HABvAim bULLt&E LIKMII

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THE

PRACTICAL WORKS

REV. RICHARD BAXTER.

VOLUME IV.

COHTAININO

THE CHRISTIAN DIBECTORY.

HAfttASU CULUiiE LIKKAM

THE

PRACTICAL WORKS

OF THE

REV. RICHARD BAXTER.

VOLUME IV.

COHTAIHINO

THE CHRISTIAN DIRECTORY.

CHRISTIAN DIRECTORY:

OS, A SOH OF

PRACTICAL THEOLOGY,

AMD

CASES OF CONSCIENCE.

DIRECTING CHRISTIANS. HOW TO USE THEIB KNOWLEDGE AND FAITH i HOW TO IMPROVE ALL HELPS AND MEANS. AND TO PERFORM ALL DUTIES; HOW TO OVERCOME TEMPTATIONS, AND TO ESCAPE OR HORTIFV EVERT SIN.

IN FOUR PARTS.

I. CHRISTIAN ETHICS, fOB PRIVATE DUTIES.)

II. CHRISTIAN ECONOUICS, (OR FAMILY DUTIES.)

III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.)

IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIOIIBOURS.)

PART n.

CHRISTUN ECONOMICS, {OR FAMILY DUTIES.)

CONTENTS

or

THE FOURTH VOLUME.

CHRISTIAN ECONOMICS.

CHAPTER 1.

DiRKcTiONH about Marriage for Oiolco and Contract l

O. MlieLlier Marria^ be inilificrent? Who are called to

marry } Who may not many ? <

Q. Whit if jiarentf command it to one that it will be a hurt to! What if I have a corporal nccMsity, when yet Marriage id like to be a great hurt to my aoul f Of parents'

prohibition .. *

Q. ^Vhat if pnrenlH forbid Marriage to one that cannot live

chastely without it! orivheo aOcctions ure uncoDqatrsble? 6 Q. What if the chilil have promised MBrriage, and the parents be ogoin.^t it? Of the seme of Numb. XXX. Uow&r

8uch promise must be kept } 9

Q. What if the parttefi be actually married nithoDt parents'

consent? II

Q. filny the aged marry that arc frigid, impotent, sterile i .. 19 The incommoditieB of a married life to be consiilereil by tbun

that need restraint 13

Kfipccially to ministers W

KurUier Directions 24

How to cure lu&tful I^ove M

Several cases about murrying with tin ungodly pcrWD 95

/

PAGE

Q. I. What rule to Tollow cibout prohibited degrees of coa-aanguinity. Whether the law of Moses, or of nature, or the liiw3 of llielandorchinvh,&c 39

Q. 2, What to do if the law of the land forbid more degrees

than Moses's law 33

Q. 3. or tha Mftrriage of cousin gonuajis, beforehand...... ibid.

Q. 4. What such shoold do after the; are married 34

Q. 5, AVIial must they after do that are married in the degrees not forbidden hj naiuc> Lev. svili. and yet of the

auinc ncurness and reason iUd.

U. 6. If they marryiiiadegree forbidden. Lev, xTiii, maynot ntecrssity make it lawful to continue il, as it made lawful the

tnarriB^ of Adam's sons nnd daughters S&

Q, 7- Whether n Vow of Chastity orCelibatemaybcbrokeB, null in what cases 34

CHAPTER It.

Directions for th« choice of I. Servants.. M. Masters

CHAPTER HI.

OIBFITTATtON, WDKTBRa THE aOLKKN WOUSOIP OP HOD tN AKD SV PAHILIBB as fiCCH, le of 0IVINB ArPOIHTHEHT.

AIF. Proved ugainHt the cavlla of the profane, and nome aecta-

ries 48

What solemn Worship is ibid.

What a Fbmily , 50

Ptoofas to Worship in general &1

Family ndrautngcs for Worship yt

The nntural obli^tlon on Families to worship God M

FitniilieH mu«l he aanctilied societies 67

InBtruding' Families is a duty OS

J^mily disdplinc is a duty ., 06

, Eiolemn prayer and praise are Family thitle* ffj

Ol^'ectioiiB answered 83

CONTENTS. Tu

Of the irequeDC]-and seasons of Family Worship. 1. Whether it should be erery day. S. Whether twice a day. 3. Whether morniDg and evening 88

CHAPTER IV.

General Urectioos fcr the Holy OoTernment of FamBiefl .... 90

Hov to keep up authority ibid.

Of skill in Governing «

Of holy willineness 94

CHAPTER V.

Special Motives to persuade men to the Holy Governittent of their Families 96

CHAPTER VI.

Motives for a bed; «id iMMfiil ^um^ at GbiHran .... IW

CHAPTER VII.

^ The matual Ihiti«B of Uusbandt and Wirm tovnurtfa MCb

other 116

How to maintain due coqjugal Love }17

Of Adultery l^O

Motives and means against Dissention ISS

Motives and means to fiirther each otben' HlvstioQ 187

Further duties I^IO

CHAPT^ VIII. The special PKtief of Hitfbaods to tMrV^ive? 1*J

CHAPTER IX.

TACK

The apecini Duly of Wives to their Husbands 145

Q. How far mny n wife give, witbout her husband's consent ? 150

«. Of Wives' propriety 161

Q. Ib a Wife guilty of her Husband's unlawful getting, if

she keep it: Anii is she bound to reveal it, <as in robbing)) 1&2 Q. May a Wife go to hear seraioiis when her Husband iur-

biddethber? liSS

Q. Mu&t a woroan proceed to odmontsh a wicked Husband

Mien it mokcth him worse? 154

Q. What she must do in controverted cases of religiuHj when

her judgment nndher Husband's differ 155

Q. How loDg, or ia what coaes may Husbandii and A^Tca be

distant ibid.

Q. Msytlie bore con^mandanf princes separate Husbands and

Wives, (as ministcrsj judges, soldientr) , I&fi

U. Mny Ministers leave their Wives to go abroad tu preach

the Gospe) > 157

Q. May one lenvc a Wife to aavo hia life In case of personal

persecution or danger ^ 1&8

Q. May Husband and Wife part by consent, if they find il to

bcfor the good nf both ? ibid.

Q. May Lheycotiient to bcdivnrccd,sndto many others? . . 159

Q. Doth Adultery dissolve Marriage > ibid-

Q. Is tlie iiyurcd person bound to divorce Ihc other, or left

ffM ' - \m

Q. !s it the proper privilege of the man to put away an adulterous Wife, or is it also In the woman's power to depart

from an adulterous Husband r ibid.

Q. May there be putting away, or departing witbout the Ma-

)>istrute's divorce or licence? 161

Q. What if both parties be adult«nniB ? 161

Q. n'hat if ons purposely commit adultery to be separate from !

the. oilier' 103

Q. DolMnRdclity dissolve the relation ? ibid.

Q. Dolh the desertion of one party disoblige the other ? . . . ibid. Q, Must a vroiiinn follow a malignant Husband that goeth

from the niean^ of grace ? iliiil.

O- Must fttw follow him. if it be but to poverty or beggary ■ IW

TAOm

Q. What to do in case of known inteotioD of one to murder the other } 165

Q. Or if there be a fixed hatred of each other ? ibid.

Q. What if a man will not suffer his wife to hear, read, or pray: or do beat her bo, as to unfit her for duty: or a woman will rail at the Husl>and in prayer time! &c 166

Q. Who may marry after parting or divorce ? 167

Q, Is it lawful to suffer, yea, or contribute to the known sin materially of Wife, Child, Servant, or other relations ? Where is opened what is in ourpower to do against un, and what not ibid.

Q. If a Gentleman have a great estate by which he may do much good, and his Wife be so proud, prodigal, and peevish, that if she may not waste it all tn housekeeping and pride, she will die or grow mad, or give blm no quietness, what is his duty in so sad a case! 173

CHAPTER X.

The Duties of Parents for their Children. Where are twenty special Directions for their education ITS

CHAPTER XI. The Duties of Children towards thetr Parents 190

CHAPTER XII.

The special Duties of Children and Youth towards God 199

CHAPTER XIII.

The Duties of Servants to their Masters 203

Tit. 2. The Duty of Mastere to Slaves in the Plualutiona .. 312 U' 1- Is it lawful for n Cbristuui to bu> aait use a mnA %* &

Slave? ,.. 3»5

Q. 2. la it lawfU to use a Christian as a Slave > 216

(J. 3. Ai^Hiut dlBcrvace must vr« make between a Scnrtvnt and

a Slave! , 917

Q, 4. What if men buy Negroes, or other Slaves, of aitcli as

w« may tliink did steal them, or buy them of Bobbers and

Tyrants, and not by consent? 918

Q. 5. May I nnt sell auch again and make my money of ihem? ibid.

Q. 6. May 1 tkot return them to him that I bought ihem of) S19

CHAPTER XV. TbiG Duties of ChildreQ and FgIIqw Sfirvanta to one aaothe; } 2S0

CHAPTER XVI.

Dirceiiona for Holy Couferonce of Fellow Servants and others

Ci. May we spca.k good when the heart is not affected with it!

Q. Is that the fruit of the Spirit which we force our tongues

Uti

ibid.

CHAPTER XVII.

Directions for every Mentber of the Family, how to efiend ereryordinary day of the Week , 230

CHAPTER XVIII.

TU. 1. Dlrectioiu for the Holy ^Spending of llie Lord's day in Faiailies «|0

CONTENTS. si

PAflB

Whether the whole da; should be kq>t holy > IMS

Tit. 2. More particular I>ii«ctiODs for the order of hcAj dutwa on that day *«

CHAPTER XIX.

IHrections for profitable Hearing God's Word preached ... 351 7?*. 1, Directions for Understanding the Word which you

bear iUd.

Tit. 2. Directions for Remmnbering what you bear ...... 254

Tit. 3. DirectioDsfor Holy Resotutloas and AlfectioiuiQhearing 267 Tit. 4. Directions to bring what we bear into practice .... il&9

CHAPTER XX. IMrectioQS for profitable Reading the Holy Scriptures .... 263

CHAPTEH XXI.

Directions for Reading other Books 266

CHAPTER XXII.

Directions for right Teaching Cliildren and Servants, so as is most likely to have success. The sum of Christian Religion 270

CHAPTER XXIII.

Tit. 1. Directions for Prayer in general 281

A Scheme or brief Explication of the Exact Method of the

Lord's Prayer 28T

PAQK

Q. 1. Is the Lonl'E I'rayer Co be used lu a form of words, or

only as a Directory fnr Matter anJ Method ibid.

Q. S. What needUthercof anyotliorPmyer, ifthisbeperfect? 290

Q. 3. Ib it lawful to pray in a set form of words • S91

Q. 4. Arc thoae romis lawful whicli are pivscnbed liy man,

and not by <iod ? ibid.

Q. 5. Is free Praying, called extempore, lawful} SOB

Q. 6. Which is the better! ibid.

Q. 7. Must wc ever follow tlie Method of the Lord's Prayer ? 293 Q. 8. Must we pray only when the Spirit nioveth us, or as

reason guidctli us ? 2M

Q. 9. Ma.y lie pruy for grace, who desireth it not} 296

Q. lo. May he pray that doubteth of his interest in God, nnd

dare not calUiimFiillier as his child ? ibid.

Q. II. May a wicked mnn prey, or ishe e\'eruccpptedK... 298

Q. 12. May a wiekcd man use the Lorrl's prayer? ibid.

Q. 13, la it idolatry orsia a^lways lo pmy l«sai(itsoraogela> S97

Q. 14. Isn manbound lo pruy ordinarilyin hi» family ?.... 29H Q. 15. Mtist the same man pray secretly, that hath, before

prayed in his family? ibid.

Q. IG. Is it best to keep set hours for prayer ^ ibid,

Q. 1*. May wcjoin iu family proycrs with ungodly pereous? ibid.

Q. 18. Whatif themasternrspeakerbe iiiigcidly ora heretic? 59!l Q. 19. May we pray absolutely for outward mercies^ or only

conditionally ? 300

U- *iO. May we pray for nil thai we lawfully desire' 301

Q. 21. How may we pmy fur the salvation of alt the world ? ibid.

Q. 33. Or for the conversion of oil natioiu } S02

Q. 23. OrIhnia whole kingdiim may beconvertod andaaved? ibid. Q. 24. Or fur the destruction uf the enemies of Christ, or the

kiDgdoui ? ibid.

