 2. That it be an agrt-emfnt of tlie words, with th« N peak er'a mind or judgment. '6. That the expTeasion§ have an aptitude to inform the hesrvr of both the former troths. 4. That we really intend tliem to inrorm him of the truth, so far as w« spt^k it. 6. That it be agreeable to the taw of God; which is the rule of duty, and diKCoverer of sin.

In some speeches the truth of our words aa U|;re«ing to the matter and to the mind is all one, tie. when our own con-ception or judgment of a thing is all that we assert. As when we say.' I think, or 1 believe, or I judge that such a thing is so.' Here it is no whit necessary to the truth of my words, that the thing be so aa 1 think it to be: (for I affinn it not to be so.) but that indeed 1 think as 1 say I think. But that our words and minda agreei is always and inseparably oeoeaMTy to all mora) truth.

We are not bound to make known all that is true, (for then no man roust keep a secret,) much Ir^ss to every man that oskelh us. Therefore we are not bound to endeavour the cure of every man's error in every matter: for vre are not bound to tnlk at nil to wery man. And if I be not bound to make known the truth at all, or roy mind at all. I am not bound to make kuowo all the tnilh, or all that is in my mind; no, not to all those to whom I am bound to make known part of both. If I tind a man in on ignorance or error which I am not bound to core, (nay, possibly it were my ain to cure it; as to open the secrets of the king'n counsels or armies to his enemies, tto.) 1 may and must so fit my speech to that man, even about those mattem, ns not to make him know what be should not know either of the matter or of my mind: 1 may either be silent, or speak darkly, or speak wordu which he underatandeth not, (throutrh his own imperfection.) or which I know his wcidtncss will mi«-nndervtand: but 1 must apeak no falsehood to him. Also there is a grttat difference between speaking so as not to cure tile ignorance or error of the ktwnr, which I found him in; and so siteaking as to lead him into some new error: 1 may do the former in many oaiies, in which I may not do the latlor. And then: U great difference between speaking

CHRISTIAN DIRECTORY. [fART I.

uicti wordi, as in the ootnmon uw of men are apt to inform the hearera of the trntb, though I may know, that through Homi? wcakncsK of lh<-ir own th«y will mi a imd erst and them, iind b« deceived by thi.in; und lh« Kp^alciiig of words which in th« commoQ use of men, have another sigaificatioD than that which I u&o theu to. By the fonncr way, the hearer sometimes is tho dcccirer of himself, uud not the speaker, when the speaker is not bound to rcvcaJ any more to him: but by the latter way the speaker is the deceiver. Al«o there IB great dilTorrQce to be made between my upeaking to one to whom it is my duty to rcveid the IruUi, aud my spenkingto a man to whom 1 um not bound to reveal it; y**, from whom my duty to Ood, and my kiug or tMxmiry, bind me to conceal it. By these grounds and diiilinctiouH you may know what a lie is, and muy rrttoKe the ordinary doubts that are used to be raided about our speaking truth or fal8choo<). As,

Qaetf. t. ' Am I bound to speak the truth to every one I tiut uketh me V Amw. You arc not bound to speak at all in every oaae to every one that asketh you: and he that in ■ilcBt, apeaketh not the truth.

Qufft. ti. ' Am I bound to speak the truth to every one that 1 answer to ?' Am$w. Your answer may sometimes he ■ucJi as signifietli but a denying to answer, or to reveal what isdeouDded of you.

QatH. IM. ' Ami bound to speak all the tnitli, whenever lapedi )>artof itr Anno. No: it is God's Word that must t«U you when, and how much you must rt-venl to others: and if you go aa far as God alloweth you, it followrth not, that therefore you must go no farther^. A soldier taken by the enemy may tell tlie trutli when he is asked in things that will do no harm to bis king and country; but he must conceal tho rest, which would advantage the enemy against them.

Hitat. IV. ' Is it always a sin to speak a logical falsehood ; that is, to speak disagreeably to the thing which I ■peek of ?' Anne, Notalways: for you may Bometimea believe an untrutJt without sin. For you are to believe things according to tlieir evidence and appearance. Therefore if tile deceit be unavoidably caused l>y a false appearance or evidence, without any fault of yours, it is not then your

*HaB.mL63. Ilwkdt.fil. ».5. Liile »UL t. JaluiiU.»- Jet.

CHAP. IX.] CHRISTIAN ETHICS.

ftlt

I

b

fault to be tnUtalcea. But then your vxpreasiona mut ug-nify no more cerlninty llian you liave, nor nny more confi-dcnc«. thuD th« evidence will wamtnt. When you say, such a thing ie so ; the oieaniog muet be but, 1 un penuaded it ia 80: for if you &ay, I am certain it is bo, when you ftre not certsin.you offend.

Quest. V. ' In it alvrays a sin to speak falsely or disagreeably to the matter, when 1 know it to be false ? that ia, Is it always a sin to speak contrary to my judgment or mind V Aiuw. Yea: for God hath forbidden it. uid that upon great aad weighty rewous, aayou shall hearanon.

Qu€ti. VI. ' Is it a ain when I speak not a known ud-trutli, nor conliaiy to my opinion, nor with a purpose to deceive t' Amw, Yes; it is oH a aiu when there is none of this. For if it be your duty to know what you say; and to delibentte before you spc-ak, and your duly to be acquainted with the Uuth or blsehood which you are ignorant of, and your duty to take heed that you deceive not another negligently, and yet you neglect all these duties, and by a culpable ignorance and negligence deceive both yourselves and others, tlien this is a sin, as well as if you knowingly deceived them.

QiieU. VII. ' But though it be n sin, it remainethdoubtful, whether it be a lie.' Anne. This i« but' lis de nouiiue/ a controversy about the name and not the thing. As long aa wc arc i^recd that it is a sin against God. aad to be avoided, whether you call it a lie, or by another name, is no great matter. But I think it is to be called a lie : though I know that most delinvrs follow Cicero, and say that a lie is ' A falsehood spoken with a porposc to deceive;' yet I tliink, that where the will ia culpably nct;lective of not d»-ceiving. an untruth so negUgeotly uttered desorveth the name of a lie.

Quett. VIII, 'Must my words, to free them from falsehood, be always true in the proper, literal Keiiiie !' Atmo, No. Augustine's determination in this case is clear truth, ' Quodfigurat^diciturnoneatmendacium,(i.e. eononuDe.)* To speak ironically, luetonymieally. uetaphortcally, Stc., is not tlierefore to lie. For the IrutJi of words lying in (hat aptitude to express the thing and mind, which is suited to the intellect of tlio bearers, they are true words that thus express

CHRISTIAN DIBBCTOlfV.

them, whether properly or figuratively: but if tlic words be used figuratiTely, contrary to the henrers, and the; common oenBe of them, with a purpose to deceive, then they are a lie, notwilhatanding you pretend a figure to verify them.

Qutil. IX. ' Must my words be uaed by me in the common sense, or in the hearer's s^nse?' Anne. No doubt, but 8o far as you intend to inform the hearer, you arc to speak to him in hia own sense. If he have a peculiar sense of some word, differing from the common sense, and this be known to you, you must speak in his peculiar aeute. But if it be in A case that you are bound to conceid from him, the question is much harder. Some think it an unlniUi and sinful to speak to him in words which you know he will use to hta own deceit. Others think that you are not bound to fit yourselves to bin intiimity, and speak in his dialect contrary to common sense : and that it is not your fault that he mia-undenitandeth you. though you foresee it, where it will not profit him to understand you, nor yourselves are obliged to make him understand you, but the contrary: the next will open this.

Queit. X. ' Is it lawful by speech to deceive another, yea, and to intend it? Supposing it be by truth?' Anno. It is not a sin in all cases, to contribute t/iwards another man's error or mistake'. For, I. There are many cases in which it ia no sin in him In mistake, nor any hurt to him: therefore to contribute to that which is neither sin or hurt, is of itself no sin: yea, there are some cases in which an error (though not as such) may be a duty : as, to tliink charitably and well of an hypocrite, as long as he seemeth to be sincere. Here if by charitable reports 1 contribute to hia roiiitake, it secmctb to hf. but my duty. For as he is bound to believe, so I am bound to report the beat while it is probable. 3. There are many cases in which a man's ignorance or mistake may be hia very great benefit: hie life or estate may lie upon it: and I may know that if he under-Ktood such or anch a thing, he would make use of it to his

' [Jcltam tst Rliqunda M)n nriiair, ilJi trrli* praftnc, ti qaibu* iirobahilihr tKnimui audiloiT* aUiluld (coduHirv lalil. Hoc ciilni iwii at luvntiii <el Iklioai UMari, Md tuDtum ooouMiem Bllcti iimUni rmudi nui ml pnxBlum (lovnilnrijiiiitii •od poliui iit«Dduni. Amet. Cat. Conic, lib. t. t. 55 Sec Liiks iiiv. VS. Jaiin lit. S. 10.

CHAI*. IX.j

CHRISTIAN BTUICS.

513

niin. 3. There are ntony cases in nhicli a man's mnoceot error ia necesntay to the safety of olhem, or of the commoQ-wealth. 4. It i* lawful in such cases to deceive such oien by iictions: us an enemy by military Btrntagems, or u traitor by signs which he will mistake. And words of truth which we foreknow he will mistake, not by our fault, but by his own, do seem to be less questionable than actions, which have a |>roper tendency to deceive. C>. God himself hath written and spoken those words which he foreknew that wickeil men would mistake and deceirethemsclTcs by: and he hath done those works, and giveth those mercies, which he knoweth they will mm to a snare against themselves. And hie dominion or prerogative cannot here be pleaded to excuse it, if it were unholy. And in tltis sense (as to permitting and occasioning) it is said, " And if t)ie prophet be dec«:iv<-4l, I the Lord have deceived that prophet'." Yet must we not think with Plato, that it is lawful to lie to an enemy to deceive him. For. I. All deceit that is against charity or justice is sinful. 2. And ail deceit that is [rer-formed by a lie. As Augustine sailb,' There are some lie* which are spoken for another's safety or commodity, not in

malice, but in benignity, as the midwives to Pharaoh.

These lies are not commended in thomselves. but in the deceit (or chanty) of them. They that thus lie will deserve (that is, be in the way) to be at last delivered from all lying, Tliere is also a tying in jest, which deceivelh not; becaoM he that is spoken to. knoweth it to bespoken in jest. And these two sorts are not faultless; but the fault is not great. A perirct man must not lie to save bis life.- But it is

lawful to Hilencc the truth, though not speak falsely.' lo Psa). And in Enchirid. he sailh,' Mihi non absurdum,&c.' * It seemeth not absurd to me that every lie is a sin : but it is a great matter or difference, witli what mind, and in what matters a man lielh.' Some tliink a physician may lie to entice his patient lo take a medicine to save his life: h« may lawfully deceive him by biding a medicine, and by Irua speeches and dark, which he thinketlt will be misunderstood ; but not by falsehood.

Quat. XI. ' Wherein lietli the proper vice of lying? Is it in deceiving ? or in Hpcaktng falsely ? or in spi^aking ooit-

• Eut. lit. 9. VOL. III. L L

«u

CHRUTIAN DlRRCTaRY. [PART I.

trary to th« UiougliU V Ansto. It ia the ag^vation of a lie. that it be an ii^uriouii deceit. But the malignity of the sin doth not consist iu the mere deceit of luiothvr man's intellect: for, OS is Kaid.it may bc-ugmut bviiofit tomiuiymea to be deceived: a patient's life may be »avcd by it, when bis phyician findeth it neceitsary to his taking a medicine, wbicb wiUioiii deceit he will not take. And ho children aud I VMlL-heuded people mUHt be lued. Now nucJi a charitable dtceit, AH Kuch, can be no sin. Therefore tliu couiuiun ml-turu of a lie conuEteth not, only, in the purpQue of deceiving, but in the Hpeakiiig I'aUcly, contrary to the mind; else it would follow, cither that all dpceit is e'm, or that all lying or false speaking is lawful, where tlie deceit of another is charitable or lawful: which arc neither of litem to be gianted. Yet i« it not every untruth that ia a lie. Some schoolmeii distinguish between ' meutiri' (as being ' contra menteia ire') and 'mcndacium dicere;' as if to tell n tie wvre not always to lie, becauxe. not contrary to the mind. But thui by ' uendaciiim' tliey mean no mor« than ' faUum.'

I conclude then, tliat ' a lie is the voluntary asHerting of a falsehood.' And the more it tendeth to the injury of another, llie more it is aggravated ; but it is one thing toba ii^uriouK, and another thing to be a lie. When I name ' a falsehood,' I mean that which is apt to deceive the bearw. So tltat it i» iieceMHry lo the being of a lie, that it be deceitful, though the purpose of deceiving be found only ia tho more explicit sort ofUeM: for ' falsum dicitur k fnllendo;' it were not false, if it'were not deceitful, or apt to deceive. Fur an unapt or dgurativu expression, which hath a right aeitse as used by tb« speaker and hearer, is no falnefaood. Id one language a double negative affinnetii; aud in another u double negative is a more vehement kind of denial; and yet neither is to be called by the others an untruth. By ' osaartiug,' 1 mean any expression that maketb the falaehood our own, as distinct from a historical tiarrat4on : for it is not lying to repeat a lie, as only telling what aikother said. ByJ ' voluntary,' I mean not only tlmt which t» done knowingly,! upon actual will and dehberate choic«, or consent; but also that which is done ' ex culpa voluntatis,'' by the fault of the will/ and is to be imputed to the will". For it is of great

nHAP. IX.]

CHRISTIAN ETHICS.

necessity to obsn-vr this about every sin, that whi?r«ua we tr«ly wy, that all sin is volnotary. aad no further sin thna voluntary; yet by ' voluntary,' here, is not meant only thttt which is actiiftlly willed -, Init all that tht? will is guilty oC For it i« tnii.- thai Austin saitli, ' Rniin linf^uam uon tiicit nisi rca mena :* ' The too^e is not made guilty, but by i fruilty mind.' But then it must ha known, that the mind or will is guilty of foT)iidd«-ii omtuionei as well an nctiunH: and so it is D lie or voluntary nntruth, when the mind and will do not restrain the ton^un from )t when lliey ouf^hl. Ai, 1. When nmnn errctli or is ipionnt throuf^h wilful sloth or negligence, and so speaketh falsely when ho thinks it true; this is a culpable falsehood, and ho a lie; because be might have avoided it and did not: and this is the case of moat fals« teachers and heretics. So. also, if a man vrill tliniugh passion, custom, or carelessness, let his tongue run bt^fore hia wila, and apeak falsely for want of considering or hevd-ing what he saitb, this is a culpable untruth, and a lie, and it is voluntary i becautw thi; will should bare prevented it and did not; (hough yet then was no purpose to deceire. You see then thai there are two degrees of lying. I. The grossest is the speaking of a known falsehood, with a purpose to deceive. 2. The other ia the speaking fiUaely through culpable ignorance, error, or incousidemteiiess.

Ihtrri. I. ' B«! well informed of the evil of the sin of lying:' for the common cause of it is, that men think that there is no great harm in it, unless some one be greatly wronged by it: bnt it is not forbidden by Qud only because It wrongeth others, but i( hath all this evil in it.

1. tying is the perverting of man's noble faculties, and taming them clean contrary to their natural use. God gave man a tongue to express his mind, and reveal the tratli ; and lying doth monstrously lum it to the hindering of the mind and truth, yea, to the venting of the rontmry to both. Andaa it is the evil of drunkenness to be a voluntary mad-naaa or corruption of ao noble a faculty as reason, so it is the fnult of lying, to be corrupting, perverting, and deforming both of (he mind and tongue; and by confusion, a destroying of Qod's work and creature as to ita proper use".

■ VrrU pdDplena taMllHta ■«(. trnttfuan tnictat ba n i ro t UUhI, •rd ■I (b qokqw lo slMrtn vntHOtm w fl m ha n Mu ihoTmu. Vcrth ftgt Ml ■] lii-htisa, iKiM bS qwd Mini liwillnCb pcoMHin «•■- Aid- I'^hirid.

CHBISTIAN DIRKCTORV.

2. ' Lying is the enemy and di^troyer of tnitb:' and troth is a thing divine, of uuBpeokablc excelkncy and use. It is God% instrument by which he maketb man wise, and" good, and hup[>y. Therefore if he should not make Htrict laws for tliv pniscrvntion of eo i-xotUont n thin;; n» truth, he should not secure the happine&s of the world. A* to the securing of men's lives it is not enough to mak« a law that you shall not kill men without just cause (though ihnt be all that the law intendeth to attain): for then every man being left to judge, would think there were just cause whenever bin pntiKiun or interest told hint so: but the law is, ' You •hull not kill at all witlioul tlitr judgment of the ma-gistrst*.' So, if tJie law against lying did intend no more than the Hecuring men from the injuries of error and deceit, yet would it not have been n HutTicicnt means, to have said only, ' You shall not injure men by lying :' for then men would have judgod of the injury by their own interests and passions: but much more is it needful to have a stricter law, when truth ilxelf i» the thing that God intendeth to secure, as well as tlie interest of men. In the eyes of Chris--tians, and Heathens, and all mankind that have not unmanned themselves, there appearctb a singular beauty and exo^lency in truth. Aristotle could say. that the ' Kature of man is made for truth.' Cicero could say, tliat' Quod verum, simplex, aincerumque est, id natura: hominiw accom-modatisaimum eat.' \'erily an<l virtue were ever taken as tlie inseparable perfections of man. Fylhi^orus could uy^< that to ' Love truth and do good, were the two things that made man likesl to God, and therefore were his two raoat excellent gift«>' I'lato could say, that 'Truth was the bent rhetoric and sweetest oration.' Epictetua could any, that ' Truth is a thing immortal, eternal, of all things most precious i better than friendship aa being less obnoxiouN to blind aU'ections.' Jamblicbus could say. tlmt ' As light naturally and constantly accompanieth the can, so truth nccompanieth God and all that follow him.' Epaniinondas is praised for that he would ' not lie, no not in jeat.' Fom-ponius Atticns was ao great a hater of a tie, that 'all bte frienda were desirous bo trust him with their business, and use him as their counsellor.' He kuoweth not what use man's understujiding or his tongue were nude for, that

knoweUi not the excellency of truth". Let a Pitale only ask as & stranger "what ia iruth)*?" an Pharaoh a»ked, •• who is the Lord ?" " For thiit end Christ himaelf came into the world to bear witneMK to the truth, and every on« that is of the truth will ht-ar hini'>." " He i» tlic truth'," and "full of grace and trutli'." "Grace ami truth cam« by hiin'." HiH Spirit is given to "^ide his Mrvants into-the truth'," and to "sanctify them by tJie truth'," tliat " knowing; the truth, it might make them free'." "The fmit of tlie Spirit is in all truth'." His ministers can " do nothing against the trath. but for the truth V " Troth" it the " girdle" tiiat must "gird our loins*." The " chureh" iathe "pillar" and " frrouiid of truth'." The faitliful «r» " they that believe and know the truth V "ti|>eakiiig tlie truth iu love," is the way of the churches' growth and edification*. " Repentance" is given men, " to the acknowledging of the truth, that tliey may «:aca[>e out of the power of thedevil'." The dullaixla are they that arc "never able to come to the knowledge of the truth*." " Thry are men ofpvrvtrsi- mind>i that resist the truthV* "They that receive not the truth iu the love of it cannot be aartd '■" AU tfa«y " arc damned that believe not the truth *," You se« what truth in in the judgment of Ood and all th« sobef world. Therefore a lie that is contrary to truth as dorknea* to light, must be equally odious as truth is amiable: no wonder therefore if it be absolutely forbidden of Ood.

3. Yon may tlic more eiwily perceive thin by considering, tltat oilier faults of the tongue, as idle talk, swearing and such like, are forbidden, not only because they ore a hurt to others, but for the intrinsical evil in the thing itAolf; great reason therefore that it abould bo so in this.

4. Lying ia a vice which nuUtetb ua coost unlike to God.

• E*(rTllf»«>U<MHl«ol»MaU«4.-dlhjMM.SlUs.lik4. 8nIW.*.r. rm.tLiT. 19. iU.tt. sb.Ai!). ni-ta. Rw.id.iT. xAlS. Join tUL M. Cot. in. 9.

r M> ■•O. «■ < J<^ "ill. 3t. 'Mniiw.6.

• Jekn I, I*. ' Mm 1.17. * J'lbo »L 13.

• Joliu mi. I9l ' Mm ■Hi. M. • K|>>>a- *■ tf-•iCw.il&S. »Erka.Tl.lt. •iTIni.lii. 13.

' I'n^h.a. * i:t>i». k. 15. ' ntio.!). u. tn.

c ) TIa. IU. T. * • Tlm.a.B. ' I TV^IL ia

CKHISTIAN DIRECrORY. (PABT 1.

F«i ho i* called th« " Ood of truth'." All hia " wayt" we "nercy umJ truth"." Him "judfpneut in according to t„th.» « ii J, impossible for God to lie'." Hig word i« the "word of troth'." And who shall "dwell in his tabernacle," but those that "apeek the truth io their h«arts 1." The disccmrormity of the soul to Ood tlien, b«iog it* gr«ntfl8t deforfuily, in things wherein it is made to be conformed to him, it may hence appear that lying ia an odious ain. And tbia inay tJie more eaitily appear, if you couaider, what a case the worUI were in if God could lie, and were not of undoubted truth: we ithuuld iht^n be fture of nothing ^ and therefore could have no sure information by his word j no sure direction and guidance by hia precepta ; and no sure conxolalion in any of hia promiaes. Therefore that which ntiiketh oa to aulike to the true and holy God, auab needs be odious.

S. Lying ia the image or work of the devil, and Ua ore bis children in a ttpccial sort i fur Cbri»t telletb u< tha he " abode not iu the truth, for there is no tntth iu him : when he speakelb a lie be speakelh of his own: for he is a bar, and the father of it'." The ptoud, the mulicious,;and the lian, are in a special sort the cliildren of the devil; for iheae three are in Scripture in a special manner made the deril'a eina*. Therefore aure there is an inUriaaical evil and odioitsnesa in a lie. It waa tialan that filled the hearta o^ Ananiaaand Sapphire to lie to the Holy Gboat'. To cliaoga' the " truth of God into a lie," and " to make God a liar, are therefore the roost odious sins";" because it in a feigning him to be like the devil: and should we make ourselves' like him then by tlirr Mme vice i If you love not the devil's sin and image, love not a lie.

G. Lying destroyeth human convi^tvc, and briogoth moat pernicious cunfuKJon into thr affuirs of mankind. If truth be excluded, men catmot buy and sell, and trade, and live bother. It would b« suffioient to destroy Utoir rutiooal

■ Pnl. Kui. i. Dtut. uiU. 4. •• PmI. an. fIX

•RwD-itt ■Hib.fi. 18. It.l.t

rP«I.(iii.«5. Cul.i.9. t11n.lLl». Jim-Lll. tCor.tl?. 4 Pal, xr. f ■ ■ JoJiii niL «4.

•1 Kiiv^uil. tf.U- "I will be k l^ns iptrU In ihc inoiithiof «llhb| pheti." lChn>n.»Bi.«I, (t.

•Acliv.a. •Itum.itS. I jAlmt. 10.

h

k

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CHAP. tX.} CHRISTIAN BTHICS. 519

converse if th«y h»d no tongues : but mnch more to have falM tongues : siieoco opcnelh not the mind at all; lying -openeth it not when it prelendeth to open it; and faUely repKiMiilfth it to Ke what it ia not. Ami thercfoiv thoti<^h you Riiy, Ihm your lien do no atich hurt; y«t Bering thi« ■a tb« nature and tendency of lying as aucb, it is jmt and merciful in the righteous God, to banish all lying by the Htrict«HL lawn': aa the whole nature of Kvrpcnts is bo far at enmity with the nature of man, that we hate and kill them though they never did hurt us, becnusi^ it is in their nature to hurt us: 00 God hath justly and mi-rcifully condenned all lying. becAuse its naturr tendeth to the denolation attd confusion of the world ; and if any indulgence were given to it, all ini<]uily and injusticv would presently like an inaii-dntion overwhelm uh all.

7. Lying lendcth directly to perjury itaelf. It is the tame God that forbiddelh them both : ttnd when once the heart is hardened in the one, it ia but a step further to the other. Cicero could observe, thai 'He that in uned to lie, will easily be perjured.' A scared conactence that tolc* ruteth one, will easily be brought lo bear the other.

K, There is a partiality in the liar that rondemnrth himself, and tlie ftin iu nnolher, which in himnelf he juHtifieth : for there ia no man that would have another lie to him. A^ Aostin saith,' I have known many that would deceive, but never any tliot would be deceived».' If it be good, why should not all otliera lie to thee? If it be bad, why wilt thou lie to others T Is not thy tongue under the aiune hw as iheirat Dost thou like it in thy children and in thy aerwits f If not, it xliould srem much worse lo thee in thyself, aa thou art most concenui) in thy own actiooa.

9. Judge what lying is by thy own desire and expectation to he believed. Wouldst thou not have men believe thee, whellier thou n|>eak trnth or not? I know ihuu wouldat: for the Uar loseth his end ifhebe known to lie,

• li mw Mw nl ib« Bmmu b«. ub. It. Q«l fcbau lotlmwliini dldaa «n»-•kHM eliU e mm Tttpdo i^jkattm.

t Ilk WW kamlMm biUml tl tlia w r i whw W r ■ wuiIbw mmuWu^UUma. ^■ua con ■■nrtwrtbw «i«dade hlliinlar. Vt^m mImi Umm w r lii i a lU nMun, nBt^bhitMsD,*! qw iw ^stit ibrlit vnnm, m Ml ■ rfHiH . r iha ipkmKfta WiM. AufimuUMM.«.l7.

CHRISTIAN UIRecTOKV.

Bnd be not beliewtl. And ia it a reasonable deaire or ex-peotttioD in tbee to have men believe a lie? If tbou woul<]i«t be believe<), M{>i:»k that which i« to be believed.

10. l<yiiig ntiikcth tlitc to bv nlwayii incredible, and so to he uselcHs and dangerous to others: for he that will lie doth leave men uncertain whether ever he speak (ruth, unless there be better evidence of it, than his credibility. As Aristotle aaith, ' A liar gets this by lying, tliat nobody will believe him when he speaka the truth.' Howithall Ikuow that he Kpeaketh irutJi to day who lied yeaterday! unleaa open nipeatance recover tiiH credibility. Truth wit! dcfttncl itMlf, and credit him that ownctli it nt last: but falKt^hood ia iDdefensiblo. and will Bhamo its patrons. Saitli Petrarch excellently. ' Aa truth ia immortal, so a fiction and lie eudu-relh not long: dissembled matters are quickly opened: as the hair that ia combed and aet with great diligence ia ruf-fletl with a little blast of wind: and the paint that is laid on the face witli a deal of labour, is washed off with a little sweat: the crafiieet lie cannot stand before the trutli; but ia transparent to him that nearly looketh into it ; every thing tJiat is covered ia soon uncovered: «hndow» pau away; and the native colour of things rcmaineth: it is a ^-iit labour to keep hidden long. No ninn can live long under water : he must needs come forth, and shew the face which be concealed *.' At the farthest God »t the day of judgment will lay open all.

JMrtct. II.' If youwouldoToid lying, take heed ofguilt'.' Unclean bodies need a cover: and are most ashamed to be seen. Faultiness causeth lying; and lying increasetb the fault. When men have done tliut which they are afraid or ashamed to make known, they think there is a necessity of using their art to keep it secret. But wit and craft are no good substitute for honesty; such patches make the rent inucli worse. I)ut because the corrupted heart of man will be thus working and flying to deceitful shifls, prevent the cause and occasion of your lytnir. Commit not (he fault that needs a lie. Avoiding it is much better than hiding it, if you were sure to keep it never so close. Ab indeed you ara not: for commonly truth will come to light. It is ihu

• Potiwcta. I. I. de <ril. will.

* B»|ir drliiuiucnllbin (iMniptiHiinuiii ni mniiin, Ck.

CHAl'. IX.] CHKI.HTIAN KTHICI. £21

beat way in the world to mvuid lyin^, tn )>e tiino<!«nt; and do noUiing which doth (cut the light: Irutli mid honvsty do not blush, nor Atmirt to be bid. Children utd Kcrviuitx nra much iiddictcd to tbiw crime: when their Tolly, or w»nton-ness, or appetites, or Blutlifuliicsa, or carDlessness hath made them faulty, they presently study a lie to hide it with: which i» to go to the devil to entreat him to defend or cover hia own worka. But wise, and obedient, Had careful, and diligent, and conscioniible cliildntn and ttervautri, have need of no such DUBerablc shillB.

Dinel. iil. ' Fear God more than mun, if you would not be liars*'.' The exceseivc fcurofntan, is n common cauM of lying : this maketh children so apt to lie, to vscape the rod; and most persona that are obnoxious to much hurt from othera, are in danger of lying to avoid their displea-aure. But why fear you not Uod more, whose displeaaure IK unspeakably more terrible ? Your parents or master will be angry, and threaten to correct you : but God tlircateji-etlt (o damn you; and hia wrath is a consuming fire: do ntan'it di«plei»«ure can reach your souls, and extend to eternity : will you nin into hell to escape punishment on eartli ? Remember, whenever you are templed to escape any danger by n lie, that you run into a thousand fold greater danger, and that no hurt tliat you escape by it, can possibly be half Bogreat as the hurt it briogetb. It is as foolish a course as to cure tlie toolh-ach by cutting off the head.

Dintl. IV. 'Gvl down your pride, and over-much regard of the thoughts of men, if you would not b« lian.' Pride maki-s men so desirous of reputation, and so impatient of tile hard opinion uf otlurs, that all the honest endeavours of tJie proud, are loo little to procure tlie reputation they di-sire, and therefore lying must make up the rest. Shao»e is so intolerable a suHering to them, that they make lies the liuailiar cover of their naked nL-»s. lie that hath not riches, Itath pride, and would be thought somebody, and tlierefore will set out his estate by a lie. He that hath not eminency of parentagf and hirtli, if he have pride will uiiikt^ himself a gentlmnan by a lie. He that is a conlemptihlc [leraon at

k Ilk tviUHit drlwDuc MM debet, qai torn tnU Mulit. l«)Hi oau MMiill, arc •Mbndt. Ambr. LknaratalUiilag^liMUMl. widanwdticiinil wca. Um-

mi

CHRISTIAN DIRECTOEY.

hoDie, if he be proud, will make bituiM:lf honourable among itran^TB by a lie. He that wantetb learoin(;, degrees, or any tiling that he would be girouii of, will endeavour by b lie to Hupply bi» Wftnta: ercn lu wunton woiutiii by t}ie uctiioi lioofpBiDliDg, would nidke UiemHclwe bcuuliful, through ft proud desire to bv osteemed. Especially liu thut cominit-t0th t «hatncful crime, if he be proud will rather venture! oa lie than on the ahame. But if your pride be cored, your 'iemptation to lie will be aa nothing: you will b« so indifferent in niutt^nt of honour or rvpuutioti, aa not to venture yonr mouU on God's diKplauurp for it: not tb»t nuy should b« impudent, or ult«riy regaixlleHX of tlteir reputation: but none should over^ralue it, nor prefer it before their aouU, nor Koek it by unlawftd meaiiR. Avoid Hhame by well-doing, and spare not: (only see that you have a higher end.) SenecB saitb, ' There are more that abstain from sin through shame, than through virtue or a good will:' it is well when viriucia so much in credit, and vice in discredit, that those tliat hnre not Uie virtue would fain have the name, and those that will not leave thv vice, would escapv the shame; and it is well that there are human motivea to restrain thcin (hat care not for diriuc ones. But as human motives cause no saving virtues; so devilish and wicked means are far from preventing any pernicious hurt, being the certain means to procure it'.

l}ir*cl. V. ' Avoid ambition and human, unneeessary de-pendance if yo« would avoid lying/ For the ambitious give up Ihi-msvlveK to men ; and ihereforu flattering must be tiieir trade; and how much of lying is necessary to Uie composition of flattery, I need not tell you. Truth ia seldom taken for the tittest instrument of flattery. U is con-trarily tlie common road to hatred : * Libere «t sint: ndulati-one veritatfm pmnlicante;), tit gt^Mtu pravic vitai arguente*. gratjam non habunt apud homines,' saitli Ambrose. ' lliey that preach truth freely and witliout fluttuVy, and re|»rove the d«ds of a wicked life, lind uot favour with men." ' Ve-

< Atsid bolb tliB •Mmim, wtdch Prtntb nenihHMili i N»m ui naliJ qoi w I bnuB. >ic Kliigul (juIie mnlu fingrrvnt funl rcpcilt; .|Uk>i] ipl liumaiil rmiiirii |miUcn-f tera anruni; rI inriiKin bounniiD (rinpurarmii] larclion dedb*r?nt. (juvd <tr Aid-

hn^u Icclara fM, Qaia tlniUli aiuieliiti uiluUliv' iioo imilatiij' luiitum ilten

•ed viixJt col|Hi> giMkaw lull quo Ixlit. Scot*.

CHir. It.] CHRISTIAN BTHICH.

ritatem B«inpvr inimjfiitiic [>er»equ>intur*.' IlRtred in the •bodow of truth, as envy is of happim-i;*. When Ariittip-puii vnn Mked why Dionysius spake so much ngainst htn>, he answered,' for the ounie lynoon that all otlier men do;' intimnting thut it vtm no wonder if the tyrant wk» impiiljcnt of trnth Hnd plnin-^leRlins;. when it is so with almost all ■Bidiind: tiiey are so cnlpiible, that alt hut flatlvrftrs seem to handle them too hard, and hurt their sor^-s. And herein lietli much of the misery of great men, that few or none dea] truly witli them, but they are Hsttcrcd into perdition: sftith Svnvcn,' Divitex cum omnia babent. tiDUfflillisdeeHti scilicet iiMt rerun dinit: ai enim in clientelam fnlicis ho-minis potciittimque perrenenit, aut Veritas ant amicitia per-denda est:' ' One thing rich men want when they hare all things, that IK, n man to speak the truth : for ifthou become ' th* dependant or client of prospt^roiis or great men, thou must cast away (or lose) either the truth or their friendaip *.' Hieromc thouglit that therefore Christ had not a houiM; to |Mi( hiK head in, because ho would flatter nobody, and therefore nobody would entertain him in the city. And the worst of nil is, that where Hattery reignetb, it ia taken for a duty, and tlic neglect of it for a rice : as Hieron. (ad C«l,) saith 'Qnodquc gravissimnm est, quia fauroilitntis ac benerolen-tifs loco ducitur, ita fit ut qui udulari nescit. aut invidus nut Buperbua reputetur.' that is, ' and, which is moat grievous, because it goes for humility and kindness, it comes to pass that he that cannot flatter is taken to be enviotia or proud.' But the time will come, tbat the Batterer will be hnte<) even by him that his fallacious praises pleast^d. Deceit and lies Aa pleaae the Haltered pcnwn but a while; eren (ill he find the biUeniesa of the cfiecU, and the fruit have told him that it was but a sugarvd kind of enmity: and therefore he will not bt: long pleased with tlie flatterer himself. Flattery ever •ppearvtb at laat, to be but ' pernigiosa dulcedo* an Austin calls it. Saith the same Austin (in Paul, lix.) 'There are Iwo aorta of pn«Mut«>ni; the npposvr (or diapmiser) ami the flatterer: but tlie tongue of the flatterer hnrteth more

* Hiwon. In <M. W.

• CdJh* anlvn auiM olMiW Teriwi wnl. ■> ab ■niln Mmn (wNtf ncqimi, i^. I Miu dopenmU nl. Ue. AMk. Vul.'li. |i>IHt. Waiso ftr^itmtuiamt^u. >lwfa<f»n^t6tHaidliBfni»€Bo»«ni<ii. AibMSM. Maluiu bsadiMn khiidr-

' \ t t f) n t Km apK»iet n— Ufwsa an. Ilakd wiuu •sanuun Mud* Untio, ar>~-

.m

CHRISTIAN UlRtX'TOKV.

[past I.

than the hand of the penecutor.' And think not that anjr maa'» greatness or fuvonr will excuse thee orsare thee barm-leiM in thy lies; for God that avengeth them is |;realer than the greatest. Saith Auxlin (Ub. de meiidac.) ' QuiujuiH au-tem esse aliquod gCDiui meiidncii, quod ptfcoatum non sit putavcrit, decipict 6eiiiclipsuni turpitcr, cum honettlum se deceptorera arbiiretur aliorum,' i.e. 'whoever thinks that there is any kind ol' lie that is no sin, he deceireth hinself Ibully. whilst he thinks hiinselfan honest deceiver of others.' " Be not the nervantA of men'," if you would be true.

Dirvct. VI, ' Love not covetouBneHs, if you would nut be lian*.' A lie will seem to a covetous man au easy means to procure his gaiu, to get a good bargain, or put off a cracked commodity for more than it is worth. ' ilupOre ftedus, impiun lucri furor, et ira prsceps.' i>en. Iltp. He that lovetli money belter than God and conscience, will for money diapleast; Ood and conscience, by thin or any other sin.