Q. 25. What iA to bvjudgciloPa particular faith ? Ibid.

Q. 23. Isevery lawful praycracccptcd? 303

Q, 9t7- With what faith muett I pray for the EOids or bodies

of other* ? ibid.

Q. 28. With what faith may wc pray for the continuance of

the church or Gospel} 304

Q. S9. How to know when our prayers are heard ibid.

Q, 30. How lu hove fulness and con^taut supply of matter in

our prayers .>••■■(* t ibid.

Q. 31. How to keep up fervency in prayer •••■<«••• 309

4

CONTENTS. bW

Pack Q. 3S. May wc look to speed ever tlie better for adjf thing' io

oaisdvesorcurpm)^^ ? Ornitywepulaoy tniBlin tbcm? 308 Q. 33. How mnst that perMW »nd pmjref he cgualiBed, which

God will accept i ,,,,,,.......,.. 309

Til.S. Specinl Directionn fnr Family Prayer ibM.

TU- 4. Special Directions for Secret Prayer • • 311

CHAPTER XXIV.

Directions for Families nboiit the Sacmnient of tlie Lord'* Supper 312

What are the findsof theSacraiuent? What arc the parts of it* ihid.

Q. 1, Should not the Sacnunent hare more ](reparat4on than the other parts of worship } • 318

Q. H. How oft sHouM it be nduiinistcred? ••••*••>••><•• 31d

Q. 3. Miist nil tocmbcn of UicvisiUc churcli cotiimunivivte * 3S0

Q. 4. May any man receive it, that knnweih hintself uiisanc-ti6ed? ibiil

Q. 5. May an ungodly nian receive it, thatkaoweth not him-8elf to be ungwilly ? iUd.

Q. 6. Musta Christian receive whodoubtetliof his «iiic<>rUy? 331

Q. 7. What if superiors compel a doubtitig Christian to receive it, by excommunieation or imprisonment: what should he chonee ' 989

Q. H. Is not the case of an hypocrite that knowelli not him-itelf to b« an hypocrite, and nf the sincere who knoweth not himself to be sincere, all one, ug to coram unieating ? .... 333

Q. 9, Wherein lieth tht- ain of an ungodly peraon if be receive? ibid.

Q. 10. Poth all unworthy receiving make one liable to damnation } or what ? •••.• si4

Q. II. What is the particnlor preparation needfyil to a fit coDunualcant J • 395

Marks of sincerity ibid.

Prepanng duties ••••• • ■ • ••• 397

U. I. May we receive from on ungodly minister? 999

Q. 9. May we eomtnunicnte with unworthy persona in an undisciplin^ church? ibid.

Q. 3. What if I cannot cammunicatc unless I confonn to an imposed gesture, as sitting, standing, or kneeling ? 331

CONTENTS.

PaOB

U, 4. Whttt if I cannot receive it, but uadministeml b; the

CoBimnn Pmyer? *i...... *. asi

Q. 5. If my eonsciencetjenotSfltisfiedfmBy l«)incdwubUng! 33M

Obj, Is it not a tluly to fullow <-oii3cieiice as God's uiBcc^ f • • 333

Wliat to do in tlie time of administration ! iliji),

I. \Vhnt gmcftfi must b« cxerci£cd! -...•••...*".*•.•••-■ SS4

B. On what objects • ibid.

a. The Season and Order of Sacramenlal Duties 336

CHAPTEU XXV.

Directions for fearful, troubled Christians who are perplexed

with duiibts of their sincerity and justiBcation • • S418

Causes and Cure ••■••■ 343

CHAPTER XXVI.

TU. 1. Directions for declining, backsliding Clirifitianx: and

about Perseveranec 351

The several sorU of backsliders ibid.

Tile way of falling into EectB, and heresies, and errors .... 35B

And of declining in heart and life 353

Signs of declining 3b€

SigDfl of a graceless state 368

Dangerous signs of imiwnitency S59

False signs of declining 360

Motives against declining 361

Dtrectiuns against it tt^

Tit.^. Directions for pcrscvcrunce, or to prevent backsliding ilud. Antidntes against tlioee doctrine:! of presumption which would

liiitder our perseverance 2F73

CHAPTER XXVil.

DIrecilons for the Poor .

The 'IWiplationt of the Poor 3fb

The Biwclal DutieB of the Poor 386

XTl

CONTENTS.

Q. S. What can be done in so short a time ? 447

Q. 4. What to do in doubtful cases? 448

Q. 5. What order should be observed in counselling the ig-

Dorant and ungodly when time is so short ? ibid.

Helps against excessive sorrow for the death of friends; yea,

of the worst 451

A Form of Exhortation to be read in sickness to the ungodly, '-

or those that we justly fear are such 452

A Fonn of Exhortation to the godly in sickness, for their comfort. Their dying groans and joys 465

CHRISTIAN DIRECTORY.

PART II. k' CHRISTIAN ECONOMICS

frTAMiiY DmF/rroRY. containing DiitEcrioNS fob the

TKUE I'RACTICE UF ALL DUTIES BELONOINO TO FAMILY BELATtOKS. ^VITH THE APPURTENANCES,

CHAPTER I.

Dirtctiom about Marriage: for Chaire and Contrart.

As the persons of Chriatians in their most priratc capacities arc hoty, as being dedicated aud sepaxated unto God, so also must Ibeir famUies be : HOLINESS TO TUK LORD must be aa it were written on their duors, and on tlieir relations, their posseaaionB and afiairs. To which it iit requisite. I- That there be a holy contititution of their families. 2. And a holy gorerumeat of tbem. end discharge of tlie several duties of the members of the family. To the right coDfltituting of a family, btloupeth, (1.) The right contracting of marriage, and (2.) The right choice and contract betwixt masters and their r^ervania. For the first.

Direct. 1. ' Take heed that neither luct nor rashnirss du thrust yoa into a married condition, before you see such reasons to invite you to it, as may cusure you of the call and approbation of God." For, 1. It ia God that yoii iiiusl serve in your married Ktate, and therefore it ig meet that VOL. >v. B

you take hi^ counsel before yoti rusli upon it: for he knoweth best himself, what belougeth to his service. 2. And it is God tliat you must still depend upon, for the blessing and comforts of your relation : and therefore therein very great reaeon that you take his advice and ronst^nt, as the chief things requisite to the uiLilch. If the consent of parents be necessary, much more is the consent of God.

Qiiesl. 'But how shitU n man know whether God call him to marriage, or consent unto it? Hath be not here left (ill men to their liberties, as in a thing indifferent?'

Answ. God halh not made any universal law commanding or forbidding naarriage; but in this regard hath left it indilferent to mankind : yet not allowing all to marry (for undoubtedly to some it is unlawful). But he hath by other general laws or rules directed men to know, in what cases it is lawful, and in what cases it ih a sin. As every roan iK bound to choose that condition in which he may serve God with the best advantages, and which tendeth most to his spiritual welfare, and increase in holiness. Now there is nothing ill niorriage itself which maketh it commonly incoo-Hlstent with these benefits, and the fulfilling of these laws: and therefore it is said, that " he tha.t marrieth doth well"," that is, he dotli that which of itself is not unlawful, and which to some is the most eligible state of life. But there is something in a single life which maketh it, especially to preachers and persecuted Christians, to be more usually the most advantageous state of life, to these ends of Christianity ; and therefore it is said, that " he thaf. marrieth not. doth better." And yet to individual persons, it ie hard to imagine how it can choose but be either a duty or a sin; Stleaftt except in aouie unusual cases. For it is a thing of to great moment as to the ordering of our hearts and lives, that it is hard to imagine that it should ever be indifierent Bs a means tn our main end, but must either be a very great help or hindrance. Bat yet if there be any persona whose ^ caae may be so equally poited with accidents on both sides, ■ that to the most judicious man it is not discernible, whv-iher a single or manied state of life, is like to conduce more to their peiaooa) holiness or public nsefulness. or the good

■ 1 Con rIL r. »>

I

CHAP. I.] CIIRIKTIAN- ECONUHtCX. Jt

of Others, to mch persona marriilge in the indiTiiliiil circbid-

stantiated act is a thing incliHerent.

By these conditions followinir yo" may know, what pti-sons have a call from God to marry, and who hav« not his call or approbation. 1. If there be the peremptory will Ot command of parents to chiMi^n ihai are onder their powW and goTerament, and no greater matter on the contniry to hinder it, the command of piifCBlH aigtiifleth the command of God: but if patents do bot persuade and no! command, though iJieir tleBJfeB must m»t \te cfluseleBsly refufiwd, yet a smaller itapedimeitt may preponderate tlian id case of a Jier-emptory oommaiid. 2. They arc called to noarry who hare not the gift of continence, and cannot hy the use of Inwrol itieans attain it, atld hare no impediment which Olabeth it unlawfnl to them to marry. " Bnt if they cannot contain, let them marry; for it is bett*r to marry than to hnro V Bat here the divers degrees of the urgent and the hindeffing Canses miial he cottipated, and the weightiest rfinst prerffil. For Some that have very ettotig iuiit» mdy yet have stton^t impediments r and though they cannot Iteep that chastity In their thoughts fls fhey desire, yet in ntich a case they nfust abstain. And there is lio man hut thay keep hit: bodj' th chastity if he will do his part: yea. and thoiight:* theiri-selres may be commonly, and for the mo&t putt kept pure', and wanlon imaginations quickly checked, tf men b* god(y, and will do what thflv can. But on the o(her side there are Bome that have a more tameable measore of concupiscence, and yet have no considerable hindrance, whose doty it may be to marrj-. as the most certain and Successful m^ttrts a^^inat that small degree, as long as there is nothing to forbid it. 3. Another catiAe thai warrsinteth marriage is, ithen upon a wise casting np of allaccountg, it ixapparenlly mogt probable thai in a manied state, one may be rnoet serviceable to God and the public g6od: that there' <*ill be hi it greater helps and fewer hindrances to the great ends of <rtiT lives; the glorifying of God, and the saving of our^ftlves artd othevs. And whereas it mvist be expected that every condition should be more helpful to ns in one respect, and hinder us more in another rt-specl; and that in one wo have most helps for a contemplative life, and in another we are

CHRISTIAN DIRECTORY.

[part ii.

better furniehfid for an active, serviceable life, the great skill therefore in the discerning of our duties, lieth m the prudent pondering and comparing of the commodities and diBcommodities. withuut the seduction of fantasy, lu^t or paseion, and in a true discerning -which side it is that hath the greatest weight*^.

Here it must be carefully observed, 1. That the two first reasons for marriage (coacupisr.eiice and the will of parentti), or any such like, have their strength but in HubDrdiualiou to the third (the Anal cause, or interest of God and our salvation). And that this last reason (from the end) is of itself sufficient without nny of the other,but none of the other are sufBcient without this. If it be clear that in a married state you have better advantages for the service of God, and doing good to otliers, and saving your own souls, than you can have in a single state of life, then it is undoubtedly yourduty to marry: for our obligation to &eek our ultimHte ond i» the moat constant, indispensable obligation. Though parents command it not. though you have no corporal necessity, yet it is a duty if it certainly make most for your ultimate end. 2, But yet observe aJso, that no pretence of your ultimate end itself will warrant you to marry, when any other accident hath AtsI made it a thing unlawful, while that accident continueth. For we must not do evil that good may come by it. Our salvation is not furthered by sin : and though we saw a probability that wc might do more good to oCherH, if we did but commit such a sin to accomplish it, yet it is not to be done. For our lives aiul mercies being all in the hand of God, and the successes and accf^ptance of all our endeavour!^ depending wholly upon him, it can never be a rational way to attain them, by wilful offending bim by our «in! It in a likely means to public good for able and good men to be magistrates and ministers: and yet he that would Ue. or be perjured, or commit any known'sin that he may be a tuagistrate. or that he may preach the Gospel, might better expect a cumo on himself and his endeavours, than God's acceptance, or bis blessing and nucceKs : *o he that would sin to change his state for the better, would

< Unmuriril aien aretltobMI frlcndi, Ihr beti iiiutrr*,ihe bo«l ivmnw; hm net tUiiyi (tir beat uibjcrli : for Ihcj Bnti|h| laninBwuy.aDd Ihercfora vcntnmut, ttt- 1»nl Bacwi, £«•> S.

I

UlAf. 1.]

CHKI»TfAN ECUNOHie*.

fe

Hticl that he chnnged it for the worae; or if it du good to odierH. he may expect no good but ruia to himself, if repentance picvcnt it not. 3. ObHerTt-. al^io tltat ifUie quesliod be only vrhich Htute oflift: it is (tnurricd or Ainglt;) which beat condaceth to this uttimate end, then toy one of the subordinate reasons will prove tbatwe have a call, if there be not greater reasons on tb« contrary side. As in cu»e you have no corporal necessity, the will of piirents alone may oblige you, if Uiere be no greutei thing a{^nat it: or if parents obiige you not, yet corporal necessity alone may do il: or if neither of these invite you, yet a clear probability of the attaining of fiuch an eittute or opportunity, as nmy make you more fit to relieve many others, or be 8«rvlc«able to the church, or the blessing of children who may be devottd to God, may warrant your marriage, if no greater reasons lie againet it: for when the scales ore equal, any ono of lh«8e may turn them.

By UiiB also you may perceive who they be that have no call to marry, and to whom it is a sin. As I. No man hath a call to marry, who laying all the commodities and diucum-modiliee together, may clearly discern that a married atale is like to be a greater hindmnceof his salvation, or to his aervinj; or honouring God in the world, and so to diKadvan-tage him as to his ultimate end.

Quest. ' But what if parents do command it? ur will set against me if I disobey V

Amm. Parents hare no authority to command you any thing against God or your salvation, or your ultimate end. Therefore here you owe them no formal obedience: but yet the will of parents with all the consequenta. must bo put into the scales with all other considerations, and if they make the discommodities of a single life to become the greater, as to your end, then tliey may bring you under a duty or obligation to marry : not' necessitate praBcepli,' as obedience to their command; but' necessitate medii,' as a means to your ultimate end, and in obedience to that general command of Ood, which requireth you to " seek first" your ultimate end, even " the kingdom of God, and his righteousness '^."

Quett. ' But what if 1 have a corporal ueoessity and yet

' ittflil. <i. %s.

CHBISI'IAN UlKEC'lOBr.

[part

I can foresee that marriage will greatly disadvaQtihgt; me ait to th« @«l'vice of God and my salvation V

Au^^. I. You must understand that no uor|)oral neces-nity i^ absolute : for there is no man so lustful but may pus-»itily bridle his lust by other lawful aieane : by diet, labouf, eiober coaipany, diverting butiiness, solitade, watching the thoughts aad senses, or at least by the pbyaician'& help; 60 that thp necessity is but ' setundutn quid," or an urgency mlhur than a simple uecessity. And then 2. This measiire of utceiisity must be itself laid in the balance with the other accidents: und, if IIiib necessity will tnrn the scales by utalcing a hin^le life more disadvantageous to your ultimate «!ld> ypur lust being a (i^eater impediment to you, than all the ii^conveniences of mnrriagG will be, then the case is ro-fiotved, " it is better to marry than to burn." But if the Uio-drances in a married state are like to be greater, than the hindrances of your concupiscence, then you must &et yourself to the curbing and curing of that concupi^icenccj and in the n&n of God's means expect his blessing.

2. Children are not ordinarily, called of God to ntarry, when their parents do iibftolutely and peremptorily forbid it-Fur though parents' commands cannot make it a duty, when we are sure it would hinder the intereitt of God our ultimate «nd*, y<!t parents' prohibitions may al^]lie it n sin, when there i» a clear probability that it would most conduce to our ultimate end, were it not prohibited. Be^riuse(l.) AiHrma-tivee bind not' Kemper et ad. semper' aa negatives or prohibitions do. (2.) Beeause the sin of disobedience to parent* will cro&ii the tendency of itiinto good, and do more again^tj otft ultimate end, than all tl>e advantages of piarriage con do for it. A duty is then to us uu duty, when it cannot be performed without a chosen, wilful sin. In many cases we are bound to forbear what a governor forbiddeth, when we aw not bouad to do the contrary if he command it. It m cosiei-to make a duty to be no duty, than to make a sin to be no •ill' One bad ingredient may turn a duty into a sin, wheii one good it^redient wilt not turn a sin into a duty, or into no sin.

<iu€tl. ' But may not a goreroov'a prohibition be ovei-ncighed by some great degrees of incotnmodity f ll is better to luaiiy than u> bum. I. What if pureuts forbid chU-

THAI*. I.]

CHIIISTIAN El-ONOIlir>.

dren to oiarry absolutely until detth, and no dephv« them of the lawful remedy againat lust ? 2. And if they do not M)* ffet if they forbid it them when it is to them most Bcasoiiable yand necessury. ttfteemetli little better. 3. Orifthey forbid [tliem to marry where thutr atTectiunu are no eii|faged, iis thai ' liey cannot be lakeo off witliout tlieir mutual ruin? May itol children iimiTy in such caaea of neceMily aa the«e. without aiid »^*aii)3t the will of tlittir parents V

Ansii). 1 cannotdeny but some ca»«» may be imagined or &1I out, iu whicii it is lawful to do what a governor forbid-deth, and to marry a)^iuKt the will of parents : for they havo their power to edification, and not unto destruction. As if & son be qualilicd with emioent gifts for the work of the mini r try, in a time and pkce that needetb much help; if a ma-lignajit parent, in hiitred of that sacred olhce, khould never BO peremptorily forbid htm, yet may the son devote himself to the bleiised work of saving souls: even as a sun may not forbear to relieve the poor (with llmt which is his ovra) though hiti parents should forbid bim; nor forbear to put himself in ton capacity to relieve tbem for the future ^ nor forbear hie own necessary food and raiment thuugh he be forbidden. As Daniel would nut forbear praying openly in hia house, when he was forbidden by the king and law. When ftny in&eparal>le accident doth make a thing, of itself in-diftetent, become a duty, a governor's prohibition will not discharge us from tliat duty, unless the. accident he smaller than the accident of the ruler's prohibition, and then it may be overweighed by it; but Lu determine what accidents are greater or less is a difficult task.

And as to the particular <inestions, to the tirst i an«w«r, if parents forbid their children to marry while they live, it is convenient and safe to obey Uieni until death, if no greater obligation to the contrary forbid it; but it Is uucessury to obey them during the lime that tb^ children live under thu government of their paieutti, us in tlieir houses, in their younger years (except in some few extraurdinaiy cases). But when pai'ents are dead (though they leave conimuiids in their wills) or when age or tbrmer marriage Imtli removed children from under their government, a smaller matter will serve to justify their disobedience here, than wiien the children in minority are lei>s tit to govern themselves. For

B

CHKISTIAN UIBECTORY. [PART II.

though we owe parents a limited obedience still, yet at full age the child is more at his own dispose than he was before. ^Nature hath given us a hint of her intention in the instinct of brutes, who are all taught to protect, and lead, and provide for their young ones, while the young are insufficient for themselves i but when they are grown to self-sufficiency, they drive them away or neglect them. If a wise son that hftth a wife and many children, and great atfairs to manage in the world, should be bound to as Absolute obedience to his aged parents, as he was in his childhood, it would rtiin their alTairs, and parents' government would pull down that in their old age, which they built up in their middle age. '" And to the second question I un»wcr, that, I. Children that pretend to uncon<juerahlp lust or love, must do all they can to subdue such inordinate affections, and bring their lusts to stoop to reason ami their parents' wills. And if they do their best, there are either none, or not one of many hundreds, but may maintain their chastity together with their obedience. 2. And if any nay,' 1 hare done my best, and yet am under a necesitity of marriage; and am I not then bound to marry though my parents forbid me?' I answer, ills not to be believed : either you have not done yowr best, or else you arc not under a necessity. And your urgency being your own fault (seeing you should subdue it), Ood still obligelh you both to subdue your vice, and to obey your parents. 3. But If tJiere should be any one that hath such an (incredible) necessity ofmarriage,he istoprocure some others to solicit his parents for their consent, and if he cannot obtain it, some say, it is his duty to marry without it: I should rather say that it is ' minus malum,' ' the lesser evil;' and that having cast himself into some necessity of sinning, it is still his duty to avoid both, and to choose neither; but It Is the smaller sin to choose to disobey his parents, rather than to Irve in the flames of lust and the filth of unchaxtity. And some divineu say, that in such a casea son should ap|>eAl to the mngistrale, as a tmperior authority above the father. But others think, I. That this leaveth it as diRirult to resolve what he shall do, if the magistrale also bonsentnot: and 2. Thatit doth hut resolveone difGcuUy by a greater : it being very doubtful whether in rlonuistic cases the authority of the parent or the magislnttu l>i' the renter.

CHAP. I.]

CHRISTIAN ECONOMICS.

3. The same antiwcr iierv«lh lui to the lliinl (juration, wlien parents forbid you to mnrry the pcreoiis tliat you ar« most tbnd of. For such fondncsK (whether you call it lust or love) as will not stoop to reason and your parttit^* wills; is inordinate and sinliil. And therefore the thing that Ciud bindeih you to. is by his appointed ineaiifi to subdue it. and toobey : but if you canuot, the ac-cidents and probablv conxcqiunUi must tell you which in the Ipssit evil.

Cii/«f. ' But what if the child have ptomifted iiaarriag«;. and the parents be against it?' Anxw. If the child «s under the parents'government, and short of years ofdis-' cretion also, the promise Is void for want of capacity. And if the child was at age, yet the promise was a siuful promise, as to the promising act. and also aR to the thin^ promised during the parents'disRenl. If the ' actuit pro-mittendt' only had been sinful (' the pTomiae making') the promise might nevertlieless oblige (unlenH it were null aa well an Kinful). But tht; 'materia promisea' beiug aiuful (' the matter promiaed*) to marry while parents do dissent^ Dtich a child la bound to forbear thu fulfiUiug of that pro-mine till the parents do consent or die. And yet he ig bound from marrying any other (unless he be disobtic^^ by the person that he made the promise to), becaugu he kDOW«th not but his parcntit may consent lierealler; and whenever thrv coniient or die, tlie promise then is obIigH-< tory, and must be performed.

The third Chapter of Numberti cnufaleth parents to disoblige a daughter that is in their house, from a vow made Lo God. so be it they disavow it at the first hearing. Hence thera ; tre two doubts ariHe ; I. Whether this power extend not to tJie disobliging of a promise or r.ontniet of matrimony ? 2. Whether it extend not to u son us well as u daughter. And most expositors are for the affirmative ofbothcufics. Bui I have shewed before that it is upon uncertain grounds. 1, It is uncertain whether God, who would thus give up his town right ill case of rowing, will also give away the right of others witliout their consent in case of promises or contracts. And 2. It is uncertain wbetlicr IhiH be not un indulgence only of the weaker sex, seeing many words in the t«xt aeem plainly to intimate so mucli. And it is danget-ous upon our own pio^umptiouti to Hiretch God's laws !<■

CHRISTIAN UIKGCTORV,

FART II.

every thing we imag^ine there is the same reason for: iic<!iog our itnoginations may so easily be deceived ; und God cuuld have expressed such particulars if he would: and therefore (when there IB uot ckar ground for our inferenceB ia the t«xt) it is but to Bay, * Thus aud tha» God should have said,' when we cannot say,'Thu&he hath said.' We nmst not make laws under pretence of expounding tlieni: whatsoever God conimandeth thee, take beed that thou do it; thou shuH add notliing thereto, nor take aught therefrom'.

Quett. If the questioD therefore be not of the sinfulness. but the nullity of eucb promiees of children, becan&e »f the dissent of parents, fur my part I am uot able to .prove any suuh nulHty. It is said, that they are not * «ui J uris/ ' their own,' and tlierefore their promises are null. But if they have attained to years, and u^e of discretion, they are naturally tto far ' sui jurib' as to be capable of disposing even vf tbeir aouls, and therefore of their fidelity. They can oblige thenueLves to God or wan: though they arc not tio far 'sui juris' as to bo ungoverned. For ho no child, no subject, no man is ' eui juris;' seeing all are under the go-vcruincnt of God. And yet if a man promise to do a thiug sinful, it is not a nullity, but a bin : not no piomiHe, but a sinful promise. A nullity is when the ' actus promittuudi' is ' rcpiilative nullus, vel non actus.' And when no promise IB made, then none can be broken.