Direct. VII. ' Learn to trust God, if you would DOl be lian **.' For lying i» the practice of faioi that thinks be must provide and shift for hintitelf. Even Abraham's and Isaac'* L-quivocation (saying tlictr wives wi^rv tht'ir sisterii) and David's feigning himscirmad, proceeded from isomc dtBtrustin God: they would not have thought it necessary bo to ahifl for their lives, if tlicy liad fully trusted God with their lives. Gehazi'a covctuuenvsH iind lying did both proceed from a want of confidence in God. If a man were c^nAdent of God's protection, and that he had better Htand to God's choice in all ihingH Uiim hiit own, what use coutd be think he huth for lying, or for any ninful shiA?

Direft.viu. ' Be not too credulous of bad refwrls, if you would not be liars.' Malice is bo mad, and so unconscionable a Hin, and tlie tongues of men are commonly so careless of what they wiy, tbut if you easily believe evil, you do but easily believe the devil, and thereby make younelves his servants in divulging malicious lies. You think because they are spukun by many, and spoken coutidently, you may lawfully believe or report what you hear! But this is but to think tlial Ihe commonness of lion, and their uinlicv and im-ice will warrant you lo follow them, even because they

pudenc

' lOK.iii.tJ.

you

• Rru] Vret. iil. 6.

* J«,l1i.4,8.

CHAP. IX.]

CHRISTIAN BTHICB.

S25

are so ba<). Will you bark and bJtc bvcaiiite ihiit Ao\^ ilo BO t IfiLiDfui be stuD^ with an adder, yuu ^huuld h<.-l]> to cure him, and not deaire yourselves to sting him: selfiith, and interested, and malicinua, and partial, fikctioiis persons, are so commonly liars, and impudent in iheir lies, that it bc-hovetfa you, if you would not be liars yountelveB, to lake heed of reporting any tiling tliey say. Theii<! iipiderv will weav« a w«b of the air, or out oftlieir own bowels*.

lMrtt4, IX. ' Be not rash in :(p«aking things before you have tried them.' Consider what you say. and know before you apeak. Is it not a shame when you have spoken falsely, to eome off with saying, ' I thought it had been true V But why will you speak upon tliought, and not Htay til) yon better understood the case 1 If tlie matter required such haute in speaking, you iihould have iiaid no more than, ' I think it itt HO.' " Prove all things," and tJicn " hold that which ia good." and assert that which is true. Sailh Cicero', ' Nihil eat temeritate turpius, nee c|uicquam tam indignum supicntis gravitate aut cotulanliit, qunm aut fal-snm sentinc, nut quod non satis exploratr perccptum sit et cognitum sine alls dubitationc defendere.' ' Nothing ta more unseemly than temerity : nor any thing so unworthy the gravity or constancy of a wise man, than either lo hold a falMboud. or confidently to defend that which is not received and known upon sufficient trial ^.*

Dinrt. x. ' Foresee that which is like to entrap you in a lit^, that you may prevent it.' Lei not the occasion and temptation surpnse you unprepared. Foresight will make tile temptation easy to be overcome, which unforeseen will be loo strong for you.

Diirrt. XI. ' Get a tender conscience, and vr&lk as in the sight and hearing of God, and as one tliat ia passing to his judgment'.' A seared conscience dare venture upon lies or any thing; but the fear of God is tlie soul's preBer^■a-

k Hon wko Maera tMrmm* 4t •iBnvi. Eriwiin (irioJai^. pi*fttr •ccdlu h«rf*Mii«Iniiwn, moMrBeMfn istaiM. Oe. ad Brat. V«l t. p. H<> no*, inL*. HM.iiL3. Kal>.a.].

• Ck.D.»*i.liUi.

* to^ id i ttt Wa al ^, oua mK Um ttt I n ea p lli latpfnbMt: mc qaic-i|WM at iwrpiv ^mb ospUliaai «ii mJj PM •fpnbalio)Ka^ pt tW Wfs. Ck. AM«.ln.L

•AM*v.«. U.a».U. Kavk.iB.ft.lA

«M

CHIIHTIAK DIRECTORY. [PART I.

•■>

tire. What ntKlce* men lie; but thinking they h&ve to do willt none but laui? For tliey tliink by n lie to deceive « I aao, and hide tli« (ruth ; bnt if they rvmeflibcred that lh«y pliave most to do with God, and that he ia always prefteot ' who cannot be deceived, and thnt his judgment will bring j all R«cret thingH to liifht. and dtilect all their lir« trvfore all ' the Mnilil. they would not hire a torn and dirty r.lonk nt tto * dear n mte, for ao oliort a time. No wonder if men are lisra ^UiHt fettr not God, and believu not tlie day ofjudcment.

Dirret. xa. ' To itavi- ulhere from lying as well as your-' selree, bo Bore to watch a^inat it in your children, and } wisely helj) them to see the evil of it. For children are rery I prone to it; and unwise correction fnghteneth them into Uea to save themselveii, an indulgence and connivance do . CQCOurege them to it. Make them oft read ttuch texts u [tiiMv: " Ye Hhall not steal, nor deal falsely, nor lie ono to lier"."—" H« thnt Kpeakotli the truth from his heart, " Hu said, surely they are my people ^ children that ' will not lie; so he was their Saviour *."—" The devil is a ' liar and the father of it ■*."—" There shall in no wite enter

> into it any thing that deflletJi or nwiketh a lio For

without are doga —■— and whoever lovetli and miiketh m I lieV—" The mouth of him that speaketh lies shall be l<«tA|>ped'."—" Me that speaketh lies shall not tarry in my sight*."—" A falite witness shall not be unpunished, and he that speaketh lies shall not escape (shall perish '.**)—" If a ruler hearken to lies, all hia servants are wicked *''!—" \ bate and abhor lying, but thy law do I love '."—" A righteous man bateth lying'."—" Wherefore patting away lying, apeak every man truth with his neighbour, for we are niirmbf^'nt one of another*:*' q. d. a man would not lie to deceive his own members i no more should we to deceive ono another. In a word, where the love of God and man pra-vaileth, there truUi prevniletJt \ but where selMovv, par> tiality, and oinial Hvlf-interest prevail, there lying is nliousi:-< hold servant, and thought a necessary means to the»e ends.

" Ln. lb. 11. ■ FmL ■>. t. * l«u Uiii. a.

t Mm TlH. 44. « Rn. ixi. tr. xxil. th ' PaL likL II.

■ Pwl.d. II. ' Pn>..»U.S.».

• Vm, nil. 11. So Pwl. XXti IB. lii. 3. • |>m(. ctti. IS.

I Pre*. liiL S. ■ Ephc*. Iv. tS.

^am

CHAP. IX.]

GHRMTUN RTH1C8.

fiVf

But l>6caiiae lyiog U no common, and m f^reat a ain. and BUuty v«A«» occur about it dnity, tbougli I ttutik whRt U said oifsrcth mikttvr enough to aiiMwer them, I shall mention Qoue more of them distinctly, to help Llieir kiitiarnction who cannot nccommodalc! general answers to all their (MtrticuW caitoi.

Quat. I. ' U fre<|uent, known lyin^ a certain sign of a grucdluM atate, ihnt ia, a mortal ain, proTing the sinner to bo in a Htate ol' diuunution I'

Antu). The diAicuUy of this ca«« doth no more conoero lying, than any other Kin of e<|ual malignity. Therefore I must ntvt you to thoMt plucea whore I hiiTu o[M;ned tlie dif* furence butwocn mortal, reigning sinH, and intimiities. At present take this bri«f solution. 1. It iaathingof toogreat difiiculty, to determine juat how many acta of a great ain may consiat witli a preitCDt state of grace, (that is, of right by covenant to heaven.) '2. All sin which conHisleili with on habitual, predominant lov<: uf God and holinvM, conaist-eth with a slate of life, and no other. 3. He tliat seldom or never committelh such <:xt«niiil criw«», and yet lovetlt not Ciod, and heaven, and holiness above all the pleasiirea and interests of the flesh, is in a state of death. 4. It is certain that this love to God and hotinesA in not prrduuiiniuit, whose carnal interest and lu«t hath ordinarily in Uie drifi and tenor of his life, more power to draw him to the wilfol committing of known sin, than the said love of God, and heaven, and holiness have to keep him from it. For his ser^

LvanU men are, whom they obey, whether it be sin onto death, or obedience unto righteousness. 6. Therefore the way to know whetlier sinbomortitied.ormortal, is. (1.) By feeling the true bent of the will, whether we love or haU) it. (3.) By observing tlie true bent and tanor of our Uvea, whether Ood's interest in ua, or the contrary be predominant when wc are ouratlvM, and an; tempted to such Hins. 6. He thut will sin tlitu aa oft aa will stand with saving; grace, shall never have the assurance of his sincerity, or the peaco or comfort of a sound beliertr, till he rvpent and laiul a bettar Ufa. 7. He iliat iu his sin nitaineth the apirit of adoption, or the tma^ of God, or habitual divine love, hath also habitnal and virtual repentance for tlml very sin, before be acUally rcpenteth; because be hath that habitual

•

0lir CHRISTIAN DIRECTORY. [PART I.

lutrad of it. which will cause actml ropentmnoe. when he i& Oomposcd to act according to hJH predominant habits. 6. In the meantime thn natc. of ouch a ftinner is, ueitJi» to bp onngenerate, carnal, miholy. as he vras belbre converxton, ■nd so to loRe all his right to life; nor yet to hare so fbll a right as if he hiid not sinned: but u bur ix put Jn against bi» claim, uhicli must be removed before hts right be lull, «nd snch as is ripe for present poaHessioD. 9. There are •ome sins which all men continue in while they live. An feet in tile dirgrcvs of fuith, hope, love, &c.; vain thoughts, [Words, disorder, pnssions, ficc And these sins arc not to-lally involuntary : otherwise tliey were no simc Yes, Uie evil IK prevalent in the will agaiui<t the good, so fur ax to commit those sins, though not so far us to vitiate the bent of heart or life. 10. There are some sina which none on earth do actually repent of, vii. Those that they know not to be sinsi; and those that they utterly forget; and those faultN which they are guilty nfjuat at the lime of dying. II. In tliese eases, virtual, or implicit, or habitual repentance doth sultice to the preventing of damnation. Ah uUo a will to have lived perfectly aulliceth in the case (of continued intperfeotions). 12. Things work not on the will as tJiey are in themselves; but as they are apprehended by the uu-derNtiinding; and tliat which is apprehended to be cither of doubtful evil, or but a little sin and of little danger, will be much less resisted, and oftener committed than sins that are clearly apprehended to be great. Therefore, where any sort of lie is apprehended thus, as of small or doubtful evil, it will be tlic oflvner committed. 13. If this apprehension be wrong, and come <rom the predominancy of a carnal or ungodly heart, which will not suffer the understanding to do iu office, nor to take thnt to be evil which he would not leave, then both the judgment and tlic lie are mortal, and not mortified, pardoned sins. 14. But if this misapprehension of the understanding do come from natural impoteacy, or unavoidable want of better information, or only from th« fault of a vicious inclination, which yet is not predominant, but is the remnant of a vice which is mortified in the main; then neither the error nor the often lying is a mortal, but a mortified sin. As. for instance. If faUe teachers (as tht: Jesuits) should pereuado u justified person, that a lie that

CHAP. IX.] CHRISTIAN BTHICS.

5ii)

I

hurteth no man, bnt is oHicious, in but a venial nr no sin. it is pottaible IWisuch n pcrion often to commit it, though he err not altogether ituooetitljr. )&. Though it i» true that mil good Chrititittns sliouid not indulge the siiullctt ain, and that trui; grace will muke a man witliu);; to forsake the least, yet certain experience telleth us, that aome constant sinning (aforenamed) doth consist with gisco iu all that have it upon earth ; and therefore that lesser sins, as thoughts, passions, are not resisted ko much as greater be; and therefore tliat they are more indulged und favoured, or else tlitiy would not be committed. No good men rise up with so great and constant wiitchrulni-ss nf^innt un idle thought or word, or a disorder in prayer, &c. im Uiey do against u heinous sin.

He that would have this and all such cnuM leaolved id r word, and not be put on trying the cum<^ by iill these dialino-ttons, must take anothercasoist, or rather a deceiver inst«a<l of a reaolver: for 1 cannot otherwise resolve him.

Qwtt. II. * 1* it not contrary' to the light of nature, to suffer c. g. a parent, a king, myself, my country, rather to be destroyed, than to save them by a harmless lie V

Ahsw. No. Because, I. Particular good must give place to common. And if once a lie may pass fur lawful in cases where it Bcvmeth to be good, it wUI overthrow human converse, and debauch man's nature and the world.

2. And if one evil may Ik: made a nieims for good.it will infer that other may be »o too, and so will confound good and evil, and leave vicious roan to taka all for good which he thinka will do good. That is not to be called a harmless lie, which is simply evil, being against the law of God, Hguinst the order of nature, the use of human faculties, and Uie inlun-st and convene of the sociable world.

3. The error of the objectors chiefly consistetb in thinking tliat nothing is further hurtful and morally evil, tlian as it doth hurt to soine men in corporal respects. Whereas that LB evil, which is against the univeraal rale of rectitude, against tlie will of God, and again:>t the nature and perfeo-tion of the agent; much more if it also Lead to the htut of other men's souls, by gi<ring them an example of sinning.

4. And though there may sometime* he some human pcobabihty of such a thing, y«t iherv is no certainty that

TOI.. III.

M H

CHRlftTIAN DIRKCTURT. [PAHT t.

erer it will so bit out, that b lie shall satc the Uf« of king, parent, or vourselveB. Pov God can opra the eye« of that vncmy whom you think to blind l>y a lie, and cuuse him to know all the truth, nod so taka away that life, which you thought tlins to hnvt- sated.

&. Anil thtrw are lawfal means enoui^h to aavc your Uvea when it ia best for you to save them. That ia. Obey God, and trust him with your livea, and he can sure them without a lio, if it be beat: and if it be not, it should not be desired.

6. Ami if uipu did not erroneously otcrtnlup life, they would not tliink that a lie were necceaary for it. When it is not necessary to live, it ia not necessnry to lie for life. But thus one sin brings on anotJier: when carnal men overvalue life itself, and aet more by it ihun by the fruition of God in the glory of heaven, they must needs then overvalue any means which scemcth necessary to preserve it",

7. Yet as to the degree of evil in the sin, I eaaily [-rant (wiUi Augustine Unchirid.) that ' Multum interest quo ani-Bko et de quibus quJsqne tnentiatur: non enim ita peccat qui consulendi, qunmodo ille qui nocendi voltintute menti-tur; oec Uuituin nocet qui viatorem mciiticndu in udversiim iter miltit, quantum is qui viam vit» mendacio fullente de-pravat.'

O^ect. ' Are not the roidwives rewarded by God for saving the Israelitish children by a liet'

Anno, I need not say with Austin, " The fact waa rewarded, and the lie pardoned;" for there in no such thing as a lie found in them. Who can doubt but that God could stxengthen the Isruelitish women to be delivered witliout the midwivcs I And who can doubt but when themidwiveshad made known the king'a murderous command, that the wo> . men would dclny to send for the midwives, till, by the help of each other, the children wer« secured ? Which yet ia imputed to tJie midwives. because Ihey confcilerated with them, and delayed to that end. So that here is a dissembling and concealing part of the truth, but here i* no lie tJiat can be proved.

Objetl. • But Heb. xi. 31., and James u. 25.. Rohab is

' * StfiJiib lIH.?—10. Fra*. iMLtT. Itoa. ««. IlL U. 7—». PmL v. V. H«i.(f,«. M>u*iii.»t. Hr>. Mt-n. ixU. IS. CoLIH.V. iMml.VI.

CHAP. IX.] CHRISTIAN BTHi4:S.

Bftid u> be juftlified by fstiUi niul works, wlien »he stvcd Uir spies by a lie.'

^MHo. ll IS uDcertoiit whether it was a lie, or only an eqiiivociiiioii, and whether hei words were not true of some other mvn tliitt had been her guestft. But suppose them a lie, (M is most like.) the Scripture no more jaati&elh her lie, than her having be«n a harlot. It is her believing in the God of Isrevl, whose uoiks she mentioned, that she is com-mendi-d for. together with the saving of the spies with the haxard of her own life. And it is no wondtrr if such a wor nan in Jericho had not yet learned thv siiifulncM of such • lie us that.

Object, ' Bat at laasl it could b« no Dorlal sin, because Ueb. xi. 31., and Jaioes ii. 26., say she was justified.'

Answ, It was no mortal sin in hrr, (that is. a sin which provctli one in a state of death,) because it had not those evils that toakc sio mortal: but a lie in one that doth it knowingly, for want of such a predominancy of the authority and lore of God in the soul, as should prevail against tht contrary motives habitually, is a mortal sin, of an un-l^dly person. U is pernicious falsehood and soul delusion in Uiosc tcochvn, that make poor sinners think that it is the smallnesB of tbc outward act or hurt of sin atoiie, that will prove it to be, as they call it, venial, or iuorti6c<i, and not mortal.

liuat. iti. ' Is deceit by action lawful, whit^h seemetb a practical lie? And bow sliall we interpret Christ's makii^ as if he would have gooe farther *, and David's feigDing him* self mad, and coumon stratagents in war. and doing things purposely to deceive another V

Aimc. I. 1 have before proved tliatall deceiving another is not a sin, but some may be a duly: as a pbysiciau may deceive a patient to get down a mulicioe to aave his life, so he do it not by a lie.

2. Christ's seeming to go farther was no other than a lawful ooacealuent or dissimulation of his purpose, to occasion ihi-ir importunity: for all dissimulation is not evU, though lying be. And tha same may be said of lawful stratagems as such.

U. David's case was not sinful as it was mere dissimula-

* Litk<ui*.fa.

CHRISTIAN DIRBCTORV. [PAHT I.

tion to deceiro others for his escspe. But vhether it was not a sinful distrust of God, and u dissimulation by loo unmanly a way, I am not able to say, unless I bad known more of til e circuinatances.

Qitnf. IV. 'Is it Iftwful to tempt n child or serirant to lie. ia«rdy to try them V

Amw. It is not lawful to do it without sufficient cause, nor nt any time to do that which inviteth them to lie, or giv-eth any countenance to the sin, ns satnn itml t>nd men use to tempt men to sin, by commending it, or extenuating it. But to lay an occMion before them barely to try theni (a« to lay money, or wine, or other tJiingii in their way. (o know wbe- , th«r they are thieves or nddicted to drink, that we may the ' better know how to cure them: and so to try their veracity) is not unlawful. For, 1. The sin is virtually committed when there is a will to commit it, though there should be no temptation or opportunity. 2. We do notliing which is either a commendntinn of the sin, or a perKuading to it, nor any true cause cither physical or moral; but only an occasion. 3. God himself, who is more contrary to sin than any creature, doth thus by trial, administer such occasions of sin to men that arc viciously disposed, as he knoweth they will take; and his common mercies are such occasions. 4. God hath no where forbidden this to us: we may nut do evil tliat good may come by it; but wc may do ^od when we know evil will come of it by men's vice. 5. It may be a needful means to the cure of that sin, which we cannot know till it be thus directed.

Qiett. V. ' Is all equivocation unlawful?'

Amm, There is an equivocating which is really lying: I when wc forsake the usual or just sense of a word, and it in an alien, unusual sense, which we know will not be understood, and this to deceive such as we are bound not to deceive.

But there is a use of equivocal words which is lawful and necessary: (for human language hath few words which are not of divers sif^niflcations.) As, 1. When our equivocal sense is well uiidemtoMl by the hearers, and is used not to deceive them, but because use bath made those words to *)« fit; as all metaphors are equivocal, and yet may be used. 2. When the equivocal sense is the moat uxual or obvious,]

ftnd if it be not understood, it i» ikruugli the hearer's fault or trxtmordinary dulncss. 3. When a robber, oruHurpiug tyrant, or any cruel enemy, that hath no authority to do it, ttliull Beck to ensnare my life by {(ueHtions, I may lawfully answer him in auch doubtful words, a«|>urpo&elyaie intended to deceive hiui, or leare him ignorant of my sense, so be it they be not lies or false in th« ordinary uiiage of thosu words. 4. And to kucIi a [>er«on 1 may answer doubtfully, when it iit apparent tliut it is a doubtful answer, and that I do it aA professing that 1 will answer turn no more particularly nor plainly, but will conceal the rest. >

Qttal. VI. ' Whether all mental reservation be unlawftil V

Antte, This iieedeth no other answer than the- former* If the expreaaed words be a Lie, the mental reftervation will not make them jusliliabtc as a truth. But if the expressed words of themselves be true, then the mental rci»enration may be lawful, when it is no more than a concealment of part of the truth, in a ca»e where we are not bound to reveal it.

But of both these cases I must refer the reader to what I have said about vows. Fart iii. Chap. v. Tit. 2. without which he will not know my meaning.

(Jifor. vti. ' May children. Kcrvants, or sabjecta, in dan> ger. UMi words which tend to hide their faults?'

Amw. I. When they are bound not to hide the fault, they may not: which is, 1. When due obediencei or, 2. The greater good which will follow, re<)uiTe them to open tU I 2. When they are not bound to open it, they may bide it by just meatu, but not by lien or any evil. In what cases they may hide a fault by Just meansi, I shall here say no more to.

Quest. VIII. ' May I speak that which I think is true, but am not sure.

Answ. If you have a just call, you may say you think it ~ is truei but not fiatly tliat it is so.

Quat. IX. ' May 1 believe and speak that of another, by way of news, dixcourse or character, whioh 1 hear reported by godly, credible persons, or by many?'

Antw. I. The main doubt is when you have a call to •peak it, which is answered after. Part iv. at huge.

tu

<:1IRI8T1AK DIBECTORY. [PAUT I.

3. Yon may not so nwily believe mA Tcport eril of «no-

3. Yon mufll not brlieve ill of Knnth«r any further (bsn evidence doth constrain you: yet you may belitTe it Recording to tiie defp'ee of evidence or credibility; and make nse of the report forjost caution or for good; but not to defame another, upon uncertainty, or without a call. "'4. The Hin of receiving, and npreading falae reports of upon heiirsay, is now ito common among those that k profess sobriety and religion, tbnt all men thould take heed of it in all company, aa they would do of the plngtie ia an infectiouH time. And now it i* to notorion* that falwe ■lews ftitd ittanders of other* are so common, neither good men's wordx, nor common fame, will allow yon, (or excuse you,) to believe or report any evil of anotber, till yon are able to prove that it is your duty: but all Chr)atianx Mhould join in lamenting and reproving this common, uncharitable ain.

Tit. 4. Spreittl Oirrrtiom agairal Idle Talk, anti liahhlitig,

Dirtet, i. 'Understand well what is idle talk :' for many lake that to b« vnin which is not, and many take not that to be viiiti nhich is. I Bhall therefore open lliin before I go any further.

The judgment of infidels and impious men heiv are of little regard: 1. Some of ihein think prayer to i>e hut vain words, because God knoweth our wauls and hearts', and our service is not profitable to him: as if he had bid us "seek him in vain''." These I have elsewhere confuted. 2. Others ihink frequi-nt prenchint; vain, and say aa the in-. fidels of Paul, " What will this babbler say ■:" and a» Pha-! raoh, " Let them not regard vain words':" but God aaith, "Setyonr bearu to all the word* which 1 (e-stify among

you for it is not a vain thing for you. because it is your

life'." 3. Some carnal wrct<:hes think all vain in God'a service, which ie spiritual, and which they underataiid not. or which ia above the reach of a fleahly mind. 4. And soBie think all vain in preaching, conference, writing or

' Job uTi. «. S. ' U. itr. 19. . A<lt «tll. 10.

d. V.9. ( Dfut. iiiri. «G, 4r.

CHAP. IX.] CHRISTIAK KTHICS.

fi.15

pmyer, whicfa in lonf^. But Chrint upmkc no nin words when lie " prayed »ll night ^." Nor aiewvbid pray in rain, when we trebid " pruy continually, instantly, and Unporta-nately'." Nor did Paul speak idly when be preacbod til] midniuht'. Godlint^s la not vain " which is proAtabla to all thingH'." Indeed as to their own aalTation, the wicked may make our preaching vain : but the word of God retutn-eth not empty. Thi; oblations of tlie dikobedientare vain", and the " prayer of the wicked, abominable to the Lord, but the prayer of tile upright is hia delight"." Some think all preachinj; ruin, of that which they know already, whereas they hiivc inoNt need to hear of tliut, Ie«t they condemn UictiiM-lvcs by sinning against their knowledge". 6. Some think it rain if the same things be often preached on, or repeated though yet they never received and obeyed them: or if the same words be oft repeated in prayer, tliuugb il be not from emptinesti or aAectetion but fervencyc. 7. Unbelievers think our bottsting in Qod i» vain ^. 8. And some malicious adversariea charge it on ministers as preaching in vain, whenever the bearers are not converted'.

On the other side many that are godly mistake in thinking, 1. That ail talk in vain which ia not of absolute necessity to Mome groat use and end'. 2. And dial all mirth and picOMUit disconree is vain. Whereas tlic Holy Uhoet ■aith, " A merry heart doth good like a mt-diciue, but a broken spirit drieth the bones*." "A merry hcurt makcLh a cheerftd couuteniificc ; but by sorrow of the heart the spirit is broken "." King Abiinelech saw Isaac sporting with Ke-b«kah hia wife': laughing (u thti Hebrew is), or playing (as Uie Chuldee, and Samaritan, and S<^ptuai;int) or jesting {«■ tlie Syrtac, Arabic and vulgar Laliu).

Observe Uieae <jualificaUunH. and your mirth and sport-

tag talk will not be idle. I. bet il b« such and so much as

is useful to maintain tliat chcerfulnens of mind and alacrity

of spirits, which is profitable to your health and duty: for

if bodily recreations be lawful, then tongue-recreabons are

b UikoLl*. •iTbo.o.ir. Actitl.4. Lal(itULl,<.

k Am* Kb ■ 1 n*. t*. •. - !«■ 1.1.1.

a Piw. ai.B. ' >Pct, L It, li. Rob. in. St.

»HwfcftlT,9«. pMlmcitiri. cih. i tKhv""^*"-(»• alU.*.»,

-'aMHfbW.t. OtLt.t. B.4. Kll. lM.ia.1. itKii^imi,n, fnn.tt\i.9, > Pn*. »U. M.

• Pn»». (n, 13. • Om. ml t*-

530 CHKI.SYIAN DIRECTORY. [PART I.

lawful when they ore occomodatA to their end. 3. Let your xpeecb be KUTOury. ieasoned with mU. luid not corrupt and ToUon commtmicntion : jeiil not with (ilUiiniMta or §in. 3. Let it be hamik-fts to oth<!n«: make not yoursclres merry with th« sinx or miseries of other men. Je&t not to their wrong. 4. Lut it be HvaKonHblv, and not when another frame of mind is more convenient, nor when graver or weightier diNCOurae ahould take place. 6. I«t it be moderate and not exueative, either waxdng time in vain, or tending to habituate the mind of tlie speukei^ or hearers to levity, or to viitntnge them from ttiinga that Hhunld be preferred. 6. See that all your mirth and Kpecch be aanctiAed by n holy and; that your intent in all be to whet your spirits and cheer up and fit yourselve* fur the service of God, as you do in eating and drinking, and all other thingx. 7. And mix (with cautelous reverence) some serious things, that the end and uHe be not forgotten, and yotir mirth may not be altogether OR empty and fmitleK* uk that of th«t unHanctified ia. Sporting, pleasant, and recreating talk is not vain, but law-ful upon ihene condition!. 8. Still remembering that the mo»t holy and profitable ditcourae must he mont pleasant to UK. and we muxt not through a weiirinetii of it, divert to carnni mirtli, ax more desirable, but only to natural honeat tnirtli as a necessary concomitant to exhilarate the spirits'.

Idle or rain words then, are such as are unprofitable and tend not to do good'. I here forbear to speak of tho«e idle words which are also worte tlian vain, as mentioned before amon); the sins of the tongue. Idle words nre, I. Kilher •imply sue)) which tend to no good at all. 2. Or comparatively such; which are about some flmall or incoosidemblc good, when you ithould bt (tpeakini; of greater things: the former sort are always idle and therefore always sinful: Uie latter Mrt are sometimes lawful in themnelves. that is, when greater matters are not to be talked of: in its season it is lawful to speak about the saving ofn penny, ore point, or a pin; but out of season, when i;reatcr matters are in hand, this is but idle, sinful talk.

Also there is a great deal of di6ereiice between now and

I Jam. r. 15. l> nnj' nicrrj ' Ixi lilm tinii pwlmt,

• (HiodiTo *«Ihiq at qund j«M» nr<u>llitih >hI in(«nlloue |iia inlllitti* cucl. GR«>r. Mml.

CHAP. IX.] CHRISTIAN F.THICS.

then un idle wur], aiitl m babbltng, pnilini^ cH*toni, by which it bccouictli tile daily piaclice of some loose-tnti^ued per-soaH, BO that the gre«t«r pait of the words of all their Uvea are merely vain.

Tliu {Hirlicular kindjt of idle ulk are tcaree to be numbered. Some of Ihein *n the»t.

I. Whitn tile ton^uf \» like a raf^raut beggar or inaMcr-Imr dog (hat is nvwr in thti way, and nerer out of the way, l)eini{ IvD to tulk nt random about any unprofitable matter that comes before it; and such will uevcr want matter to talk of: every thing they see or hear is the subject of their chat: and one word be^^ettetb occasion and roalter for another, without end.

3. Another sort of idle talk ia the vain diiicourftea (by word or writing) of some learned men, in which they bestow an excessive multitude of worda about some small impertinent thing; not to edify, but to shew their wit: which Seneca rcprehrnds at large.

'i. AnotliiT sort of idle talk is vain and immoderate dia-pulingB, about tbe smaller circumstances of religion, or frequent discourses about such unedifying things while greater natlers shoiitd he talked of. " But avoid fooliiih (lueations, and genvuloirien, and contentions, and utrivings about the law, for they are unprofitable and vain ^." " Now the end of the commandmeni is charity, out of a pure heart, and of n good conscience, and of faith unfeigned : from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, undemtandiug neither what they say, nor whereof they affirm*," "O Timothy, keep that which is committed to thy trust, avoiding pn>fane and vain babblings, and oppoaition of aciencea falsely so called; which some professing, have erred concerning the faith*." " But nhuu profane and vain buhbltngit; for they will increase unto nuirv luigodlincsa'*." " There arc many unruly and rata

Italkcm," Sui: 4. Another sort of idle talk is the using of a needless multitude of words, even ahour ihat which is good and ne-cesMiy in itself, but might belter be opened in a briefer

• 11I.UL9. ' ■Tte.n. 14.

I rim. 1. S—7. Hi. L iO. II.

tTlm.*LM, fl.

CHRISTIAN niRKCTOBY. [PART I.

inHnmr'. Even in preaebinf^ or preying words mtiy be vaia; vrhivh in when they are Dot suited to the matter and the hearers: for yon mtiHt note that the aaine words arc oeces-■ary to onv HorL of henrvrit, which ai<^ vain as to aiiotiicr sort. And therefore lut mioiater* mu«t tnke ht:ed thut llicy «uit their maaner of speech to their auditors, so hearers mast take heed lest they ceosoriousty and rashly call that vain which in unnectssary to them, or such as they : there may be present many iguoraut persona that the preacher is better acquainted with than you: and the ignorant lose that which IB concisely uttered : tliey must have it at large, in many words, and oft repeated, or ebt tliey (imlerMtiitiil it not, or remember not that which tht^y iiniler»t;tnd. But yet a real excess of words «<ren about holy things must b« aroid-ed. " Be not rash with thy mouth, and let not thine heart

I be hasty to utter any thing before God : for God is in hea-tta, and tliou njwn earth; therefore let thy words be few: for a dream cometh through the multitude of business, and a Fool's voice is known by tlie multitude of words'." Two catises of idle words in prayer must be avoided : 1. Hmpti-

' Dens awlrashnestt. 2. Affectation: that is. (I.) Alfectalioa to words, as if you Khould be heard for saying so many

^words over and over, (as the Papists in their * Jesus pMdU>r' •ay over the name'Jesu'nine limes together, and thoeenioe times. Rfteen limes over, beside all their repetitions of it. in the petitions themselves between *. So in the litlen of the

'blessed Virgin, in her Litany, p./>2f>.) Hypacriteit in ntl

' ages and religions have the «ame trifling way of devotion; AH Christ ehewuth of (he very heathen that used this way: " But when ye pray ui»e not ruin repetitions, as the hi^atheu

\io, for they think that they shall be heard for their much ■peaking: be ye not therefore like nntntlieni'." (2.) Therv tK an ntTcclation of length that causcth idle words in prayer; when men think that it is for (he honour of their parts to spend so much time, and speak so long together, or when their BupeTstiliuus consciences in secret tie them to hold on

■ Sob (111. 16. Stitli HiiKi'i >l<rrt''» ■ irmc nhtii iHitlilng, •ixl i iiow oKcn Mnnrthinii ihuuld bcipukcii; tnitnrvKT* ihi« atlcn sll ilimlitlw »p«k«n.

• Eixl. 1. 13. Tim S|iknniu iMniilinl ui vrMw tut Mjlnu. Ut csuU ipcak *U ijrof w^ lubjccL. Krum.

» Sec ibc MmhiiI uf IVij'cn pri;ilrd M kultntp. !£)«. |h MT. > Man, •■. T.

CRAP. tX.] CUKHTTAN ETHICS.

60 long, nod )i«vc not matter or affection auewerable to All up thv time, no man-el if it be filkd up with words th&t are too much guilty of vanity.

5. Another kind of idle ulk is that which is purpovHy contrived to humour idle fnncies, and recrvatc vicious minds, and pass away men's precious tin>e: such are abundance of lovt^books, romanoes. plays and playbooks; rolumes of vanity, and hours fall of studied vanity (and worse); uid such is much of the talk of feigned fools aiid jetten: vices which I can hardly express ao odious aa I apprehend them.

8. Another tort n a custom of inordinate jeattng: this vein or diKposilion is «o strong in some, that when they have a list to vtnt ti jcMt, tbey cunnot hold, hut out it munt cunie whatever it cost, and be it iicvit so frivolous and vnin^.

7. Another sort is foolish talk, that hath not wit enoagh lo make it edifying*. And among idle talkers hnw much of it in foolinh! How wear)' would it make a man lo hear Uie talk of many btibblent! Huw inxipid is it! How sottitih! Like t]ie talk of a madman, or a drunken man, or n man in faia sleep : it is far pleasanter not only to hear a bird rhir|>. but n Hwine gninl, Uian to hear much of their discoHme"*.

Dhret, II, 'Understand oIko the nggravations of idle words, which of them are thr gn-nt*'!)! itin*. tlinl they may be moHt can-fully avoidi-d.' Though all idlir words arc sins, yet all are not equally sinful: tlic worst arc such as tlieae that follow.

1. When idle words are frequent, multiplied, and made their common talk and custom : which is the case of some men, but of abundance cf loquacious womeu: whose natural dispoitition inclineth them thereto. One that hath but little wit, and much self-conceitedness. and passion, will have a lorrtnt of wir<l» for a drop "f sense". Ifthey meet but with a perton «o patient and idle an lo give them the hearing, they will sit a whole hour togetlier with you, yea many hours, to tell you (intl how the afioirs go between theiu and

* Efk. r 4. ' Rph. •, 4.

■•SH?nn. I. II. iB, II. ■nlU.tfl. 1 pM.ILlS. Pnn.if.t. t*. ' UrpUijuu, a B>v«l frniaii lunl, vw luld bj AjilwUtf, ihiil Bbllr lir *u tUtMlW; rf*«m*«cd liliu Cut tmgiilil whI rich ililir, W olinilw lalkad •< slial he I 'tiu4nMas< BM. ifa> hoja in ihc thu|> Iaa(hc4 a( liioi. n«Uich dcTraMi|i>tl, Am. fhlM. ^

CHUISTIAN

Uwir buabandtt, or children, or itervanU; and then talk of tbcir cattle, hoiue, or luid; aiid then tell you of aewK, and «ntGr into it long dmcourav of other men's maltvrs, which they neither underfitand nor have any thing to do with: and next they talk of the weather: and then of the market, what 19 cheap and what is dear; and then they tell you what this body naid to iheiu, and what the other body said, and then they tell you a atory of the old times, and how the world is changed, uml how much hetlt^r tlie former timca were than these: thi;n tiicy tell you what wrong such a one did them, and what hv said of them, and how bad this or tliat man is, and what they said or did amiss; and what the report of the country is of such and such; then they tell you what clothes such a one wears, and how fine and gallant such a one is, and who keepetfa a ^ood house, and who i« niggardly and sparing: tlien they tell you what ateat wait at auch and such a table or feast; and if they be »t meat, tlicy have sometliing to say about every dish, uid «rery sort of meat or drink; espeeiftlly news takes up much of their discourse". And it iawell if in all thiti, ttie sermon of tile preacher, or his prayer, or hi» life, be nut brought in to fill up the empty places of the discourse; and it may be tha King and his council, and his laws, and his doings shall be defiled by these parrots' unreverend piallinge, as well u meaner things and persons: ao that as Tfaeophrastus •aith,' He that would not fall into a fever, let him run from them with all the haate he can.' I should rather think it , would cast one into the scurvy, if weariness be so great a j symptom of it as they say. He that hatli nothing to do in this world, nor any tiling to do for tlic world to come ; and ttiut halh no use for his time, or wit, or tongue, or hands, but uaketh as he sln^^pctli, aud liveth as he must lie when [.lie is dead; he that hath neither master, work nor wages, [but thinks he is made to see leaves wiig. or hear flies buzz, let him choose such a companion, and let hiin sit and hear . Budi people chat. For my part, I can more easily endure to have tlicm call me morose, or proud, or uncivil, or any thing; nay I had rather be digging, or ploughing, or rid-

• Sm Eict- iKiiiL 30. Sulliiit ApiilliiMr. SUoo. la lib dcKiiptian of K. Th«»-I ^Icui lalih tliM *( liii rraiii, Mulniuiu tunc pondiu in i*rbit eM: <idppc ijuiini

\ St't ii»i <i<ilU nvnniur lui Kria.