Quext. But if the question be uidy how far such pro-miHCH muKt be kept? I answer, by summing up what 1 have said : I. If the child had not the use of reason, the want of natural capacity, proveth the promise null: here ' iguorantta non eat consensus.' 2. If be waii at age and use of reason, then 1. If the prowiKing act only was sinful (as before I said of vows,) the promise must be both repented of, and kept. It must be repented of because it wars u »in: it must b« kept because it was a real promise, and the matter law-ful. 2. If the promising act was not only a sin, hut a nullity (by any other reason) then it ik no obligation. 3. If not only the promisiug act be sin, but also the matter promised (bh is marrying without parents' consent), then it must be repented of, and uot performed until it become ■ Dnii. lii. 33.

«

CHAP. 1.] CHKIVTIAN KCUKOUK'lt.

M

lawful i liecau8« an o»tb or proiuis9 conuut buid u mim la'

viulutc UiG lai>'H oi Godi

U»£<'/But what if the parties b«ikc(uaUynH(rrieclirit)iuut>

thppiueuts' vounend Must tlieyliv«!U)getht:r,or be ti«p«nil-; aAV Antw- !• irmaniagelwcouituiuiuutecl 'pcrcvnuJeuacoo* Buliitum,' ' by ihu carual kiiuwledgc uf eucU other,' 1 wa BO reanan to inmgiiic that pureut» cui) dUftolvc it, or prohibit their cohabitation. For the marriage, for aiii^ht [ evtT i^aw, ib not proved » nuUily, hut only a kid, unci Uieif ' concuhitux' i« not forniostion: and purenu cannot for* bid husband nnd wife to live togL-tJitr: and in marriaga tUey (Jo (really though Biiifully) forftrtke father aod moth«t «ud cleave to each other, and so are now from under th«ii goverametit, though nut ditiobligt;d from ull obedience. 3< But if mairiuge he otdy hy vt^rbul cuiijunction, divioes aitt disagreed what is to be done : some think that it la no per^ foot marriage ' ante concubitutn,* and oIho that their cuti-^ jun Clio a hath hut the nature of a prtimi&i: (to b« faithful to each other as husband and wife): and therefore the matter promitied is unlawful till parents consent, and so not va-i he done. But I rather think, a» moat do, that it hath that is essential to marriage'ante concubitum;' and that] this marriage is more tlian a pruuiiM: of fidelity ' du futuro** I even an actual delivery of themselves to one another'd*i prwsenti' al^ : and that the tiling promiiied in marriage tsj law-ful: for though it be a aiu tu uiarry without parental i tunsL-nt, yet when that ia paat. it is lawful for married pcr•^. aoiia to come together though parents consent not: and therefore tl\at such marnogc in valid, aud to be continued though it was sinfully made.

3. A third sort that are nut called of God to marry, are> they that have absolutely vowed not tu oiarry : siichniajtj uot many, unless Providence disoblige them, by making ttj become ail iiuli»peu6able duty: and I can remember hub I two ways by which thie may be doue. 1. In ca»e there btf qqy of so strong lust, as no other lawful means but majv*| riage can suffice to maintain their chastity ; to liuch. mart riage is as great u duty as to eat or drink, or cover one's uakedneefi, or to hinder another from uucleannees, or lying, or stealing, or the like. And if you should make a vow

CHRISTIAN DIRECTORY.

[fart II.

thilt yuu will never eat or drink, or that you will go naked. or that you will never hinder any one from uncleanneas, lying, or stealing, it is unlawful to fulfil this vow. But nil the doubt is, whether there be any such persons that cannot overconie, or reatrain their lust by any other lawful means? 1 suppose it is |)ossib)e there may be such; but 1 believe it IB not one of an hundred : if they will but jiractise the directions before given, Part i. Chap. viii. Part v. Tit. I, and'2. I Etnppose their lust may be restrained: and if that prevail not, the help of a physician may. And if that prevail not, some think the help of a surgeon may be lawful, to keep u vow, in case it be not an apparent hazard of life. For Chiiat seemeth to allow of it, in mentioning it without reproof. Matt. xix. 12. if that text be to be under-Btood of castration: but most expositors think it is meant only of a noniirmed resolution of chastity. And ordinarily other meant) mny nuiku this nt;edless. And if it be either D«edlea8 or p«rilouti it is unlawful without doubt.

2. The aecond way by which God may dispense wiili a vow of chastity is, by making the marriage of a person b«-conitt of apparent uvcessity to the public safety. And 1 am able to discern but one inf^itance that will reach th* cane ; and that id, if a king have vowed chastity, and in caeie he marry not, his next heir being a professed enemy of Christianity, the religion, safely and huppinestt of the whole nation are apparently in danger to be overthrown. I think the case of such a king is like ihe case of a father that had vowed never to provide food or raiment for his children. Or as if Ahab had vowed that no well should be diggt^ in the land; and when the drought cometh, it ie become ne-ceKsary to the saving of the people's lives. Or as if the ship-master should vuw tbut tlic nhip shall not l>e pumped ; which when it leaketh dotli become necessary to save their livea. In thege cases God diKohligeth you from your vow by a mutation of thu matter; and a pastor may dispense with it declaratively. But for the pope or any mortal man to pretend to more, is impiety and deceit.

Qual. 'May the aged marry that are frigid, impotent, aud ancnpablc i»f procicalion?' Anaw. Vch, God bath not forbidden them: and ih&rc ore other lawful ends of mnr-

f:HAP. I.] CHRISTIAN R<:ONOMICS.

13

ria^, OS mutunl betp and comfort, &c. which mav mak* it lawful'.

Direct. II. 'To restrain yoiir inordinate forwatdDi-^ts to inarriagE;, ki;cp the ordinary- inconvenicnciuri t>r it in me-moiy.' Rush not iiito u stutu of lifo, the inconTeniencies of which you never ttioiight on. If you have a call to it, the kiiowlb-dge of the dinicultie» and duties will be necessary to yoTir preparation, and i'aithliil undergoing them: if you have no oui!, this knowledge in utsctiisary to keep yuu utf. I lihull first oajue the incouveuieuciet! common to all, and then some that are proper to the ministerii) of the Gospel, which have a greater reasou to avoid a married life than other men have.

1. Marriage ordinarily plungeth men into excess of [worldly cares: it muUiphctti their busiiieaft, and usually '(heir wants. There are mtiny thing* to mind and do: tJiere

eie many to provide for. And many pHtKoiis you will have to do with j who have all of th«m u ><e.lfisli disposition and intereut, and will judge of you but according a« you fit tbeir euds. And among many persons and husineas^B, some things will frequently fal) cro»s: you muitt louk for many rubs and disappointment. And your natures are not Ko strong, content and patient, as to bear all these without molestation.

2. Yonr wants in a married state are hardlier supplied, than in a single life. You will want so many things which before you never wanted, and have ao many tu provide fur and content; that all will seem little enough, if you had never so much. Then you will be often at your wit's end, taking thought for the future, what you shall cat, and what you shall drink, and wherewith shall you and yours be clothed.

3. Your wants in a married stale arc far hardlier borne than in a single Htate. It is far easier to bear personal wants ouTselTes. than to &ee the wants of wife and children : ufiectioo will make their sufierings pinch you. And ingenuity will make it a trouble to your mind, to need the help of servaots, aud to want that which is fit for servaule

' Wiru arc youuf jiicr'i m'ulrcuca, iaiiPi>iitiioiia liM ilic luiddlD ^c, kudolil' mm't nurvfc Su ilMt ■ tnnn may haof n <]u«ri«l lo marry nbtm he »ill. ion) Bacon, Eimj B.

CHRISTIAN uiHE<rroRy.

fpART I

I.

to expect. But especially the discontent and imjiaLiencc; of yotir familywill more discontent you than all their wants. Yon cannot he3p your wife, and children, and servants to contented minds. O what a htart-cutting trial is it, *o hear them repining, murmuring, and complaining ! To hear them call for that which you have not for ihera; and giieve at their conditioh, and exclaim of yon, or of the providcacfc of God, because they have it not! And think not thai riches will frte you from these discontents : for aa the rich are bat few, so they that have miich have much to do with it. A great foot must have a great shoe. When poor men want Home smdll supplies, rich men may want great sums, or larger provUions, which the poor can do ^vithout. AitS their condition lifting them up lo greater pride, doth torment them with greater discontents. How few in all the world that have families, are content with their estates !

4. Hcrenpon a married life conlninefh far more tcmp£n-tiona to K-orldUuess or coYctouaness, than a single state doth. For when yon think you need more, you will dcsirt more: and when yoa find all too little to satisfy those thdt yon provide for, ynu will measure your estate by their de-aires, and be apt to think that you have never enough. Birds and beasts that have yniing ones to provide for, ate moat faungrj- and rapacious. You have so many nort- (o fcrapfi for, that ymi will think you are stil! in want: it i« not only till death that you imist now lay up; but yoa innst provide for children that MUrrire you. And while you take ihein to he as yourBelvCs. you have two gt-ncratiomt now to make provisions for: and most men are as covetous for their posterity, as if it were for themselves.

6. And hereopon vou are hindered from works of charity to others: wife and children are the devouring gulf that Bwftlloweth all. If you had but yourselves to provide for, a little would serve; and you coidd deny your own desires of uaneceasary things; and so might have plentiful ]irovt8ion for good worke. But by that time wife and children are provided for, and all their importunate dejiires sa-tittfled. there is nothing considerable left fur pious or charitable uses, l^amentable experienceproclaimeth thi«.

6. And hereby it appeareth how much a married state doth ordinarily hinder men from honouring their profession.

CHAP. I.]

CHRISTIAN Ef:0NOMif;«.

i)t

It is their tows of ainglc life that hftth occasioned tlw Pnpist* to do so miiny work* of public charity, as is boa«ed of for the honour of their aect. For when they have no children to bequeath it to. aud cubnot keep it themselveK. it is easy to them to leave it for such ueeft as will pacify their coiiscieiices most, and advance Iheir aames. And if it should prove as ^ooda work and as acceptable to God, to educate your own children piously for hin serrice, a« to relieve the children of the poor, yet is it nut no much regardpd in the world, nur bringeth no much honour to religion. One hundred pounds given to the poor aball more advance the reputation of your liberality and virtue, than a thousand pounds given to your own children, thotigli it be with as pious an end, to irftin them up for the service of the church. And though this is inconsiderable, as your own honour in concerned in it, yetit is considerable, as the honour rff religion and the good of bouIs are concerned in it.

7. And it is no miiall patience which the natural imbecility of the female sex requireth you to prepare. 'Except it be very few that are patient and manlike, women are commonly of potent fanlastes, and lender, paA8ionate, ioipatirnt Bpiriti, easily cast into anger, or jealousy, or discontent; and of weak underdtandinga, and therefore unable (o reform themselves. They are betwixt a man and a child: some few have more of the man, and many have more of the chitd^ hut moat are hnt in a middle slate. Weakness naturally inctineth persona to be froward and hard to please; as we see in children, old people, and sick persuns. They are like a sore, distempered body; you can scarce touch them but you hurt them. With too many you can scarce tell how to riipeek or look but you displease Uiem, If you should be vef>' well versed in the art of p)easing. and set yoorwelves to it with all your care, as if you made it your very busiuesa and had little else to do, yet it would put you bard to it, to please some weak, impatient pentonn, if not quite surpnsi your ability aud skill. And the more you love them. (h« more ^evous it will be, to see them still in discontents, weary of their condition, and to hear the clamorous expres-Bfone of their disquiet minds. Nay the very multitude vf wordK that very many are addicted to, doth make Kome men's lives a continual burden to them. Mark what the Scripture

CHRISTIAN DIHECTORV. [PART II.

onitli; " It IK better to tlwell in a comer of the housotop. tlian with a brawling womuii in a. wide house.—It is better to dwell in the wtldernegBj than with a contentiuus and an nngry woman.—A continual dropping in a very rainy day, and a contentious woman are alike.—One man among a thousand huve I fouud : but a woman among all those liave InotfoiindV' r - .,.

8. And there ie such a meeting of feults and imperfections on both Hides, that makethit much the harder to bi>ar the infirmitit^s of others aright. If one party only were fro-ward and impatient, the stedfttstnetiH of the other might make ittbe (acre tolerable: but we are all sick in some measure, of the same disease. And when weakness meeteth with weakness, and pride with pride, and pa»tt>ion with pasgion, itexaspeniteth the disease a,nd donbleth the tiuHering. And our corruption is such, that though our intent he to help one another in our dutie», yet we are aplcr fitr to stir up one another's distempers.

9. The businesei, care, and trouble of n married lite, ia a great temptation to call down your thoughts from Ood, and to divert them from the " one tliingnecessary V' a»dto dis-traut the mind, aad make it indisposed to holy duty, and to serve God with a divided heart, as if we served him not. How hard is it to pray, or meditate with any serious fervency, when you come out ufa crowd uf cares and busine&aeB! Hear what St. Paul aaith, " For i would that all men were as

I myself I say to the unmarried and the widuwa. It is

good for them if they abide even as I.~l suppose therefore that thia is good for the present di&tresii, that it is good

for a man so to be : such shall have trouble in the f)e«h.

But I would have you be witlimit carefulness: he that is unmarried, caieth for tlie things of tlie Lord, how he may plcaiie the Lord ; but he that \a married, careth for the things of the world, how he may please his wife. The unmamed womaa caretli for the things of the Lord, that shv may be holy, both in body and in epirit: but she that is married careth for the things of the world, how she may please her husband. And this I npeuk for your own profit, not that I may cast a Boaru upon you, but for that which is coinely*

I Lufccx. 41.

CHAP. I.] CHRISTIAN ECONOMICS.

w

and that you may attend upon th« Lonl without diitniction. He that stiindoth stedfast mhiti h«art, liaviug nu neccsiiily, but hath pow«r ovbt his own will, and hatli ho decreed in hin heart, that ho wtll^keep his virgin, docth well. 80 then he Lhnt marriethdoetb wei], but he tliut mariieUinotdQcth better*." And mark Christ's own words, '* U.is discipk* wy unto him, if the case of a tnau b« &o with hia wife, it is not good lo marry. But he said untu them, All tnen cannot receive this saying, save tJiey to wboiii it \s given.— lie Oiat it> »ble to receive it, let him receive it'."

10. The business of a married state dotb commonly devour nlmost all your time, »o tbnl little ik letl for holy con> t«[Q{jlations, or serious tJiouglitH of the life to come. Alt God's sen-icf is contracted *nd thrust into a corner, and done as it vrere on the bye: the world vrill scarce allow vuu time to meditate, or pray, or read the Scripture : you think yourselves (as Martha) undera greater necettflity of dispatching your buiiiness, tlian of fitting at Christ's feet to hear his Word. O that hvngle persons knew (for the most part) the preciouBDess of their leisure, and how free they are to attend the service of God, and learn bis Word, in comparison cf the married!

11. There is so great a diversity of temperamenu and degrees of understanding, that there are scarce any two persons in the world, but there is some unsuitoblcncss between them. Like stoneK that have some unevenness, that maketh them lie crooked in the building; some crossness ttiere will be of opinion, or disposition, or interest, or will, by nature, pr by custom and education; which will stir up frec]uent discontents.

12. There ih a great deal of duty which husband and wife do owe to one auotlier; as to iitstruct, admonish, pray, watch over one another, and to be continual helpers to each other in order to their everlasting happiness ; and patiently to bear with the infirmities of each other. And to the weak and backward heart of man, the addition of so much duty doth add to their weariness, how good soever the work be in itself: and men should feel tlieir strength, before (hey undertake more work.

13. And the more they love each other, the more they

* 1 Cw.Ta.T.a. M—M.3t—SS.3T,M. ' M««. .i».H. H-

VDL. tV. O

CHRISTIAN OIRKCTOKV. [PART 31

pftrtioipate iu each other's ^riefn: and one or other will be frequently under somt sort of suffering. If one be i»ick, or Ituiie, or pajiied, or defamed, or wronged, or disquieted id uiind, or by teiuplatjan fall ioto any wounding sin, the other boaretb part of the difilress. Therefore before you undertake to bear all the burdens of another, aiid Burteriiiall aiiothirr's hurts, it concerneUi you to observe your strength, how much more you have than your own burdens do require.

14. And if you should marry one that jirovttli ungodly, how exceeding gieat would the affliction be! If you loved them, your liouls would be in continual dejiger by them: t\wy would be the most powerful iiiHtniraeiitH in the world to ]>ervert your judgments, to deaden your hearts, to take you oil' from a holy life, to kill your prayers, to corrupt your lives, and to damn your souls- And if you should hiive the grace to escape the snare, aud save yourselves, it would be by so much the greater dif&cuUy and BuHering. as the temptation is the greater. Aud what u heart-breaking would ii be to converHc so nearly with a child of the devil, thai is like to lie for ever io hell! 'i'hv daily thoughts of it would be a daily deatla to you.

15. WuuR'u es.pecially must expert so muck Bulfcring in a married life, that ifOod had not put into them a natural inclination to it, and 60 atrong a lore to their children, u Diaketh them patient under the moRt annoying troubles, tJie world would ere thiK have been at an end, Uirough tlieir refusal of HO colamilouet a life. Their sieknesa in breeding, their pain in bringing forth, with tlie danger of their lives, the te-tlioua trouble night and day, which tbey bare with tb<nr children in their nursing and their childhood j besides their subjection to tlieir husbands, and continual care of family afiiur&; being forced to consume their lives in a mnltitode of low and troublesome busincsseti: all tliis, and much more would have utterly deterred that aex from m&rriage. if nature itself had not inclined them to it.

16. And O what abundance of dnty ia incumbent upon both the parentR towarda every child for the saving of tlieir aontii'! What incessant labour ia neceasary in teaching them the doctrine of salvation! which cinde God twice over

* An tlKHi diMuiilnUi^ villi ih^ chihlli^ia Halcf lUinrmlirr Ihtt of all Ilic Hramn l>tog«, tto> an«c4 ihpiu Ivli ilo cnwiinlihwiii. PlaUrcli 6e irsuq.Milm.

4

<

CHAP. I.]

CHRISTIAN EfOWOMTCfi,

charge them to teach hia wcTrd dihgently {m sh^ryen tbein) ■" unto their chilth-tn. and to talk of them whpn thi-y «it in [their houses, and when ihey walk by the way. and when Ithey lie down, and wbea Ihey ri^e uj**." Whtit abundance lof obKtinnlc, rooted eomiptionB ai* in the hearti* of children, '*hicb parents must by all poasibke diligence root up! O how great and hard a work is It, to speak (o them or their ains and Saviour, of their Ood, their aouU. and the lilr to come, with that reverence, gravity, Kerionenesfi, and unwearied constancyas the-vrcightofthcmntterdoth require '. and to suit all their actinnR and carrine;* to the Rnme end«! Little do nio»t that hare children know, what abundance of core and labour God will require of tJiem, for the sanctifying jSnd Raving of their children's soula. Consider your fttiiew for BO great a work before you undertake it.

17. It is abundance of affliction that is ordinarily to be eJtpected in the miscuiriagca of children, when you have done your best, much more if you neglect your duty, aaevcn godly parents too often do. After all yow pniiia, ai>d care, and labour, yoa muflt look that the foufishnns of some, and the obstinacy of others, and the onthankfulness of thorn that you have loved best, shuuhl even pii;rcc your hetirtn. You mu»t look that many vices should spring up and trouble you ; and be the more grievous by bow much your children are the mora dear. And O what a grief it in to breed up & child to he a servant of the devil, and an enemy of God »nd goclline»H,and a per»ecatorof the church of God! And to tliink nf lyini; in bell for ever! And aloe! how ?reat i» the number of such!

, 18. And it is not a little care and trouble, that nervants will pnt you to: so difficiUt is it to get thn^w that urr good< much m»rc to nmke them good; sa gruat i» yoar duty in tMohiikg thett, and minding them of the matters of their salvation ; ao frequent will be the diapleasureEt about your work and worldly business, and every one of thutie diupittanure^ will hinder them for receiving your iuatructionH ; that tno»A iiuniiies arc houses nf rorrecdon nr affliction.

19. And thtMc marriage crosses are not for a year, bat duriti); life : they deprive you of all hope of relief while you live toother. There in no room for repentance, nop cAsting

> D«ui(.>i.$,7. li. 19.

^

CHRISTIAN DIBECTOBV. [pART II.

about for a way tn escape tiiem. Deuth only must he youF relief. Aii<{ tlierrfure such a clmnge of your conditioQ' stiould be seriously forethought on, and ail the troubles be foreseen and pondarcd.

20. And if love moke you d«ar to one another, your parting at death will be tlm more grievous. Aad when jiou first come together, you know that such a parting you miutt have : through all the course of your lives you may foresee iL: one of you niuslsee the body of your b«love(l, turned intoacold, and ghastly clod : you must follow it weeping to the grave, and leare it there in dust and darkness : there it must lie rotting as a loathsome lump, whoi^e alt^ht or smet! you cannot endure i till you shortly follow it, and lie down yountelf in the xame condition. All these ar« the ordinary concomi-tantM and consequents of marriage; easily and quickly spoken, but long and hard to be endured! No fictions, but realities, and less than most have reason to expecU And should tmch a life be vainly ventured on in a pang of lust ? or such a burden be undertaken without forethongbt?

But especially the ministers of the Gospel should think what they do, and think again, before they HUt«r upon a married life. Not that it ia simply unlawful for them, or thut they arc to b« tied from it by a law, as tliey are in the kingdom of Rome, for carnal enda and with odious «ftecl«. But so great a hindrance ordinarily i^ this troD-bicHomc state of life to tlie sacred aiinistrntion which they undi-rlake, tluit a very clear call should be expected for their satiisfaction. That I bv not tedious, consider well but of these four tliingR. 1. How well will a life of so much oare and busineas agree to you, that have time little enough for the greater work which you have undertaken? Do you know what you have to do in public and private? in reading, meditating, praying, pret^bing, inatmcting pcnsonally,' and from bouse to honxe 1 And do you know of how great importance it is? even for the saving of men's Kuuh>.' And have you time to spare for so much worldly caivsand busineaH? Are you not charged, "Meditate on them thtnga: give thyself wholly to them"." "Ho man that warreth, entAngleth himself with the affairs of thialire, Uial he may please him that bath chosen him to be a soldier'."

» ITmd. i«. t&.

■ t "nm. >i. 4.