CHAP. IX.]

CHRISTIAN RTHIC9.

Ui

ding cuikJs, than eodure the tediouiuiesa of their dit* courses ■'. DionyBiuB B«nt one tu be put to death, for find-iog fault with his poetry; but cnlled him again to try him once more: uid the mui rose up in Uie mid>it of his recitation, saying,' Come, let me go to the gibbet,' u choosing to die rather than to be fto wearied: I am oot so impatient; but [ lihould be j^lad if 1 could sleep well while 1 am tied to tiuch company. And if I had one to Heiid to school that were nick of the talking evil, the ' morbuH luqtiendi,' I woold give <Qs Uocrates rei]uired) a double pay to the schoolmaster willingly, one part, for teaching him to hold his tongue, and the other half for teaching him to upeak. I ithouM tliink many such men and women half cured, if they were half as weary of spraking, as I am of hearing them. He that lets such twatling swallows build in his chimney, may look to have his pottage savour of their dnng. Nay, though they may have some learning and goodness to ■n—on their discourse, tlieir too much loquacity will make one's stomach tuni againnt it; and tlie surfeit may make some queaxy stomachs distaste even the more wholesome food. Pumpi>y was so wevy of Tully's talkatirenets, that he wished he had liven on Cwsar's side, for then he would have feared me (saitli he), whereas now his fiuniliarity wea' rieih me.

Omna appimraun plena de prctoe muau S. It is an aggravation of the sin of loquacity and idle talk, when it ia done in a proud, &elf-conceitediies8 of your own wit. with an unmaiini-rly contempt of others. This is the case of abundunce that have not the manners or patience to stay till anotlier man hath done his speech. They think others to long that their list will not hold till they come to the end. Yea many prelfiidcd leanird men and disputants have this disease, that without any ahame, or I respect to order, or their own reputation, they are in stich

^K haste to answer, and talk lliemaelves, that they cut off the ^^^^ speech of otliers in tlie midxt, as if they should say. Hold ^^^^B your tongue, and let me speak that am wiser. And their ^^^^K «xcaae is. You are so long that I shall forget half before ^^^^V'joil come to the end. But if it be iu disputaliou or about

L

' plAoUe Ml cun U> dunre i|dI st^m etil nc^uc nrfMii tnapofa dulinfoan BcraoL ThfcybfaMM.

MS

CHRISTIAN DIRRC'I'OHT. [PART 1.

great nukUen, It is usually much mora to tlie tdvanlngc of

the truth and hearers, to speak all that neccMarity must be

considere<) together, in a contiDued speech: for the parts

of truth have »uch a ilepeitdance one upon auotlier, lik<> the

memben of a body, or the whci-ls of a watch, that they arc

' not uodentood di«junctly, half the Gen8« of them being

reapecUva to the othvr parts. Therefore to deliver it (in

•uch cKMis) by fragments, and chopping of words, and fre-

quent interruptions one of anothei. is to chnt or contend,

I and not to open the truth with the clearness and gravity

which it tequiieth. Theso, therefore, that accuse otherti uf

[speaking too long, to excui«e tlicir uncivil intcrruptiouH;

lay take tlictr aiuwvr from Auguatine, ' Absit ut multi-

floquium deputim quando ncccHKiinu dicuntur, c)uantaUbitt

Ivermonum mullitudtnc aut prolixitulc dicuntur.' The hngc

1 volumes of Augustine. Cfarysoatotn. Suaroz, Calvin, y«t

' ToHtalUH hint»elf, are seldom accused of idle wordo. If

I you depute to each llieir equal share of lime, a conipos«d

diacourse \* fitter and spveth lime better, tJiun interrupting

altercations and exchange of words: and if your memory

cannot hold all that is said, either take notes, or crave the

, help of some repetition, or answer the part which you do

I remember.

3, Idle talk is worst when it is about holy tilings, and tt^ndeth to profane them: when men utirevercntly babble about the Scriptureti, or conlroveisicH of religion: or when

[by fluent tongues men design increase of some factioa, lor propagating of some error, or the setting forth tlicir ' part«. Suith Hierum (ad Ncpul.) ' Verba voTverc ct npud [ imperitum vulgus lulmirationcm sui facere, indoctorum ho-ninum est: nihil tam facile quaai vilem plebeut et indoctam, Irolubilitate lingua dccipvre, quee quicquid non iotelligit. plus miratur.' Profane loquacity is the womt kind of loquacity.

4. Idle words are the greater sin when they are magnified and justified, and taken to be lawful, if not some ex-Ct'lleiit thing. As some unhappy scholars that spend whole days and montlis about some trivial, unD^ce•«ttry studies,

»hile Christ the wisdom of God, (or iJic subject of divine philosophy) is ntrglected t he that hciircth some of their supposed critical curiosities, would say with Paul, "The

CHAP. IX.] CHBISTIAK RTHICS.

Lord kooweUi the thong;hUorthe wiHethot they arc vain')." And it' he comi>nre dieir lives with their studies, ptrhapa he will remember, " They became vain in tbetr imagina-ttona: their foolish hearts were darkeaed, aud professiag tliejnselves vine, they b«cune fools'."

6. Idle words are an aggravated sin, when they ore studied, and pompoitHly set fiiTth at great labour and cost, as a matter to be gloried in: as in plays and romances: worse tlian tobacco-houjtf s where men sell smoke. Tlie pleanure, tJie lore, the labour, the cost, tlie time, the deceit, the temptation, the impenitency, are great aggrarationa of this sin.

Dinet. ttt. 'Understand and consider the mischief of the sin of babbling, idle talk.' For the comrooo caase of it is, that men take it to be ao small a sin. that they think there is no danger in it; and therefore they fear it no more than a scratched finger.

1. (Besides the general evil mentioned Tit. 1. Direct. I.) consider that much idle talk la a maltitude o( sins. Though one idle word were novvr eo small a sin, yet when it Cometh to hundreds and thouHands. and is your daily, hourly custom, all set together cannot be small. Many liiQUHAnd pence, it more than one shilling or pound. And your fn-qiiciit custom of idle talk, may amount to a greater stnfiilnMs, than Noah's oooe drunkenneu. or Darid's once adulter)', or Peter's onco denying Christ. If a swearer should Kwear as oil, or a liar lie as oft, or a thief steal as oft. as many women (and men too) Hpeak idly, what moii-■tera should we take them for!

2. Idle talk excludeth all the good discoante, and tsdi-lying speech that should have been used all tfaat time*. We have many greater uses for our tongues: you have your business to talk of, and your Qod, nod your souii, and your dutie«, and your cins, and the life to como to talk of 1 O how many great and nocasanry things I And will you abut out all this edifylog speech, by your idle chat! Will you hinder others as well as yourselves T

3. Idtff talk is a sinful consumer of time: you have peater husioesa to spend your hours in: if you saw what a

• cd.ULu,ir. BpbM.i«.ff. PMLctai.

CHRISTIAN DISBCTORV.

world you are reAcly to go to, and aavr how near you are to it, you would think yourwilvi-* that you had grei(ti;r bui-' n«88 than idle chat, to spend your time in. Do you know what yon lose in lomnf; all tho»c hours ?

4. Idle talk coirupts the hearers'minds, and tendeih to make (hirm light, and vain, and empty, cren ae good dis-couTs« doth tend to make them good. Why do you talk to others, but to communicate your sense and affections to them by your nords ? And for all that many take it for a Itttli; ftin, I am hure that it is not a little hurt that it doth. If men were not naed to be entertained with so much Tuiii diKcoiifHe, they could not tell how to keep better thifijrs from tlieir minds or mouths: nor would their thoughts lie I kiMtuated to vanity; nor would they make auch returns ^of idle words; wbereaa one vain discourse begetn another, and it is a multiplying and very infectious sin.

5. As your tongues are misemjiloyvd, so your wits and mindH are dishonoured by vain talk. Even good wordit will grow contemptible when they are too cheap and common, A fiddler at ihv door goes but for a rogue, though music and musicians be honoured : who«ver took a tnlkulive babbler for a wise man? He that is 'logopliilus' is seldom ' philo-logUB,' much less 'philosophusV As Dcmosthenvs said to ft prater,' If thou knewest more, thou wouldst say lesa.' They seldom go for men of action and virtue that talk much : tlicy that say much, usually do little : women, aitd children, and old folkx, are commonly the greutc«t ulkers (I may add, mad folks). Uvy noieth, that'soldiers that prate and brag much, seldom light well:' and Erasmus DOteth, that' Children that quickly learn to speak are long in learning to go.' U is not the barking cur that biteth. Let it be the honour of a parrot to speak much, but of a man to apeak wisely. The mobility of their tongues <na honour common to an iLspen Iua0> i* bH (heir honour, tliut can ' multis verbis pnuca dicere,' ' say u little in a great many of words;' but' multa paucis.'' much in few words,' ia the character of the wise, uulesn when the quality of the auditors prohibiteth it: and ' qui sunt iudicendo breviaaimi.' if the auditors can bear it, shall be accounted the beat

' Eocin- T. 3. T. I. It. IS. X. 14. Put), lUvU. aOi PMh. nilu tT, IB. 1. ¥>• rii. la. 1- ifl. «™. 4—<!■ iti t9.

CHAP. IX.]

CHRISTIAN ETHICS.

645

speakera. I am not of liU mim] that said,' He o<\ r«pent«d

§peaki»g, but never repcntvtl Hilence.' But, except lliey be miniuleni, few iiten have so much cause to nrpuit ot ai-lflDc« tm of ti]>eech. ' Ifon quom multa, sed quam bene/ must be tlie Chriittiiin's care. As one said of pfailotophy, I may much more aay of tvligion, tliat' tluiugh au oniiot'ii excellency app«aretbonly m speaking;, yet Uit^ philoHuplier'a (and lbs Chnstian'ii) app«areth aa much in Hileoce.'

6. Where there 16 much idle talk, there will be much sinful talk. "In the multitude of wotds there wants not sin: but he that refraincth his lips is wise"." There are lies, or Imckbitings, or meddling with other folks' matters, or Hcurriloua jeata, if not many such siiu that go along with a coune of idle talk: it is the vehicle in which tlte devil giveth hia moat poiaonoua draught*. Saith Lipsius, * It ia given to pratera,'' Non multa taotum sed male;* ' to apeak ill, aa well aa to apeak much.'

7. Vain words hinder your own edification. Whoknow-eth if you would hold your tongues, but »ome one would apeak more wisely, that might do you good '1

8. And you weary the hearera (unless they ore strangely patient) when you intend to pleaae them (or elee you might aa well talk all that by yourself). It is scarce manners for them, unless you be much their inferiora, to tell you they are weary to hear you, and (o entreat you to hold your tongues: but you little know how oil they think so: I judge of others by myself: I fly from a talkative perKon, aa from a bed that hath fleas or lice: I would shut my doors against them, as I slop my windows a^tnat the wind and cold in winter. How glad am I when diey hare done, and gladder when they are gone t Make not youraelves a burden to your company or friends, by the troublesome noise of an unwearied tongue.

9. Many worda are the common causers of contention. Some word or other will fall that ofiendeth ihoaa that hear it; or else will be carried to those that are absent, and madethe occasion of heart-burnings, rehearsals, bruwU,

or lawsuits. There is no keeping quietnras, peace and love,

with talkative prnttlers ; at least not long.

10. Are you not sensible what pride and impudency ia

VOL. III. N K

&<16 CHRISTIAN DIRECTORY. [PABT I.

in it, when you think yourselves nror(hic«t to apeak i As if you should »»y, ' yon u« all children to me: hold your tongues, and hear me speak!' If you had Christian humility and modesty, you would in honour pmfer others before yourselres. You would think younelres anwor-tbiest to speak (unless the contrary be veiy evident), and dnire rather to hear and leant. As lleracUtus biMug asked, ' Why he alone was silent iit Uie company.' annwered.' That you may talk,' So when you talk above your parts, it ia as if you told the company, ' I talk tliut all you may be sik-nl.'

11. It is a voluntary sin and not repented of. For yon may easily forhmr it if yon will; and you wilfully continue in it; and tlitrcfore impenileucy is your danger.

12. LaatJy, consider how unprofitable a sin it is: ami how little you have to hire you to commit it. What get you by it? Will you daily sin against God for no-tUng}

Dirttt. IV. 'If you would not be idle talkers, see that your hearts be taken up with something that is good : and tliut your tongucK bt; ac<]uaint«d ifith, and ac«u&tonicd to thfir proper work and duty'. An empty head and heart are tlie CAU(«a of empty, ftothy, vain diicoiirae. Conscience may teU you when yoor tongues run upon vanity, that at that time there is no seme of Hin or duty, or ifae presence of Ood upon your hearts; no holy love; no zeal for Ocid; but you arc aitleep to Ood and all that is good ; and in this sleep you moither and talk idly of any lliini; tliat Cometh into your mind. Also you make not conscience of speaking of tliat which is good, or else it would keep out vanity and evil. Remember what abundance of greater matters you have to talk of! You have the i>vil of sin, the multitude and sublilly of temptations, and the way of resisting them, to talk of: you have your faults to lament, ynur evidences to inquire after, your mercies thankfully to open, the greatness and goodness, and all the utlrihutea of Got) to praise : you have all the works of God to admire: even all the creatures in the world to contemplate, and all God'a admirable providence*, and government to oba«rve: you

) La. >i>U.4—6. Mail.ill.34.M. iCm.U.li. John ni. 11. I Mi<l*. a. Vnn. svi. fS, Pnl. il. i. Cul. til. p.

4

CHAP. IX.]

CHRISTIAN ETHICS.

347

hnre (he myatety of redemplion, th« peraoo, and office, and lir«.ua<l oinicleA.miKl HuflfcnnKS, and Klory, and intercession, and rci^ of Christ to talk of: uiiditU tU« M^cret aanctifyini; opcrntioDa of the Holy Ghost; and nil th« ordinances of God, and all the nieaiu of gr«oe. and all our dutieit to God and man, and all thv holy Scripture; beaides deatli and judgment, and heaven and licit, and th« concern in entt of the church of God, and the C1I8C of thv {>erBonK you iipeak to, who may need your inKiniction, exhortation, admonition, reproof or comfort: and i» not here work enough to employ your tongues, and keep them from idle talk T Make cod< Bciencc of thoae dutiea commanded. " Let no corrupt commtuication proceed out of your mouth, but that which i» good to tlie um; of edifying, and may miniiitor grace to tile bearers, and gricvr not llic holy Spirit of God'." " Be not drunk with wine wher«in ist «xce)ia, but be filled with the Spirit, apeaking to y«urselve« in psalms, and hymns, and spiritual aongfi, aini;ing and making melody in your hearts to the Lord, giving tlianks alwayitfor all things nolo God and tlie Father, in the name of our Ixird Jeaua Christ*." "If any man speak, let him apeak na the oroclea of Ood V Sinful omission of good diKcoursr, in the caiiae of sinful commission of vanity. Specially when the heart itMlf is rain : for as a man is, m is be apt to speak. "They tn of the wnrld, thereforv tcpcak (hey oftbo world'." " For tiievilc periinn will speak villany, and hiii heart will work iniquity, to practise hypocrisy, and to utter error against the Lord*."

Direct, v. 'Walk alway* with God as in his preMmce, and in the awe of his taws and judgment, that conscience may be kept awake and tender'.' You will be restrained from rain talk, if you perceive that God is hearing yon, and if you remember that your tongue is under a law, and that" for ercry idle word men shall gire account in (he day of judgment';" and that by your " words you shall be juatified or condemned." If the law of God were in your bauts*, and bidden there*, your heart would be fixed'.

* I Ptf.lr. 11.

• Eiiihn. h>, t9.

• I John It. 5. •Jrr. T<U.fl. Pn»..

■PMLMi.r.

>It>bM.f. IB, 19. ' ta. mikC. . tt. PmJ. Ui*II. tf. ■ Pnl-xl.t.

dtt. elat. 11. * PmLoIi. II.

CHRISTIAN DIRECTOKY. [PART I.

His word then would be the rejoicing of your heart*, and your tongueit would then tw tulking of judgment'. A tender conscience will smart morv with an idle word, than a seared, seoselesB conscience with (in oath, or lie, or Blander. For the " fear of God is clean ■»," and by it " men depart from cril'," " Be ihou therefore in the fear of the Lord all the day long"."

Dirrct. vi, ' Avoid idlcneiM, if you would avoid idle talk'.' Tlie drones of the commonwealtli, that have nothing cUe to do but visit, ntid complimrnt, and prate of other men's matters) and that can have while to eit whole houra together, upon no businesa, are they that are motit guilty of idle cliat. Idle gentlemen, and heggant, and idle, gossiping women, and old men that arc void of the fear of God. and children that have no buBinesB to do, are they that can ait talking away their time, to as little purjxMe as if they had been all the time asleep. All idle persons swarm with the vermin of idle thoughts and words.

Dirett. VII. * If you would avoid idle talk, avoid idle talkative companions: or if you cannot avoid them, answer them not, but let them talk alone, unli-sx it be to reprehend them, or turn tiiem to more profitable talk ''.* For when yon bear vanity, it will incline you to speak vanity : and theac ungodly persons " speak every one vanity t/>his neighbour," as iftlicir tongues were so their own, that no lord might control them'. The philosopher could say, 'That which you would not hear, do not itpcak; and that which you would ootBpcak, do not hear.' Most are like parrots that will ofleBt Epeak the woide which they oftest hear. How hard is it to avoid idle talk amongst idle talkers? One vain word draws on another, and there is no end.. . j

Dirtet. viti. ' Avoid vain works, if you would avoid vain words.' For a man that engageth himself in vain employment, doth lose all the words ax vain which he uscth about that employment. What a life then do they live, that have an unlawful calling? When their very business and trade is sin. the uljunct*, tJie words about it. must be vin. and so all tlicir lives ore a continued sin; 1 hsd lather thereCore

k Pnl.ci'u.1)). *F»l,i]niLM.

" Prwi. iri. S. • Pro*. nHU 17,

* (Mfmlo naa ttipciudtra oaitllliiai m.

■> PmL xib 9.

r 1 Tloi. r. IS, I IVkU. 19.

' Pnl.iii. !,■.>,«.

CHAP. IX.] CHRISTIAN P.THICS.

S40

he tho Iwsest drudge, than one of these meo. Especially HtAf^c-plnycn should thiak of this: and Oioik Ui at spend whole hours, yea, half days, if not nights, in gaming and vain or vinfiil sports, what abundance of idle words do they use about them: evety cast of tlie dice, and every curd tbcy play, hath an idle word; so that a sober mnn would be weary and iislmmed to bear them.

Dirtft. IX. ' Plunge not yountel veil into exceas of worldly bu9iine«K, an «ome do, that undertake more without neoei-sity. thaji they can diitchargr:' for sueb necemiitale a variety oftboii(rhts and wordH. And all that are spent in serving them in those thetr vain employments, are vain ; though the work for the matter of it be not vain.

Dirrtt. X. ' Let not a vicious mind make that seem necessary or convenient which is vtiin.' Cnnml hearts that are acquainted with no belter thing*, think nothing vain that pleaaetli their aetisunl inclinationa, or which tlieir car< nal inUrest doth retiuire. A man-pleaM>r tlnnkrUi civility obllgelh him to observe his unnecCMarv- visits and compliments, and to answer idle talkers, and not sitailent by them, nor contradict tliem: and so it must be apoint of goodman-nera to break the law of God: and as they think it uncivil not to pledge every drinker in his henlths, bo not to answer Gy«ry Iwuttler in bin talk.

liirtct. XI. 'Take heed of a proud, sclf-conceitcd mind that thinks too wril of your own discourse'. Get but humility, nnd you will rather choose to hear, than to speak. But when all your fancies and impertinences se«m some excellent matters to you, then you are with child till you are delivered of thorn, and then all must reverence, and silently attend your pride and foUy; or be taken as negleclers of you for disregarding it.

Dinct. XII. ' Avoid passion and passionate companions :' for passion is talkative, and will not be checked, but resistcth the restraint of reason, and multiplieth words which arc worse than vain'.

Dirtft. XIII. 'Takeheedof an inordinate, jesting vein':' for it habituateth the mind to foolish levity, and knows no

• Pm. n. r. uvL Iff. t Car. iU. IS.

IVvf. tit. It. vr. IS, E«ln.'>U. 8. 9. •Eaeta.lLt. Bcdc^ilLe. Eiibe.v.i.

CHRISTIAN DIBECTOBY. [PAET I.

bound), and breeds idle words, aa thick as pntrified flesh brctd.t vermia: and it iii l\\e i^reaur sin because it is ordinary, and witli n cerlikin plt^uKure and pride, and glorying in vanity, and sinful levity and folly.

Dire<l. xir. ' UuderaUnd particularly what service you hare to do for God or men. in every company yoti come in, and so fit your n-ord« to the present duty and company'.* For thoae words are vun and inconvenient in one company, that are neccMoitry or convenient in another. If you be to converse with the ign^-ront rmd ungodly, turn your discourae into n Gompusionntd way of instruction or exhortation. If with men wiser and better than yonr»elre>, inquire and leamof them, and dniw that frum thorn which may edify you.

Dirtcl. XV. ' Atrt?ct not an unneceasary curiosity of speech, but take those for the fittest words, which are suited to the matter, and to tliy heart, and to the hearera'.' Otherwise your speech will be studiedly and affectedly vain: aod you will glory in that as elegant, which is your shame. Hypocritical words that come not from the heart, are dead and corrupt, and are but the image of true speech, as wanting that verity and siguificancy of the mind which is their life. Words are like laws, that are valued by the authority, and mailer, and end, more than by the curiosity and elegancy : or like money, that is valued by the authority, metal, and weight, and not by the curiosity of its sculpture, imagery, or mattrr. All that is counterfeit, Litough curious, is vain.

Dirett, XVI. ' SuppOM you had written down the idle words of a day, (your own or any other prattlers,) and read llieut over ell at night!' Would you Dot hv ashamed of such a volume of vanity and confusion ? O what a book it would be. thatoneshould thus write from the mouth of idle talkers ! What a sliame would it be to human nature! It would tempt !iome to question, whcthtir man be a reiwonnhh! creature, or whether all be eo, at least? Uemember then, thut all is recorded by God and conscience; and all this hodgepodge of vanity must be reviewed and answered for.

Thereat that is noccssary for direction against idle wordct. you may find Chap. r. Part ii. in the Government of the

■ Pnit. nil. 17, lii. tS. liiLtO. st.t.T.SI, .

> Y-1 -rl'-lT-H'-Tf lnt-titin^mi£plin»'Mn—fllfimmaiHimlf i jrrM biwli oa • litlU nwltrr.

OHAF. 1X0

CHRISTIAN RTHIC8.

AM

TbongfatR, and in my buok of " 8t)f-dei)ial." In a word, (for I muat uoi cuiuiiiit tlitt fiiult which I am rvprovin^,) account not a course of idk ulk for u small sin. Never suffer ao lootie and slipp«ry a mi-mbcr us your ton^c to t>e unguarded; mid ti«vvr Hgn-ak tliut of which you dure not My, uti Pm>I. xix. 14. " \j;l the word« of my mouth, and th« niv-diiations of my hvurt, be now nnd always acceptable in thy sight, O Lord, my Htrength and my Redeemer."

But especially above others, ibcHe persontt should watch against vain words: 1. Preachers, who arc doubly, sanctified persons, nnd whose tongue* being consecrated to God, must not be sacrilegiouNly alienated to vanity: which is worse than aacrilegioua alienation of the places, or nteo-sila, or revenues of the church. Hate it therefore more than these.

2. Ancient people, whose words should be grave and wise, and full of instruction to suppress the levity of youth: childhood and youth are vanity; but age should not be so*.

3. Parents and masters who should be enamplea of gravity and Htaidn«HH to their families i and by their reproofs and chanliKemeutM should (cpresH xuch faults in their inferiors.

4. Those that are better qualified than others, with knowledge and utterance, to use their tongues to edilicatjoa. Vain speech is a double sin in them.

5. liiose that are noted for persons of holiness and religion : for it is supposed that they pray and epcali much against idle talk, and ihertfon; must not themseUcs be guilty of it. "If any man among you seem to be religious, and brtdleth not his tongue, but deceiveth his own heart, this man's religion is vain *."

G. Tho«<.i tliat arc ignorant, and need much tlie edifying speech of others.

7. Those that live among wise and holy peraons by whom they may be much edified.

8. Those that are among Uttlers. where they know tltey have more need to watch their tongues, than thvir purse* among eut<purses.

f). 'Hiose (women especially) that are naturally addicted

t tiflk i<. 11, j«b ill. It.

JMwLtA. SWWJTMVM

Bcdw-ii. 10. iqsiiaainL

&62

CUHISTIAN UlRCCTORY. [PART 1.

to overmucb tnlk, who therefore should be the more watchful, as knowing tlieir di«eMe >nd danger. ..

10. Botli empty and angry |>e»ona, who carry a conti-aual temptation about them. AU these should be specially watchful ugainst idle talk.

Aud for the time. I. Sp«cially when they are UDOttg tbo«e that may receive most hurt by it. 2. And when you are going to holy duty, or newly come from it, &c.

TV. &. Sfteciai Dirteliom ag,aifut FiUktf. RUmld. Scurriiom

Talk.

Dirttl. I. The chief Direction againat this filthy sin, ia general; ' to get out of a graceleas state, and get a heart that feareth Uod,' and then you dare not be guilty of such iupudency : tiod in uot so deapiaed by those that feiir him.

Dirtct. II. ' Cease not your holy communion with Ood in hia worship, especially in aecret. and be not strange to him, and seldom with him. And then you dare not so pollute thoie lip!*, that nue to spciik seriously to God. What! talk of lust and filtbiness witlt that tongue, that spake but even now to the most holy God! God's name and presence will awe you, and cleanse you, and shew you that his temple should not be so defiled, and that he hath not called you to uncleanness but to holiness i and that a filthy tongue i« ansuitable to the holy praise of God: but while the rest uf your life is nothing but a scrvin); the devil and the flesh, no wonder if ribaldry »«em n fit language for you.

DirNt, iti. ' Cleanse your hearts of vanity and tilihi-neis I and then your tongues will be the more clean.' It ia a rain or unchaste h^'ait that makes an unchaste tongue.

Direct, tv. < Remember what a shame it is lo open and proclaim that filtliinesti of thy heart which thou mighteitt have concealed.' Christ tellelh us how to expound thy words, " that out of (he abunduncv of tliy Itcart, thy mouth epeaketh''." And what needrst thou tell people that it ia the roUing-rooon with thee? and that lust and flllhineas aie the iidiabitanta of thy mint) ? If thou bo not so far pant all ehsme as to commit fornication in tlie o)>«u streeu, why wilt thou there talk of it?

*UU*i.«a,

^a

M

CUAP. IX.]

CHRISTIAN STHICi.

5.53

Dirfct. V. ' Remember that filthy t&]k is but the npproadi to filtliy acU.' It ix but thy brwwking the ahtll of mudesty, that thou inayst eat the keroe) of the vomiting out. This is the teodency of it, whel)i«r thou iiiteitd it or not. Canst thou be oHended with him, thiit bt^licrrtb thou doat that vtl-Uny in secret, which thou talke«t of openly ? or that laketh thee to be preparing tliyitelf for a whore! If the deed b« bad, thy makiH<r a jent of it cannot be good.

Dirert. VI.' Keniemberthattlioubiddeet defiance to godliness and honesty:' " Comipt communication gricvL-lli t)io Spirit of Qod'." Canst thou expect that the Holy Ghost should dwell and work in ho filthy a room, and with euch filthy com{>nny ! Darest thou go pray or read the Scripture, or speak of any holy thing with thos« lips tltat talk of filthy ribaldry ? Dost tbou find thyself fit lo go to prayer, after such diiwourHe? Or rslber dost thou not allow all that hear thee to think that thou renoaocest God and god-liuess, and never usest any serious worship of God at all J And if thou do pretend to worship him witli tliut filtliy tongue, what canHt thou cKpect in answer lo lliy prayeni, buta vengeance worwc tlian Nadaband Abihu's'? " Shall sweet water and bitter com*: from the same fountain'!" Dost tbou bless Qod and talk filthily with the same tongue, and think he will not be avenged on thy hypocrisy !

Dirat. vii. 'Considerhowtliuubiddest defiance to common civility.' Tliou dost that which civil heatheoH would be ashamed of: as if thou hodst a design to reduce England to the ciutomB of cannibals and savages in America, that go naked, and are past sbomc.

IWrrct. vtti. ' ObMrve what service thou doot the devil, for the corrupting of others :' as if he had hired tltee to be a tutor in his academy, or one of his preachers, to draw the minds of tlie hearers from modesty, and prepare them for the stews. Especially people can scarce have more dangerous wildfire cast into their fantasies, than by hearing rotten, filthy talk. And will thou he one of V'enus's pricaU *.

hirtct. IX. ' Remember bow little need there is of thy endettvoiir.' Are not lust and filtbinesa so luitural, and the minds of all unsaiictified and unclraiunvt ones k<i prone to ., that they need no tutor, iior inHligaior, nor pander lo • ltfaM.k. 19,90. •.4. •Lm.x.I— S. •JMnU.ll.

AM

CHRISTIAN DISECTORY. [PART 1.

their lusU t Hub fire is easily kindled : the bellow* of thy scurrility arc niitllegs to make such g^unpotvder buro.

Dirrct. x. ' Pnsently laroeat before God and mau the filtliii>t«it that thy tongue bath been guilty of, and wuiih hi-urt and ton«uc in the blood of Christ; and dy from tlie I company and convcTBc of the obscene, as thou wouldftt do I Iron it p«sUhoiue, or any infectious, pestilential air.' And if thou htnr nuch rotten talk, reprove it, or be gone, and let tliem i(e« that thou liutest it, and fi-arest God.

ObJ€ct. ' But, saith tbo filthy mouth, I think no harm: '■CBOt jest and be merry V

ttr. Whnt! host thou nothing to jest ivith but dung, tnd filth, (uid »in, nnd the defilement of souls, and the ofiend-ing of God ? Wouldst thou be unclean before the king, or cut dung in men's faces, and aay, ' I think no harm, but nm in jent.''

Object. ' But, saiih he, those that are so demure, mre as bad ID secret, and worse than we.'

Ajhw. ' What I is a chaste tongue a sign of an unchaste I life ? Then thou maynt an e<{uiilly uke a meek and quiet I tongoe to be a sign of an ungry m*a: or a lying tongue to |1)r a sign of a true man. Would the king take that excuse ' rn>m itieo, if thou tnik treason openly, utd nay,' Those that do not, are yet in secn-t as bad as I!' 1 trow he would oot lake that for an excuae.

1 TV. 6. ItimJiont aj'aiatf Profitur Dertilittf^, Scomiiig, or i^onng Godiittos.

To prerent the replies op excuses of the ^corner, I must Ibeie tell you, 1. That by godliness I mean nothing but an [•ntiro derotednesx to Qod aitd living to him: the doctrine Iftnd practice which are agreeable to the holy Scripture. 1 Finean no fiincieii of roiiitaken men, nor the private opiuions of any sect; but the practice of Christianity itself.

'2. And yet I must tell you, that it is the common prac-tic« of these scomers to fasten more upon lb« concrete, than the ubslract, the person, than the bare doctrine, nnd to oppose godly persons as such, nben yet they say that they oppose not godlinew. The reasons of this are these: (1-) Because they dare be bolder with tlie person, than with the

CHAP. IX.] CHRIBTIAN ETHICS.

rule and dorlrinc of (iutl hiias«ir. If tlic)- flcom at th« Bible, or at gixlliiiess directly, as such, tlity »l)oiil<i ho opvnly Bcom at God himself. Uiat the world would cry shame oa them, and conscience would worry them: but as goillinewi IB in Huch a neighbour, or such a prt-acher, or Much a uiiiiii, •o they think they may reverence it Ichk. and Utut what they do ia ai^inat the person and not the thing,

<3.) In men they have fromcthiug el«e to pretend, to be tlie matter of their scorn, (iodlincee in men is lalrnt, in»i-uible, unproveable as to the lainccrity of it, and ol»curc m to the exercise. If he that acometh a ko'^7 '"<"* "'y' ' ^^ iB not K<Mlly, but an hypocrite;* in this world tlierc is no perfect jiiKttficatiim to be had against such a coltimuy ; but the probable evidence of profession and a Rodly life ia all that can be brought. But godliness, as it is in Scnpture, tieth open to the view of all. and cannot bo denied tlirrc, but by denying the Scriptures themselves.

(3.) Godliness as in the rule or holy Scripture is perfect, without any blemish that may give a scomer a pretence: but godtinens in men is very imperfect, and mixed with ains, with faults which the world may oft discern, aod the godly themselvea are most fonrard to eonfe«8: and therefore in them a scomer may find some plausible pretence. And when he dtrideth these profesaois of godliness as being all hypocrites, he will not instance in their virtues, but in their faults; as in Noah's drunkenness, and Lot's incest, and David's adultery and murder, and Peter's denying Christ: yet so as the dart shall be cast at piety itselfi and tlie conclusion shall not bo, to drive men from druukenueas. adultery, or any sin, but frMu acrioua godliness itself.

(4.) Qodlincas as in the rule, is to them a more unob-Bcrred, dormant thin);, and doth not so much annoy them: for they can shut their Bibles, or nutkv nothing of tl, but aa a few good wortis; but godliness in (he godly, existvnt io their teaohen and neii^ihours, is more discernible to them, and more active, and more troublesome to them, aud so mora hated by them. In a dead letter, or dead saint, that troubleth them not, they can commend it; but in the living they are molested by it: and the nearer it is (o ihem. the more they are exasperated ngainHl it. Tlte Word is the seed of godliness; which least ulfvndL-th thtui. till if spring

CHRISTIAN OIKECTORY. [PART I.

,up and bring fortlitbe fruit which condenineth their wicked livo).

3. And UK oppoa^rs and scomera do unually Htrike atgfld-liueiK Ihrou^li thr person and his faults, bo they use to ktrikc at th<! particular parts of Ood's worship, through ■ome inoden or circumstttnces, or tmpeTfections of men in the perforrnance. It is not preaching or praying tlial they BCoiTi, if you believe then), hut this or that manner or imperfection in preaching and praying. But the drifl of all ia. Dot to help any man to do it better, but to make them odious that are tnoHl serioue in doing it at all, and thereby lo pemuade m«n that it is a needless thing'.

4. Not« also, tliat it is not the image or dead part of religion that tliesc men ore most offended at and oppose ; but it is the life, and zeal, and diligence of the godly. So tlmt

I if they differ not from tlirmKclvcH in profc^Msion about any doctrine or ceremony, yet they hate and itcom them for doing Kerioualy the Mime which tliem«elvea hypocritically

. profess.

&. Laatly, note aluo, that this ia not a diAerenoe of one M«t, or party, or church agaiitat another, upon differing opiniona; but it in that which in amoni; all partiea within themselves, when there in any thing of Herious religion to be Bund. Even among the papists there are some spiritual,

' •erioQS, holy persons, who are derided and opposed by the profane tJiat are of their owit church. Yea, among tbc Btheos, Seneca and others tell ua, that strictnesa in mora) R was made the scorn of the nide and sensual sort of nea: but though the quarrel be but that which was taken up from tlie beginning between the woroan'H and the Her' pcnt's seed, yet in all countrieii where church ditferences cause contention, this serpentine enmity doth with seipea-tiue subtilty creep in and make advantage of them, and take

jBp llie nick-names, or nharper weapons which didering

[Christiana fonn against each other, to strike at the heart of

[ChrtHlianity itself*.

* SocniH inter loqaoHtam nrpe, agcnlc Sdonlloiiii Hhtrnmlit, JMtw 4it;)Iut* ulrlai. <U ul i p\tht<fit riderttur. rl driiiMiiil liriKKIiir: Vfim IMntn enuU sqiio wiliDokntel. Diog. Lwn. in Sccna. Dl>. i>. wti. tl. p. Vt>

* LMTtiui') mifdi »E ' CtJilnicD frrin: ti-lebat, cl criun nlkn.' <T.C.j

* S) qub Ttra ccrum mitior. r( iiTilkli ■HqnsiDiiDi praplsr, «iilnc«Dr, in biuic ijuul Briiaiii* MbvwMMiu oiuiiiuin odia ttlM|Dc (iiw n«pc<ia oonlDr^jactaiilur. <t

Dirtct. I. For Uie cure or ihoxe that areklrctdy iofecUid with so heinous n Bin. the chief Direction is,' to undewtand the grestocsB of it, imd the nuaerable coDsequents:' u roUowctli.

1. Con«ider wbat it U that thou deride*!. Do«t thou know against what thou opeoest thf mouth 1 1. Thou de-rideat or oppoMsst mea for loving God with all tlieir heart, and soul, and might: and do»t thou not confess Uiat this is the duty of all mm living ? and thai he ie not worthy to be called a Christian that lovcth not God above all ? Tboa canat not deny tliia. And yet wilt thou oppooe iti Deay it not; for this Is llie very thing that thou oppose&t: either men's loving Qod, or shewing their love to him. If thou didst but love him aa much a* tliey, thou wouldat seek and ■crve him as diligently aa they. Doat thou not know tliia thyn^lf, that if thou didst love him with all thy heart, and soul, and strength, (hou wouldst ^ek, and serve, and obey him with all thy heart, and aoul, and strength { If the godly do more than this, deride themand apare not. If they love Ood, and utrrve him with mor<^ than all the heart, and kouI, and might, then call theiu rightiMiua overmuch. Ifihoii know any one that loveth God or aerveth him more than he deaerveth, blame and oppose that man and spare not. Thoa knowest that what thou lovest most, tliou art diligent thyself in seeking and remembering. Tliou laboureiit for money because thou lovest il: and they labour in seeking and aerving God because they love him: and is it a work for any but a devil, to oppose Or scorn men for? for loving or ■liewing their love to Ood 1

2, Thou derideal men for delighting in that which is moat delectable : fordrlighting in high and bmrenly knowledge, and in a holy »tatc of soul and life; and for di-light-iag in the law of Ood, and meditating in it day and night; and for delighting in holy prayer, and the praises of their Maker; and fur delighting in the foretbougbts and mention of eternal joys, and making their calling and election sure.

«MtoqHdl^>licwriol.daofHplMWial, ■qiMflMlMalaMe pcatebMlw, ri Ma fitn«» Mmmn <h[JkeMl>. CTMm. p. !>. jDtfcrt Btt. QMdsaMifas^a dc ilb lakoa«Ma d mII^m JKMnWr. bsIo arinrlii on vki tac oh 1^* mmfti dUtoll. M »mt IM ModMw hMnt. ol t^UuaOni Udt gbrtwoM atmu lo> hOMlt i<yiCTiiwlfiilBiwilBe«tl»i».ciiiii.«U«<i«fnaailbwm<l«i1w. (^rp*lH-4eC«Ml.EflM.adlMiriM. Km « m lUmo aUqiM^ IWlsL

CHRISTIAN DIRECTORY. [PART I.

What ia it but th« exercise of the«e holy desires Bad de-liglitit which thou dehdcst ? And wouldst thou not be &■ aerinuH in religion And holincNS ils thry, if thou hadat as much orchr«cdt-lig)it« us they t Canst thou sit at tliy pots, or follow thy game or sports, or talk of vanity many hours tx>gether, beciiuite thon ddi|thtest in them i and yet dottt thou deride those that pr«y or hear God's Word opened to them many hours, because it is tltcir delight? 0 poor aoiilM! how quickly and how terribly will Ood acquaint tiiee, whether their delights or tJiine were the more rational and just! and whether tlieir work or thine was more fit to be derided!

3. Thon scomeat men for paying but what they owe to the Ood that created and redeemed them : are they not hin own t and did he not give them all their parln and powers ? and are not all their abilities and possewnions his? What have they which they received notofhim? And in Uiis thy justice and lionesty. to deride men for offering to pay their debta, and to give God hin own T If thou know any one thai giveth him mote tiinn he oweth him, deride that super-ttitions, over-righteous man, and spare not. But if men lihduld not be derided for paying their dcbt^ to thee, deride not men for pnying their debt to Ood, and giving him that which is liis own. As we must give to Cteaar that which i» Cnsar's, so must we give that to Ood &Iko which is Ood*«.

4. Thou deridmt servants for obeying diligently thoir highest master; and for doing diligently the greatest, best, and rteedfullest work in all the world. And is this a good eiample for thy own aervants ? Sure if a man should be mocked for serving God, he should be mocked more for serving such an one as thee. Do«tt Uiou know where we may find a better master, whom we may serve with better encouragement than God ( He hath made us his sten-ards, and trusted lis with his goods, and dost thuu scorn us for being fiiithful in onr stewardship f Thon derideet bis subjects for obeying tlie king of all the world: and is tliis a good example to the king's subjects? should it be a matter of acorn to obey the king 7 or dost thou think that God's authority is lem ? or obedience to him leH commendable ?

6. Nay l)iou deridest men for doing but some part of their duty, and discharging but a Ultle of their debt. For

I

L

CHAF. IX.3 ' CRBISTIAH ETHICS.

Uie boliMt nun wli<nn thotn derideat ftir doi Dg too much, doth leas thtn what he ought to do. Thou knovrvrt that the bent of men do love God and acrre Itini le^s than he desenreth; and thttt tbe carefullMt comv short of the perfect keeping of hU laws: and yet will thou scorn men for doing so much, when tli^y know, and thou confeiutest that they do too little T Could they do all, they did but tbeir duty \ t. 6. Thou scornest men bcoauae they will not »et np (h^mtielveM, their own wit, and will, against their Maker. Ood hiktli commanded Uicm U> "give all diligence to make their adling and election aure':" and to "strive to ciit«r in at the straight gat«^;" and "day and night to moditato in his law':" and to love him with idl their hi^rtand might: and to "pray continually"'." And thou dcridest men for obeying these commands! Why. what wouldst thuu have us do man} should we tell God that wc ara wiser thau he ? and that be sball not have hia will, but wc will hiivr our own ? and that we know a better nay than he hatli ajipuint-«d us ? and that he ia mistaken, and would deceive ua by bia laws! Wouldst ihoa have men thus to be voluntarily mad, and profV^H thmtHelrea open rvbeU againitt God 1

7. Thou Hcomest men becaose they tniit him that ia troth attd goodnrss itself. We canoot imagine that he can deoaive as by hi* word, or that be maketh any hiw for ua that is not good, or rcquireth any duty of us that ttbatl be to our hurt, or that w« shall be losen by'. And therefore we resolve to obey him as carefully aa we can, because we are confident that goodness itself will not abuse us, and truth itaelf will not decisive \i»: und iu this a mutter to be acomed for t should not children truit tbeir father ?

8. Thon deiidest men for not ainning againHt their cci^ tun knowledge and experience. They kuow ilmt a holy

> LoU nil. 10. ••Pcl.i.lO. k|(ui.rim.

'is«t.i.t. ■ttltto.v. ir.

■> hUlljcnii; viMliulrthiho mdmMBdbtihM il aalMh Hoa Mcribe til ihaetU tM b*Ulrili thon. la lax naith it (he mij n; U hippii*-: rirtj b«d nacoM ihat the hntbei llomui had, the; iMfMsd lo (ha Chtblfau : nith PiuLITIiii iii lib. a. whca fUiJatuiin llw Oolh iuniM tha Rmmm, hi«a to^lu nnima h ■^li t teahoMor • canMii, h bac ida) ptrpcU, quid ntdMU tonM w^piiiwi Mv*D«an«i MCiii qwrdia ■tifa* ictn: R codimm d* repMtodk nob ctto-IrandbqMiiteMiiiri frrtia tit»w^ tkfktmtm td nawaChriMl.UBfMMlsn ■U^M, fmbcn incratunr, wJwu a lw ■ Ronsaii xltmiu ITwIhium dao R*. gai dutm, lit.

&00

CHRISTIAN DIRBCTORV. [PART 1.

life i» best, though Uiou dost not: tfaey kuow the reason-abieness of it: they know tlie sweetneHu of it: they know the neceaaity of it". And must they renounce their own und«nttanding« ? muat tlicy be ignomnt because thou art ignonuit? und put out their eyes because thou art blind ? Is it a crime for men to be wiser than thou? and that in the matters of God and their salvation? They have tried what a holy life )m, und so hast not tliou. They have tried what a life of tiiith und obedience is: and must they renounce their own experience ? Must they that have tasted it My honey i« hitter, becKuiie tliou that never didst taste itwyestso'? Ala«, what unrcoaonahle men huvo we to deal with!

9. Tliou opposest and scomest men for loving them-aelves; yea, for loving their souls, nnd taking carc of its health nnd welfare. For how can a man truly love himself, and not love his soul which iit himneir? And how can a man love hia soul and not prefer it before the low concem-mentjt of hip flesh? and oot take the greute«t cure of its greatest everlasting happiness? Can a man truly love him* self, and yet damn himself, or lose the little time in which lie must, if ever, work out his salvation? You will not scorn him that is careful of your children, or your very cattle? You love them, and therefore are careful of them yourselves. And shall not he that loveth his soul be careful of it! To love ourselves is natural to us as men: and how shnll he love hix neighbour that loveth not himHclf?

10. Thou scornenl uien because tlicy love heaven above iiMTth, and because they ore desirous to live for ever with

God and all the holy hosts of heaven. For what is it tliat tliese men do so diligently, but seek to be saved? What do they but "seek first the kingdom of God, and his righteousness ?" " und lubour for the meat" that perisheth not'; und lay up their" treasure in heaven';" and set their " hearu tliem'," " nnd seek the things that ore above, and have their conversation in heaven*." And if il be so

■ Sallfc ChryHttBiD, Ai tbate thM ran or >ct in fniblic (inMa, bcildn ihe priss wblcli Ilirj bopt fur, do nmch Incnue (hcli «KDtib Md hallfe hj {nptnn| tbtlr bnlln (or il. K> hrtiAcn thr lio|]n of lirineii, U n xo RmU CoOlfart and adMBItf* ben in Itn ony, mblch Cliriillint ml t>; thfii hoi; !!*«•<

rjehari-tt. « M.II. •!. »0.

• hw.ti.». •Coi.ts.i—3. nin.>n.i9,ta.

CHAP. IX.] CHRISTIAN BTHICS.

Ml

Bcomrul a matter to fteek for hearen, «urp thou nwvr think-estofcomiiig to heaven thyoelf: unless ihouthink (o cotn« thither by Kcoraiog at the Heekera of it.

11. II10U deridest men becanae they are anwilling lo be dunned, and untrilUng to do that nhich they know would dumi) tliem; or to neglect that without which there in no hope of eicaping hell: they believe tlic ihreateninga of God, and therefore they think do pains too gienl to ««cape bin wrath. They think a holy life ia both a necea-Hary and an easy way t» prereat everlasting torment: but if thou think otherwise keep thy opinion till grace or hell uhall make thee wiser; and mock at a man that will not play with his own damnation, and leap into hell as desperately as thyself.

V2. Tliou deridest men because they will not he llie vo* luntary destroyers of themselves: were it not enough for thee to betray them unto others ? or to murder any of thy neighbours thyitelf ? but tliou must wish them to do it with their own hands? and deiide them if they will not? O cruel monster! that wouldst wiah a man to lie in the fire of hell for evermore! and to go thither wilfully of his own accord ! which ia ten thousand times worse than to wish liim to cut his own throat. I>oat thou say.' Ood forbid ! I desire no such thing.' Why man, dost thou do thou kitowest not what? Doth not he tempt a man to be hanged, that terapteth him to kill and steal ? When llie righteous God hath unchangeably detc^rmiaed in his law, tlint "without holiness none shall see God, and that Christ abaU come in flaming fire to render vengeance to them that obey not his Gospel, and that all they shall be damned that obey not the truth, but have pleasure in unrighteousnt-sa' ■" when Qod Itatb resolved that hell shall be the wages of ungodliness, dost thou not desire them to damn themselves, when thou dcsircst them to be ungodly? If thou believe that there ia any hell at all, tlien tell mi' what it ia puasible for any man to do, to murder hii soul and damn himself, but only to be ungodly? If tliis way do it not, there is no danger of any other. Tell me dost thou think the devil deaervtth lo be called a murderer of souls 7 If not, it seema thou will openly take tlie devil's pan: but if bn do des*rT«

VOL. Ill

'Ihthu.!*. t1W»-k.^lO t'nM*.ii.tt;

&tf2

CHRISTIAN DIRErTOBV.

[PART tl

it, then the rewmn nf all the world be jadge, whelher that tana deserve it not munh mora, that will do mucJi more agaiiiitt himoeir, than the devil erer did or can do T The devil <raii bnt tempt, Init thou wouldsl have men do the thing thnt he temptit tht^in to, niid uctiiully to Kin, and nt^^-led ft holy life. And which ik ihe worne: he thnt doth the eril; or ho that only p«niuadetli thtm to it? If the devil be callt^, "Our adventnry that like u roaring lioQ go«th about nifflit and day m-ekinjj whom he may devour ":" what should that man be called that dolh far more against htmseir, than all the dcrik in hell do against him ? Sure he is a dcTourer or destroyer of himself. Tell me, ihoii dislraerted scomerl Ib the devil's work thinkeat thou good or bad! If it b« good, lake thy part of it, and boast oFitwheo thou aecat the end. If it be bad (to deceit'e souls and entice them to ein and hell), why wouldst thou hare men do wor«e by them»elves? He thnt sinncth doth worse than he that temptcth. Tell me, what wny doth Uig devil take to do men hurt, and damn their boqIs, but only by drnwinf* them to sin? He hath no other way in the world to undo any man, but by tempting him to that which thou tcraptest men to: eveii to sin against God and to ne:|i;)ect a holy life. So that it is plain that thou ocamest nnd opposest m«n because they will not be wofRe than devils to tbem-telfw.

13. Moreorer thou oppoReat men fur not forsaking Ood ! What is it to forsake God. hut to refuse to hive, and honour, and obey him, as <Jod ? He hath told us himself that" He that comcth to God must belinre that God ia, and that he iR the rewarder of them that diligently seek him." And is it not this dilii^nt Reeking him that thou deridest? It is plain then that thou wouldtit KCom men away from Ood, and have them fornake him as thou hast done.

14. Thou acomext men for not being hypocrites: he-cause they will be that in good earnest which ihoa hypo-oritjcally callest thynelf, and wouldfit be thought. thou callest thyself a Christian, and what is it but for being se-riou!< Christians that thou deridettt them? Thou takeRt on tliee to believe in Ood; and what is it but for obeying and serving Ood that thouderidcst them? Thou tnk«8t

' iPn.1.9.

CHAP. IX.]

rnitlSTIAN KTHIC9.

<m Uice to bettere the Scripture to be tlie Word of Gml. And wlMit iH it but fur fullowiiig tJit holy ijcri[itur«s ihmt thou dendeiit tbeni t Thou auyeat thou believeHt the coni>-mimion of Raiotii; and derideat tlieni thitl hold the am*-oiuaion of raintx in practice. TltOH imyeHt tltou, l>eUerest ihttt Chnnt ahull judge the wortd; uid yet scornej*t them thnt lire »erioiis in }ireparias; for his judgmeDt. Thou pmyesi that God's name may he hallowed and Itio kingdom come, and his will be done, on earth aa it is in heaven: and yet tJiou derideat them that hallow his name, and are ttubjecu of hi* kingdom, and endeavour to do hitt will; O wretdied hypocrite! And yet tbat tongue of ihtnv pre-tendcth that it U their hypocrisy for which thou hatrsC and derideat them, whea tfaou dost it because they be not Kiich blind and senseless hypocrites as thyself! Can there be grosaer hypocrisy in the world, than to hate and scorn the MrioiM practice of thy own profession? aqd the dilig«nt livinf; accordinf^ to that which thy own tongue proleaMth to believe! if thou say that it is for doing too much, and being too strict, 1 answer thee, if it be not the will of Ood tbat Ihey do. thou^ I would not deride them. 1 would seek to change them aa well as thoa! But if it be the will of God, then tell me, dost thou think they do more than thoM titat are in lieaven do I or do Ihey live nor* strictly tliiui tlioso in heaven ? If they do, tlien oppoM thetn and tp«re not. If not, why prayent thou thnt God'a will may b* done on earth as it is in heaven ?

16. Thau deridest men for doing thnt which tliny were insdr. for : and that which ihey have their reason and WtU and all their facullifK for: tak« thcta off this, and they am good for nothing: a beast i» good to serv* man, and the phuiU to fmd him: but what is man good for, or what was he made for but to serve bis Maker ? And dost thou scora bim for that which he came into tile world for? I'hou nayst as well hate a knife because it can cut. or a scythe for mowing, or a clock for ulling the hour of the day. when it was made for nothing else.

lt>. Thou deridest nien for being saved by Christ, and for imitating bia example. What came Christ for into tha world but to destroy the works of tho devil T and ta imtm " hia people frota their un» i and to redeem us from all

CHRISTIAN DIBECTORV. [I'ART I.

iniquity, aud purify to bimMlf a peculiar people zealooB of good works'." And hath Christ, to the attoniMhrnent of men and angeU, come dowu into flesh, iind lived among raeo, and given (hem his holy doctrint: lutd exampli;, and «u6*ered death for them, and all this but to bring meo to zealous purity, and dareat thou make a scorn of it after this? What is this but to scom thy Saviour, and scorn all the work of redemption, and tread under foot the Son of God, and despise his blood, his life and precepts ?

17. Thou Bcomest men for being renewed and sanctified by the Uoly Ghost. What is the work of the Holy Ohoat OS US, but to sanctify us? And what is it to sanctify ua; but to cleanse us firom sin, and cause ub entirely to devot« our souls and Uvea to Ood T Dost thou believe in the Holy Qhost or not ? If thou do, what is that but to believe in him os the sanctificr of Qod's elect? And what didst thou take sonctificntion to be, but this purity and holinesM of heart and life : and yetdarest tliou deride it7

18. Thou deridest men for imitating those ancient •aints, whose names thou svcmest thyself to honour, and in honour of whom thou kccpest holidays. Tliou takvst on thee to honour the names of Peter, and Paul, and Stephen, and John; of Augustine, Hiurom, Chrysoatom and other such saints of Qod : and yet wilt thou make a acorn of tho«G that strive to imitate them? Search and nee; if any of these men did, after their convention, live in luxury, carding,dicing. profancnesK, and if any of them were against a holy life, against much praying, hearing, reading the Scriptonis, meditating, exact obedience to Ood; then let not the shame be thine, but mine, lie that is most unlike them, let him have the scorn.

• 19. Thou derideat men for repenting of their 'former tin, and for accepting that mercy which Chrisl hath pur-ehfiied, and God hath oHeied them, and sent his messengers to entreat them to accept. Can they, repent of their former ungodliness, and not turn from it and amend ? If thou knewest what they know, thou wouldst repent thyself, and not deride men for repenting: if thou knewest the gift of God, thou wouldst beg it, and gladly accept of it thyself, and not deride Uiem that accept it. '' "Han-Lti. TtLU.!?.

CHAP. IX.] CHRISTIAN ETHICS.

565

90. Thou scomeet men Tor keeping that covi-nftnt, which thou ft]&o madest with God in thy baptism thybvlf. At the same time thou apeakeat against the AnabaptiBts, that will not have their children b&ptiied, and deridest those that keep their covenant, which in baptism they made. ^Vhat a monster of contradictions is an aogodly hypocritv I Didst thou not in baptism renounce the flesh, the world and the devil, and give up thyself in covenant to God the Father, Son and Holy Ghost? And dost thou not yet know what tJiou didst? but scorn them that perform it? What is it to be given up to God in trnptism, but to take him for thy God, thy Saviour and Sanctifier, whom thou muHt love, and seek, and obey in holiness, with all thy heart, and souli and might? He is a covenant-breaker indeed, that hat«a the keeping of it.

I have hitherto been showing thee what it is that thou opposes! and dcridcst: I shall now tell thee farther what thou dost, in shewing the« the aggravations of thy ain, and iu importance.

2. Consider in all this, what an open enemy thou art to Qod, and an open soldier for the devil : what canst thou do more against Ood and do thy worst, than make a scorn of all his work and servants ? He fearcth not thy power or rage, thou canst not hurt him. How many millions of such wonns as thon can he tread to hell, or destroy in a moment I It is in his servants and service that he is honoured or opposed here, and that mortals shew their love or hatred to him. And how canst thou devise, if thon wouldst do thy worst, to serve thi; drvil muir notoriously, than by oppo-aiog and deriding the service of God I If such be not Satan's MPranlH. he hath none.

3. Consider what a terrible badge of misery, thou car-rie«t about tbeet thou bearest the mark of satan, death and bell in thy forehead as it were. If there were any doubt whether a swearer, or drunkard, or fornicator may be in a ■tate of grace, yet it is past all doubt that a scoruer of god-liiMM U not: it were strange indeed fot that man to be holy that derideth holiness: there is scarce any aori of men ia the world, that are more undoubtedly in a state of damnation than (hou art. It is dark to us what God will do with infidels, and heathens that never hod the means of saivation:

MA

CHRI8TIAK UJBECTORY. [PABT I.

but what h« will do witfa all the unbeltevinf; and ungodly that have hkd the means, wc knuw paitl doubt: diucIi more what he will do vritb Ihofte, thnt vjk not only void of boli-ne«e, but dphd« tU I dcuy doI but yttt if tbou be couvcrted thou mayst bg saved: and O tltat God would " p;ivc tbes rep^Dtaiitiv to thv ocknowlvdi:;!!'!^ of U>v truth" ttuit thou might«Ht vacaptt out of tli« dt-vil'n •nwivs, who )i-nda Lhee CAptivc At his will. It in writt«a of Butil, ibat by hU fnyera he cauMd the devtl to give bttdi u wriltng. by which femrretched man had Bold hi« soul to him, that he mi^ht co-joy his master's dauKbtvr; and that the jnou rtipcntcd and was delivered : if thou mayst be so rooovered it will be » happy day for lho«. But till thpo It is as sure iui the Scripture is sure, that thou urt u mi»vr»ble ciralure, and an ud-doni- man if tli<>u die in thiit condition thai tbou art in. O with what fear shouldstthoa rise and lie down, if tbou hadst (hy wits about Ihcc, Int thou aliouldat die before thou art converted '.

4. To Hcom at holiness is a defiance of f^ntae, aa if thcMi didwt renounne God's mercy: tliou doat thy worat to drive away nil hope, and make thy ca«e uucurable and deapentCu For if ever tliou be saved, it must be by this grave, and U«-ly life wbioh thou derideet: and is scorning grace the way to get itf And ie it likely that the Jloly Gho&t. wUl and dwell iu that man that Bcometh his sanctifying work

0. To ocom at godliness, is a daring of God to give his patience, and presently to execute hia vengeance on Uie« ! Cnnxt thou wonder if he should make thee a monument of biB justice, and set thee up for alt others to take wnruiog by! Who ia Alter for this, than the seoruful oppoaers of bis grace and service? Hasten not vengeance, man ; it will come time enough. Will a worm defy- the God of iH-uven 1

6. How little dost thou undersUmd of all that thou 0|*-po«>eBt? Uidst tiiou ever try u holy life? If tbou hadiit, thou wouMst not speak agaiuat it; if thou faaat not. art thou not Hslianied, to npi^ evil of that which tlioti doM not underhtand? It id a tiling tliiit none can tliruughly know, without experience: try il awhile, and then speak thy mind.

• CfrVlui AirUoonini Kpitcapiu, HumwritiiiD I{<|,-uu f cnawl. nun (mic |ni-«Miun stqui tongmuiB sbtiiwrr n^uu. a1*t iiuiicii |KnJrn( iuiaofnUin- <Jui I*-^■KoUil indicia pMi iwnmalu>ilie>liirpiiHiii>nio(tcpr«Riiiuh)M(c»«>v>iiiiliu*CA-pintil- A'lcloi Vtic p. M9.

3 way^^ : over^l

CHAP. IX.] CHRISTIAK BTHICS.

7. Diditt ihou cv«r couKidi-r liuw taniiy juclgmeiitii nn Bfrgiii)»t Uic«, uiiiJ wliom ttiou dust conlnulict tuidaooru ? (1.) If thou tcorii at •eriuii* godlincn, ut preacbing. hearing, reailiHg, praying;, medilatiii^, mid ktrict avoiding bin; tbou conti'udicUat God hiuiHcU'i I'ur iioiic in all Uie woild is 60 holy, or ho muuti for holiiifiwi as he: aud therefore ultiiuate-ly, it is htui thai all thy uialic« i* ugainMi: eveu Ood the Father, apd the Redeemer, and the Siuictifler. (2.) Thou set-tent ihyttelf a^aiuftt all the erideuce of Scripturei (3.) Aod agaioal all the work* of God : for all cooapire to call the world to holiness and strict obedieDc« to God. (4.) And tliou coDlradict«Mt all tlie proplietH uud apo!.tlefl, and all the ancicul fathera of the cliurcb; and all the martyrs and aainta of God tiiat ever w ere iu the world, and all the learned faithful miiuaters and pastors of the church thai nr« or have been; and all tht: godly throughout the world ; and all that ever had experience of a holy life: and what art tliou, that thou shouldst scorn all these ? Art thou wiser ihun all the miuiittera aud godly per»ous in the world ? than all the apostles and boly martyra of Christ, tlial ever were? yea, than God himself?

8. Didst thou ever mark how unlike tlie speech of Chritt and his apostles wad to thine ! Did tlivy deiide men for being tuo diligent, for the pleaaing of God and saving of their souls f Read but the^e placea folluwing and judge. Matt. V. ti. 11. :M. vi. 33. 21. vii. 13. 14. I IM- iv. 16. 2 Peu iii. II. i. 10. Ueb. xi. 6. Matt. v. Rom. viu. I. 6—!). 13. Phil. iii. I», \i). Ileb. xii. '28, 29.

i). Dust tliou not thyself do as much for the world, as those that tbou oppoaest do for heaven T Art thou oflcnd-ed tliut ibvy preach and prny so long ? Art not tliou lungvr about thy worldly buninuM? And arc not gallanla lunger at a feast, or vi«it. or gunes and ncmatious? Art thou otTended tliut they talk so much ofhenven? And dost not thou talk more of earth ? Ami which of tbe»e dust lliou think HI thy oouscieiice, doth better deserve to I>e KOUght nnd talked of? Which will prove belter at ibe Uist? And whose labour will be more worthy of dvrisioo i

10. What gain would it be to thee if tliou hadsl thy will, aiul praying, and preaching, and holinaas were us much ban-

CIIKISTIAN DIRECTORY.

[part I.

ubcd from Uw work), tu tbouironldxtbare it? And ifinen to pleoae tliec should displease God, and cut awuy their ■ouU for ever ? Would it do tlicc [rood for cnrih to h« mo lik« to hell ? it is the grief of godly men ulrcudy, to think how little holiness is in the world : there is scarce m sadder thought thftt ever came into my heart, than to survey all the nations of the earth ; and to tltinlt how ignorance and un-godlinetH abound, and how few therv be tliat are truly holy ;' and what an inhuman creature is tliat who yet would have them fewer; and scorn out of the world, the little wisdom

and pirty ihut is left!

And would it b« any pleasure to tbee in hell, if men should accompany thee thither to humour thee? Nay it would be Uiy everluHUnt; torment, to see there so many for ever undone, by beurkcntng to thy wicked counsel. Say not. that ihou art not so cruel, and it is not their damnation that thou desires!: no more is it thy own tiiat thoudcsireat; but all is one as to the effect, if thou desire the way to it. Thou mayst as well give one man poison, and deride at another for eating and drinking, and yet say, it is not your death thai I desire. But die they must, if they are ruled by thee.

11. Were he not a cruel man that would not do as much for the saving of his neighbour's soul, as that which thou deridest them for in the saving of tlieir own ? If thou wert sick, should 1 refuse to pray for thy life T Or if 1 knew that it might save another's soul, should 1 think any maanM or pains too much ? If not, mctliinks I may be allowed to do aH much for myself, aa charity bids me do for another.

12. Is it a seaiion to mock at holiness, when at the aame time, there are so many millions of souls in heaven that oil came thither by the way of holiness? And so many millions of souls in hell that all came thither for want of holinesa ? And while thou art prating against it, they are crying out in deapair of the folly of their neglecting it! Would one of the souls in heaven regard thy mocks if be were to live on «arth again ? Or would one of tlic souls in hell be mocked thither, if they were but tried with another life 1 If thou aawest at thU hour, what unholy kouIs in hell are suffering, and what holy souls in heaven enjoy, wouldst thou ever mocJt again at holtneas ? For aharae consider what thou

CHAP. IX.]

CHRISTIAN BTHICl.

660

dost; and H«« by Ttuth tht^ things that niortal eyes behold not.

13. What iTmen should yield uoto tby denBiom, and forsftke a holy liTe to please ibeel Wouldxt thou undertake to jaati^ them or be anawerable for them before that Qod, that required holiness, and will condemn all the unholy ? Wouldat thou bring them ofl\ and save them from dnm-natton ? Alas ! poor aoul, how unable wilt thou be to save thyself I And wilt thou take them for wise men, if they di^ plataa the Lord, and go to bell to hmnour snch a one on thoa?

14. Thou wilt not thyself be mocked out of tliy houite, or land, or right, nor from thy meat, or drink, or rent: wonldst thou cost thviw away, if another should mock but Ihee fur uHing them? I think thou wouldsl not. And wouldst thou have wise meu be mocked out of their salva-tJoaT

15. Thou woiildnl not think it reasonable thai thy rhil-dren or servants be derided for loving or obeying thee'! Or tby very horse dispraised for serving the« ? Arwl do they owe thee more, than we all owe God *.

16. God highly lionoureth theiu and dearly loveth them, for that tery thing that thou batest and deridest them for. " He that hath my command meats and keepeth them, he It is that loveth me: and he that loveth me shall be loved of my Father ; and I will love him, and will manifest myaelf to him*." "The righteous Lord loveth righteousness: his countenance doth behold the upright K" " The Lord loveth the righteous'." " For ye are the temple of the living (lod : as Qod hath said, I will dwell in ihem, and walk iu them; and I will be their God, and thvy shall be my people. Where-fore come out from among tliem, and be ye sepante, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye thall be my tons and daughters, suith the Lord Almighty'." And darMt thou acoro the sons and daughters of the Almighty ? Even for that very thing for which he hiith promised to receive ihcra, and to be a Father to them? linw contrary then art thou to Ood T "A book of remembrance was writ-

• MmxI. rt. i<>. fi.

• a Cor. iL t&^l9.

* PidUutLr.

Palm tUti. B.

£70

CHKISTIAN OIKBCTORV. [PAKT I.

ton for tbem tliat feared the Lord, and tboughi upon his name ; and they Hlmll be mine »iiitli the Lord of Hoste, in that day when I niukt! up my jewels: unit 1 will Epare Lhem aa BUUiBpuctli tiiHOwn Hon ttiut serretli him':" and dvest Ulon scorn Ood'« jewtla, and those that are thus preciDus to him i *'For them Umt honour mc I will honour, and they that dMpJMnu khall be lightly fEtecm«()'." And wilt thou be one of hie despiscre, opposing tliut in others, for which Ood himself hath promised to honour tlicm ?

17. To hate and scorn at holiness, is to hat£ and atom at God's own image ; and the clearest image of God that is under hearen; eren that which Christ came down from heaven to gire us the first draught of; even that copy of tbe holy life of Christ, which by the Spirit of God is drawn upon the heart. And be that scometh at this image of God, doth Hcom at the Holy Ghost that made it, and scorn at ChrtHt who gave us the first pattern, and scorn at God him-erlf wltone itna)^ it is. Saith Cfarysostom,' God is loved aiwl hated in his servanls, as a king is honoured or despised in hia image.' And he that dare sconi God, and &corn Jeana ChrtBt, and scorn (hi: Holy Ghost, in the image of God upon his children, methiiiki* should never have the face once to expect to be saved by the God that he doth scorn.

18. Thou ait the shame of hiunan nature; and makeat man so liki; u dnvil. that it is hard to prove thai the devils can do much wonte than thou *. Can there ht: a greater sin, than for a creature to scorn and deride the image and lawa of his CreatorT And hate and oppose, or persecute men for obeying him. and seeking tx> please him, and to mvc Uictr

I foolc ? What couldst thou do worse if tltou wouldst ittudy to be as had aa Ibou canst? What a shame is it to thy un-denlaading to be to blind ? And to thy heart to he mo wicked? It were not half so great a shame to scorn tJie tun lor shining, or the earth for bearing fruit; for tbougb ktfieie are Qod's creatures, yet tJiey bear not the image of liiis holiness as his children do. When he will condemn oien lU last it will be upon this account. " Verily 1 &ay un-. you, inasmuch as you did it not (or did it) to one of the ■t of these (my brctlirvu) ye did it not (or did it) unto

« Uuldhumlulluiiniiiviiiani' t[«DW tut)ii<l, Martlo. Uwn^uw, ds Morib.

^rift

CHAP. IX.] CHRISTIAN ETUICI-

me'." O woiiderful, tlint th« itatiire of maa c«n erer coue la UiiKj to liKte, ami 0{>po«c, nud wora ihe iiuage and ob«-divttc^of hU Maker, uxl niukt: « mock of the holineu of Ooi)! U is « grvul (|ue«tioH wh<^llitr the vtry U'tuptio^ cdob to »uch KiDv M tbuw: bv »ot Uic devil'a greaUaL sin : and to commit it ia womt tlnn to tempt the« to coiuuut it (Cfet«ris [iiLribu«). Am) for ut miin that hath a Saviour offered him, tbun to acorn bis Kuviour'ii gruce, aiid oiock hin aervauti. muat need* bv far wura« than for the devil to do it who hath no Saviour, qo pardon otTered, and no hope, but i& shut up uudt^r endleus deitperatiun. An it i» nor^e for a child to curve bin &lher, or Hcorn him. than lor an enemy to do H. Tliink aud tremble, bow near ihiit deriding or oppoxing the work of (he Holy tihoat, doth come to the unpardonable blfliiphemy against him.

\i). What villany may not bo expected from iheo, tbat canat commit such a •■□ as tlii* ! May not thy neighbour look fui any mischief that thy carnal interest ahall lead tbue to do iigainat him i Is it any wrong to thee to diink that tbou Mt a tJiief. a murderer, a whoremonger, a deceiver, on-losa it bu for want of a temptation to commit them T Or that tJiuu wouldat be a traitor against thy king and country ? Or perfidious Ut thy truest friend, if tliau wert temjittHl to it! When thou acomeat men for obeying Uod biDux-lf! Cwa that nun atick at any wiclLednese that he is equally tempted to, who dnie scorn his Maker, the Redeemer and the Baiictibrr f and spit contempt upon hoUtie»H ilm-if, the -image of his Judge ? For my part if ever 1 tmst lb«« or any aucb maji as thou, with life or liberty, or with the worth of a groat, it shall be my intcrrjil nod not thy honesty aud oonacience thai I will trust; I will trust tbcc bttle further than 1 would (rust the devil himself that guvenu Uiee.

20. Lastly, coouder what tliou wilt thiak of thyaelf fw tliis at death and judgment'. Will it comfoit thee wbin tltou art going to be judged of God, to think that thon art DOW going into the prcoenoa of that God whon thou waat wont to Bcora ? When thou aeesl Christ come with tjiou-wnda of hb holy angels to judge tlic world, will it comfort lluoto think, 'Tliis ia ha whose holy life, and preccpta,aad wrvtnts I mocked Of paratcuted on earth: now I muat be

k|tal.UT.«I.U.

< Hcwl •ralUa^e U. Ift. rM.L

CHRISTIAN DIBECTOBY.

[part I.

jjodged by him (hat I derided.' O dr««dful «uie! for a

I scomcr or persecutor of godUoefts, to go lo be judg<^ by thst holy Ood wboae ways be scorned and persecuted ! If you SUV,' It was aot Cbriat but a inaa that you derided/ see Matt. xxv. 40. 45. Luke xix. 27. AcU ix. 4. " Saul. Saul, •rhy pcrarcutvst thou meV If thou scorn a child for that in which he resembleth, imitateUi, or obeyeth his father, thou will find in the day of judgmeulto thy woe, that it was the FntlicT hitDHiirthat was the utmost and principal object of thy flcoru. Then I had rather be the rilest toad than such a man. Then wilt thou stand to what thou saidat ? Wilt thou then maintain thy glanders and reproach ? Wilt thou then condemn or ecorn tlie godly, when tiiou seest them justified ot Christ's right hand, or glorified with him in heaTeo ? No! as Mai. iii. 18. When Ood makes up his

[jewels, "Then shall ye return nnd discern between the righteous and the wicked, between him that scrreth God Bnd him that serrvth liim not." Then how gladly would you eat all the words of reproach and scorn, that ever you uttered against a saint; and wish that you had never spoken

[them! I tell you it is an unseemly thing for the same man BOW to scorn at godliness, who will so speedily tremble be-

ifore the righteous God in the remembrance of it '.

I have Uiought these discoveries of the borridnesa of this •in, to be the best Directions against it: for as it is a sin thai thou gettest nothing by, so it is a sin that thou mayst

I easily leave if thou be willing. But for those that are yet but in the way 10 it, nr in danger of it, I nhall add the»e further Directions to keep them from so desperate a wickedness. Dimf. I. * Avoid the company of those distracted men,

I'that dare revile the servants and ways of God.' There is

in your corrupted nntureit, which will incline yon to

Ite the most horrid blaephemics if you often hear them.

< have seen it in our days, that in imitation of others, men

hbave been drawn to sins not to be named : to drink healths to the devil, to make ' God damn me' an ordinary byword. Be not tlicrefore companions of them.