CHAP. I.] CHRISTIAN ECONOHIC'S.

u

Is iiot tbiic plain f Soldiers U8« not to look lo farnia and [■errant*. If yon nre faithful ministers. I dare confidently ■ay. ynu will tind all your time an Utile for your proper work, that many n time you Vi-iU groan and soy, O how ahort and Hwift is time! and O, how great and kIow in my work and duty i 2. Consider bow w«U a life of ko grvat diver-tiions, avocations and distractions, doth suit with a mind devoted lo God, that lihauld be always free and ready lor bis service. Your studies are on such great and mysterious stibjects, lha.t lliey require the whole mind, and all too little. To resolve the many dirtiunltieg that are before you. to prepare those snitable, conrincing wordu, which may pierce and persuade the hearerH* hearts, to get wiUiin the bosom of an hypocrite, to follow on the Word till it attain it« effect, and to deal with poor souls according to their great necessity, and handle God's Word according to its holiness and majesty, the»e are tilings that re<juire a whole man, and are not employments for a divided or diotracted mind. The talking of women, and the crying of children, and the cares and baHioe»»i of the world, are ill preparations or at-LendanU on these »tudies°. 3. Consider well whether a life of so great disturbance be agreeable to one whose affections should be taken np for God; and whose work mast be all done, not formally and nflectedly with the lips alunc, but seriouslv with all tlie heart. If your heart and warm affections be at any time left behind, the life and power, the beauty and glory of your work are lost. Howdead will your utadiea, and praying, and preaching, and conference be! And can yon keep tho^ti aHec^ions warm and vigorous for Ood,*nnd taken up witJi heaven and heavenly things, which are disturbed with the cares and the crosses of the woild, and taken up with carnal matlen; j 4. And cuttKidcr also how well that indigent life will agree to one that by charity and good works should second his doctrine, and win men's souls to the love of holinesH ''. If you feed not the bodies

"Noa bene lie(|u[»d<iccu|iatuBniiTicifil. Hicnin. E]i1)l. fiOS. tul Pnulb.

t' A tingle tirr ilnlli itrll wtlli chiircliinrn, ftir cljerli.y will hiintl,v n»<cr ilie j^nniiul, olivi* )i ii)i]«l fill ii iHiol. Lord B^icoii^ fjaiiy H. 'Fht pn-iiic%i works fliid IbanilaUaiii have Ihth froni cliijillm n«n,wlKi l>ot< Miiitllit In >'i^ivu >>>c imogpiir flieir iniiHli, llial liLivi^ iiani'. uf llicii IhkI^ ^ f llic uii» (if pu4lvrll_Vi 1'Uli Ikcii mutt ia llii-ni iljHtliad no pusturily. Ixirii Bacon, Ehdv T. He iliat Imili a vrifo and diildrcn linth given iKniagc* to (<irtune : far ilic; an; imptdinicnb to frc*! ainr>

^

CHKJliTJAN UIKPjCTORY. [PAKT U.

orU)v jioor, they will leaa rclisb the food of tJie aoul. Nay, if you abaund not shore others in good works. th« blind, malicious world will see nolhing that is good in you; but will ftsy, Yoit liQve good words, but where are your ^uod worke'^ What abuudance have 1 known h&riletied against tliu Uuiifial and reli^ioa, by a uonunon fame, that t)ics« preachera arc a^ corotous. and worldly, and uDcharitabl« as Hiiy otlitir»: and it uiuet b« soiuetbiiig extraordinary tbat uiu^cunfiiUi Hiich fame. And what abundance uf Kuccesa bave I tHjeo uf tli« labouni of those miaifttera, who give all t])«y have in works of charity! And though a ridi and fMioUed Ulan may do some good lu a married state, yet tiooimonly it is nc^t tu nothing, w to tb« eads uuw nt«a-tioiied: wife, and children, and family iiec«H«iti«-s devour all, if you have nev«r bo much. Aiid some proviNion muat Ih: niadc for thoin, whun you are deud : and Uiv maintenance of the ministry \i not so gr«at as to »uttice well for all (his, much lubB for any emineuL works of rharity buaides! Never reokon upon tlie doing of much good lu lh« pour, if you have wivea and ohildreu of your own ! Such instances are raritiea and wonders. All will be too little for yxmrselvesi Whereas if all ibat w«ro givi;n to the poor which gocth to the luainteoonee of your familiea, yoa little know how much it would reconcile tjie uiituls of tlie ungodly, and further the awxeas of your ministerial work.

Dirat. III. 'If God call yoa to a married lite, expect »U theae troubles, or most of then -, ood make a [MirticuUr pre|>aration for each temptation, craan and duty whieh you muat expect.' Think not that you are entering iuto a state of mere delight ; test it proy« but a fool'a paradise to you. See that yuu be furnished with marriage atrcngth and |>a-tieuce, for the dutit:s and Huderinga of a married state, before you veatare on it. £8p«ciaUy, 1. Be well provided against teraptatioaE to a worldly mind and life: for here you are like to be rao«t viuleiitly and dangemusly assuulU ed. 2. Si'c that you be well provided witli conjugal all'ec-tions: for they are nece»&ary both to the duties and sulfer-ings of a married life. And you should not enter upon the state witliuut the iiece^aary preparations. 3. See that yoit

■ Tlie twtt wiirU »iul oT^cuicM lucrii, kir UkiiuUii'i Imw fnxMdctl

*

I

I

CHAP. I.J

CHKISTrAN ECONOMICS.

as

bti well providerl with mnrriiigi* prudaiic*^ and timlersliuuJing, ibat you may be itble to instnict aad tdify your faini)ie%-nnd may live with them eft meu of knowlndge^, and may ■uana^e all your buKiiicKii witli discrutiuti'. 4. Sec^luit yi<u be provided with reeolvednesa aad constancy, thai yo« re* not yourself and relations by too late repenting ; nnd come not utt'with ' had I wi«t,' or ' noii putamni.' I.evity and ma-tahility iH no fit preparative for u atnt« ihut only death can chani^e. Let th« love and resolutions which brougbi jroit into tJiftt Htnte, continue with you to th« last. &. See thai you be provided with a diligence answurBble to thu ^r«at* ue»H of your iindertiiken dnti«8. A slothful mind is ualat Cor one thutentereth himself voliiutuiily npon so much bu»i-ne&s; an a cowardly mind is unht for him that liiitctJt him-twlf a goldici' for the wars. 6. See that you are well provided witii mnrringe patience ; to bear with tiie infirmiltes of others, und uudeq^o the daily croiscn of your life, which your bu&iness, and necvesitieit, and your own inlirniitiefi will unavoidably infer. To marry without all thi« preparation, id ax roolivh aa to go to sea without tlie necessary preparation for your voyage, or to go to war without armour or allienuuition. or to an to work without tools or Ktrength, or to go to buy meat in the market whirn you liavo no money.

Dh-fct.iv. 'Take epecinl care, that fancy and passion overrule not reason, and friendfi' advice, in the choice of your condition, or of the person.' 1 know you must have love to ihost; that you match with: but that love luuft be rational, and such as you can justify In the severest trial, by the evidences of wortli and fttnc^a in the person whom you love. To nay you love, but you kuuw not why, is more beseeming chtldnni or mad folkH, than those that are soberly entering upon a change of life of ao great importance to them. A blind love which uiaketh you think a person excellent and amiable, who in the eyes of the wisest tint are impartial, is nothing so, or maketh you overvalue the penion whom you fancy, and be fond of ouc aa aomo admirable creature, that in tlie eycH of othcix in next to contemptible, this in but the index uud evidence of your folly. And though you plcoae yoitrselvoK in it, and honour

•> I Prt. iJL ».

CHRISTIAN DIKbCTORY.

[CAHT II.

it with tlie name of love, there is none that i* acquainted with it, that will give it any belter name than lust or Inncy. And ihe raarriage that is made by l»st or fancy will never tend to solid content or truefehcity; but either will feed till death on the fuel that kindled it, and then go out in everlasting Khame : or else more ordinarily it proveth hut a blaze, and tunieth into loathing and weariness of each other. And because this passion of lust (called love) is such a besotting, blinding thing, {like the longing of a woman with child) it is the duty of all that feel any touch of it ia kindle upon their hearts, to call it presently tn the trial, and to quench it effectually, and tdl that be dom: (ifthey have any relics of wit and reason) to suspect their own apprehensions, and much more to trust the jndgmeiit and advicv of others.

The means to quench this lust called love, 1 have largely opened before. I shall unw only remember you of these few. 1. Keep asunder, and at a sutiicicnt distance from the person that you dote upon. The nearnesi) of the tiro and fuel causeth the combastion. Faney and lusL art- in-Hamed by the seniles. Keep out of sight, and in time the fever luoy abate. 2. Overvalue not vanity. Think not highly of a silken coat, or of the great names of anceBtors, or of money, or lands, or of a painted or a spotted face, nor of that natui-al comeliness called beauty : judge not of tilings Jis children, but as men : play not the fooU iu magnifying ti'iBes, and overlooking inward, real worth. Would you foil in love with a flower or picture iit this rate? Bethink you what work the pox, or any other witlieriug sickness will ronke.with that silly beauty which you so admire: think what a spectacle death will make it. And how many thousands once nioru beiiutiful, arc turned now to common earth! And how many tlioiisand souIh arc now in hell, that by a beautiful body were drowned in luHt, and tempted to neglect themselves ! and how few in tlie world you can name that were ever much ike better for it! nhat a cliildlsh thing it is to date on a book of tales and lies, becaust- it bath a beautiful, gilded cover '. and to undervalue the writings of tlie wise, because ibey have a plain and homely oul-Hide! 3. Rule your thoutjh t&, ami let them not run nKuiter-Icits an fancy shall coumiand tlicm. If rvaaoii cammt cull

CHAP. 1.]

CHKISTIAN ECONOMICS.

S6

off your thoii^htR from folloning a laxtful dcHire and iina-gifiittion, no wonder if one that rideth on such an unbridled colt be cnftt into the dirt. 4. Live nut idly, but let the bu-ainois of your calling take u^ yout time, and employ your tlioH^hts. An idle, HcKhly mind le the cnrcase wh«re the vermin of lust doth rmwl, nnd the nest where the devil halcheth both this and many other perniciouV ains. 5. LoiiUy and chietly, forget not the concernmenta of yoitr RonU: remember how near you are lo eternity, and what work you hare to do for your salvation : for^tet nut the presence of God, nor tile ajiproach of deutli. Look oft by faith into hearen and hell, and keep conscience tender ; and then 1 wuiTant you, you will find something else to mind tbaa ,.UiBt; and greater matters than a silly carcase to tnke upyuur ' thoughts, and yon will fe«l that heavenly love within ynu, which will extinguish earthly, carnal love.

Direct, V. 'Be not too hasty in your choice or retiolu-liuu. but deliberate well, and throughly know the peraon on whom so much of the comfort or sorrow of yo«r life will necessarily dejiend.' Where repuntancv hatli no place, theru 18 the greater care to be used to prevent it. Reason requireth you to be well acquainted with tho»e that you trust but with an important secret, much more with all your honour or estates: and moat of oil, with one whom you must trust with so much of the comfort of your lives, and your advantages for a better life. No care and caution can be too great in a matter of so great importance.

Direct, vt. ' Let no carnal motives persuade you to join yourself to an ungodly person; but let the holy fear of GimI be preferred in your choice before all worldly excellency wliatsoevtr.' Marry not a nwln« for a golden lrou;§h : nor an ugly »oul for a comely body. Consider. I. You will dee give cause of great suspicion that you are yourselves unt;odly : for they that know truly the mi&ery of an luireuewed soul, and the exceilcncv of the image of God, can never be iudiffereut whether they be joined to the godly or the ungodly- To prefer things temporal, before things spiritual habitually, and in the piedomimtnt actu of heart and life, is the certain character of a graceless soul! And he that in so near a cose doth deliberately prefer riches or conielines.s in another, before the iniu^e and fear of God,

sa

CHRISTIAN DIRECTORY.

[part II.

(lotli ^ive H v«ry dangerous sign, uf »uch a grucelesK h«arl aiid will, ir you set more by beauty or riches than by godliness, you have the Burest mark that you ore ungodly. 11 you do not aet more by them, how come you deliberately to prtttur thum'f How could you do a thing tha.t detectcth your ungoclliiie&&, and condemnt^th you more clearly i Auii do you not shew that you either believo nol the Word of Gud, ot ebb thut you luve him uol, and re^^ard not his in-tsnut ? Otherwiee you would liike his friends as your frieods, and his encniies as your enenaiea. Tell me. would yoii marry an enemy of your own, beline any change ainil reconciliation J 1 am conhdent you would not. Andean you BO easily marry nn enemy of God? If you know not that all the unfrodly and uiiHanctitiud arc hi»i cnmuius, yuu know not, or believe not the Word of Ood: which telleth you that " The carnal miml is enmity against God : for it is not unbjcct to the law of Ood, nor indeed can be. so then tbey that ere in the Besh eannot plea»eOod^" 2. If you fear God yourselves, your chief end in marriiige will be to have one that will be a helper to your uoul, nnd further you in the way t4i heaven : but if you marry with a person that is ungodly, either yon have no such end, or eW you may easily know you have no more winely chosen the means, than if you had chosen water to kindle the hre, or a bed of wnow to keej) you wnnu. Will an ignorant or ungodly person assist you in prayer or holy watchfulneaa. and stir you up to the love of Uod, and a heavenly mind .' And can you 30 willingly lose all the spiritual beiieBt, which you should principally desire and intend *. i. Nay, instead of a helper, you will have a continual htnderer: when you should go to prayer, you will have one to pull you back, or to fill your minds with diversions or disquielmenls! When you should keep cIokc to Uod in holy meditations, you will have one to cast in worldly thoughts, or trouble your minds with vuiiity and vexation. When you should discourse of God and heavenly things, you will have one to stiHe such discourse.and 1)11 your oars with idle, impertinent, or worldly talk. And one such a hindrance so near you, in your bosom, will be worse than a thouiand further oH'. As* an ungodly benri which is next of all (o us, is nur greatest hin-