Dirtd. II. ' Take heed of sinning yonrs«lve« into blind-DSM of mind and hardnesf of heart.' Forsake not Ood leat you he forsaken by him. It is men forsaken of God thitt ordinarily come to tliia desperate degree of sin: insomuch

CHAP. IX.] CHRISTIAN ETHIC*.

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thtt Ui« book ofHaiiLilieH Utua deftcribiog them, snith ' The UiiH Nort be calleth scomeni, Umt b, a sort of men whose h«arUt are ito xtulied with mulice, Umt Uicy are not coDl«nt«<l to dwoll in UD, unci to l«ul tfavir liven in all kiodft of wicked-□flu; bat also tlivy do contemn and sconi io others, all godlincM, true religion, nil honesty and virtue. Uf the two firKt sort* of men, I will not miy but Uiey mny lake repentance, and be converted unto Qod : of the third Hort, ( think I may without danger of Qod's judgment prononnco, that never any yvt wvrc converted unto Qod by repentance, but continued still in their abominable wickedness, heaping up to themselves damnation agUJUt the day of God's irt-eritablejndgmciit'.' Though t take this to be too severe, yet it is the judgment of (be church of England, and terrible to scomers that profeoa their assent to it.

Dirftt. 111. ' Take beed of scorning at the very circumstances or modes of worship which you dislike:' for such scorns come to new to th« wonhip itself, that the minds of the hearers may e*aily be bene* drawn to dishonour the substance for the s«ke of the derided mode or circumstance; and it plainly savoureth of a hold profkneneu. which grave and sober Christians do abhor. In tbe case of idolatry, or where the very substknoe of the worahip is impious and forbidden, I deny not but Elias may (sometimes, and with wa-hness) be imitated, who dendcd Baal's priests: but to do thus upon smaller differences in the manner or circumstan-oes of worship, is the way to teach men to torn all religion into matter of derision and contempt. If you see about the king some ctrcuuistanre nf clothing, ornament, or attendance' of his followers, which you dislike or judge ridicu-loDs, if you look toward him with a scornful laughter, it will not excuftu you to suy, ' I lau|[hed not at the king, but at such or Hucb a tiling about him ;' for bis presence should have restrained yon from that which aei-meth to be a deriding of him. So here, I know you will s«y, ' It is not mt God's worship, but at such words or gestures of the minister that 1 scorn:' but take hoed of dallying with holy things; play not so near the consuming fire : give not others occasion to deride the thing itMlf by your deriding the circum-

» Uml I. Put t. cited btfwa io sv " Hv w Kf Mr," p. lU.

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CHRI&TIAS DIRECTORY. [PAJIT tj

wtutet*. though tlicy w«ra unapt'. Bare w* not s««b« whila fmctioas Christiiina nJsr jvsts, and niclcniuue*, and sconw Agunat cacli other, how the profnnc atid contnon enemie* efniigion do taka them np, and turn iheu against nil se-tioufl godliness, to the trouble of others and their own tlHm-■atjon? And we have bad experience in theH« cuntentiona liinee, that it la tba aectariea and ibe profiiiM! that ar« apt to *M these scoffi a>d leorna af^ninxt ihc things and peraoott tka* they dishkc; aod that sobur, peuc^able, judicious msn of all Btdea do abhor it. How aHUToiy and profane have ftll aober men tliou^ht it, when th«y b«ard some joun^ and hot-brained pcnona mocking at the Cunuiion-pmy«r by the of' PotUge.' and at the sur)iUce by the name of ' The ^ivbore of Babylon's amock.' And from hence tlie niune ipirit led them ait proudly and bitterly to deride atminiMtera, ■ittoa, learning, templt-s. tithc.i. and all the appur-of worship : yeii, nt the Lord'* day, and siugiag [ |isnhi»H, and preaching, and almost all Htu duties of raligioo : Car when once men will pretend to strive fur God, with the I ipirit and wuapona of satan, and the world, und flesh, Uicre no stop till th«y coina to the bottom of impiety, and do ^•Ktan'a work in satan'a way : and so on the other side, while ^•one have too reproachfully scorned such, as Precisians or Puritans, who dilliered from Uiem about the form of church I ^vcmment and ceremonies, the rabble of the profone soon Lgul ndmnUige by it, and turned these words to so common tsnd bitter r^pronches of the godly, sobev, peaceuhle people [ef the land, that Mr. Roberl Uolton saitfa,' I am persnaded I there wM never poor persecuted word, since malice agsiiMt God lin«t soiKc^'d nn the duninvd ungels, and the graces of heaven dwelt in the heart of ninn, that passvd through the mouths of all sorts of «nrege»cnit« men, with more di»-lastefutnesa and gnashing of tevth.tlmn the name of Puritan doth at thia day : which, notwithstanding as it is now commonly meant, and ordinarily proceeds from the spleen luid Bpirit of profanmess and good fellowship, is an honoumble nickname, that I may so speak, of Christianity am) grace ■■.'

> NiflnniiHi thriDH-trci nre Ihf pro' "iifiit* <•( ihitddvH, ind la br ■"liitnl. U ■•> wel' *)>>> ibc (hdKb «lMa ihar wu wi oUim aame bui Cbriilko* r"' ^ CIhIiI'* diKipIri <•« f^ ollici; Ihoiigh bjr tbc cneinlc* Ihcy wet* lOvriifiUlj called KmUVKM, uhJ ■ MO. ■'I'l hrmj-

■• DbcDonc of lIiip^MN, pi IPS.

CHAP. IX.]

CHRISTIAN BTBICS.

k

See more ci(«d oat of him, uid Bishop Downam, Bivhop Abbot, &c., io my " Fonnal Hypocnte." pp. 210.212. Xc.

Dirtft. iv. ' Be very fearful of nukioi^ the persons of the godly coni«mptiblir, thoitf^li for ttieir rent faults, lest the un^dly cfksily Hlep th«nce to tb« coni«mpt of godlinew iUtilf.' For it is easy to obecrw how commooly tlie vulgar judge of the doctrine and religion by tlie perfioii that pco-fewcth it. If a Papist or a Sectary- live » holy lif<^, taks hewl of making a scorn of their pcrsorut, iiotwithatandiag Ihon takest the riae of thy derisioo Irom their raixtakea: fiac even a mistaking saint is dearly belored and honooied of Ood : and wherever holiness is, it is the grottcat, moH nm^ plendcnt.and predominant thing in him that hath it"-, and therefore pat« a £Teatcr honour on him, than any mistake ot infinnity can dishonour him: M the penon of a kini; mwt not be dishonoured by a reproachful mention of bin infir-mities, lest it reflect upon his office; so neither must the person of a holy man, lest it reflect on hi« religion. Not that any man's person should credit or secote hia foulu. nor that we should judge of the faults or mannerB by lb« men, instead of judging of the men by their manners: bat you must judge of them by that which tH predominant; and ao blame (heir fanlta. tia to preaerve the honmirof tlictr virtnaa and religion, and of their persona for their nrtotrs' iMke. So blame the filht of Nnah, and Lot, and David, and Peter, aa nay make the ain more odious, hut not so aa may make their person* contemptible, lest it make their rebgion next to he contemned. Mark here the difference between the mentioning of good men'a (alls, by the godly and by the nn-godty. The godly mention them to makr sin appmr a thing more to be feared and watched against, and holinesa to appear more excellent and neeeuary ; but the ungodly mention tlirm (and read them in Scripture) to make themadvea beliere that sin is not ao bad and tlailgerons a thing as preachers tell them; and that holiness dolh but tittle differ from a fleshly life.

Dhr^. V. * Judge not of Qod'aoervants barely by report.

■ « May avlh, UW M pM*h ikimh iky Kk !■ iW hoMun dT Iks mm. sm yet —Ji—w«>tofclwaP».wi > ifci>lMlinw< Mw»w ^«lw«Uni»afi41yad raavwawlkaia man dt|KiidMecoa bM«tii *bcBMhcM»n,dann«anbabm h ■Ud«ih. A fotd Mjluf (w % hMiliBk

CHRISTIAN DIRECTORY. fPART I,

without some considerable acquaiotancc with them.' I cumot remember one ofa multitude ofthe enemies, scoraers, And p«n«cuton of godlineiia, giYat or unall, high or low, but aach u nerer had thi; huppiiurva to be well iicquiuntcd with them, by uiy familiarity, or ob«erratioii of the »ecrct p«siBi|;es of their livex: but uHuaily they art- «uch as know them but by report, or by »ight, or small acquaintance. And if thvy did but live with them in the aame houKett, or wr-re of tlieir familinrily, it were the likelieat way to change tb«ir minda itnd apcechen : unleas their acquaintance were only with some of the more ignoituit, pasaionate, or dtJtteinpered Mit of Chriatiana.

Direct. VI. ' Take heed of oncharitableness and malic« ogainat any; but especially the servants of Chriat.' For this blinds the judgment, and mads men with a venomous kind of paiMiion, and will make them acorn and rage against the most holy sen'ants of tlie Lord. The least true lovp to a Christian, as a Christian, would do much to the cure of all this sin.

Dirtct. vti. ' Take heed of being engaged in a sect or faction, and take beed of the carnal zeal of schism, and of the spirit of faction, which ordinarily makes men think it lawful, if not necessary, to H<:ofu the persons that seem ^Aipunftt them, that ao they may disable them ftom hindering the interest of their cause or party.' Thus Papists, and thus—— the factious ones of every party, think that their rcvilings are but the necessary disarming of the enemies of Ood (for such all must seem that dider from them:) and a atripping them of that honour by which they might do hurt. Thus good is pretendvil for the most odiuuK t>vil, and God ia set up against that love which i» the fulfilling of his law } and made the patron of the scorner* of his children: but surely he scometh tlic scornera '.

JJirKi. VIII. ' Take heed of error and infidelity :' for if the understanding be once deluded, and take religion itself to be but a deceit or fancy, and godliness to be but conceit and hypocrisy, no wonder if it be made a sconi by such. And such scomers will juxtify themsirlvrs in it, and think they do no harm : so great a plague is a blinded mind.

I have said less against tbia devilish sin than the nature

• Pnn. til. 94.

J

CHAP. X.]

CHRISTIAN ETHICS.

577

of it mjuireth, becftuse I huve already said w much, «•• pecially in three troatisM, vt£. " The vain Religion of th« Formal Hypocrite :" ihat called " Now or Never :" and " A Saint or a Bnite."

I conclnde with these earnest requests to the gcxlly: 1. Give mi-n no occasion of scorn by your imprudence, iCAQ-da), selfishness, or passion, as you tender tho honour of Ood and men's salration. As Chrysoatom saitb, " As he that bearcth thv king's standard in light had need to bo well guarded, so he that carricth the name and profession of God and godliness *." 2. Be not discourai^ed by ^comers: these are but easy in comparison of what Christ suffered for yo«, and what the acomers themselves must suffer.

CHAPTER X.

DirtctiiMsJor tkt Gcvtnnrmt of tUe Body.

PART I.

Dirtctiwu alxMi our Labour and Caifimgi.

TU. 1. Dirwtum for rAe Right Choite of onr Calting and OT^tuay Labour.

I MAvK ulrrady spoken of Christian works, and the duty of our callingH, Chap. iti. Grand Direct. 10. ( and am now only to subjoin these few Directions, for the rif;ht choosing of your callings: for of the using of them 1 niust speak more anon.

Dirtct. I. ' Understand how necessary a life of labonr is, and the reasons of the necessity.'

Quett. I. ' Im labour necessary to all? Or to whom if not to all V Anne. It is necessary (as a duty) to all that are able to perform it: but to the unable it is not necessary; as to infants, and sick persons, or distmcteil persons tliat cannot do it, or to prisoners, or any that are restrained or

r 9tma\m wws Mmm 1 q»»i ) « ii i wlw i u hm h bi. >dwilwpaiii ■■■■ wl liJii

<IUt|^MisiilNKariMiak«is^«llw<.nMiUldlHsdIibMBr Okf. Iwi. Mk iL net. flf. p. M.

VOL. III.

r r

CHRISTIAN DIKECTORY. [PAKT I.

hindered unavoitUblj by othen, or to p<:opU Uuu are disabled by age, or by any thing ihat mak«th il nnturoUy impositiblt:.

r Qitat. It. ' What labour ia it that ia neoeaaary V Some Ubour Ihat n\rA\ e-n)|>Iay the facaltiea of the aoul and body, lUtd he ]ifultU))lc, nn far tut inay bv, looUiersaiul oor-•dvcA. I Bat tiie aame kind of labour i« ool n«c«siiaTy for all.

In some labours, the oiind is more employed ibaa the body: as in tbv Inboura of a niugiilrate, a miniater, a phy-siciaii. u lawyer, &0.; tJiough aoue in tbeae may hare much, bodily labour also.

The labour of some i« alnioct ouly of tlic mind: s», I. or vtudviiu ill divinity, |)hilij»u|>hy, law> phyittc, &c., who ve but prepahog tlicniitvlvvs for a calling. 2. Of some mi-iiiatvrs. or other godly persons, who by the iniquity of the place or times where ttii'y live, mny for u s4-ason bo disabled from appearing among men, and labouring for any except by the mind: being imprisoned, or driven into solitude, or otherwise made incapable. 3. Of men that bnve nonw. extraordinary necessity for a season, to cunvcrite witli God aud themHclves alone: as, men that are near death, and have need to lay by all other labourH to prepare tbemselvccj Though, usually, even they that are near death should labour^ the good of otherit to llie last; and in so doing they pro6t and prepare tbemselTea.

The labour of aome others ia more of the body than the miad : ita, moat tradesmen and day-labourer*.

And tlie labour of some ij> ec^ually of tlie body and mind: as, aome painful ministers, and phyaicJaiu, ecribea, and artl-l ficera of more ingemoua professions, iw watchmakers, (>rin-ters, builders, &c.: some of these are &lteat for uuv mao^ and aonu! for toother*.

Qunf. 111. ' May not religion excuse men from aU otht labour.saTe prayer and contem|>Utioti*?' Jlntw. Retigio^ ia oar obligation to obey God. God bindetli us to do all the good we con to otliers. Some men that bav<* ability, opportunity, aud a call, may be excused by religion from worldly labours, as ministers ; but not ftom xuch spirituiU

• Sm I Uo>. U. 6. t Cot. vi. 1. 1 Cor. a<l, 10. I lln. A. IS. » Sw befix* Oap. «i'IV. «. of lU*: lod in n/''1VatiN«r DitiaelifcV. PutilL

CHAP. X.] CHRISTIAN BTHICS,

laboun for others which Ih^ can fx-rform. Ht thifl unler pfflenrc of nligion. withdraweth from conrciM, itri't for-beareth to do good lu othent, nnd only liretb to himself wid his own aool, doth make r«ligi<ni x pret«fK:e against ehorily and tiie works of charity, which arc a q^cat pnrt of irligion; for " |)tire religron and ande£k-d before God und tli« Father is thia, to viNit the falherirm and widows in their uffliction, and to keep binMelf unspotted from th« world'." Erwi whi-n siclciKSK, impriitoninent, or persecution ditiahloth to do uny noro for otitcra, we miwt pny foe Iheui. But whiie vn cao do more, wa ipiusl.

Qiirtl. IV, • Will not richm ex<»«« onir Irom luboHrinfr in a calling}' /Innr*. No: but nithcr bind thnn to it tJic more: for he that hath most wiit^ra from God, ahonid An him most work. Though Oxey htiru no outwiird want to urge Ihcm, titey huT« aa great a neeasaiiy of obi-yin(( God, nnd doing good to otliera. a* any other man ha*tf that are poor.

Qjirtt. V. ' Why is labour thus nrocsaary lo nil that are abloT' Aittw. 1. Qod hath strictly commanded it to all: and his oomniaiMl is reason enon^h to as. " I'or evenwhun we were with yon.thiswecommandcdyou, that ifany would not work, nfith«r nhoidd he eat. For wr hi-ar thut thorn ara Boitic which wulk nmong you diKorderly, working not at all, but arc biisy-bodiea. Mow them th&t are svch, we command and exhort by our Lord Jesns Christ, that with (jiiietnem thay work and eat their own bread'." " Wt> brsrfch yoii

brethren that yc study to be quiet, and to do your owii

biiainesB, and work with yoar bands sa we commiin<h>d yoa, that ye may walk honestly (or decchtly) toivards thom (hat are witliont, nnd that ye may hare lack of nothing'." " In tba swreat of thy fiice ahalt thou eat bread, till thou rttum unto the gronnd'.'* And in the AMirth Commandment; " Six dayn shalt tboa labour." So Iplwi. rf. 38. Frov. zxxi. Dl.Sa.

3. Matnrally, action ia the end of all our powers t and tba ptiWBr weT« vain, hut in retpact lo the net. To b« ahh« to nnderatand, to read, to write, Ui go, IJCc. were littlo worth, if it were not that we may do the things that we are enabled to.

• Jhm L tr. * I

■ Vw.G. IS. i1^sH.h. II. • 0«n.

Iii.t»-it. la.

ABU

CHRISTIAN DIRECTORY. [PART I.

3. It ill for action that OmI mkintnin«th lis itnd our abilili^M: work is the mond an well wt th« nnturnl end of power. It is the act by the |>ower that is conunanded uk.

4. It is action that Ood is moat served aud honoured by : not ao much by our being able to do good, but by nur (loin^ it. Who will kr«p a servant that in M<i to work, luid will not? Will his mere ability aniiwer your expectation 7

S.'Tlic public wdfarc, or the good of many, is to he vn--lucd above our own. Every roan thvrvforc in bound to do^ all the good he can to others, especially for the church and commonwfnlth. And thin is not done by idleness, but by. labour! A» the bees labour to rtpleniith tlteir hive, fto ninn being a sociable creature, miutt labour for the good of the society which ho belongs to, in which his own is contained lut n part.'

6. Labour is necessary for the preserrution of thr faculties of the mind. (1.) flic labour of the mitid is nc<ceaiiary hereto, because unexcercised abilities will decay; as iroal not used willconsuDte with rust. IdlencsHroakesmenfoolBJ and dullards, and Kpuik-tl) ihnt little ability which they have.' (2.) And the exercise of the body is ordinnrily necessary, because of the mind's dependence on the body, and acting according to its temperature and disposition : it is exceedingly helped or hindered by the body.

7. Labour is nM>dfut to our liealUi and life: the body itself will quickly fall into uorlMlditteasen without it: {except in some very few perMonn of extraordinary soundness'.) Next to abal'inence, labour is the chti^f preserver of health. It alirreth ijp the natural heat and spirits, which perfonn the chief offices for the life of man : it is the proper bellows fur this vital lire: it helpeth all the concoctions of nature: it attcnuateth that which is too gross: it pnriGeth that which beginneth to corrupt: it openelh obiilruclionN: it keepeth the mass of blood and otlier nutriliuuK humours in their proper temperament, fit for motion, circulation, and nutrition; ithclpclh them all in the discharge of their natural offices : it helpeth the pait« to attract Mch one its pro-

* Soeniea <rH mgtiril; addiclnl to the ticioM of hb Iwd;. u Dtteutrj to ilia ImMi of bod; iHul mind. Urn. PlulMcb OM of PiMa mIiIi. Ilua tuvl si;!! body (bonld Iw rqiikllj t ipraiKd logrtlir r, and ditTM on u tvD bonca in ■ CMob, wd not (Ma t4 itwii (imBO Ihv ollwi. Fnt. ol llnhh.

J

CHAP. X.] CHBISTIAN ETUICK. &8I

per nutriment, and promotvth crery rementation and tuwinii-latiou by which nature niiuiituini;th tlii'traniiitory, Htill>oon-Huming oil and mtwK: it exc4;lletli art in the prc[>»mtiun, al-teralion, and «!X|iulsion of nil the excrcmcntitious matter, which being rcuined would be the matter of manifold dis-eaJH-a; and powerfully 6ghteth againat all the enemieit of hvulUi. In a word, it doth incomparably excel tlie help of the nio«t Hkilful phyiticiaDM and excellent medicineii in the world, for IIk' piwenling of ntosl disciiMcit incidvnt (u man: (and consvquvntly to ihv bvriffit of the soul iUclf, which cheerfully useth a cheerful and well-tempered body; and MHcth a lanf^ishing, sickly body, aa ihe rider useth a tired horse, or as we use a sick or lazy servant, or a blunted knife, or a clock or watch that is out of order.) I apeak all this of bodily labour, which is necessary to the body, and conite-quently to the mind: for want of which abundance grow melancholy, and abundance grow kluggitih and good for nothing, and abundance cht^rish lilthy iuBt«, and millions yearly turn to earth before their time. For want of bodily labour a multitude of the idl« gentry, and rich people, and young people Uiat urc ilothful, do heap up in the tecret receptacles of the body a dunghill of anconcocted, excremen-titioua filth, and vitiate all the mass of humours which ehould be tile fuel and oil of life, and die by thousands of untimely deaths, (of fevers, palsiea.conrulsions.apoplcxiea, dropsies, conaumplions, gout, tSic.) more miserably than if thieves hod murdered them by the highway, because it i« their own doing, and by their alolh they kill theuMiJvea. l-'oT want of bodily exercise and labour interposed, abun-daoce of Btudents and sedenUry pcnions fill themaelvea with di»ea»es.and hapten their dealt), and cftiuelewly blame their hardaludiea for that which was caused by their bodily sloth. The hardest studies will do little barm to most men, if ihcy do but by convenient, interposed bodily labour, keep oil the humoura in their just tcm|>eranii«nt: when by a sluggish walk now and then, instead of labour atid oweat, thoy defraud themselves. If the world knew but the benefit of Temperance and Labour to the mainuiniug of man'a healili and life, and the mischiefs of ExccMof meat and drink, and Idleness, the love of hcidlliand life would do that With them, which Ood's authority will not do.

RHftlSTIAN DIRKCTOKT.

[part I.

8. LAhour oiul ilUigvitce do keep th« raiiul opoaa lawful LMBBloyiuenl, «nd Uu-rcforc keep oul luany daDgcrouH Uiinp-~'l(MU, ukI k«vp thi: Uioughts front vsoity uid »iu: ttnd '^•Uo k«i;p«th out vain words, udA prwwrvct)) ilic kouI from UBiiy Mns, which & life of icUenea* snd alutli (bth clu-rish. It bvlpeth evea luUeunad peraons man eflvctuuUy to nm Iraiu their Uioughta luid words Iroiu nn, than the g;r«iiteHl l(iiowl(Hlg« uiid tliltgenl watcbfulncMcui do, in au idlt: kitul of life.

B. < Oili^nt Inboai aortifttth Okt floth, and k««peth an-

' its luxufious incUofetJoiu, mid HuU4u«(h lluti prUii:, uid lu&t. uiid brutish oeDsuaUty which is uhuriahed by am idle lif«.

10. Lastly. It is God's nppuitiu.-d mciuis for tlie getting «f ouf doily bread; and as it is a oiora real honour to fftt. I ouc laettd ourselves, tkao to receive it by tlie gift of our frimda or parents, so is it inure comforUblo to a wcU-iu-funni»«liaiiid. \Vc may bast believe lliut we have our food nod provisions id aioicy, and that thi-y shiill b« bloat to us, wbcB w« huvc them iu God'n appointcil «uy: wbollBlb wid, " If will not work, neither should ha eaL"

3)intt. It. ' As labour in ihu* necessary, so uiideraUiMl Imw iu»edful a stated (.-alliug is, for the ri(;ht perfonuauco of your labours.' A calling is u ilalud, ordinary course of Ik-iKtur. This is very needful for these rvuaui». 1. Outufii calliuf^a uian's labours aro but occastuiiiil, or ii>cou«taut, aud so more time is speut in idleness tliuu Jo labour. 2. A uisD is best skilled in that whicli be is used Lo. ti. Aud he will be beet provided for it, with infttfumetits and aeceasa-rie«. 4. Therefore he doth it iMrtler (han he cunld do auo-thwr wutk. and so wrong«tli not otbcfA, but «Uaiii«lii uiun; tli« eud« of his labour. &. And be doUl it mom MwUy ; wfaeu a niao uuused. aud unskilled, and utifuctiifhed. toileth Itiniselfmiacli in iluiug little, fi. And lievilldu his work more orUevly, when anotlier t» in coatiiiuul coufiwion, aud his bMsiness kDo>w«lli not iL> liuu »iul jilace, but uav p*tfl contradicts aoothtr. Th<.-teforc aoine cartsia calling ur I imde of life is beat Em wery mna.

QueM. 1. ' May uot a nam have a calling oonsiatiB); of cHXUBional, uncertain works?' An*m. llathatcsa have ao hotter, nmy do thuNi ao he it they nre conaisteut wurkj> which he is able for: an a fixjlpiii/i nsy go o[ VAliou* et~

«HAP. X.]

CHKINTIAN ETHICS^*

563

ruuls, uh) « <iiy-lnbour«r tnay do many fforts of work*. But er^ut Turiely will be n grvst tnconvrniptice lo him.

Qatil. II. ' Miiy a man havif divers trade« or calling! at ODoel* Aiaw. Y«s, no donbt, if it befor the common good or for hia own, and no injury to any other; nor so incooaiB-tent, an that one shall make him nnfnitbful in the other: then God forbid* it not.

Ttie QuntioB, 'Whether a man may change his calling t' 1 answered before. Chap. iii. Direct. 10.

Dirttt. III. 'Think not tlikt « calling can be lawfuli when the work of it ifl sin; nor that you, or your li*bour, or your gain in an unlawful calling, shall bo blest.' An an-iRwrul aet is bad enough : but un unlawful calling \b a life of AID. To make sin « man's trade, and work, and living, ia a moHl horrid, desperate eovrse of life. As merceimry unldiefH, that for their p«y will fight against authority, right or innoecncy, tind murder men for half a crown u day: and thoite that live by cheating, stealing, oppreeaing, whoring, or by reHelttng auch; or upon the sin of such : or of drun-kiirdM, gameHteri, or other sensual vices, which they knowingly and willin}{ly maintain.

Diretl. rv. 'Think not that because a work ia lawful, that therefore it is lawful to make a calling of it.* It i« lawful to jest in time and m«aa«re, but not lawful to be a jtaler ia a trade nf life. If in some caaes it should prove lawfiil to act a comedy or tragedy, it will not follow, that therefore it ia lawful to be by tradeaatagc-player: if a game nt cards OT dice may be in some caata lawful, it follows not, thai it ia lawful to be a gnmaster by trade. Tlia like I may say of many others.

hhret. V, * It Is not enough thai the work of yonr caU-ing be lawful, nor that it be necesunry, hut you most take special care alio that it be safe, and not very dangerous to yoursoula.' Tlie calling of avintner and olo-seller is lawful ■nd needftil: and yet it is ao very danseroaH that (unless it Im m an extraordinary place or caae,) a man timl loreih his soul should be loath to meddle with it, if he can have a sailer to get his bread by. They get so little by sober people, and their gain dependeih so much upon mt^n's sin, that it Is a itant tt-mplAtiou to them to be the niaintaiuen of )t. And frail inaa, that can so hardly stand on firm Kvonnd.

f>84

CHRISTIAN IHKBOTORr. [PAKT I.

should b« )(MUh for ft littl« money to walk still upon th« ic«, and to vcnlurc bis «oul i» m life of such temptations ; for it is twenty to one but tlicy will prcvnil.

Dirvtl. VI. ' The first aa<) principal tiling to be intended ill the choice of a trade or calliDi;for yourselres or children, is the service of God, and the public good: and therefore (' cwteris paribus') that culling which most conducf^tli tu tbc public good is to be preferred.' Thecallint^a most useful to Uie public good are the magistrates, the pastors, and teachers of the church, BchooImasU<rs, physicians, lawyers, &Cn hos-bandraen (ploughmen, gra/iers, and shepherds): and next to them are mariners,clothiers, booksellers, tailors, and such other that are employed about things moflt necesaary to mankind : and some callings are employed about matters of so little use, (as tobacco^aellers, lace-aellers, feathei-uiakera, periw ig-tnokviB, and many more such,) that he that may choose better, should be loath to take up with onc,of these, tbcNigh poB.eibly in itself it may be lawful. It is a great sa-tiafuttion to an honest mind, to spend bis life in doing the greatest good be can; and a prison and conataiit calamity to be tii-d to spend one's lifv in doing little good at all to others, though he should grow rich by it himself.

< Dirtet. rti. ' When two callings equally conduce to the public good, and one of thero hath the advantage of riches, and the other is more udvantageoua to your souU, tJie latter must be preferred : and next to the public good, tlw aoul'ii advantage must guide your choice:' us suppose that a lawyer were as profitable to the public good as a divine, and it is the way to fur more wt^alth and honour; yet the sacred culling is much more dt;siiablc for Uie benefit of your souls: because it is an exceeding great help, to be engaged by our calling* to have Uie word and doctrine of Christ still befora UI, aod in our minds and mouths ; when othen muHt be glad to be now and then exercised in it, when iheir hearts are cooled by the frequent and long diversions of their worldly business: ko tiiat our calling and work is to an honest heart a continual recreation, and preHerving, and edifying help to grace. So a schoolmaster's calling is usually but poor and very painful, requiring much close attendance, but yet it ia of so great use to the common goo4l, and allowi-lh the mind BO much leisuie um) advantage to improve itself in honeti|

CHAP. X.]

CHRISTIAN ETHICS.

»lu<liea, that it ia 6tter to be chosen uid dvlighted in by a well-tempered mind, than richer and more honoured em-ploymenlft. It is ftweet to be all day doing 8o much good.

Itirect. viit. ' Ifit be po»ftihle chuoae a calling which tut exerciselli tbe body, as not to overwhelm you with carat and labour, and deprive you of all leitiure fur llie holy aud noble employments of ttiu mind; and which ho vxerci^etli your mind, as to allow you some exercitM: for the body aUo.' I. That calling which so taketh up body and mind, as neither to allow you conuuixed thoughts of greater things, nor convenient intenniM»ion)t for them, ia a constant snare and prison to the soul: which in tlie cue of many who plunge tliemselves into more and greater butineMt than they can otherwise dispatch : and yet are contented to be thus continually alieiiatvil in tlieir minds from God and heaven, to f^ more of the world. Many poor labourers (as clothien^ tailors, and other such) caii wori with their bands, and meditate or discourse of heavenly things witliout any hindrance of their work: when many men of richer callings haw scarce room for a thought or word of God, or heaven all day. 2. On the contrary, if the body have not also its labour as well as the mind, it will ruin your health; and body and mind will botb^row useless.

Dirret. tx. ' It is lawful and meet to look at the commodity of your calling in the third place, (that is, after the public good, ami after your iM;t«onal good of soul and bodily health.)' Though it ia said," Labour not to be rich ^;" tbo meaning is. tlial you luakc not richi^s your chief eitd: richea for our deshly enda must nut ultimately be intended oi sought. But in snbordiuation to higher things tliey may: that is, you may labour in that manner as tvndeth most to your success and lawful gain : you ar« bound to improve all yuiir luastt-r's talent*: but then your end must be, that you may be the better provided to do God service, and may do the more good with what you have. If God shew you n way in which you may lawfally get mote than in anolber way (without wrong to your soul, or to any other), if you r^uae this, and choose the less gainftil way, you cross one of the ends of your callini(, and yuti refuse to be God's steward, and to accept hm gilU, imil use them for him when

AM

CHRI8TIAK DIRECTORY, [faRT I.

ho r4M)u'nTi1i it; yon may labour to be rich for God, thoagh not fur tK« flmh uikI sin. ',

Dinfi. X. ' It ia not enough that you consider what calling and labour is moat desirable, but you must also consider what you or your children are littest for. both in mind and body.' For that calling may be one man'a blessing, which would be another's minery and undoing, A weak body cannot undergo tho8« Inbtnirii that reqnin; slreiigtli: and a dulland heavy mind and wit, cannot do Die works which require great judgment and ingenuity', It hath been the eahunity of the church, and undoing of many miniatera thenutelves, that well-meaning parents ont of love to the sacred work of God, have set tlieir children to be minitttera that were unfit for it: and mnny self-conceited persona thfm«H»es are ready to thmst themtwlree into that holy office, when they have some inconKiderablo smattering knowledge, and some poor measure of gifts, overvalued by them-selres. that know not what is required to so great a work. Be sure that you first look to the natural ingenuity of yoor children (or yourselves) and then to their grace and piety t nnd sec that none be devoted to the miniBtr)- that hare not naturally a quickness of understanding, and a freedom of expression, unleas you would have him live upon the ruin of souls, and wrong of the church and work of God; and turn an eni^iny to tlie bent of his Hook, when he seeth that they value him but aa he deserves: and let none be so unwioe as to become a preacher of that faith, and lore and holiueM which he never had himself. And even to the calling of a physician none should be desijpu-d that have not a special ingenuity, and sagacity, and natnra) quickness of apprehension ; unless he should make a trade of killing men ; for it is n calling that requireth a quick and strong conjecturing ability, which no Htudy will bring a man that hath not a natural acutenesa and aptitude thereto. Thus also as to atl other callings, you must consider, not only the will of llic child or parents, but their imtuml fitaess of body and mind. Dhtet. XI. ' Choose no calling {especially if it be of

■ t>iMiftr|iii tiiuli ipoqce train, «il furrmit, virtMibwMtt iliK(ri*ii (iarii IWn |iiiu«i>i uiium uiKTittuiu Mxrndcre, nlii kllqiu: lulu Id miIuo (cbMiUoiiiH. <,bc V"*" f(|<iurit (iiiiii II titiliMpI wJjuln, Kcxiviiiui diK>|<liiic funlM^uriiiUiri. PtTirtii. Dill. lU. Ilkii.

CHAP. X.]

CHRISTIAN RTHIC*.

087

public conaequence) without lti« advice nf some judicion*, liudifiil p«rM)iia of that calling.' Par they are bt^nt ahW to jutlgo in thoir own ]>rol'eBsion. Never rc»olvc on Oir Mcred ntiniatTf without the advice of abU ministers : resolve not to be • phyvician, but liy the cuuimel of physicians; and »o of the r««t: for abunHnnco of pemoiiH tgnorautly conceit tbemMelvci sulHrient, that »i« uttvrly inouffivient; and ho liv<i nil thi--ir day«, as wrongn and bardvait unto othem, und in sin nnd niM«ry to themsrlvcs-

Dirrel. xti. ' If thou be called to the poorest laborious oaUinj; do not ckmallyntumiurat it, because it is wearitionie to the Hrsh, nor imagine tliut God ac«4i)>t«lli tlit^ less of thy work and ihee : but cheerfully follow it, und niukv it the lOBtler of thy pieiuure and joy that thou urt still in thy hes-venly Master's service, (hough tt be about the lowest thin^; aiid (hat he who knoweth what irt best for thee, liath r.hoHen thin tor thy good, and Irivth and valoeth ihy obi-diettce to him the more, by bow much tlie meaner work thou 8loope«t to at his command.' But aee that thou do it all in obedience to Uu4l, aiid not merely for thy own nee«iMtty : Ihua every aervunt uiuM si^rvt! the Loid in serving their masters, and from Uod expect their chief reward ^

Tit. 3. OmirHfM at-aitut Uknm am/ Hhtli.

Here I must shew you what idttneas and sloth is, «mI what ;irc the signs of it: and then givv you dtrectiotui how to i:om|ut'T it. Sloth signilieth chielly th« indisiiosition of thu initid find body ; and idleness signitteth the aatnni o«^ lect or omission of our duties. Sloth is aa avemenena to labour, tlirough a carnal love of ease, or indulgence to the desh. Tbis avcrseaess to labour is oinful. when it ia a voluntary baekwardnees to that Laboiu which is our duty. 'SlutJi ahewetli itself, 1. In keeping us from our duty, and euiisini; UN to deUiy it, or omit it: aitd 2. In :uBking ua to do It Kluwly Dili! by tliv halves; aud both thcue itlecta aft called idleness, which ia the omissioo or au^ligeiil perfor-

aca of our dutiea through a Besh-pleasing backwmnlueas laboor.

By this you may see, I. That it is not slotJi or auiful

CHKI8T1AN DIRfiflTORV. [pAKT I.

idleueut to umit a labour whicli we nre unable to perform: UM for the sick, and aged, and wcnk to be averse to labour tJtiuut;b the power of kd unrvsitttiblu tliiusafte or weakiit^HS : or when oatui-c is already weaned by iw muvh labour a» it can bear. 2. Or when reason allowvtli and re4]uirelJi us to forbtMr our usual labour for our health, or for Komc other sufficient cause. 3. Or when we are unwillingly rpstrain-ed and hindered by othcns: w by imprisonment, or dctual of opportunity: as if tlic magistrate forcibly binder a preacher, or physician, or lawyer from that which otherwise he tihould do. 4. Or if a mistake or Kinful error only keep a man from his labour, it is a sin, but not this sin of slotit: 90 aUo if any svnsual rice or pleasure besides tilts love of ease take him off. 6. If it be a backwardness only to such labour as is no duty to us, it is but a natural aitd not a vicious sloth. But voluntary averseneas to the labour of our duty throHj^h indulgence of fleshly ease, is the sinful sloth or laxinesH which we speak of.

Sloth and idleness thus described is a sin in all: but a far greater sin in some than in others'. And you may thus know what sloth it is that is the most sinful. I. The moi sloth is subjected in the miud itself, and tbe less it ia subjected in the body, the ^rreater is tlic sin. For tbe mind ia the nobler part, und immediate seat of sin. 2. Tlic smaller tlie bodily distempers or tcmptatioutt are which seduce the mind, the grater is the sin: for it shews the mind to be the more corrupted and tainted with the disease of slotli. He tliat iti under an unresiiitihlc indisposition of body, sin-neth not at all (unless as he voluntarily contracted that disease). But if tbe body's indisposition to labour be great, but yet not uaresistible, it is a sin to yield to it; but so mucJt the smaller sin, 'cmtvris pftribus'as the bodily disease is greater, tie that bath some scorbutic lassitude, or phlegmatic heaviness or dulness, doth sin if be strive not against it as much as he can, and as in reason be should : it is not every bodily indisposition that will excuse a man from all labour ; as long as he is able to labour notwith>

* II inaiac(irSi>laB'ibiri; ' l<i|uiMci*iaroliuin. oDDibuiMximra lolmiibw obnculiw eMUi. Dius. Lurl. lib. I. wet, U. p. 34. Kum wluni kqiwi luuriu iiuiuit CImiiUki = tui nua cl fodiu cl rti^ f< umnU tiein (MIowpliuE tuui* r' ulvD ilwj atkrd liim wUy he mNlId ilno wHicr. Ihid. Ub. vll. wM, 169. f. iT3.

CHAP. X.] CHRISTIAN BTHtCD.

atuiding that diftMBO: but if (h« diseuc be gront, bo that he resisU'tli liis Initsitadc with a gmit dtnl of Itibour, the sin is the less: but he that hath s body Hound and able, that hath oo disease to iDdiapofl« him, sijuioth most of all if he be slothful, as shewing the most corrupted mind. 3. He is roost ainfully slothful who is most voluntarily slothful. Ab he that endeavoureth least against it, and be that moat loveth it, and would not leave it: and he that la leiuit troubled at it, and letBt re|ient«;th and luincntc Ui it, and con-trivcth to Bccomniudatc hiM ototJi. 4. The Hloth is' cmteris paribus' the worst, whiclt most prevaileth to the omission or negligent porformanc« of our duty : but that aloth which doth but indispose ua, but is so fei conquered by our resistance, as not to keep us from our duty, or not much and often, is the smaller sin. 6. That i» the most sinful aloth ' caiteris paribus'which is against the greatest dutien : to be backward to the most holy duties (as praying, and hearing, or reading the Word of Qod, &«.), or to duties of public consequence, is a grrater sin than to be laztly backward to a common, toilsome work. 6. That is (be most sinful sloth and idleness which is committed against the greatCBt motives to labour and diligence: therefore, in that renpect, u poor nuin'K slollt is more sinful than a rich man's, )>ec«ufle be is under the pressure of nece«*ity: and in another respect the rich man's sloth is wontt, becau»e he burietli the gnwIeHt talenu, and is idle when ho hath the greateat wages. A man that bath many childrrn sinnrth more than another by his idleness, bccausv he wrongctli them all whom he must provide for: a magistratA or poalor of a church, doth sin more incomparably than common people, if tliey be slothful; becsiue they betny the wonis of men, or ain against the good of many: as it is a greater sin to be Uxy ID quenching a fire in the city, than in a common, oeedleaa bwineM; so it is a greater sin to be slotliful in the vrorking out our aalvation, and making our calling and election sure, when Ood, and Christ, and heaven, and hell are the motives to rouse us up to duty, and when the time is BO short, in which all our work for eternity must br done, I aay, it is a far greater sin, than to be slothful when only corporal wanU or benefiu are the motives which wo reaist.

&00

CHRISTIAN DIBKCTORY. [PART r.

Yet indcm) lh« will of Ood t* reHivted in aU. who farbid-detli ui to be " ilollifwl in bimintrM •■."

£l9lh is K thing thut i» cu»ily tliKcvracd: the >tf;aK of it ait, ' It Wbcn the very thought of lubour is tmahtcKt H»d tinpIeasiRK' *i>d «u« ncms svrcct. S. When duly omitted hereby and left undone. 3. Whan the oaay pnrt duty IB culled out, tnd the harder psrt ia cast nside. 4. \VH«n th« judgment will not b<di(!ve, that n htlxmoiiH duty is K duty Bt all. b. Wh<n tlial which ym do, is donv with an ill will, and with a constant wenhncsG of mind, nod there i« no alacrity or plcaaura in your work. 6. When you do no moro in much time, than yon mi^t do in Ism*, if you hod n willing, rtmdy mind. 7. When the harkwnrct , mind iti Hliifiing it off with excuaes, or Aoding ar>methiri^J elw to do, 01 at l«a«t delaying it. B, When you cboo«»| « condition of greater esie and smaller labour, )ief<nv a bi-'l boTiuiu condition of life which in oihi^r r(.-.'«{M;cU in Wtteitf'^ for you. Ab when aaervunt had rUhor live in an angodly family wtn^re thure in mom ease (and fnlneita) to be bad« than in a plac« of greatest adrantage for the aoul, wbers' there in more labour (and want). 9. Whrn lit4)e impedi-raeata diticourage or ntop you. "Tlie alotliful saith, iberar i» A lion in the way"." " Uia way iaanhedge oftbomit*.*' •■ U« will not plough by reason of cold*"." 10. When yo« make a great matter of a little buiiineia. It csutnot Im done with auob preparation, and ho mud) arlo, that ahews a alothful ndnd in the doer. Even the " putting hifl hanA to bis moutli," and " pulling it out of hia bosom," ia A bo* ainMA with the slugganl: that i», he mnketli a great ntttt«r of a little one. 11. Liuilly, Tlwfrnitaofslothfulness use l»j detect it, in aoul, nnd body, and catatc: for it comi[it«|]|f' impoveriiiheth, and ruiiwtJi all. The weeds of hia Hold or garden, the vice* of bis soul, the aina of hia life, Uw duties omitted, or sleepily performed, the disorders of hia ftouly or charge, and usually, orofi, hta poverty, do deteet iim'.

■ Ronh dil. 11. "l^v. xaii. 13. • fra*. k*. )ft,

■• Pro*. >i.4. 1 Ptot. iiii. 15. lU. t*. , J

ili<-nvl«u>.lo^w« Wall III* pnl Ifan} Might htm dnelhce^ *llllMh'l|«Mt] Tin ODrk ibc; l>D>t <ki<w calli Ihcmii^lt.

h

RHAr. X.] cMniariAii bthios.

By tbifl much it U ewy to diftcem the impudeat folly of tiiu Quakers and iome ifrnontut rustics that rail ai^iDRl mufpstntUs nnd minietvn fgr liriug idly, bucaiite tkcy do not plough or thf*sh, or use Boine mechanic trade or labour: an if the labour of thvir hif^lieu calling w«re no labour, but mere idlkiM'tH. ThuM proud inen npealc «vil of that which they oiulerBtand not! Had tiiey tried it, they would have found that the work of a butliful mitiiater ta further (li«tant from idleneaa, (hao a thraahrr is. Doth bot Chhat und tb« Holy Gboal oft call them " labourers, lUlow-laboaren with Christ, and workmen, and their work a labour*?" i,,

[Ienc« alto you may aee, 1. That though all that can mual labour, yet there is great diversity of labours, and all men are not to do the same work. Ma^»traLea, and paators, and lawyers, and physicians, must labour diligently; but they are not all bound to plough, and thrash. »ud use the most aervilo labours of their inferiors. 2. That every man must labour in the works of his own calling. "and do hia own buaineaaV and take that for the beet WBploynMDt for htm. whiclt God dutli ciill him to, und not pfMume to sti'p uaL of his pUc«, and udiu the work of other men's callings out of their handit. 3. Tliat a mun that is paid for his labour by another (as lawyers, phytticinus, i»c)ioolmaater«i, terrants). do rob them by their idlrncsa. when tliey withhold from them any part of that which ihey are paid for.

Dinct. I. 'The first help against sloth, is to be well acquainted witlt thu (^cntovse of th« sin.' For no wonder if it be cotumiUed by them that think it suaU : First, therefore I shall tell you what it is.

I. God himMtfrvckoncth itwithbeinoussins. "Pride, fulness of bread, and abundaikce of idUntsa*/' (the Tery chftmcier of the dsbauclied part of Uu (entry) is said to have h«4-u Sodom's sin, that was consumed with Sre from heaven. And the Thes&aloDians were forbidden to keep company with sach aa lived diaorderly und did not work*. '

lIWt.S.10.

•Ulwk.tr. lCai.K.S. lTte.v.l7,la. f Tt^ IL I*.

I Cor. Bi. 19—IS. it.1. Eptablr.l» PW.fi.30.

• |TW«.l>.n. mM.IH.ll. •EmI.iHM.

* 1 nsn. >. U, U. Fm. iTiiLff. lu. ■». tThro. U. Pra*. tO. H. tdi.15. Kedn.i.ia

CHKISTIAN DIRRC.-TORY. [PaRT I.

2. idleness ia a t«inpon>ry destruclion (as to their uso) orttll the faculti#« of mind Rnd body which should be cx-crciHed. It in contrary to nature : Tor nature made our (sculties for use: You bury younu:lrcs slivo. If it be a sin to hide God's lesser talents, what is it to bury our-selves and alt our powers? If it be pity to see a dead man, because he is nnuaeful to the world; is it Dot pity and shame to aee one voluntarily dead, that maketh himself uselew by his sloth? Should not the church-yard be the dwelling of the slothful, tliat he may be nearest them in place, that he is nvnrest to in quality?

3. Idleness and sloth are consumers of all the mercieit of God, You arc tJic barren ground where he soweth hia seed, and none comes up. You return him but n crop of thofBB and briars, and such ground is " nigh to cursing" (th« final curee;) " who«e end is to be bumf." Doth Ood daily feed, and clothe, and keep you, and protect and support you, and teach and want you, and all for nothing ? laidlenei^H that for which he hired you? Wilt you acouM^ your Maker of so great imprudence, and your RedeesMl of more, as if be created and redeemed you to do nothing, or tliat which is oh bad or worse than nothing? He calleth to you, "Why stand you idle'?" And it isa terrible sentence that such shall receive. " Thou wicked and slothful servant; cast the unprofitable servant into outer darkness, 8tc. "*

4. Idleness is a robbing God, who is the Lord of us and all our faculties, and all our scrrice is hia due. You rob him of the honour and service that you mij^ht have done him by your diligence.

5. And it is a robbing yourselves of all the good to aoul or body, which by your labour and industiy you might

. hare got. The slothful man lieth wishing till he perish ^

6. And it is a robbing of the conunonwealUi, und of all tliose to whom your labours, or the ^it of them was due. You are burdens to the commonwealth; like drones in the hive *.

7. SIolhfulncsH is s great consumer of Time (as is shewed Chap. V.) You lose not only all the time when duty Ik

*H>b.TLB. •Piw».«.flL

siflLs. ti-ty

• tl»tU (X. 3, S.

• Malt. EX*, n.

CHAP. X.]

CHRinTIAN BTHirt,"

593

omitted, hut much or th«! tim« in which you [Wrfonnit; while you rid no work knci do it uh if ynti did it not. He' that gottli hut A iiiilenn hour, loMvlh hi» time, (hough heh« •till going, evrn kb much as h« tbttgoctb two mili-fl one boor utd nits Btill the next. O what abundance of their lives do idl« penions lose ! When time is gone, they will better understand the greatness of their sin and loss, that now make light of it.

8. IdleneM is not a single sin, but a continued conrKi:; of ainniug: on idle person is sinning nil thf while he i* idle; nud tlint is with some a great part of their lives: and therefore it is the greater, because the continuance abeweth that it is not eSectually repented of.

9. IdlonesH in a destroyer ofgrace, and gifts, and natural parts ; tbey will rust for want of use. " The slothful is brother to the great Waaler*." Weeds will grow up and choak the fruit.

K ' 10. IdlenesA and sloth is a fruit of tlesb-plcasing; and so cometb (rx>m the moat pernicious vice. It is but to please tbe flesh that one is drunk, and another gluttonous, and another a fornicator, and another covetous : and your idleness and sloth is but pleasing the same fleah in another way, which is forbidden aawell aii thoae. " And if yelive after the flesh y<- ohall die'."

11. It iH a strengthening tlie flesh against the Spirit, by indulging it in its ease and sloth: and maketh it not only unruly and uoaerviceable, but masterly and caniffst for its own desires.

12. Idleness is tbe motbor and nurse of many heinoua Bins. I. It cherishcth lust, and dmwi-tli people to fornication, which hard labour would have much prevented. 2. It ia tb« tioM for foolish nporu, and vanity, and wantouncMit, •od excess of riot, and all the miscliiefs which uae to follow it. 3. It ia the lime for idle talk, and meddling with other folk's matters : and therefore Paul reprehendath the idle as buay-bodies, or meddlers witb matters that concwtn tbem not, and twatUm, and t«le-carriera'. They iJiat do not what they Hhould, will be doing what they Hhould not. 4. It is the Liiiu' for gluttony, and druiikcnnvNs. and gauiing. and all

« Pm. (tliL 9.

• Hon, tIB. 19.

'tTlMM.li.tl. Illw.t.in. inNK.!*.!).

VOL. III.

CHRISTIAN DIRFXTORV.

[part I.

Other •eniuftlity. 6. Yet. it w the time foe soditionB and rebcUioiu ; as in araiies it iit tbc lime for iiiHtiDtes.

13. Idlca(.-E« is thv seftson uf ti;DiptaUou: it is aatan's aeed'Cimc. It is thca that Lw hatli opportunity to tempt nunt to nuJice, ravonge, and all otbcr Tillaiiy tbat i» oomoiittw).

14. Idlenesa in " a disorderly walking V oat of the way that God bath appoiittwl us to eat our bread in. and receive his blenings in. The large description ufa virtuous wnmaii, frOY. xxxi. 10. to the end, i» worthy to bt Mtudied by the Blothful. " She Be«ketli wool, and flax, and witritetb willingly with her banda. She is Uke the merchiint'ii ahips; «be bringeth her food from afar. She riseth also while it k yet night, and giveih meat to her household, and a portion to her maidens. She considereth a field and buyeth it: with the Iruit of her hands »he phmteth a vin«ynrd. She girdeth her loina with strength, and ittrengthuneth her anna. She perceivt-tl) that her mi-rchandize is good ; her candle goftth not out by night. Shi; layeth her hands to the npindle, nnd her hands hold tJio distaff. She stretcheih nut hvr hand to the poor, yea. she ceacheth forth her hand to the needy. She is not afraid of the snow tot her household: for all her

household aro clotlied witli scarlet. She lookctli wcH

to the ways of her household, and eateth not the bread of idicnoss^," I desire our ladies and (;enllewonirn, that take this pattern to be below tbem, to remember th»t it was not a ploughman, but a king; and that the greatest that «ver Israel had, that gave this counsel as received from his mother: who concludeth, ver. 30, 31. " Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of tlic fruit of her hands; und let her own works praise her in the gales." Dut if our gaUantH should have ito meat or clothing but what were the fruit of thuir hands, it would make a foni diange in their garh and diet! And if their own works must be the matter of their pruisv, instead of the naint^s of their ancestors, arms. lands, and titles, it would also uuike a foul change in th«ir hououra*!

• Cnm.iii, Iff, II.

« 3m r»l. c»«iiU. fc " Thou tbolt cM ilw Itbaof of Uij hindb" ho*. ■K. tS. iffi. 11.

' CkanDw* onllcctuni Bllqiundo itiprsa \a attiiaa Riniiliiirlun lutiriit, illcnn*, ClcMilW ^ddcni CkviilliBtn ijiuiii faaU nulrln li tdfrl. And whoa t» wat qiKs.

CHAP. X.]

CHRISTIAN ETHICS.

S0&

k

15. Idlene&H uxiially brinj^th poverty: and it is a just uid merciful <-,hMti><nmrnl of God to rtir« tUe sin: but such can hav« littlv cumfort in their vranta; nor eiii>eot that oUwn ahould pity them, as tliey would do the diligent. Yc«, nuuiy, when by idleness they are brou^t to poverty, by poverty axe brought to murmuring and stealing, to tb« rain both of toul and body, and family and reputation.

IG- Idleness is a murderer of the body. Olattony and idleneaa kill rooit of the world before Uieir time; no two aina more constantly bring this cune along with them.

17. ldlene«ft makeih tliee the ihame of the cretition. Seest thou not how all the world in in action 1 how the SUB runneth bin course for thee, the watem flow, the gronnd briagvlfa forth, thy cattle labour for thee ; and nil things that arc most excellent, arc most active; and all things that are moHt inactive, are most vile, and de«d, and droxsy. The Scripture aendeth the slothful, even to the ant to lewn to labow ^. And «hall the anl, the bee, and every creature b« witnesws aguinitt tlicc to cundrmn thy sloth ?

IS. Lastly, idleness disableth yon ^m doing good to othera : you should "work with your own hands, that you omy have to give to him that needeth '." Or if you give out of your auperHuity that which cost you no labour, it is not so much to your honour or comfort, as if yoti werr purposely thrifty and laliorinu* to do good : he that picnseth his Bmb with eaiie and fulncM, and givrlh his leavings (how much soever) to the poor, will never hiive that comfort and evidence of God's aoccptanue and gmco in it, M he that pam-p«ttth not kia flesh by his abundance, but giveth thut to thn ^orwbieh h* getteth wiih his diligence, and whitJi he de-uiath la hta inordinate desires.

Dmet. n. ' Those peraom most be extraordinary wntch-fol against this sin of idlen«sa, whose conmi tut tons, uo-happy educations, condition of hfe or company, do most strongly trmpt thum to tt.' It is a nn that aonu have hut Uttle temptation to in oompaiison of others: and some hove

aM>c<hj«lffw1.li—Wfcwd. Ad«ambaMW,ei««kMllid«A>,th*ptniaHr IbM hr -inicd lir. md Ihr oDnHii ihM bOad fab HaM,««Ibc wtlBeiHallwlKii* til>. llu<IMn«rM<tenlte««MUMlbkHi^)Mnlilad]r. DbC-Lant ab.i«. MKt. iro. f. VX

• Pnt.'.i.t. > EpbM.I*.ia.

am

CHRISTIAN DIRECTOKY.

[part I.

need ofa.g;re«t<l«iil of care and tveolutron to riirnpf it. ). Tlioee an most subject to thia sin who liiivo it (ilik-gnutlic conatitutton, or duln«M of Bpiriu. or other bodily indispo-nilioii to cherish it: mich therefore should ittrivc the more agiunst it, and not ^re way to any sloth which they are abl« to resist. Though their bodies are like a dull or tired home, tliey mtut uh« the rod and apur the more. SuoJi b«avy pcnioni arc more i^vt^n hIho to aleep than othera are; and yet they muy rc«itit it and rise early iftht-y will, tliough ihvy haw u greater sluggiitliiiL'SH than otlierx to overcome. So though they are more indisposed to labour than more active persons are, yet if ihcy will do tlirir Ik-hI. th*'y may go o« far as their otreiigtli of body uill enable tticm. And thia they ahould the nther striTO to do (unlese they have a disease that labour is hurtful to) because that cuatom duth much to tlie increasing or decreasing their bodily undiK-poaedneM, and labour is the most elfectual means to cure them of that de^hly heaviness which untitteth them for their labour".

2. Those that have been unhappily bred up in idleness, have great caus« to repent of their ninful life tlint ia pasl.ftnd to be doubly dili^nt to overcome thin sin : if their parenta have «o far been iheir enemies, they Hhonld not continue eoemie* to Uiomselvcs. Though usually the children of the rich and proud have thia for their peculiar, original sin, and •re very unhappy in their parentage and education in com-partsou of tlic cbililrvn of wise, and humble, and itKluHtrioiia parents, yet their own uwlentanding and willingness, by the help of grace, may overcome it. If your parents had trained you np to live by stealing, cuuld not you leave it if you will, when you come to know that God forbiddcth it? So, though they have bred you up in idleness, and done their part to undo you both in soul and body, to make your •OuU a sty for sin, and your bodies a skintiil of diflaaaea ; jet if you will do your pari you may be recovered, at least ai to your aoulaj and custom may conquer the Ifuits of custom. You cannot do won«c than to go on, and spend the re«t of yonr life in sin. If you had been still-bom or

* FltMiirai induHl cura lidimi quuului •)(«• ludcnMo. hitrtfmtt c( «iim Ilk; QuMi iM InpM^rcpfthtnUiJ dic«»l, ropoadbM, At Mt awwtudu am

CHAP. X.] CHRISTIAN ETHICS.

JW7

murdered in your infancy, it had been no »in tor you (o bare lain idle io the conunon earth ; but to leach a living aoul to be idle, and to train up tJnr living to a conformity to the dund, (MTe only that they eat, and spend, and nin, itntt carry their omamenta on their backs, when tho d«td have tlieira for a standing monument,) this waa (^-at cruelty and treachery in your parent* : but you must not therefore bv afl cruel and treacherouw againat youraelves ".

'i. ThoHe that abound in wealth; and have no need tu labour forany bodily proTiaiona, should be e!i|>ecially watchful ag;nin!tt thix ttiii: niH:es«ity ix a cun-itant spur to the poor j except tho^e that live upon begf^iig, who arc t)ic «e-cond raitk of idle persona in the land: but the rich and proud are under a continual temptation to live idly. Fur they need not rise early to labour for their bread : ihey kc«1 not work hard for food or raiment: they have not the crivs of their hungry children to rouae them up: they have plenty fur themsclvcM und family witliout labour, and tlierefore they think tlicy mny take their eaae. But it is a Had caNe with poor BOnla, when the coomuuids of God do go for notliiug with them: or cannot do a« much tu make them diligent a« poverty or want could do ; and when God's M-rvicc Necm-cib to tliem unworthy of tlicir labour, in comparison of tjiuir own. It may he, Qod may bring you unto a necessity of labouring for your daily bread, if you so ill requite him for your plenty. But it is better that your idlene^ti were cured by grace, than by necessity : for when you labour only for your own aupptie*. your own aupplissare your reward j but when you labour in true obedience to God, it is God that will reward you". I do vritli very much love and honour ibink of the iudustriouH livex of »ome lords and ladii^s (hat L know, who hate idleness and vanity, and spend tluir tinw in dihgent labnuro suitable to their places. But it is matter of very great shume and iioriow. (o thiuk and apeak oflho livoBof too great a number of our galbtntjt: to how tittle pur-

• CalllMiclnu.tii AlUU. Kpxteth (Imi itlwacai^ fUj*n<Mm b*<anAnih, n An Uw miflHj oflhttf btSn In iWir cnrcan. ht «m »i»i**il to M* mmb lU*, uOlnt kodic) M bcnct tmftoyr^, «id 11 ■—iiiliill Ibets W be tMiniwrf ■■ ihtallag ■ad olWr mUfr] kK vhick -Iwd tbcj cniM om dt^ he ctm iu mit tA Ital Ifce; tbnM hiM BB nml bul «lul ibt; (olbjr hmllng at * rtmi dUlancc, (ud bcut-elM4*niiailhr;bt(a«««K»IUi>i>etdicn. I^S33.

• CcLHL 0.14.

«08

CHRISTIAN DIHKCTOBY.

[part I.

poie Ihey live iothe woikl! If they take a true account of their lives (m God will ni»ke ihem wish they had done wheo he coIIk Ihum to account) how inany,hours, think you, will be round to have been »pcat iu any hoiieHt bboui or diligent wotk that is worthy of a Chrurtiaii, or a number of thu com-BOSW««hb ; in cocnporiBODof all thv real of their tita«, which »«p«Dt inbtd, in dteeaiag, ia omamcct*, in idle talk, in playing, in eating, in idle wanderings and visita, and in doing nothing, or much worse ' ? How much uf the day dotli idle-neu conaume, in comparison of any profitable work! O that God would make Kuch know in time, how dreadful a thing it ia thiut to imitate Sodom thntwtM punitihed witJi (he vengvance of eternal lire, ioateud of imitating Chhet. A^ tor idle bcggara, they read not books, and therefore I shall not write foe them : they are in this more happy than tfafl idle ircntry, tbil tht law compelleth theui to work, and Ivaretfa theni not to ttienuelvea.

•It Thoae peraons that live in idle company have speciaJ «aiMe to ftfarthiHsin: foreuch willcntungleyouinidleneas, Utd greatly hinder you from conscionablt; diligence.

6. TIkwc serrantx that hve in great mvn'a hooaea, aiid are kept more for pomp and slate than service, having littlv to do, should especially take heed of the sin of idleut^Ma. Many auch take it for their Itappinesa to live idly, and luke that fof the befit service where they have least work: but have you nothing to do for yourselves, for soul aor body 1 If you have leisure from your master's service, you sliould thankfully improve it iu Uod's serviee luid your own.

IhmJ. III. Settle yourselves in a lawful callit^, which will keep you under • nt^ouasity of ordinary and orderly (Ud-ployment.' As we cannot so easily bring our minds to a dose attendance npon God, in the week days Mhen we have our common business to divert us, aa we can do on the Lord's day which i« purpuxvly set apart for it, and in which we have the use of hia stated ordinances to assi«t us ; even ao a man that is out of a stated course of labour, cannot avoid tdlene»H so well as he that hath his ordinary time and

* Kl ^ bmiii aksMr. probMchsnida*, KunmMt tmpnAnit. potuor ilmniiu, pnAuor ■uihi, draxtor ct omUitoe vnia alien), dciadr Kabk enwUM (iairica, *i> quliqiMni i( ttnfci E.)uii<ni. tAuo. Coltui. p. M3. S«c mmot IbhCIiap.*. and MBit Luke i>l. uid Juim *.

CHAF. X.]

CHHI8TIAN ETHICS.

M9

\ CHi

conne nf buBiness to keej) him still at work. It is u dug^ I rous life to live out ofik calling.

! Dirtct. IT. * Take liccd of «xccbs of mtat, ud drink, and

I «l«ep:' for thete drowQ the Bcnses.and dull tliv spirit*, and I 1o4mI you with a burden of flesh or humours, and greally in-

dispose the body to all diligent, uHtiful labours. A full belly j and drowsy brain are unfit for work. It wtU seem work

I enough for such, to carry the load of ll«sh or [ihlegm. which

they have gathered. A |>iLni|>er()d body is more disposed to lu«t and wantonneu than to work.

Direct. V. ' A manliki; rnolution, is an effectual coarse

against sloth.' Rcsolre and it will be done. Give not way

^ft. to a slothful disposition. Be up and doing : you can do it

^1 if you will but rcsolre. To tltis end. be never without Gud'a

^H (juickcning motives (befoTcmention«d) on your miads,

^^ Think what a sin and tdiauic it is to waste your time i to

live like the dead ; to bury a rational soul in flesh ; to be a

slave to to base a thing as slotfa; to neglect all Qod's work

I while be supporteth and mainlatiieth you, and lookitth on ;

to live in idoth, witii uuch miHvrahltt xoiils, so near tojudg-

Dient and eternity. Such thoughts well set home will oiaka

you stir, when a drowsy soul makes an idle body.

Dirt£t. vt. ' Take pleasure in your work, and then yoa wiU not bo slothful in it.' Your very horse will go heavily where he gouth unwillingly, and will go freely when Itc go-eUi thither where he would be. Either your work is good or bad : if it be b«d avoid it; if it be good why should you not take pleasure in it F It should bo pleasant to do good. Direct, vit. * To this end be sure to do all your work %» that which Ood re^^uireth of you, and that which he hath promised to reward; and believe his acceptance of your . iwanest laboui» which are done in obedience to his will.' \t it not a delightful tiling to serve so great and good a ma»-ler, and to do that which Ood acccptcth and piomiscth to reward F This interest of God in your lowest, and hardaat, and most servde labour, doth make it honourable, mod should make it sweet.

Dirttt. VIII. ' Suffer not your fancies to run after Mtt-aual, vnin delights ; for these will make yon weary of yoar caUii^.' No wonder if foolish yoallw be idle, whose minds are ul ufwu their sports ; nur is it wonder that sensual gen-

mo

CHRISTIAN IHRECTORV.

[pabtI

1

Uemen live idly, who glut themselves with corrupting pl«^ suree. The idlenpsa of such sonsualists is tnorv inexcuiiabJtt ihan other meu's, because it is not tlie labour it^elt'that they are agniu«t, but only tiuch labour as ia honest and profitable : for they cim bL-stow more labour in play, or danciug, or running, or hunting, or any vanity, than th«ir work re* quired ; and it is the folly and sickness of their minda thtit ia the cause, and not any diaabihty in their bodies: busiest ill evil, are slothfulleHt to good.

Dirfxt. IX. ' Mortify tlie flesh, and keep it in an ol depeiidiui<;e on tlie soul, aitd you will not be captivated ■loth.' For idlcnvss iit but one wuy of fle«h-p]eastng : that is ft Ben«ual slave to his flesh, will please it in the waj that it most desir>;lh I One man in fornication, and another in unbition, and another in ease ; but he that hath ot( come and morti6ed the flesh, hath rauBtcrvd this with rest of iu concupiscence.

Direct, x. ' Remember fltill tJiat time i» nhorl, and douth raftkcs haste, and judgment will btr just, and that nil must be judged according to what they have done in the body; and that your souls are precious, ond heaven is t^lorious, ^n^^ hell ia terrible, and work ia various and great, uml hinP^ drauces are many ; and tliat it is not idleness, but labour that is comfortable in the reviews of time;' and tliis wi| powerfully expel your sloth.

Dirtcl. XI. ' Call yourselves daily or frequently to count how you spend your time, and what work you and how you do if SuBTer not one hour or moment so to pass, as you cannot ^ive your consciences ajust accoui of it.

'■ Dirtcl. xtt. 'Lastly, watch against the slothfulneas < those that arc und^r your charges as well as againal yu« own:' some persons of honour and greatness are diligt tlieraselvea, and bestow their time for the service of Qod. tlieir king and country, and their souls and families (and I would we had more such): But if in the mean lime, tlivir wives and children and many of their servanta spend most of the day and year in idlenesa, and they are guilty of it, for want of a thorough endeavour to reform it. tlicir burden will be found greater at last than they imagined. Iu a wor though llio labour and diligence of a believing saint.

Jour

CHAP. X.j

CHRISTIAN ETHICS.

601

not that of a coretons worldling, is it that tendw to navv the ttoul, and dili^ncc in doing evil is but a making baste to bell; yet xlolli in itiwlf is so grval a noumher of vice, and dMdljr an enemy to all that is good; ntid ulleiie&H ia Bucb a course and swarm of sin. that all your underatnadingH, resolution and authority, ahould be used to cure it in youraelvea and others.

Tit. 3. Dirtcliant agaitut SlolM tifd Latinea in Thingi Spiri-ttml: and for Zealand Diligtttce.

Z«al in things 8|>intual is contrary to aloth, and coldne&s, and ramissneas; and diligence is conintiy to idleimas. Z<?al is the fervour or earnestness of lliu aoul: ita flrat Hub-jcct is thv will and affections, excited by the judgment] and thence it nppcarcth in the practice. It is not a distinct grace or aSevlion, but the vigour and livetinesa of every grace, and their fervent opemtionji.

Direct, i. ' Be sure that you undenland tilt nature and use of-zeal and diligence, and mistake not a carnal degenerate aort of xeal. for that whidi is spiritaal and genuine.'' I. There is a 7.<:al and activity merely natural, which is the eflect of nn active temperature of body. 2. There is an affected leal which is hypocritical, about things that are good: when men speak, and make an outward stir, aa if they were truly zealous, when it is not ao. li. There ia • selfish zeal: when a proud and selfish person is fervent itt aay matter that concemeth himself; for his own opinions, Ub own honour, bis own estate, or friends, or inlcrvst: or any thing that is his own. 4. There is n partial, f^ictious xeal: when error, or pride, or woridline«s bath engaged men in a party, and tbey think it is their duty or intere«t at least, to side with the sect or faction which they have cho««i), tliey will be lealoua for all the ojiiniotui and wavn of their espouaed imrty. 6. There is a aupentttioas. childish, c«mal zenl, for smul!, indifferent, inconsiderable things: like thai of the Pharisees (and all snch hypocrites) for their washings, and fastings, und other cennmniouaobaorvances. 6. There i* an envious, intdicious ksI, against those thai have thfl precvdency, and cross yoitr dMirsa, or cloud your honour in the world, or that contradict you in your conceit*

G03

(!UUISTIAN niKECTOKY. fpAItT I.

and ways: BUcb is tbat at large dcflcnbud, JaiUM iii. 7, There it a peeviftb, coDt«ntioua, wrangling x«al, which is as-nulUag erery fiuui who la not iitiiiared just to your conceiu. 8. Tb«re ia a najignant zeal, iigaiiut the cauae and scrvoDta of the Lord, which carrieth men to persecute them. See thnt you take not aoy of th«so, or any audi like for holy zeal.

If you should »o niiatake, these mischief* would ensue : I. Sinful seal doth make men doubly sinful: as huly xea) ia the fervency of our grace, so Miiiful seal is the intention aiid fervency of sin. 2. It ih an horinurtrig of sin and satau : us if (in vein a work, and sutan a master worthy lo be fttr-vently and diligently followed. 3. It ia the most efiectuul violent way of sinning, making men do much evil in a little time; and making them more mischievous and hurtful to oUiars, than other sinnem are. 4. It blindeUi thejudgment, and nakcth men take truth for falsehood, and good for evil, and disablclh re^LSon to do it« office. 6. It is the violent register of all God's means; and teacheth men to rage Bgainitt the truth that i«liuuld convince them : it stops men's ears, uul turrnt away their hearts from the counsel which would do them [;ood. G, It is the most furious and bloodj persecutor of the saints, and churclt of Jesus Christ: il made Paul once exceeding mad against them, and " shot them up in prison, and punish them in the synagogues, and compel them to blaspheme, and persecute them even uuto-Mtrange cities, and vole for their death '*." Thus " concern-iug zeal he persecuted the church'." 7. It is tJie turbulent di)M]Uteter of ail societira : a destroyer of love : a breeder uk) fomenter of contention ; and an enemy to order, peacQj *nd quietDDSB. 8. It highly dishonoureth God, by presuming to put his name to sin and error, and to entitle him to all the wickedness it doth. Such zealous Hinnen oommil their sin as in the name of God, and fight uguinst hiraigito-nntly by hia own (pretended or obuaed) authority. 9. It is an impenitent way of sinning: the utalous sinner justiHeth his sin, and pleadelh reason, or Kcriptur* for it, and tliink-eth that he dotli well, yea, tliat he is serving God when he itt murdering hia servanu'. 10. It is a multiplying sin, and maketli uKn exceeding desuuus to have all others of thu

^ A<0*i(i,lCII.

PULn.fc

> JuIlN IlUI. Itt.

CHAP. X.]

CHHIitTIAN ETHICS.

MS

suLDer's miud : the lealoua Hoim doth make aa vanay sin with hint u he can.

YvK. if it be but a x«al for snmit and omIcm UungHt or about small conlrovursies or opiDJons in region. !• It sheweth a mind that is lamentably etrai^ to the tenor of llie Gospel, and the mind of Cbrtst, and the practice of the great substantial tbmgs. 2. It destroyeth chiinty and poac«, and breedetb ceneuhn^ and abuaing oth«rs. 3. It diabonoureth holy zeal by accident, making the profane think that all wal ia no better tliuii the fiioUid] passion of deceived nmn. 4. And it disubleth the persons that have it bo do good ; even when they are zealous for holy truth and duty, the people will think it is bat of the same nature with their erroneoos zeal, and so will disregard them.

The eigne of holy zeal arc tlicse, I. It is gtiiditd by n right judgment: It is a zeal for truth and good, and not for falsehood and evil. 2. It is for God, and his church or cause, and not only for ourselves. It consisteth with meek* ness, and self-denial, and patience, as to our own concent* meuta, and causelh us to preler tiie interest of God before our own'. 'A. It is always more careful of tlie subalanca thnn the circumstances: it preferreth great things before small: it cjutvndoth not for small controversies to the loss or wrong of gieaU-T truths; it extendeth to every known truth and duty; but in due proportioni being hotteat in the greatest things, and coolest in the leaat. It nakelh niirn rsther zealoua of good worka, thaa of their controverted opinioas. 4. Holy r.eal is iilways charitable : it is not croc) OJid bloody, nor of a hurling dtspuiiilion ', but is tendt^r awl merciful, and makcth men bum with a desire to win and ««ve men's souls, ratlier than to hurt their bodiea*. Xmtd ■gaiiMt the sin is conjunct with love and pity to iheaianer'. 6. Yet it excludeth that foolish pity which cherisheth (he sin', a. True zeal ia tender of the churches unity and peace: it is not a dividing, tearing teal: it ia first " pure and then pcacvable, grntle and easy to be entreatetl, full of mercy and good fruiU*." 7. True zeal ia impartial, and ia as bot against our own sins, and our children's and other t*-

•VMib.>B.3. EMd.n>iLi9. OsLKif. A«UilU.9.lt:

• LAtIlU. > iCor.sa. ' tCM-.iatt.

• Rct.lLt. lKk«»tr.t3. •JunM.tr.

CHKIHTIAN DIRECTOnv.