* Raik. viii. 7, 8.

druiiGCi so an luigoiily hu»bau<l or wife, which in itext to Lhiit, is woriie Ui uit than uiany ungodly neighboufB. And if vou tlituk. that you oau well enough OYerooine ftuch hia-druDcus, and your hctut U bo good, thai no such clo(;s cab keep it down, you do but sbei^' that you have a proud, uii-Uumbled heart, that U prcpanxl for a fall. If you Lnow yourselves, and the bndnesB of your hearts, you will kooir that you huvu iiu need of bindntuoes in any holy work, and tiiat all the helps iu the world are little mioiigh, and too litUe La keep your soul» in the love of God. 4. And Hack aa ungodly companiou will li« to you a conlinual Irmpta-ciou to SID. Instead of stirring you up to good, you will have one to fitir you op to evil, to passion or discontent, or covetousness. or pride, or reveo^e, or sensuality. And can you nut sill enough without such a tempter i H. And what a continual grief nill it be to you, if you are helieven, lo har4.> a child of the devil in your bosom ! nnd to think bow far you must be sseparated at death 1 and in nhat toraientu those must Lie for eve.v. tliat are so dear unto you now ! I>. Yea such companions will be unutpablc of the firincipal part of your love You may love tliem aa husbands or wiveit, but you cannot love them as saints or members of Christ. And how gr&at a want this will bo iu your love, tboiie know that know what this holy love is. • i

Qiuat. ' But how can I tell who are godly, when there ia tio much hypocrisy in U)c world?' Ansui. At WmI you may know who is ungodly if it be palpably discovered. 1 take not a barren knuwled);^ fur tuij^odliuiiss, nor a uiniblu tongue for godlinesK : Judge of them by their love : such lu a man's love is, sucJi is the man : if they love tlie Word, and servants, and worship >ii God, uud tove a holy Ufe, and hato the contrary, you may close with such, though Ibt-ir kiiow-Udge be small, and their parts be weak. But if they have uo love to tltese, but had rather live a connuon, careless, carnal Life, you luay well avoid them as ungodly.

Qiu»t. ' But if ungodly persous may marry, why maynot I marry with OU'O that is ungo^y Y Amw. Though do^ and iiwine may join in generating, it foltowetli not, men or women may join witll them. Pardon the comparison (while Christ calleth the wicked doga and awiue'), it doth

> Matt.tii, 6.

niRECTOKY.

I FART II.

but shew the badness of your consequence. Unbelievers may many, aud yet we may not marry with unbelievers. " Be ye not unequally yoked together with unbelievers: for what fellowship hath righteouBuefts with utirighteous-nesK? and what communion hath light with darkness ? and what concord hath Christ with Beliul'.' or what part hath he that bdievelh with an infideH and what agreement hath the temple of God with idols? For ye are the temple of

the living God ■ wherefore come out From among them,

and be ye separate saith the Lord, and touch not the unclean thing. &c.""

iiaesi. ' But I make no doubt but they may be converted : God can call them when he will: if there be but love, they will easily be won to be of the mind as those they love are?' Atisw. 1. Then it seeraa becanse you love an ungodly person, you will he easily turned to be ungodly. It'«o, you are not much better already. If love will nntdraw you to their mind to be ungodly, why should you think love will draw them to your mind to be godly? Are you stronger in grace than they are in sin? 2. If you know well what grace is. aud wliuta siuful, unrenewed Aonl m, you would not think it so easy a matter to convert a soul. Why arc there so few converted, if it be so easy a thing? You cannot make yourBelves belter by adding higher degrees* to the grace you have: much leas can you make another better, by ^ving them the grace which they have not. 3. It in true that God Is able to convert them when he will: and it is true that foraught I know it may be done." But what of that? Will you in so weighty a case take «]» with a mere possibility? Ood can make a beggar rich, and for auglit you know to the contrary, he will do it: and yet you will not therefore marry a bt^^arl nor will you many a leper, because <iod can heal him i Why then should you marry an ungodly perHon, because Ood can convert him? See it done first, if yon love your peace aud ttafety.

Que»t. ' But what if my parents command me to marry ftQ ungodly person ? * Amte. Ood baring forbidden it, no pirent hath authority to command you to do »o great a mis. chief ro yourself, no more than to cut your own throatA, or to diunembor your bodies.

■» Cor.w. 14—!«■

I I

CHAP. I.] CHRISTIAN ECONOMICS.

96

Qafst. ' But vf hut if I liavc a necessity of miurying, and

can get none but an ungodly penoar Answ. If that rciUly be your case, that yuur neueyuity be real, mid you cau gel [no other, I think it itt lawful.

Quest. ' But ia it not better liave a good-natured ]>er8on I tliat ia imgodly, than an ill-natured person that is religiouH, I «8 many sucb are t And may not a bad man b« a good husband V Atisw. 1. A bad tn»n may be a good tailor, or slioe-maker, or carpenter, or 8eantan, becauHe there in do moral virtue necessary to the wcll-<loing of their work. But a bad man cannot In; simply a good n)ut:islratt;, or luiiuster. or husband, or parent, because there in mu(;li moral virtue nocvHBary to their duties. 2. A bud nature umnorUOed and untamed is inconsistent with true godliness: such personn may talk and profess what they pleaHe; but "if any man among you seem to be religiouit and bridleth not his tooguc, but deceipeth his own heart, thifi man's religion is vain *.** 3. 1 did not say that godlinu^s alone is all that you aiuBt look afier : though thin be the first, yet more is neceiisary. Direct, vn. ' Next to the fen.r of Go<l, make choice of a nature, or temperament that is not too much unsuitable to you.' A crossness of dispositioim will be a continual vexation : and you will have a domestic war instead of love, especially make eure of these following qualities.' 1. That there be a loving, and not a selfish nature, tliat hiith no regard to another but for their own end. 'J. That Uierr be a nature competently quiet and patient, and not intolerably froward, and unpleasable. 3. That there he a vumpe-teiicy of wit: for no one can live lovingly and comfortably with a fool. 4. That there be a competent humility : for there is no quietness to be expected with the proud. 5. That there he a power to be silent, as well as to speak: for Bl>abblingtongue is a continual vexation.

Direct. VIII. ' N^xt to grace and nature, hare a due and moderate respect to person, education and estate.* 1. So far have respect to the person as that there he no uthealth-fulnese to make your condition over-burdensome; nor any such deformity as may hinder your aHcctionf.. 2. And so lar have respect to parentage and education a» that there be no great uoauitableuess of miud, uor any prejudicate opin-

CHBISTIAN DIRECTOHY.

ions in religion, vihich may nmk« you too unequal- Diffcir-ing opinions in religion are much more tolerable in persons more distant, than in bo near rolations. And thoRe that are bred too high in idleiiasa and luxury, must have a tliorough work of grace to make them lit for a low condition, snd cure the pride and sensuality which are taken lor the honourable badges of their gentility; and it is Bcarce con-sKlerabie how rich such nre: for th^ir priil* anil luxury will make even with ail, and be still in greater want, than hon-««t, contented, temperate poverty.

Dinet. ix. 'IffJod call yon t.n mamage, take notice of tiM hetp« and comforts of that condition, as well as of the hindrances and troubleit; that yon may cheerfully serve Ood in it, in the eitpectatioii of his bles^in^.' Thnngh man's corruption have ftltrd that at:d every stat«- of life with anorca and Ironbles, yet from the beginning it was not so; God appointed it for mutual help, and a» snch it may be ■Bed. Asa married Iit«liaLh itu temptatiouHand afflictioiia, so it hath its peculiar benefits, which you are thankfully to ao»-pt and acknowledge uiitu God'. I. Fl is a mirrcy in order to the projkagaling of a people on earth to love and honour their Creator, and to surre God in the world and enjoy him for over. It ia no Bmall mercy to be the parents of a godly seed ; and this is tb« end of the institution of marriage'. And thin parents may tfX[>ect, if they bt* not wanting on their part; however sometimes their children prove Mgodly. '2. It is a mercy to have « foithful ftivnd, that JoVelh yon entirely, and ih an true to y«ni as ToutHelf, to whom you may open your mind and communicatL- your aAnirs, and who wonid be ready to strengthen yon. and di^ vide tlui cares of your affairB and family witlt yon, and help you to bear youi- burdens, and comfort you in your sorrcnr^^ and be the daily comfMUiion of your lives, and partaker of jvas joys and sorrows. 3. And it is a mercy to hnvb so near a friend to be a helper to your soul; to join with you in pri.ycraiKl other holy exercises; to watch over yno and tdl yon of your tnnaand dangers, and tostir up in you thegrac« of Ood, and rememb«- you of the life to oomet and flheerfol-ly accompany you in the ways of h<^inetis." A prudent wifit

4 4

> Sec GcdM. n. 10—If.

• Ud. n. t».

CBAP. T.l CUKISTIAN ECONOMICS.

n

is from the Lord ■.'* Thus il ifi mid, " Wliofto findeth a wif« lindetji a ^jrood tiling, and obtain«th favour of the Lord '."

Direct. X. ' Let your matriago covcaant be made under-elaadingly, deliberately, heartily, iu the fear of God, witik» fixed T«golution foiLlifiillr toperfoi-m it.' (Jad«rHtaiul wall all die duties of your relation before you enter into it: and run nut upon it u boys to a play.but with the seuse of your duty, as tboee that cngagv tliemaelves to a great deal of work of gr«at, imirartanoe towards God and towmrdB each other. AddreBS yourselves therefore beforehand to Ood for counsel, and earncictlv beg his j^iidniirf!, and hia blet-^ing. Hi id nut not without hitn, or before him. Hfckon npon th<! wont, and foresee oil temptutions which would diiuiaish your afiectioas, or otakc you uufaJthful to ondl other: and see that you be fortified at^nst them all.

Direct, xt. ' He sure that God be the ullinmte end of your marriage, and thut you principally choose that state of life, that iu it you may be most serviceable to him; and thai you heartily devolt; yourselves, and your familiea unto God; that so it may be lo you a i;unctificd conditiou.' It is nothing but making God our guide and end that can sancti- ,J fy our state of life. Tliey thut unfeignedly follow OinI'h couiifiel, aud aim at hi& glory, and do it to please him, wilt fiud God owning aud bleasing their relatioa. iiut they that do it priucipally topleoae the Hesh, to Bali^ty hmt, aud increatte their estates, and to have children nurviving them to receive the fruit of their pride and covetouHnes*, can expect to reap no better than they aow ; and to have the flesh. the world, and the devil the masters of their family, according to their own desire aud choice.

Direct. XII. ' Ac your fin^t conjunction (aud through the

rest of your liveH) remember ttic day of your separation.*

And Uiiuk not that you are settling yourselves in a statu of

rest, or felicity, or continuance, but only assumioga com-

f anion iu your travels. Whether you live in a married or

ftn unmarried life, remember that you axe hasting to th«

everlasting life, where there is neither "marrying nor giving

iu marriage ^" You are going as fast to another world in

one state of life as in tlie oltier. You are but to help each

* Fm. xkM. 14, •• Pitw. K*«i. tt. fit* ProT. vixl. lO—II, itc

' 1 Cor. «U. SD. 30.

CHRISTIAN DIRECTORV. [paBTII,

Other in your way, that your joiipney may be the easier to you, and that you may hajJiiily meet again in the heavenly .leroaalem. WTien worldlings marry, they take it for a settling themselves in the world; and as regenerate persons begin the World anew, by beginning to lay up a treasure in heaven; so worldlings call their marriage, their beginning the world, because then as engaged servant* to the world, they set ihemaelves to seek it with greater diligence than ever before. They do but in marriage begin (as seekers) that life of foolery, which when he had found what he sought, that rich man ended with a " This I will do: I will pitll down my barns, and build greater, and ther« will I be-8t.t)w all ray fruits and my goods : »itd I will !>ay to my kouI, Soul thou haat much gooda laid up for muny years, take thine eaae, eat. drink and be merry : but God eaid unto him. Thou fool, this night shall thy soul be n^qtiirt^J of thee: then whutie shall those things he, which thou ha^t provided''I" If you would not die such foots, do not many and live such worldlingrs.

I

ZHf. 2. Cases <tf'Marriage.