[PAI

Itktioiu' Hina, as against aaother'a. 8. Tnitt xcul rL-epcct nil GoiI'm ctitiimandiiicnb, atid is not liot for one, and cun-teuptuoua of aiiother. It aiiuetit at perfection ; and sttutetii not our desirea to any lower degree. It maketh a mau de-KirouA u> be like to God, even holy n» he ia holy. It cotisi»U ethprincipftllyin the fervour of our love toUod : when falMi xeal consUteth priacipally in ceworiouH wrangling* ngainst other men's actiona or opimona: it first workvth towards good, and then risetb up against the hindering cril. !>. It maketh a man iahorioua in holy duty to God, and diligent iu all hiH work ; and lieth not only in the beat of the bmiu, or rigid opinions, or heat of Hpeecli. 10. It ix notu Kuddrn llaah, but a conataut le&olntion of the soul: like the natural heut, nud not like a fever, (though the feeling part is not sti of one degree) therefore tt concocteth and sttengtbene wben fahMtzcal only vc.xelh and conHiiiuelh.

Dinct. II, ' When yon arc thus iiciiuainti^ with the n ture of trnu xeal, conaider next of its excellency and si lar benefits, that tliere may be a low to it, and an honour o. it in your hcitrts.' To tliat end consider of these folio conunendaliona of it. .'><

I. Zeal beiognothingbut the fervour and vigour of er grace, hntli in it all the beauty and excellency of that g and that in a high and excellent degree. If love to God excellent, then zealous, fervent love is moat exosllent.

3. The nature of holy objects are such, so great and oX' celleut, BO transcendent and of uii!<)i4-»kii))lf conacquence, that we cannot be aincere in our t»tim»liun and aoeking o them, without xeal. If it were about riches or bononn, cold desire and a dull pursuit might serve the turn, and wel beseem us; but about God, and Chrial, and heaven, such cold desires and eodeavours arc but a contempt. To love God without xeal, ia not to love bim, becauM it is not a loving him as God. To beek heaven witlioul zeal and diligence is not to seek it, but contemn it. To pray for salratio without any xeal, is but hypocrilicaily to babble, instead prayings for no desire of Chrial, and holiiiMa, and beav is saring, but that which prderreth them l^efore nil l)ie treasures and jilaisurcs of tlie world ', and tliat which dotJi w hath sure some seal in it ^ so that aome xeal is essenlial every grace, as life and heat are to a man.

h

r-

ICQ

CBAP. X.3 CHRISTIAN ETHICS.

6»6

h

3. The inteprity and honesty of die ho«rt to God con-siotelh much in zeal. As he in true to his fmnd that w zealous for him, and not he that ift indifferent and cold. To do hi* nervice with iceal i» to do it willia<;ly, and heartily, and entirely. Tu do it without lenl is to do it heartleitHly, and by th« halves, and to knvo out th« life and kernel of the duty; it ii thv heart thai Ood doth Rrat rtiquiTe.

4. Zval i» much of the Bticngth of duty; and maketh it likclietit to attain its end. The prayer oftha faithful tlmtia vfiectuaJ muMt be " fonrent'." Zeal must make us importu-aKt« suilurs tJiat will take no denial if we will speed. "The kingdom of heaven suDereth violence, and the violent take it by force"." Wc must "strive to enter in at the strait g&te. for many Mhall Mvk to enter and not be able." Not every one ihut striveth is cTowni-<i, nor every one that ron-nelli wins tlic prize; but bctlmt doih it effectually so as to attain. No wonder if wo be conunaoded to love God with all our heart, and soul, and might, which is a zealous love: for tliis in it that overcometh »ll other love, und will constrain to dutiful obedience. As experience tcUeth us, it is the x«alouB and diligent preacher Uiat doth good, when the cold and negligent do but little : so it is in all other duties ; th» diligent hand innkelh rich, and Oud bleaseth those that nerve him heartily with all their might.

6. Zeal and diligence take the opportunity, which alolb and nt^i^li^ence Irtslip. They iire up with the sun; and " work while it is day:" th^y " seek the Lord while he toay be found, and call upon him while he is near:" they know the day of their visitation and kidviiiion; they delay not, but take the " accepted lime." When the slothful are still delayiDg und trifling, and hear not Qod> voice while il is " called to-day," but " harden their hesits," and sleep with their " lamps unfumished." and knock not till the " door l>e shut." They stand and look upon their work when tlivy should do it: tliey are never in readiness, when Christ and mercy are to bo entertained: they are still putting off their duly till some other time; till time be done, and their work oodone, and tliey are undone for ever.

' 6L Zeal and diligence are the beat improvers of time w»d BMrcy: as iJuy deky not but take the present time, so they ■ hmnr. it. • ImU ttilL I. e. tu.

CHRirriAN UIHECTORY.

loiter not. but do their work to pnriioso. As n ep^cdy tni^ Teller goeih Tarther in a day, tiian u slothTul on« ia mnny: HO R zealoufl, diligent Christian will do more For God and )ti« a«iil in k little time, tlian a negligent dullard in all bin life. It In a wonder to tliink wlial Augustine and CliryHoxtom did among tlic ancienta! What Calvin, and Perkins, and Wbita-kcr, and Reignolds, and Chamier, and many other reformed Dirines have done in a very little time ! And what Suarex, and Vasqnez, and Jan»emu§, and Tostatus, and Cujetan. and Afiuioaa, and many other PapistA have performed by dili-d^Dce! When miUioiiH of men that hare longer time, go out of the world aa unknown as they came into it; having never attained to so much knowledge as might pre&erve thnu from Uie reproach of brutish ignorance, nor so uQch as might save their souls from hell: and when many that hud diligence enough to get some laudable abilities, had never diligence enough to use them to any great hvnefit of others or themselves. Zeal and diligence are that fruitftil. well-manured noil, where God soweth hia seed with beat ffUccess; and which returns him for his mercies tn hondred fold; and at his coming givethhim his " own with usury"''*' Bnt sloth and negligence arc the grave of mercies, wbera they are buried till they rise up in judgment againat tbedea-pisers and consmnera of them. Ariatotle and Ptttio, Oalcn and Ilippocrat«», improven of nature, ahull condemn these slothful nei^iixtent and abutM-ni of tinturi.' and grace : yea their oxen and horses shall be witm-KHro iigtiinst many that served not God with any snch diligence, as these beast« aenred them: yea, many gallants of great estates never did «o mneh service for the common good in all their iiviw na their very beasts bars done. Their part*, their life, and all are lost by them.

7. ZcaJ and diligence are the victoriom «mnni«s of sin and Mutnn. They bear not with sin : tJiey arc to it as a con • Auming fire is to the tlioms and briars. Zeal bomcth up hist, and covetooBncRa, and pride, and MssiuliVy. h niaketh such work among our sins, as diligent wecders do in your gardens; it pullcth up the tares, and bometh them. It elands not dallying with sin, nor tasting or locking i bait, nor disputing with, and hearkening to the ten * .Han. uv. n, m.

ckAp. X.]

CHRISTIAN STHICS.

009

but cn8t«th amy the motion with abhorrence, and a>Mtaitietli from the very appearance of evil, uicl hutetb the f;»nnent sjMtted by the flesh, and {intently qni-uchvlh tKc Kparks of oonoupi»c«i<:«: it charf^iHli homt. and bo reaieteth the d«vi) that he flieth. When >loth und tiegligencc cherish the ain, and encotuage the tempter, and inrite him by a cold rcaia* tanee. The vineyard of the §luggard ia OTergrown with net* lira: bis heart awanuelh with noiaome thougfau and last*, and he reaioteth tlieoi not, but eaaity beareth them. If he fee) ainful tiuiiightH po«8i'Minf; bis mind, he ri*etb not up with zeal au;ain8t th^Hn : hv huth not tiit^ h«art to cast tbem out, nor make any ettectuni reaiHlunce: he famiriheth his floul with froiU<«H wiahcH, because his bands refu&e to labour. _ Neglieenc« ia Uie nunw of >in.

R. Zeal and diligence bear down all opposition againat dniy with power and success. Thoac impedimenta which atop a sluggard, are as notJting before tbera. Aa the cart wheels which go slowly are easily atopt by a little sloni- or any thing in their way; when those thut are in a swifter motion easily get over all. The lion that is in the sing-gard's way, is not fto much as a barking whelp in the way uf a diligent, zealous Christian. The cold doth not bindi-r bin from ploughing. A very acorn or mook, or ihreateniag of a mortaJ man, will dismay and atop a heartlesa hypocrite; which do but serve aa oil to the fire, to inflame the oonnge of iJic zealous so much more. The difficulties which Mm insiip^nihle to the slothful, are small matters to thexealoMi he goeth through that which the slothfu) calls impostiiblc. And when the slothful Kits still and sitith,' I cannot du this or tliat.' the zealous, diligent Christian doth it.

9. Zeal and diligence take off the toil and irksomeues* nf duty, and make it easy. As a quick-spirited, diligeM aervaiit maketh but a pleaenre of his work, which ahrf servant doth wtth pain and weariness: andaa u mettieaone hone make* a pleaanrv of a journey, which a heavy jade goeth through with pain: so reading, and bearing, and prayer are eairy to a zealons soul, which to another are an unwelcome taak and toil.

10. Zeal is faithftil. and constant, and valiant, and therefore greatly pleaeeth Ood : it sticks to him ibroiigb persecution : tba Bra conatuneth it sot: many waters quench it

(108

CHRISTIAN DIBECTORV. [PAKTJ

not. But others are faLae-hettrted : fittd tboee that have) ti auld religion will eaeily be Jmwn or driveu from their _ ligion. They are so iudiirvrcnt thul a little more of lh« world put into the balance, will weigh down CluiHt lu tlittir CHtcem. Tlie hopes or fears of temporal tiling* prernil with thMBt against the hoped and fears of things eteruat. Ho wonder therefore if God diaovro such trvucheroiw servants, awl turn th«m away as unworthy of his famtly-l

Dirtrt. 111. ' I.et tlic great motives of holy zeal and dili-geuce be set lioinc and printed on your hearts':' and often read them over in somo quickening books, that you may remember them, and bcaffccud with them. I hare given you so many of these moving, exciting considerations, in the third iMut of my " Saints* Rest," and my " Saint or Brutv." and " Now or Never," and in my sermon against" Making Light of Christ," that I shiUl be but very brief in them at present.

1. When you grow cold and slothful, remember bow gr«at a master you aerre : should any thing be done negli-guntly for Qod 1 And reninnber how good a master you serve t For whom you arc certain lliat you can never do too much \ nor so much as he deserreth of you ; nor will be

' suffer you to be losers by Kim.

2. Remember that he is always present: in your converse with otliers, io yotirprayers,yourreading,and nil your duties: and will you loiter in his sight? when a very eyo-servant will work while his mast«r standcth by.

3. One serious thought of the tnd and conseqaencc of alt thy work, onv would think should put lifu into the dullest soul! Say to thy sleepy, frozen heart. Is it not beavea that I am seeking? Is it not hellthnti am avoiding? Antf can Ibe cold and liluthful about heaven and hell? Must it not go witli me for ever according as 1 now behave myxeir? And is tJiis the best that 1 can do for my salvation? Is it not God that 1 have to please and honour ? and ahall I do it slothfuUy ?

4. One thoaglit of tlia exceeding greatness of our work, one would tliink ahoald make us be zealous and diligent! To think what abundance of knowledge we have to get! and how much ofevviygnicewe want! and how much means

■ fl«ad IwlHcClHip. r. the cwK. DJncU <m Rodccmli^ Tiee.

CHAP. X.} CHRISTIAN KTHICS.

ao0

F

HTC have to use J aud howmuGhop|>oriiUonaDd many tempta-tioiw to ovcrcooie! Tlichuiublv nciueof UiitncakiieaKuf our souIh, (ukI the f^emlatam ol' our miiu, should muke u« tttj, th«t whiiUrver Uic rich in gnce niAy do, it U labour that be-comcM tlic j>uor.

^ 6. To runcmbvr how short our time of working in, and alto how unci;rUin! How fuat it Itivth nwuy! how soon it will be Kl nil vad ! Aud that all thv time thai ever wc sIikII have to pn-purc for vtemily t* now! and Uiut shortly there will be no preying, no bcuinii;. no working any more on eunh ! Tu look into the grave, to go to the house of mourning; to consider that this heart hath but a little more time to tliink, and this tongue but a little more time to speak, and all will end in the endless rccompcnco; methiolcs this abould quicken tlie coldest hout!

6. To remember how tiuiny millions are undone already by their sloth and negligence.' how many arc in hell lamenting their slotlifulnesit on eartli, while 1 am bearing, or reading, or praying to proveat it, one would ihiok should waken me from my slotli. What if I saw them, and heard their cries! would it not make me serious! What if one of them hod lime, and leave, and ho[>e again as 1 have ? would be be cold and curclcKii '!

7. To think bow many milUona are now in heaven, that all came thither by holy zeal and diligence, and ore now enjoying the fruit of all their labour and suReringn! To think of the blessed end of all their |*ainft aud patience, and how far they are now from repenting of it! methinka should stir us up to zeal and diligence.

a. To foresee what tlioughts all the world will have of holy diligence at last! how the best will witili they had bsen better, and had done much more for Ood and their salvation I And how the worst will wish, when it is too late, that they had been as zealous and diligent as the best! How earnestly they will then knock and cry, " Loid, open to in," when it is all in vain I and say to the watchful, diligent aouU, " Oivc us of your oil, for our lampa are gone out'." To think how glud the moat ungodly wotdd then be, if they might but have " died the death of the righteous, and ihcir latter end might be as his*!" And what tieart-le«ring grief

' Matt. MX*. • NvBb. IKiU. 10,

VOL. 111.

N a

CHRISTIAN DIRCCTORT. [pART I.

wilt neiu upon th«in for ever, to think how madly they lo«t Lbcir ftOuU. and filugeialily Vftnt to hell to aparo their paina of that iweet and holy work thut slioald bare prevented it 1 Will not Ruoh forethoughts awaken the most slaggish, «tu)iid souU, that will but follow them till tJi«y can do Uirirworkt

9. Rflowmbcr that thou must b« walons and dilt^nnt in thia or DOtbing : for tlitr« ia nothing else that ie wonh thy Mrioumieai. tn oom|>ari*on of thia. To be earnest nnd la-borioui for pi'ritihinp; vitnitirs, in the diHgroce of thy mind, und will prove thy diNuppuiolment, and leavo thee at Uat in ahune and sorrow : wh^n holy diligence will r«compenoc all thy paina.

lU, Henember also that thou haath^^nfllolhful and nc^ ligrnit too long! And how doat thou rvpent of thy fonner aloth, if thou wilt be as elolhful ettll ? Art thou grieved to think bow many duties alothfulness halh put by, and bow many it hath nmrdered. and fnistrated. and made nothing of, and how much grace, and mercy, and comfort, it hath already deprived thee of 1 and how much better thy cane wer», if thou hndu lived in aa mnrh holy diliij^'nce aa the best thou knoweet [ And yet wilt (hou be alolliful still ?

11. Remember that thou hawt thy life, end health, and wit, and parts, for nothing else but by thy present duty (o prepare for everlaating joya: that all Qod'ti niercicw bind thee to be diligent; and every ordinance, and all hra helpn atMl meana of gmce. arc given to further tliei^ in the work; and ann, nnd moon, and air, and earth, and all, attend the« with their help. And yet wilt thou be cold and slothful, end frustrate all thetxt menns and mercies'?

13. Remember how diligent thy eneiny is : salan"goeth about even ni^'ht and Hiiy, like a roaring lion tieekinf* to de-vonr i" And will (hou be leaa diligent to reKiMt him f

13. Think what an example of diligence Chriat himeelf hath left thee! And bow lahorioimly WcksmI Paul and all the holy aervanla of Christ did follow thrir .MaNter'i' work '. I>iil they pray, and watch, and work ts Hlotbfnllyaa thou do»tT

14. Remember how hot and earne«t thou wast formerly in Ihy ain I and wilt (hou now be cold and neg;li^nt in thy duly, when God hath set ihceiii n betterwayl

lb. Observe hnw eager and diligent wortdlingn are for the world, and flesh-pleaserH for tlieir sports and plpasurus> and proud persoDs for their greatness and honour, and ma-

CHAP. X.]

CHRISTIAN ETHICS.

011

lignant persons to oppow the Gospel of Chmt, and their ova and other meu's Mlruttoa i look oa them; ood think what a ahuncit iKtoUicetobemorecoldandremiMrorOod.

16. Obsr.rre how an awakening paag of consoi^ce, or the sight of dtsaUi when it seeuia to be at hand, can wakea the very wickod to eome kind of »erioua diUgence at the preaent; so that by their conruaiiioiu, and cries, and pro-initM, and amend menu, whik- th« lit was on them, tliey •etned more zeaUiua than tnuiiy that worv iincera. And ■liall not Baring graoe do mora with you, than a fit of fear can do with tlie ungodly ?

17. Kuncmbvr of how iad importance it is, and what it •ignifivtli to bv cold and slothful I If it b« predominant ao aa to keep ihee from • holy life, it is damnable. The ispirit ofslumbtr iift most dreadful judgment. But if it do notao pTVv:iil, yet, though ttiou be a child of God, it nignifieth a great debility of soul, and foretelleth some sharp luSliction to b«lal thee, if God mean to do thea good by a recovery. The dflcay of natural heat is a aign of old age. and is accompanied with the decay of all the power*. And aickneues and pains do follow Kuch decays of life. And as you will make your horse feel tlie rod or spur when he grows dull and heavy, expect when you grow cold and dull, to feel the ^ur of Homc affliction, to make you stir and mend your pace,

IH. Iteiuembcr tliat thy sloth is a sinning against tJiy knowledge.and against thy experience, and against Uiy own covenants, promises, and profe«.sion ; and therefore an ug-gravatod »iu. These and such like serious thoughts, will do much to stir up a alothful soul to wal and diligsnce.

Dirtcl. IV. ' Drown not your hearts in worldly basiaixs or delighu: for these br«ed a loattiing, and averscneas, and weariness of holy things.' They are bo contrary one to the other, that the mind wilt not be eagerly set on both at once; but as it relisheth tJie one, it more and more disrelishetb tiis other. There is no heart left for Ood, when other tiling* have carried it away.

Dinrl.v, ' Do all you can to rais« your bearia to iha love of God, and a drlight in holy thing*, and tJien you will not be slothful, nor weary, nor negligent.' l,ov« and do-light are tlio most excellent remedy against a alow, nnwil> ling kind nf duty. Know but how good it is to walk with God, and do his work, and thou wUt do it cheerfully.

Qli

CHKISTIAH DIRECTORY. {■''^KT J.

Dirtct. VI. ' A secret root of unbcli«f in the mortal enemy of litil and diligence: labour for m well-grounded belief of the word of Ood and the world to come, nnd stir up that belief into exercise, when you would have your slotliful hearts stirrcd up.' When there is n secret queationtng; in the heart. What if there should be no life to come ? What if the grounds of religion be unsound ? This bla«t«th tho vigour of all endeavours, and inclinetli men to nerve Qod only with hypocritical halving and rcBen-eis; and makctU men resolve to be no further religious, tJian Ktands with present, flexhiy hnpptness.

Dired. vii. 'Tiilcu heed of dcbmiching coascienc« by venturing upon doubtful ihingH, much more, by knownand wilful sin''.' For when once conscience is taught to comply with ain, and is mastered in one thing, it will do its duty well in notliing, and zeal will quickly be extinct: diligence will die when coRftcienceiscorruptcd or fallen aaleep.

Direct, viii. ' Live in a constant expectation of death.' Do not foolishly flatter yourself with groundless conceits, lliat you shall live long. There is a great power in death to rouse up a drowsy soul, when it >a taken to be near. And a great force in the conceit of living long, to'make even good men grow mote negligent and secure.

J?4retl, IX. ' Live among warm and serious Christians; especially as to your intimate famiharity*.' There in a very great power in the teal of one to kindle teal in others; as there is in &k to kindle tire. Serious, heariy, diligent Christians, are excellent helps to make us sehOHtaad diligent, lie that travellelh with speedy travellers, will be willing to keep pace with them; and tired rilii^gards me drawn on by others: when he that trarelletb witJi the slothful will go slowly aa they do.

Direct. X. Laatly, 'Be oft in the use of quickening means: live, if you can attain it, under a (Quickening, zen. louB minister.' There is life in the Word of God, which when it is opened and applied livetily will put life into tho hearers. Read the holy Scriptures, and such lively writings as help you to understand and practise them. As going to the 6re i»onr way when we arc cold, to cure our benumi>ed-

B, ao reading over some part of a warm and quickening

•Ron. u<r. *l,tt. lC«r.«.S. Eph.h.n.ao,

<PR'F.»tl.M,». ixnl.tr, llclhii.13. ■.»,«. KMn.iv.t«.

book, will do much to vrarni uiid quickea a bvnumbed noul; snd it if not liw mnikllcKl hel]i to rouae Ub up to pniy«:r or iDcditntion, und put life into tia before we address oumelvec mom twkriy unto Ood. I have found it mysclfK^at ht:l|) in my studies, and to my preaching; when studying my own heiut would not Hcnv tlit: turn, to awake me to serious fervency, but all hath bven cold and dull that I have done, because all wu cold and dull within, I have taken up a book tJiat w«s much more warm and serious than I, and the reudinp; of it hitth recovered my heat, and my warmed hesrt hath bMin fitter for my work. Christittns, take heed of • cold, and dull, and heartloas kind of religion c uid tliink no painK too much to cure it: death is cold, and life is warm ; and labour iuelf doth best excite it.

PART II.

Directwtu nAoiff Sjtnrli and Rctrtatieni. and agahnt £icoi and .Viw Ihrrtin.

Dirtct. t. ' If you would escape the sin and dan^er.which men commonly run into by unlawful sporting, tinder pretence of lawful reoreattons; you must understand what lawful rccrcatioD is, and what is its proper «nd and use.' No wonder eli»e if you sin, when yon know not whiil you del

No doubt but some sport and recrention is lawful, yea needful, and therefore a duty to some men. lawful sport or recreation is the use of some natural thing or action, not forbidden us, for the exhilarating of the natural spirits by the fantasy, and due exercise of the natural paru, thereby to lit the body and mind for ordinary duty to Qod. It is some delightful I'xercisc.

1, Wc do not call unplcasing labour by the name of sport or recreation; though it may W better and more necessary. 2. We cidl not every delight by the name of sport or recreation : for eating and drinking maybe delightful, and holy things and duties may be delightful ; and yet not properly sports or recreations. But it is the fantasy that ia chieAy delighted by Alports.

Qitai. 1. All theae things following are neeesiMfyto the lawfulness of a sport or recreation, and tht- want of any one

CHRISTIAN DIRECTORY. [PART I.

ercisc of covetouaneHs, to win other in«n'a money of them: or thatund to slir up covetouBnriw iii llioae you play witb.

Quai. XV. 16. Crael recrcittioiu also are uolawtul: as taking pleasure in the beholding of dudlers, fighters, or any tbatabua« «ach other; or any other crcutures that needleanly tormeut each other.

Qua/, XVI, 16. Too costJy recreation also is unlawfol when you are but God's atewardti and muat be accountable to bim for all you havB, it is sinful to expend it needlesaty on sports.

Quai. XVII. 17. Uniwc««aaryrecr«ationxforbidden byour Uwfiil governors are unlawful. If they went before lawful to the«, yet now tbey are not; bccatuic your king, your pastor, your paients, your masters, have power to rule and restrain you in such things ; and you must obey tliein.

Quo/, xviii. m. Lastly, if you have the choice of divers recreaiions before yuu, you must choose the Stti^st: and if j you choose one that is less lit and profitable, when a titter might be chosen, it is your sin: though Uiat which yon choose were lawful, if you had no other.

By all this it is easy to judge of our common stage-plays, guming, cards, dice, and divera other such kind of sports. I r they have but any one of these evil <)ualifications tlicy arc sinful. And when they are used without very many of Uiem. 1. They are too commonly used by men that never intended to fit themselves for their work and duly by them: yea by men Uiat live not at all to the pleasii^ and glorifying Qod, and know not what it is to be obediently addicted to bis service: yea by men that live not iu any constant, honest labour, but uiake a very trade of their recreations, and use theiii uh the chief businenn of tlie day.

2. They are Btportn unfit for llic ends of Uwful recreation, as will easily appear to the impartial *. For it is either your bodies or your uiiuiIb that nct^i) most the recrealiomi: tiitlier you are sedentary persons, or have a calling of bodily labour: if you are sedentary persons (as students, scribes, aud divers others), then it is your bodies that have most need of exercise aud recreation, ajid labour is fitter for you than sport; or at least a Ktirring, labouring sport. And in this case to sit at cards, or dice, or a stage-play, is, truttcad of exercising your bodies, to increase the need of exercising theoa: it * Ttuia turn iirepltu ludi ipvcuiilw tt Btln. tl«r.

:

CBAP. X.] ./^CHRISTIAN ETHICS.

617

Rtirreth not your partit; it warmeth not your blood; it tidp«t)i not concoction, attraction, asKimilation, 8tc. It doth yoa mucli more harm thtin good. Ha to your very health. Bat if you are hard labonren, and need rest fnr your bodies aud recieotioit for your mtndH; or are lame or sickly that you cannot use Wdily exercise, then surely a hundred profitable txercitieii are at hand which are more auitable to your c«8e. You haw booka of necessity to read (aa the Word of Ood): and books of profit to your kouIh, and booka that tend to increase your knowledge in common things ^ as history, geography, and ull urta and sciences! And abould not these be any of tlient pleaaanter tlitin your d)C«, and canU. and playM?

3. At least it in plain that they are not the fittest r«-oreAtiona for any man that intends a lawfol end. If you are students, or idle gentlemen, is not walking, or ridini;, or shouting, or some hunt-Ht. bodily labour rather, that joinrlh pleaaure and profit together, a fitter kind of exercise for yon ? Or if you are labouring persons, and need only plea-sure for your minds, abould you not take pleasure in Ood, in Scripture, in holy conference, meditation, or good book*? Or if indeed you need a relaxation from both these, have you not profitable biatory or geography to read 1 Have yon not herbs, and flowers, and trees, and beasts, and birds, and other creatures to behold t Hare you not fields, or gardens, or meadowa, or wooda to walk into T Have you not your near relations to delight in; your wires, or children, or friends, or servanta? May you not talk witli good, and wine, and cheerful men, about things that are boUi plowing and edifying to you I Hath God given you audi a world of lawful pleasures, ajid will none of them, nor all of them serre your turns, without unlawful ones, or at leiut unlil ninr^ (which Uicreforo are unlavrTuI): all thcsu are undoubtedly lawful; but cards, and dice, and stage-plays are, at best, very <]UPNtionaSle: among wise and learned men, and good men, and no aioaU number of tliese, they are condemned as unlawful ^, And abould one that feareth God and loreth his salratioo, choose ao doubtful a sport, before auch abuo-

* Amtae Ihe Ep. orBatiifw. U<%. O-en b ■ omncU twM uHkt Culocna, lilu« or rmwr. oWcb MUb intb> IV*"»••' Nm imm t(Hw V«aMkat*M rjhMlcw nplinic* etm oidbui tmaUm, wnk Del iMrrildanii. SIbMIm hI MaiilirM M bkoBaaon kabwiu.' Aai *wa ih«M tn bMtor Una <srdi ual dio, BhMi j*\ m tat lou mKli.

CUKirriAN DIRECTORY. [PART 1.

dance of undotilitedly lawful ones ? If you be bo pronii or nuih M Ui rnply,' Why nliould 1 leare my apoTt for oiiother mun's conceitH or judgment?' 1 will tell thee ihKt wbicJi shall nbuDo thy Kply, mvi thee if thou canst blash. I. It is not ittnuo humourous, odd fanatic that I allege ogaiaat thns, oor ft sinf^lar divine; but it is tins jodgment of tbe anciviit churdi itself. The fsthm and councils condemn ChriBtiiuis uad ministers especinlly, thtkt oiie ' speetuouin' ' specUtcles,* or behold stage^lays nnd dicing. 3. Btmi the oldest canons of our own Church of England foritid dicing to the ciergy. which is because tJitry reputed it evil, or of ill report. 3. Many laws of reli|tiou» princes do condemn them. 4. Abunduice of the inoHt It^unied, holy di-rines condemn them. 5. The most sober and leanwd of the PapisU condemn them. 6. And how great t auBabcr of the most reli^ous ministers and people are against thenii of the age and phiae in which yon lire, you am not ignorant. And is the judgment of the ancient church, and of councils, bikI follwra, and of tJie most leuru«-d Protestants and 1' piau, and the most religious people, besides many an laws and canons of no force with y»it in such a case as this t Will you hold to a ihing confemted ly auuecessary, against the judgment of so many that account them sinfiil ! An* yon and your playfellows more wiw and ienravd than all theee? Or is it not extremity of pride, for such unstudied, empty mm to prefer their sensual conceits, before vocb a concurrent sueam of wiser and more ponderous judgments? Read bat Or. J. Reigoolda's Treatise a^nst Stage-plays, ftgotnat Alberieua Qentilis, and you will se« what a world of witneaMS are againat yoo. And if the jndgnwnt of Voetins, Amenus. and other learned men against all lusory Iota be of no authority, at least it slioald move you that even Mr. Oatoker and others, that write for the lawfulnma of Ihem in tliat respect (as losory lots) do yet lay down the rest of tlie requisites to moke tbem lawftd, which nUerly condemn our common use of cards and dice, much m>oie our gamestera: so that all tlw soWr divines that ever I read or he«td,4!ondemn all these : and ore you wiser than nil of them? 4. Besides this, your consciences know that yon are ao far from using them to lit you for your callings, that you cither live idly out of a calling, or eUe you prefer tbcu bu-fore your callings : you have no mind of your work, becauMi

CBAP. X.]

CHBISTIAN XTHICf.

yonr mind is bo mudi upon your play : you hare no mind of yoar hoine or rnmily, but nrc wvury uf your buHmesfl, be-catwe yonrBporlH wilhdraw your hi-arts : uid you ftre io &r from UHJnf; thorn to fityou to any holy duty, that they utterly unlit you, and corrupt your hearti with aucfa a kiud of mcd-Runl delight, as makea them more backward lo all that ie good; insomach that many of you eien grow so desperate KM to hate and scorn it. 1'bis is the benefit it bringeth you.

6. And yon cannot but know what a tinM-waHtine tin it ia. Suppose the game w^re n«rerBo lawful; is it lawful to lay out w> many houn upon iti as if you had neither aonls, nor bodie«. nor familiea, nor eatateo, nor Ood, iior death, nor heaTen to mind t

6. And how much profaneness, or nbuM of others is in many of your stagfl-plays { How much wantonnexa and amorous folly, and representing ain in a manner to entice men to it, rather than to make it odious, making a sport and mock of sin; with a great deal more such evil! And your eorda and dice ore the cxerctac ustnlly of covetouaneaa, the ovcnsion of a grant deal of idls talk, and fnolinh babble alinul vvvry cut and every card: and ofttiin«« tiie occattion of ciiraiog, and aweaiing, and niiling, and hatred of thoae that win your money, and oft it hath occasiont^d fighting, and murder itself. And even yout huniinga arc commonly recreations BO costly ', as that the charge that kecpcth n pack of bounds, would ke«p m poor nuui'it family that is now in wont: b«atdea the lime that thia alao consunielli.

So that the case is clear, that our gatoestera, and licen-tiouB, aportful gallania, are a aort of people that have blinded (h«ir minds, and Beared th<-ir conacienoea, and deepise t^ lawB and preiMce of Qod, end forget death and jndgmeal, ■nd live «• if llwra wwe no life to cone, neglocticg their miaerable souls, and having no delight in the Word or holy wonthip of God, nor the forethoughts of eMmnl joys, and tJier«forv seek for their pleoaure in aach foolisb apotta, atid •pMd thoep preciooa lioura in these ranitiea, which God knows, they had need lo spend most diligently, in r(*pcntiBg of tbrir Bins, and eleuamg their souls, and preparing fcr another world.

If yet any impenitent gameater or idle time-waatar ahall

• !i li Mc oTiIm Ba^ bw«, tt. ub. VrniSpt beMrra Mtnna tdadilMrailo itterdicUMt*.

CHRISTIAN DIBECTORV. [PART I.

reply, ' I will not believe that my cards, or dice, or plays ar? unluwful. I use them but to lit me for my duty. What! would you have all ineu live like hermits or ftncboriles witii-out all pWnture ?' 1 answer you but by this reasonable re> qucot: will you net yourselves aa dying men in the preeeiioe of Qod, and the sight of eternity, aad provide a true ansirer to theae Tew Questions ; even tiuch an answer as year consciences dure stand to at the bar of God I

Qutat. t. Dost thou not think in thy conscience that thy Maki-r, and Redeemer, and his work and service, and thy fnuiily and culling;, and the forethoughta of heaven, are not filter matters to delight a sober mind, than cards or stage-plays ? Aad what can it be but a vain and sinful mind that should make these toys so pleasant to thee, and the thoughts of Qod and heaven ho unpleasant ?

Quol. II. Doth not thy conscience tell thee, that it is not to fit tbee for thy calling or God's service that thou usest these sports, but only to delight a carnal fantasy ? Doth not conscience tell the«, that it is more the pleasure than the benefit of it to tiiy soul or body Uiat draws thee to itT Dost tliou work so hard, or study so hard all the day besides, aa to need so much recreation to refresh thee T

Que*!. III. Doth not thy conscience tell thee, that if thy sensual fantasy were but cured, it would be a more profitable recreation to thy body or mind, to uso some sober exercise for thy body, which is confined to its prosier limits of time; or to turn to variety of labour, or studies, than U> nt about theae idle games ?

Quat. IV. DoKtthou think that either Christ or his apostles used stage-plays, cards, or dice; or ever countenanced such a temper of mind aa is addicted to them ? Or was nut David as wise as you, that took up his pleasure in the Word of God, and his melodious praise?

Quett. V. Doth not your conscience tell you, that your delight is more in your plays and games than it is on God ? And Ibat these sports du noway increase your delight in God at nil, but more unfit and indispose you? And yet every " blessed man's delight is in tlie law of tlie l^rd, aad in it he meditaleth day and night." And do you do so ?

QufU. VI. Do you bestow as much time in praying and reading t)ie Word of God, and meditating on it, as you do in your sporU and recreattoDaT Nay, do you not shuffle this

CHAf. X.]

CHKISTIAN BTHICS.

Oil

over, and put Ood off with a few hypocritical, heanleaa words, that you may be at your aporu, or Bometbiog which you loTB b«tter ?

Qufil. VI I, Dotli not conscience It^ll tliee, that thia precious time might bu much bett«r upent, in the works that God hnth appointed thee to do ? And that thy sinfal muI hnth ne«d enough to spend it in fur greater matters ? Doth it become one that hath kinned so long, and ia so unassured of pardon and italvntion, and near another world, and ao unready for it, to ait at cardx or be heitrin); a stage-play, when he should be making rvudy, mini ^•vUxnf' B»Mumnc« of his peace with Ood i

(iucal. VIII. Wouldst thou be found at cards, or playa when death cometli? If it wcie this day, hadst thou not rather be found iiliuut some holy, or M>me profimblr labour?

Quett. IX. Will it be more comfort to tbee when thou art dying, to think of the time which thou s|>entest in curds, and plays, and vanity, or tliat which titou spentest in serving Ood, and preparing for eternity ?

Qaeit. X. Darest thou pmy to Qod to bless thy cards, and dice, and plays to the good of thy soul or body t Would not tliy conecienco tell thee, that this were but n mocking ofOod, as praying for that which thou dost not intend, nnd which thy pleasures are unfit for ? And yet no recreation is lawful, which yon may not thus lawfully pray for a blessing on.

Ctueit. xt. If you were sure yourselves that yon sin not in your games or sports, aro you sure that your companions do not? that tliey have no hut or vanity of mind at stag»> pluys, no covetousuess, or sinful pleasure, or passion at cards or dice F If you say,' We are not bound to keep all oth«r men from sin,' I answer. You are bound to do your best towards it: and you are bound not to contribute willingly to their sin : and you are bound to forbear a tiling in-ditTerent, though not a duty, to avoid the scandalizing or tempUng of another. !f Paul would never eat flush while he lived nilh<-r than make a weak person offend, should not your sport« be subject to as great charity '. He saith, " It is good neither to rat flesh, nor to drink win«, nor any thing whereby thy weak broUier stambleth, or is offendetl, or made weak '." Ofrjtd. • Then we luunt give over our meat, < Ktm. xt>. tl. I Ob. <riii. 13.

CUHISTIAH DIRCCTORV. [PAKT I.

and drink, «nd dothe«, and all.' Amvt. It followeth not that we must forukc our duty to prevent another mao'a siii, becauoe we mtiMt TorKuki; our plciuiure in tiling* iodiiferent If you ka«w whktflin U, and what it in to Have or lose ooe'i < Boul, you would not moke a sport of other meti'a »m, oor »o^ eaiiily conlnbutv to thnr damnation, and think your sen*" sun) |ilt-iigure to be a good nxcnse. In itach caae«, " tJmt are Mtrong ought to bear thA infinnitiiia of the weak, (Uiut i«, to compn«Bionata thsna as we do chiltlivn in llirir-l weitkni-8s) and not to pluaec ouTselMa (to Uicir hurt), l^t | every one of ub please his neighbour, for his (rood to edifi' cation (that is, prefer the edifying of anolhi-r's noul, before the pIcoHure of your bodivs). For eveii Christ plca»ed uot

hjnunlf. " If Christ lout hts life to save hkq from siDvi

will not you lose your sport for it }

Quest. XII. What kind of menars thi^y thnt areuottod-diclnl to thy games and plays, and wlmt kind of men uro they that avoid them, and arc against them? Are there not' more fornicators, drunkards, swearers, curaers, covcters o0j other men's Bioneyi Mid profane neglccteraof God and their soulit among gniDeeten and playerii, than among tliem that areagwnst tliem i Judge by tiie fruita.

And what 1 eay to idle ^mftlers, is proportionubly tn. be said to voluptuous youtlu, tliitt run aller wukrx, and May^aokM, and dancings, and rcvellingie, and arc carrird by the love of sports and pleasure, from the love of God, and the oue of tlwir salvation, and the love of holinus, and the love of their callings; and into idliiness, riotousnees, and disobeidience to their superiors. Fur the cure of this volup* tuousneaa (besides what is said Chap, iv. Part9.) considers

1. Dost tliounot know that thou hust higher delights to mind ? iVnd arc these toys beseeming a noble soul, that hsth holy and heavenly matters to delight in T

'2, Uoat thou not feel what a plague tlie very pleasure it to thy aifeettoiis t how it bewitobeth thee, and befnoletU tliee, and maketh thee out of love with holine«4, and until for any tiling that is good 1

3. Dost thou know the worth of those precious hour* which thou playost away ? luut thou no more to do with them? Look inwards to Uiy soul, and forward to el«mity, and boUiink Uieu better.

4. Is it sport that thou mMt aeedcst 7 Dost thou not

I

CHAF. X.]

CMRIRTIA.H KTHICil.

fl23

more noed Christ, and grsc«, aad pardon, and preparalioti for death and judgment, aiid Rs&uraoce of iAlmlioo t Wby then are not tiieie thy husmeu ?

5. Hut thun not n Qoii to nbo)' tmd iterve ? and doth he not alway •«« tiiM i aad will be not jtidf^e the« ) olasf thon knoweittnot howsoon. Though thua be now mviry in ifay youth, nod rhy " heart cheer the«, and tliou walk in the ways of thy heart, and the sight of thy eycti, yvt know thou Ihxt for all the«e things God wilt bring th«fl into judgment **."

6. Obcerre in Scripture what God judgeth of thy way*. " Wc ouraelves were aometimeH foolish, disubcdiciil. deceived, serving divers lusU and pleasures*. ■" " Fly

youthful luats : but follow after righteousoesB, toitli, charity, p«ace with them that call on ths Lord out of a pure Utarl"." " Lovers of pleaourr more thnn lovers of God '."

7. You nre but pr(?)>nring fur your future Korruw, either by re)>eDt«oce or dettmotion: and the greater is your pleasure now, the greaUr will be your sorrow aad ithame tu tiic review.

Having spoken this much for the cure of sinful sports. 1 proceed to direct the more Hober in their reorealiona.

Dirtet. ii. • When you understand the tnw nature an<l use of recrealtono, Inhour to b« acqiuintrd just how much, and what sort of recreation >• needful tu youmclvcs in particular.* In whioll you must have respect, I. To your bodily Hlrength. 3. To your minds. 3. To your labours. And when you have resolved on it, what and how mueb is needful nn<l fit, to help you hi your duty, allow it its proper lime and place, as you do yonr meals, and see tltat you Hulter it not to to encroach upon y<^ur duty.

Diml. III. 'Ordinarily join profll and pleasure together that yon Iom no time.' 1 know not one person of an hundred, or of many hundreds, that neodutli any ^unio at all: there nre such variety of better exerciiM-s at hand to recreate them. And it is asin to idle away any time, which we can better improve! I eonfoas my own nature woe as much addicted to playfulness as moat: and my judgment alloweth me so much leoreatton as is needful tu my healtii and labour <and no more). But for all that 1 find no naed of any game to recreate me. When my mind requiretb re-

■ E«lrML9. • TU.in.3.

ir».U.«t lUwl I Pd, It. 1-^ f Ph. U 9. MTto.lll.4.

GSM

CUBISTIAN DIBECTOBV. [PART I.

cf«atioa, I have variety of nM^renting books und fnends, and buftine&s to do thaL And when my body nendcth it, the lur(le»t labour that I can bear iii my b«st recreation: wailc ing it iiutteat] of guinea aitd sports: as profitable to my body, and more to my mind : il'l am aloue, I may improve that time in mediluition : if with oUierit, 1 may iuipruvv it in profitable, cheerful conference. 1 condemn not all sport» or games in others, but I find none of them all to be best for myself: and when 1 observe how fur the temper luid )ifu of Christ and his beat serTunts wb» from such recrca-ttons, t avoid them with the more suspicion. And 1 see but few but distaste it in mtnisterH (even ahooting, bowlinfi;, and such more heallhfnl grnncK, to say nothing of chesM uud Huuh other, an fit not the end of a recreation). Tb«r»-fore tliere is itomewliat in it tliut nature iuelf hath aome suspicion of. Tltat student that ncedelh chess or cards to please his mind, 1 doubt hath a carnal, empty miml: If Ciod and all bis books, and all his friends, &c. cannot suffice for this, there in some disease in it that should rather he cured than pteased. And for tlie body, it i« another kind of exercise that profits it.

Dirrct. iv. 'Watch a^inat inordinate, fiensuat delight, even in the lawfulleat sport.' Excess of pleasure in any such vanity, doth very much corrupt and befool the mind. 11 puts it out of reliah with spiritual things; and tnrnetfa it from God, and heaven, and duty.

Dirttt. V.' To this end keep a watch upon your thought and faiitftstes, tliat ttiey run not after sports and pleasareaJ Etae you will be like children that arc thinking of thei, spoil, and longing to be at it, when they should be at thet books or buainesa.

Dincl. VI. ' Avoid the compnny of revellers, guiie«t«ra/' and such time-waatera.' Come not among them, lest yoa be ensnared. Accompany yourttelves witli tJio«e that delight themselves in God.

DireH. vii. " Kemeniber dcutli and judgment, and the necessities of our soul*.' Usually these sporU seem but foolishness to serious men; uud tliey say of tlits mirth, ua,1 Solomon, " it is madness." And it ia ({real and serious lobjecta whidt maketh serious men. Death and the world to come, when they are soberly thought on, do put the mind quite out of relish with foolish pleasures.

CHAP. X.] CHBISTIAN ETHICS.

OiA

V CHAP. ;i

H Dinet. viii. ' Be paioful in your honest callings.* La-\ linewt hreedetli a lore of sports; when you must pleaM your sluthful flesh with ease, then it Diust be furthvr pleased with vanities.

Dirtci. IX. ' Delight in yoar relations and lamity duties and mercies/ If you love the company and converse of your parents, or children, or wives, or kindred as you ought, you will find more pleuHure in discoursing with them about holy thingv or honest business, than in foolish sports. But adulterant that love not their wives, and unnatural parents and children that love not one another, and ungodly mea-tcra of families, tliat love uot their duty, are put to seek their sport abroad.

Direct, x. ' See to the sanctifying of all your recren-tiona:' when you have chosen such as are truly suited to your need; and go not to tliem before you need, cor use them buyund your n»d. Sec also that you lift up your hearts secretJy to God, for bis blessing on them; and mix them all along as fur as you can with holy things; as with holy lho»);hts or holy speeches. As for music, which is a lawful pleasure, 1 have known some think it profantncss to use it privately or publicly with a psalm, that scrupled not using it in common mirth: when as all our mirtli should be ait much sauctiAed as is possible. All should he done to tlic glor)' of God: and wc bavv much more in Scripture for the holy use of music (public and private), than for any other UB« of it whatever. And it is the excellency of melody and music, that tliey are recreations which may be more aptly and profitably aanotified by application to holy uses, than any other. Aod I should think them UtUc worth at all, if I might not use ihem for the holy exhibratiog or elevating of my soul, or affecting it towards God, or exciting it to dutj.

Dintt. X I. ' The sickly and the melancholy (who arc usually least inclined to sport) have much more need of recreation than others, and therefore may allow it a much larger time tliati tliose tliat are in health and strength.' Be-.oanae they take it but as physic to recover them to health, being to abate again when they arc recovered.

Dinct. XII. 'Be much more severe in regulating yourselves in your recreations, than in censuring others for nsing some sports whid) you mislikt.' For you know not

VOL. 1)1. S S

CHRISTIAN OIRHCTORT.

[PAWT f.

pethapR their case, xnd reasons, lUid tMnptfttiAna: but an idle, lime-uasting, Amsu^l eportfr, «TVry OrtC flhould \e6k un nith pit;^ as a mis^rnble Wretch,

PART in.

Dintthnt agairtti Apparet, and agailut Ike Sm therein committed.

himt. I. 'FiTNens U the flnt thing to be roapcct^d tn your apparel to make it aniwer the vitd to which it i« appointed.' The ends ol'apiran) are, 1. To kwp the body wann. 2. To keep It trom being hwrt. 3. To adorn it Hvtn^rly no fur OA besecmcth the common dif^nity of human nature, aftd the Hpecia) dignity of your places. 4. To hide those {Hu-ta, which nntore hath made your atntnte, end modesty MW-inandf^th yOu to corer.

'Ilie fltncsa of RppnrH cohnisteth JA theM UitAgli; ^ Thai it be fitted to your bodies (as yont that to yotirltool, your hut to your head, Kc.) 2. That It be auit«d to yottr sex; that men wear not apparel pn>|i<!t' \o votam, 6or Women that which IB proper to men. 3. That it be Htiited toj your age: the young and the old being nfliially hereby' kotncwhAt distinguiiAied. 4. TbiA H be VaWtA to your estate, or not above it. 6. ThM It \)t anitH to your pla or office. 6. That it be suited to your use and fterVNM. |3U, 1. To cover ytiur itakedncM no fwr as health. <ot Ma-I "d^bty, or decency reqoire. 2. To keisp you from t!old. %i And frnm hurt in yonr(iibQur(li« the fthow doth the font,«kaJ ^ove the baitd, 8lc.) 4. For sober ^mtnoeirt^ as hforeMit

DirttH. II. ' Among the enil« trml usea of nppuy!| ttn^ grcatcBl is td be preferred: the oniarftent being the letnt, ia not to be pretended a^mtl any of tlw rMrt.' TherefoftJ they that for ornament, 1. Will go ttakedt in any part' which Khouid be covered t or 9. Will ^o coldly (6 the hnn aw) hazard of llieir heallh <«* aorkemi-Erite*. or faair-nakL-d gallants doV 8. Or will either hurt our bodiea {%» oyr «trart-laced IkshioniBfe), or disable tbeduelfes from tbvir labour, or travel, or ftl exercise, lest they •hOokl l>e huK by their «lothe» Hhich me Atted more to sight thitn ukc, all lhe»e crom the end* of clothing.

'Oirtcl. Ill, ' ARWt not Kincnlarityinyoor apparel I that is, to be odd and observably diKtinct from all UMhc ttf your

CHAP. X.j

OHRiartAM KTHirs.

497

own rttik and qa«litif: hi>Ic«» their fashions bt eril and tniolenMc (in pridv, immodesty, levity. tu.).Mid th«o your MDgttlarity i« your duty.* An unnecesaary afieotfltion of singularity sbeweth, 1. A weaknesi of judgment. '/. A pride of tliitl which yo« »fii-t;t. 3. And a [4tcing of duty in things iiidiflcrenl. And on the contrary, nn imitutini; ofprond.er inunodeit faahiona, 1. EneouiagetJi othero in the sin. '2. Sbewetk o camni, prmtd, or fein|>umtug uund. that will diKpl^iwt Ood kinneir to buiaottr inea, und avoid their contempt and dise«t*ew.

Dirret. tv.' Ron not intosordid vileneas, ornaBlinaaa,<or ridiculous, humeurous, a(|ualid frnthinna, nnder jiruttiuoa of avoiding pride.' For, I. This will betray a great wedinnB of jndtpnvnt. 2. It will make yonr judf^ment, to men that disocm It. the more contemptible and umUm to ihvin in other thinga. ^ It will harden them in the exc«M-while thry think nothing but humour, folly or atipfiratilion duth reprove them, 4. You bid by dinhonouring human nalore. God hath put h Hpe«itd honour opon man, uml woald have w do so ounMilrvH : and therrfore hath af>pointed clothing •inoe Ifce fall: as nakednesB, so over-sordid, or ridicHlouB clothing, wrongeth God in his oreMure.

iDirtd. V, ' Bnt b« murh more miapitiinna of pride and •Bcem in apparttl m the more common and daagerona eii-dvmp.' Far mtture is incomparably more prone to ihif, than the other.' aitd ninny hundreds, if not ihousantis »in in exccsi, for one thai SMNWtb in ih« d«feut: and Uiih way ofiinninK in more pitrilons. H(Tm I shall shew you, 1. Mow pride in oppart-1 itppi-an-lh. 2. What ie ibe sinfulnuas of it.

I, Fride appvareth in apparel, when the maM«T of H in loo costly. '2. Wluii in the l^shion you ara desiroUH lo be fautBting thoM that are above your estate or rank; and ii4Kn you an #t your apparel, as to maku you soem some elKr or riaher jKrson than yon ore. 3. Whan yov »n ourrona itt the mntter, shape or dresa, and make a ^TPiiU'r nintler of it th4in yon rtaffht: t» if your comeline* wen- a more desirable thing than it is, or na if somfl mcan-'fiaas or disliked fashion were intolerabi*. 4. Wlisn yov ooriosity takath up more time in drening ytn. dtan ■• doe to no small n maitsr, while fWrgraater m a Wrs ai» nef^leotHt. ■A. Wbcii you maho too graal • ditferance ttetween your private and your public habit: going plain when no ■mkoc-

tHBlSTIAN OIBECTOBY. [PART I.

ger« Bee yon, and being exctssjvely careful when you go abroad, or when Ktrangera mil you- Theieahew ihat prid« which consi^ti-th in a doiire to appear either richer or coraelier tlian you arc.

IteHidea these, there is a. pride whirh uiakelh men de-sirout) to KM-m more learned than thi-y urc: whirh nhewetJi itself in atfcicting lu the titles, so the habiu of llic learned: which hath some aggravations above the former.

And there in a pride which consiKteth in a desire to aecm more grave and reverend than you arc: thus Chrial blameth the Pharisees' nfTectation of long garmcnlA: when you shall wear a habit of more gwvity than you have, it ia hypocrisy.

And there is a pride which consiit«th in u deaire to •eem more moriitied than you are, and more holy : and »o to atTi'cl thiise discriminating vestments which signify more of ihcde than you have, is proud hypocrisy: and thus vile dotbing is often the effect of pride. And if men fall into that sort of pride, as to de«ire to be noted an inoHt mortified [M:n>ont(, thia is an suitable a badge for them, as bravery i» for thoac tliat are proud of their comelineiA, and grave clothing of those that ore proud of their gravity.

Quetl, I. ' But may we as easily disceni this sort of pride in clotJiing as llie other?' Ahsk. No: because the mean, and plain, and cheap clotliing is commonly worn by persons really mortifiod and sober, and neceasarily by the poor, and grave clothing by persons tliut arc really grave : anil therefore we are bound tujudgc tliem to be that, which tliey seem by their apparel to be, unless by some other evidences than their apparel, their pride and bypooriliyappear:^ but when wc judge a person vain that weareth vain clothing,' and proud of their comelinesa that are ioordinMcly careful in setting it out, we juilge but according to the first and proper signification of their clothing. Hypocrisy is n thing uuseen to man. It ii the visible signs according to their proper significations that we must judge by. And therefore when wc sec persona wear vain and curious attire, we may judge thereby that they are vain and curioua: and if we be mistaken, it ia long of them that sigmfied it: and when we see peTMoa wear grave or hutnbln clothing, we must judge by it that they are grave aad humble. tiJI the contrary appear.

I I

CHAP. X.J

C-HHISTIAN ETHICS.

U2»

^ Quat. II. ' But how «l&c will pndu of gravity or mor-lillr(ln«iui nppenrV yliuu'. Whpn they boost of these in tht'tnedvcs, Niid ure insoleDt in cen&uring and reproachiog those that differ from thorn; vrheti their diacourae is more against thoBc liiehionM Mhich llit^y avoid, timn iii^iiMl uny faults of their own ; when tlicy ulfcct to be siiigulur iii tJieir apparel, ev«ii from the grave and humble persoDB of their rank: hut PKpt-ciitUy when thoy moke a uoise and stir in the world wiU) ihtir fiuiliioiiK, to be taken noli<;<! of, itiid to become eminent, and persona talked of and admired for their mortified garb. Thus many sects amongst the Popish friars go by ajifreenicnt or vow in rlotheH so dilfering from all otlter persons in seeming humility and sravity, which mu9tt be the badge of their order in the eye of the world, that the boast and affectation is visible and professed. And thus the Quakers that by the notoriety of tbeir ditfercnce from other sober pentons, and by their impudent bawling in the streets and churches, and railing against the holiest and humblest miniMters and people that are not of their sect, and ihix in the face of markets and congregation a. do make a plain profession or detection of their pride. But where it is not openly revealed, we cannot judge it.

duett. III. ' Is it not lawful for a person ihut is deformed, to hide tJieir delormity by their clothing? And for any person* to make thrmxelves (by clothing, or spots, or painting) to s^em to others as comely ami beautiful as they cant' Antio. llie person, and the matter, and Uic end and reaaona, the principle and the probable consequents, must all b« considered for the right auawering this question. It is lawful to some persons, by some means, for good ends and reasons, when a greater evil is not like to follow it, to hide their deformities, and to adorn themselves so as to seem . more comely than they are: but for othrr prri^ons, by evil means, fur evil ends nod reasons, or when it icndeih to evil consequents, it is nnlawfnl. 1. A person that is naturally defenncd, may do more to hide it by their ornnmmtH, ihan one that hatli no such deformity may do to ne«m more comely : because one aspinrth no higher than to seem aomewhnt like other peraoos; bnt the other aspirvlh to seem excellent above othen. And a person that is under govemmeot, may do more in obedience to their govemors, tlian any other may do that is at their own choice. 2. If the matter of their <»-

CURINTIAS UIKfiCTOKY. [PAIIT 1.

U8iii«iit be bat Bodi-8t, tlcctni clothing, iind tiut imiuodeMt, ituolttnl, luxurious, vsin or K^ainat nature, or the l»w of (tod or tnan, il i« in Uiat renpect allowable. Bitl wo ia no cortr of dofomity by unlawful umwis. 3. It nmy be Ivm^ ftil, if hIjm it bo to n liiwrul end, «s toobuy u goveraor, or only to cover ■ deformity, bo u not unnecessarily to reveal it: but it in always sinful, when the end is sinful. As (1-) Kit be to ceem exiniordinaiily beantifnl or comely, w1»bii you arc not so; or if it be to he observed or admired by beholders. {'2.) If it be to tempt tlie beholder's miuds to liuri^ ful or undue affections, (3.) If it bo to deceive the mind of some one you dceire in marriaf^e : for in that cnae, to seetn by such di«s«inbiiug to be vrliut you are not. is the most injurious kind of cheat, much worsu tlun to sell a horse tbal is blind or lame, for a sound one. (4.) If it be to foUow liic fiuhions of proud ^)ant&, that you may not )>e seorocd by than) MM uut neat enough ; all th^sc are unlawful ends and. reaaoos. 4. So ftlso the principle or mind that it comet from, may multu it sinful: as (1.) If it conw from a lustful] wanton mind. ('J.> Or if it coiue from an over great regard] of the opinion of spectators ; which is the proper complex ion of pride'. A person that doll) it not in piide, is not' very solicitous about it: nor makes any great matter of it whether men lake him to be comely or uncomely; and therefore he is at no great cost or core to seeui comely lo them. If such persons be dofonned, they know i( is (iod's work, and not their sin i and it is ain that in the true causa of ahamc: and oil UodV works are ^od, and for our good if we ate bis children. They know tliut Ood doth it to keep them humble, and prevent that pride, end last, and wantOQ-J Hess which in the undoing of many : and therofore they wiUl rather h*^ careful to improve it. and get the benuKt, titan to hide it and seem coinelier titan they are. d. Al»u the ooti-j setfuvnts concur much Lo make the action good or bad t^ though that be not your end, yet if you may fbreaee, tluU giealar hurt than good may follow, or is bke to follow, it will be youf sin. As^l.) If it tend to the ensnaring the minds of the beholders in proc«ciouB, lustful, wautun pas-

' Ix/tiuiwlih, ihil itbta Cr«(ut nl la all lui umamniri tai f^etj vii (all ihrane :Iig iaL«>I SoJdd. Anpulrhnuiunc|uani>p«tuitluni riili-ni' muaqupdtihH: 0*llo*(iU>niK«c«.ph>tknu*, tiparacm. N'a<aisli«ata cMiiWN ellacr«ilWM*pod-

«itue«emiv D^ L«<i- Mb. 1. mi. Ai-fLii,

I

CHAF. X,] tiUHISTliJI U'HW». UU

HioDs, thouf;h yoa iMy. you uiUiu) it not, it is your ub. thu yoa do lltut which ptutubly will prvcurti it, yes, tb«t you did not youi b««t to Hvoid it. <Viid tiiuugb il be tlwir ua aod vanity tltot ia Um cau&e, it U osvaithvluii your »iii Lo be the uuaeoeii&ary Oceanian. For you must couidcr Uut you live ujKing <lii««:«»ed houU ! Aud you uuHt uot luy a KlmabltJig-blu<^k iu th«ir wiiy, uur blow up the fiic of tliELt lu»t, DOT makv your onuia)«al» their luuics ; but >au mugl wiklk 4ptoag einrul pcrsoua iis you would do witb a cantlle amuiit; Htmw or gunpowdur ; or viae you luuy ii«e the flaiUQ which you would not foresee. wb«n it is too Ulu to quench it. But a proud and procacious. lustful mitwl U »o vvry williug to be loved, and thought highly of, tod udntitcd, nnd deaired, that no Icax of God, or of the silt luid uixcry of theru&elves or otiiers will satisfy them, or tiik« tliriu uJf. i'i.) Also it I* ttiuful to adorn yourselvea in such fashioiu, ma pvobably will oucoKion pride or vanity in other*, or »e«m to nppiuve of it. When any fa«bioii ia the common budge of the proud and vftin sort of persons of that time wid place, it is sinful tin necessarily to conform yourselves to Uiem ; be> cauae you will harden them in Uieir ain, and you joia your-selveitto th«m, as one of them by u kiud of profeasion. Ai whri) ftpottvd faces (a uaine tlut former o^et uuderMo<id not) or uakvd breasts, or such other fashions, nr« oaed ordinarily by the vain, and bruio-aick, and heart-sick, proud uuil wanton party, it ia a sin (nnncceaaaiily) to ua« Uwm. For <1.) You will binder thuir reprnUoce. (2.) And you wiU hinder the great benefit which the world may g«l. by lb«ir vain attire : for (though it be no thanks to thsm that intciul it not. y«l it ia a T«ry great commodity that oom«tb to mankind by those people'a ain : Uiat fooU ahnuld go about io foora-coata, and tliat empty brains, and proud and waatoa hearu ahould b« ao openly datacUid iu the atreets aud cburdifcs: tlial aobvr penpk niay avoid tliem; M>d llial wiM, and chaste, and civil (leopl* may vun b« deceived by such in marriage to their uodoing: oa thu diflv-r»l otothing of the diderent sexes is ucceiwary to chauj-ty and order; so it ia a □utU«:r of great Douvenience in n comnODwealth, that aou. aud xwaggerera, aud pbrenctica, •ad idiots, and proud, and wanton, lustful pcrauiu sliould bv openly diamguiabed from otJiurs : as in a plague-tine the doors of infected houaea ore marked witli a * Lord hare

rt3«

CHRISTIAN DIRECTORY.

[part

have mercy on an/ And the wisest magistnite knew not how to h&vc uccompliHlied thiH himself by a law, as the wretches themselves do by tlicir voluntary clioice: for if it were not voluntary, it would be no disttngnishinf>: bnd|;c of their profeMion. Now for any honest, civil people to join with them, and take up their livery, and the habit of their order, is to profi'ss thcmitelvca such ob they, and so to en-course and approve them, or else to confound the proud and bumble, the rain and aober, the wanton and the chaste, and destroy the btnelit of dititinction.

By this you may sec. tliat it is not ho much the bare fa-sbtoD itself that is to he regarded, n* the aig;iiificBlion and the consequents of It. The same fatihioii when uned by sober pcntons, to better signification and consequents may be lawful, whicli otherwise is unlawful. Tlierefore tliosc fashions that can hardly ever be supposed to have a ^ud signit cationaiidconsequentA,arehardlyeverlo be supposed lawfu

Note also, that any one of the aforesaid evils maketh \ faahion evil, but it must b« all t)ic requixitea concurrent I must prove your faahions good or lawfu).

Quat. IV. ' Is it not sometimes lawful lo follow the ahiona V Answ. It is always lawful to follow tlic sober abiona of sober p&ople ; but it is not lawful to follow Tain, immodest, ill-si^ifying fashions of the riotous, proiit ■hd wanton sort: unless it be in such cases of necessity aa^^ David was in, when he behaved himself like a madman, o^H us Paul when he told them that he was a Pharisee, to ea^^ cape in a persecution, or from thieves or enemies. 2. Or uniesa for a time it prove as conducible to the g;ood of othera, aa Paul's ctrcumciaini; Timothy was. or his bccc ing all things to all men, that he might win some '. But follow ill-«ig;nifying fashions, unnecessarily, or for cnmt ends, to avoid the diseateem or evil speeches of camol pc aons, or to seem to be as fine na they, tliis is undoubtedly a sin.

Ihrtct. VI. • Be sure to avoid excess of coatlinoss in ynwr apparel.' Remember that you must answer for all your estates. And one day it will prove more comfortable to find on your accounU • So much a year laid out in clothing the itaked,' than ' So much a year in bravery or curiosity for yourselves or your children.' Costly apparel devoureth that which would go far in supplying the necessitica of the poor. ' Piiii. iii. 10. it«».>u.f. eiA.T.ii.

d of ut t^l pet^

CHAP. X.J CHRISTIAN ETHICS.

033

Dirtct. Til. ' B« «ure you waiile not your pniciotifl tiini> ia n«e<]le(is cunoRity of (lr«fttiing.' I cannot easily tell you how great a ttti, and horrible «i^ of folly and niiwry, it in in lliose gallants that spend whole hours, ycu, n>o»t part of the uioinii)^. ia dreiiainc; and nealifying theinttclvvs hc-fore th«y appear to the sight of olbtm: so that some of them can Hcarce do any thing else before dinner time, but drifRH tUt-mMlves. The moming hours that are fittest for prayer, and reading the Word of Qod. are tbutt consumed. They spend not a quarter no much time in tlie iterioiis searching and adoniing of their soulit, nor in any holy service of Qod; but God, and family, and soul, and all is thua neglected.

Dirtet. viii. 'Next to the ustfulnvsH of your apparel for your bodirs and labours, let your rule be to imitate the common sort of the grave and sober persons of your own rank.' Not here and there one that in other things are sober, who themHclves follow the fiuhions of the proud Uld vain; but the ordinary fashion of grave and sober per-Kona. For thus you will avoid both the levity of the proud, and the needless singularity of ulher».

Direfi. tx. 'Regard more the hurt that your fashion may do, than the oflencM.- or obloquy of any.' i*or proud persons ta aay you are sordid, or not fin<t enough, nod Ulk of your coarae attire, is no great disgracfl to you, nor any great hurt: but it is a greater dixgrace to be esteemed proud. It signitietb an empty, childinh miiid. to be deiii-rooa to be thought fine: it is not only pride, but tlie prid« of « fool, distinct from the pride of those that have but manly wit. And you ought not thus to disgrace youraelvcH, u Co vtear the badge of pride and folly, any more than an honest woman should wear the badge and attire of a whoie. Moreover, mean apparel is no great temptation to yourselves or others to any sin: but proud and curious apparel doth signify and stir up a lustful or proud didposition in yourselvei; and it tewpteih those of the Mme wx to envy and to imitate you, and those of the other sex to lust or wantonnv«8. Yoa spread tlie devil's nets (even in the churches, and open street*, and nwotittg*) to catch deluded, silly souls. You should ratlirr nerve Christ with y^nr appsr<^l, by fxpreoaing bumdity, self-denial, chastity, and sobriety, to draw othflia

CHRISTIAN UlRCCTUSV.

[PA»T r.

to imilKt« yoa in ^ood, titan M «errc the <leril, and pride,

twnd lu»t by it, by dniwing men to imitnu- yon in «vtl.

LHrtti. X. ' R«meiiilwr whM a body it is tbat you so

[■Mt«riillYaod cwioDcly ad»nt:' well i«it c&lledby tiisapo*-n " rile body*." Whut a ttlly, kmthKome Itmp of dirt is Whnt a tbiit^ would the pox. or Uprusr, oralroOAt any ■iekiMW make it npp«*r to be! What loBt)isome ficr c w wwwa 'Within, arc ooTvrad by till that bmvt^ry without t Thinli;

Lwhat it is made of, and what is wilhiti it, and what it will

|4i)m tot How long it matt lie rotua(; in u dwrkitonr {;mvr. Bare loithaome than the commoo dirt; and thoD mu»t turn to common e«rti». And ri pHr^ih and nilk*, sikI k ourrain dreas b«Mf«niinfr thnt body that muKt shortly bavi; bnl a WJoding-aliect, uad mast lie thus in the gran', and it is to be (mtmI tiuaool for this pride lie in ball'} laall lltMoan

' «ad carioaity nomwly for ooe tlnU kAowcth that faeisretani-to iho duMt ?

Jiinei. XI. * Bemember that yon have ainla) timila, that have «m)tinnal oauw- of hirmihnlioti, and thai have np«<d af sncmfiBl«and adomin|{ tlian your bodire. And tlierelbipe

; your apparel should ecpresf^ your hunuliation, and shew that yon lake more cttf for thr aoul.' II<nr wilv stioiild thnt xin-n«r br in his own eyes, who knoweth what ha hath done

I'^inat God ! What m*rcy he hath siiinwi npainBt! What • Saviour hr huth alighted '. M'hal a Spirit of^oe b« hath raaiat«d f and what it glory b« hath undervalued and ncglect-»d I He that kitowtrib what he in, aiid what he hath dime, aiid what he hath df^afrrH]. and in what a dangeroua tmm ^M aoul yn «tand<-lh. muat neads have his aonl hatntuaMi)

l,>tD a humble frame. Every p^nilent aoid is Tile in itit 0 jrao, and doth loathe itaelf for ilK inward ctutoptttHls md a«tMl ainn: and hn that loathipth hiniMlf n« vifa, wiU int 'be very de«iron»t to have hi* ainful, oonniptible botly aesBi fine, nor by (ruriona ornaments to attract the «yea at vain

LiRpmMatom. How oft faare 1 «een pTond, vain gallants sud* dsniy ca^l off Ihair bravery, ami fifatidy, ^ay nttirc. and clothe them>telvaatnfilMnnMi« and sobriety, nn noon aa God hatli bill tpent-d their «ycR, and humblt^d their nonlk fnr win, and

'Inadi.- them iH-^ter know therasalvM, and bron^^t dicm hriMc by true rrpentance! fto that the oeM week they have not ed dia aame p(irs<m«. And this w«h dona by miw hu-' Flill. III. ti. * Ijitotii. 19. ' Luke Ml. 89. t».

b

CHA^. K.]

OnRICTIAN KTH1C8.

035

I

I I

flrilialiott, Without my Wf;«tneRU ngainit their fniihioiifi and pM(i<] nniii?'. A» oW Mf. Dod Mid, when one demred bim to )>n;aofa against long hair : " PreacJi to th«in ukm Climt •nd trne vep«ntliao^ ftlWl diey wiU cot tiiMr hur witfaoot mr |>TM4;hing (i^inM It." Ah pride would be seen in ptonl •^ur«l; no tiiiiiiility will Kp^ioar in Kdre^H like itself, though it d«Hir« bot to be m«k. Mtirk I P«k iii. 3--6. " Whose ftdominglet it ivot b« (kat oattrard tdoraing ofplititing the hair, «nd or xi-wring of f^old, or of putting on of Kpptirvl: (that in.cofion dpgMiAg or adomirif; tb« body beyond plain Bimplioity of attFin:) but Ut it be the hidd«n n»n of the h^nn, ill thftt whJAh in nnt cormptiblts cvon the oMiunmit of A mtf«k and quiet apiril. which in tha sight of God in of f^ntt price, t'or aft«r this manner (that in, with inward holiiwMa and OHtwAfd pklnneiM,) in the old time the holy wonun bIm, who inutod in Qod, iMlornMl th«nlH^Uei^ boing in fiub}««-lion unto their own hii«b»n<U." O titiil (!ml would print thoK wordii opon your heutii! " Yea> all of you be eubject 4»n« to nrkolhcr, and be oloth«d Kith humililv : fur Ovd n-aieuitli th« proud, (uid giveth ^ruoe to t)ii» huuiblr'." FJaia-niM kBong OhriatiaiiB is « grvaler honotiT tbttn Inne clolh-ni|^*. " In like mannev nleo that wompn bdmn themseh-ea in noAeHt apparel wiih Hhatacfacedoew and aobriety. uot with broidcrcd hair, or g«Mi or pwrl», or ooatly array: b«t (which bflcometh wottmi pVoftMinj; ftodlimw) with good worltK V 1 9atr6M ihoae that are addRltd to bmvory or oeitiOnty,to read iMt. iii. from vonie Itr. to ihf end.

lIMraM. XII. * Maka not loo i^raat a luattM-nf yonr olirth-\mf>, but tiae it with mch tDdifforenty as a thing to iadid'*-r»tit nbould b* nacd.' Set not your haarts upon iU For that 18 a wofva fll^ than thu fncfxa in it4(>lf. " Tak:« no thought wbonwJth ye ahall be ckllhod : but remetpber how OMicUnhMthf liliHiAftbn Aeld'." if ynn have " food Mid ftiiOeM, be th4«ewlthc«nt«nt',"though it be ncnrsraoplain.

Oifrcl. XI It. * Be not loo c«tMDnnuii of others fordff-ferent faithiona of apparel.' Ik ** plain aad nod««t yovN selvee an you can; but Lay no great utrcsa on llie liuhioni of olbera than there ii cause. If they be groialy impudent

I Amd no I m im, vbs tkt 0^ *l mtim ndowd the MriMu ml W pbiluD-fkantom flmn^pAi u&mitn, 2(neer*t**, aliAalsMaDUia SMlvaadCjH nlo^ Mid mmnj at 'ke Acwkinie* tiul Pj-thaiiartalM.

•II^.T,9. •J»mnB.f—J. * tUfB-ILS. la

< Mm. ft.fa. J llw.ii-H.

CHRISTIAN DIHECTOBV.

[part I.

di»o«rn audi fashiona and seek to reform tiiem: but to carp at every one thnt goelh fitter thau yourselves, or to ceniiurc them a« proud, because their faahions are not like yoiirs. may be of worse sigoifieation Umn the ftuthions you find fault will). I huve ott obtivrved more pride tn such cen* aures. than I could observe in the rHehionii which they ci:n-aored. When you have your eye upon every faahion that ia not according to your breeding, or the custom of your rank or plac«. and are prcKviitly branding such &« proud or vain, it sbeweth an arrogant mind, that Et«ppetJi up in the Judg-ment-eeat, and scntenceth those that you have nothing to do with, before they are heard, or ynu know their r&ttsoaa. Peril apt! tlivir finhliion wna aa common among the modest sort whvre they have lived, as your fashion ia among thoae that you have converaed with. Custom and common opinion do pal much of tlie signification upon faithionii of apparel.

1 should next have given you aptciai Directionti about the using of your VMtatvs; about your dwellings; about your meat and drinks and about your honour or good name. But being loath the book should prove too tedious, I Hliall refer ynu to what is said before, a^uiuKtCovctousuKim, Pride, ojid ()Uiltony,Su'..,and what is said before and after, of Works of Charity and Family Government*.

As to sacred habits, and the different garbs, laws, and orders of life, diet, &c., of those called religious orders among U)c Pnpists. reffular atid secular, whetlicr and how far such are lawful or sinful, they are handled so largely in the controversies of Protestants and Papists, that I shall pa'i'.hem by. Only remembering the words of the clergy of Kavenna to Carolus Junior, king of France, intvr Hpist. •Biiicinari KtienieiiMis, ' Disc'imendi 4 pleb« vel ctcteris su-Bwa, doctrinit uou vcittc, conversatione nou habitu. mentis purilnttt nun c ultu. Docendi enim polius sunt |K>puU. quam Itulendi, nee imponendum est eorum oculis, sed mentibus ptiBcupta sunt infundenda.'

• Of Ai piTip«ni»na(ourE>iai*4Mbe|^«rii,*ramTl.maMl(>'.0aa|>.

END or THE TlimD VOLUME,

S. U|WA>D*. CaiMI COVST. n.iSt MBSSV, UMIWMf,

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THH BORROWER WILL BE 3 pQAA 054 QQi QQS

RETURNED TO THE LIBRARY ON OR BEFORE THE LAST DATE STAMPED BE1X3W', NON-RECEIPT OF OVERDUE NOTICES DOES NOT EXEMPT THt FROM OVERDUE.FEES.

JUN 121963 lu

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