Qiaat. I. ' What should one follow as a c«rtaiii rule, about the prohibited degrees of consanguinity or affinity? seeing I. The law ofMitaes is not in force to ns. 2. And if it were, it is very dark, whether it may by parity of reason be extended to more degrees than are named in the text. 3. And seeing the law nf nature in no hardly legible in this case *?*

Aittw. 1, It is certain that the prohibited degrees are not 80 statedly and nuivtirsalty unlawful, as that such mar-mge may nol be made lawful by any necessity. For Adam's son's did lawfully marry their own sisters.

2. But now the world is peopled, such necessities as will warrant such marriages muat needs he very rare, and such as we nre never like to meet with.

3. The law of nature is it which prohlbiteth the degrees

* Luke ili. 19. to.

* Th««w« nrPolvgani; *•«> fully »nd plainly w»oli-cd by Clir»l, ihitt 1 liio il twi t» he mteettuj lo Avddt il, ajwclUly wliilc tli« Uw •>( (he laiid do* makt il dealh-

CUAF. I.] CHRISTIAN ECONOMICS.

33

that are now unlawful; and though tbio taw be JaHi as to some degrees, it is not so as to others.

4. Tho law of God to the .lew.*', doth not prohibit those degrees there named, because of any reason proper to the Jews, but a& an exposition of the law of nature, and ho <m reasons cutnmon to all.

5. Therefore, though the Jewish law ceftBe (yea, never bound other nations) formally as that political national law; yet as it was God's expooitiun of hU own law of natare, it is of use. and consequeiiLial obligation to all men. even to this day; for if God once had told but one man, ' This is the senee of the law of nature,' it rcmain«th true, and nil raufit believe it; and then the law of nature itself, so expounded, will still oblige.

0. The world is so wide for choice, aJid a nccesaity of doubtful marriagL- is so rare, and the trouble bo great, Uiat prudence telleth every one that it in their sin, without flat necessity, to many in a doubtful degree i and therefore it is thns safest, lo avoid all degrees thsLt seem to he e<}ual to those named Lev. xviii. and to hare the same reason, though they be not named.

7, But because it is not certain that indeed the unnamed CftSes have the same reason, (while God Juth not acquaint us with all the reasons of his law) therefore when the thing is done, we must not censure othvrs too deeply, nor trouble ountelves too much about those unaamed. doubtful cases. We niuat avoid them beforehand, because else we »hall cast ourselves into doubts and troubles unnecessarily; but when it IS past, the case most be considered of as I Bholt after open.

(hiesl. II. ' What if the law of the land forbid more pr fewer degrees thaii Lev. xviii. doth?*

Answ. If it forbid fewer, the rest are nevertheless to be avoided as foibidden by God. If it forbid more, the forbidden ones must be avoided in obedience to our ruler.

Quest, in, ' Is the marriage of cousiu-gfrmaiis, that is, of brothers'children, or sisters' children, or brothers' and sisters' children, unlawful ?'

Aimc. I tliinit not; 1. Becau«e not forbidden by God. 2. Because none of that same rank are forbidden^ tl\al\.%,

VOL. rv.

D

CHRISTIAN DIRECTORY. [PART II.

none that on hoth aides are two degrees from the rool. 1 refer the reader for my reaBons to a Latin Treatise of Charles Butl«r on this subject, for in those I rest. As all the chil-dreo of Noah's sons did marry thdr cousia-germane, (for they could act marry iu any remoter degree) bo have Others since without reproof, and none are forbidden. 3. But it is safest to do otherwise, because there is choice eiioHgh beside, and because many divines being of the contrary opinion, may make it matter of scruple and trouble afterwards. to those that venture upon it without need.

Queit.iy. 'What would you have tliose do that have married cousin-gerioans, and now doubt whether it be lawful &o to do?'

Afmo. I would have them cast away such doubtu, or at least conclude that it is now their duty to live peaceably in the state in which they are: and a great sin for them to be separated oa such Bcruples. The reason is, because, if it be not certain, that the degree is lawful, at least no man can be certain that it is unlawful. And for husband and wife to break their covenants and part, without a necessary cause, is a great gin: and that which no man can prove to be a sin, ia no necessary or lawful cause of a divorce. Marriage duties are certainly commanded to the married, but the marriage of coufiin-germans is not certainly forbidden. Therefore if it were a sin to marry so, to them that doubted i or if they are since fallen into doubt whether it wa»nota sin; yet may Uiey be sure that the continuance of it ift a duty, and that all they have to do is to repent of doing a doubtful thing, but not to part, nor to forbear their covenanted duties. \o, nor to indulge or sufFer tbose troa-bleaome scruples, which would hinder the cheerful discharge of their duties, and the comfortable serving of God in their relations.

Quest. V. 'What should those do that are married in those degrees which arc not forbidden by name in Lev. xviii. and yet are at the same distance from the root with those that are named, and seem to have the same reason of untaw-fulncits V

Atisk. If tliere be clearly n parity of degree and also of

the reason of the prohibitioD, tticn no doubt but they must

part as incestuous, and not continue in a forbidden state.

But becauHe dirincs are disagreed iNhvtKct there be in all in-

CUAP. I.j CHRISTIAN ECOKOMICS.

Sfi

stances a parity of tbe reason of the prohibition, whcri> there in an eqiisil distamv^ nit to dt';![rci's ; niul so in tJiOM' raises Kouie think it a tiuty to be separatf^l, und otliers think it enough to repent of their coitjuiicttou anil not to be iiepnm-ted, bticatisu the cauc in doubtful (as ihe caDtrovemy shew-eth), I shall not venture to cost in my judgment in a ca&t, where so many and such mun uru ditingreed ; but slmll only adviite nil to prevent such troublesome doiibtit beforehand, find not by ra-stiness to run themselves into pcrpUxiLiLii. wJieu there is no necessity^ uidess they will call ihtsir cai> nnl ends or sinful passions, a necetmity. , ,,

Quest. VI. ' Hut if ft man do marry in a degree cxpreHKly there forbidden, in it in all cases a sin to continue in ihut state? If necessity made such niarriugc a duty to AdamV children, why may notnece»sity niuke the cunlinuancr lawful to otliers? As guppose tlie king or parents commnod it ? suppose the woman will tlie or hfs dUtracted with ^ief else 1 suppose one hath made a vow to marry no other. an<l yet cannot live single, ^v,'l' Here I shall Huppoite. tliaL if a lustful person marry a kinswoman that he may have, change, as foreknowing tliat he mu«t be divorced, punishment, and not continuance in the sin most be his sonteutM;: and if one that hnth married a kiniiWomBii Im glad to be divorced, be<:.aiise lie hateth her or lovelli chiui;^c, punishment must rebuke him, but he must not continue in inccHt.

Antw. 1. Natural necessity justified Adam's thildreo, and such would now justify you. Yea, the benedictiun "Increase and multiply," did not only allow, but oblige them then to marry, to replvniKh the earth (when else mankind bad ceased); but so it doth nut us now when ihevarth IB replenished. Yet I deny not, but if a man and hi» sister were cast alone upon a. foreign wilderness, where they jnstly despaired of any other company, if God should bid Uieni there " increase and multiply," it would wsrmnt them to marry. But el»e there is- no necesinty of it, and therefore DO lawfulness. For 2. A viciou.s neccs.sity juatifieth not flu-sin. If the man or woman that Hhould abKtBin will he mad or dead with pawtion. rather than obey God. and deny and mortify their lust, it is not one sin that will justify them ju another. The thing that is necessary, is to conform Uww wiUk Uf the law of God, and if tUey w\U nol, -iwOk \Xvtxv *»^,

CHRISTIAN DIRECTORY. [PART It.

•They cannot,' they must bear what tliey get by it. 3. And it IB no necessity ihat in imposiid by that command of king or parents, which is against the law ot'God. 4. No, nor by

0. vow neither: for a vow to break God's law is not an obligation to be kept, but to be repented of; nor is the necessity remediless which such a one bringeth on himself, by vowing never to marry any other ; seeing chastity may be kept.

Quest. VI t. ' Is it lawful for one to marry, that hath vowed chastity during life, and not to marry, and afterward findeth a neceeaity of marrying, for the avoiding lust and fornication ?'

Aiuw. I know that many great divines have ca&Jly absolved those, that undtr Popery vowed chastity. The principal part of the solution of the question, you must fetch from my solution of the Case of Vows, Part iii. Chap. v. Tit. 2. At the present this shall Buflicc to be added to it.

1. Such vowfi of chajn.ity that are absolute, without any exceptions of after alterations or difficulties that may arise, are Hinfully made, or are unlawful ' quoad actum jurandi'.'

2. If parents or others impose such oaths and tows on their children or subjects, or induce them to it, it is Hinfnlly done of them, and the ' actus impernntium' is also unlawful.

3. Yet aalong as the ' materia jurata'' the matter vowed' 'remainctli lawful, the vow dutli bind, and it is perfidious-

iwm to break it. For the sinfulness of the imposcr'e uct [>rovetli no more, but that such a command did not oblige you to vow. And a vow made arbitrarily witlioutany command, doth oeverthelesg bind. And the Binfulneas of tJie making of the vow, doth only call for repentance ; {as if you made it causelessly, rashly, upon ill motives, and to ill ends, or in ill circumstaRces. 8lc.) But yet that vow which you repent that ever you made, must be neverthclesB kept, if thir thing vowed b« a lawful thing, and the uct of vowing be not ntade a nullity (though it was a sin). And when it i» a nullity, 1 have shewed iu the forccitcd place.

4. A vow of celebate or chastity during life, which bath ^^tbis condition or exception expressed or implied in the true

intent of the votary (unless any thing fall out wbicU shall make it a sin to me not to marry), may in some cases be a

' Bjr Ihat JON nkyiecbow to fnolre Che CMetabaal >«m«ndco«nai>(* oliMi «fVfArgftii(leMKn>*cf*it*oflhi»lime ntnoTie*"-

I

I

I

CHAf. I.]

CHRISTIAN ECONOMICS.

S7

lawful vow ; as to one that foreseeth great incoDveiiieuces 'in marriage, and would by Grm resolution fortify hioiaelf [Bgainst tt'mptatinns and mutability.

5. If there were no such exccjitiiig thought iii the person Nowing, yet when the thinj; becotneth anlawfnl. the vow in Hlot to be kept; though il oblif^e us under guilt for Kiuful 'inaluiig it, yet God commandeth us not to keep it, h«L-au8e

we vowed that which he furbad uk not outy to vow but to do.

6. Either the Papists aufipose such «xcepttona to bf always impHed by their votaricB, or at least tlmt they are contained in tiie law of God, or else sure they durst never pretend that the pope buth power to dispense with nacb towb; (as they have oil done for princes, men and womep, that th«y might be taken from a monastery to a crown.) For

^if they suppose, that the persons before the disponi^ntion are under the obligation of their vow, and bound by God to keep it, then it would be too grtisa and cnliuiis blasphemy for the pope to ulaim a power of diftubliging them, and dis-solving God's commands; and not only antichristianity, but aiititheistical, or a setting bimaelf above God Almighty, under pretence of his own commidsioii. Bnt if they only pretend to dissolve such vows judicially or decisively, by judging when the person is no longer obliged lo keep them by God's law, then they suppose, that the obligation of God's law is ceased, before they judicially declare it to be ceai«ed. And if that were all that the pope undertook, he had no powci' to do it out of his own pari&h, nor morr: than any lawful bishop hath in his proper charge.

7. Tht matter of a vow of celibate or chastity is then unlawful, when it cannot be kept" without greater sin than that life of chastity escapeth, and which would be escaped if it were forsaken ; or without the omission of greater duty, and amission of greater good, than that life of chastity con-taineth or attuinelh. For the further opening of this, let it be noted, that,

9. It IB not every degree of sin which marriage would cure, that will warrant the breach of a vow of chastity. As if 1 had some more lustful thoughts or ini^iigations and irritations in a single life than I should have if I marrivd. The reason is, because, 1. ^o man liveth without Rome siu, and it is supposed that there arc greater uluk of viiQ^^t Vy^^,

CUKlSTiAN DIkliC'rORV. [t»AHT II.

whicb by n life of chn«tity 1 avoid. And the breach of the vow itself IS. a greater matter tlian a lustful thought.

9. So it is not every degree of good which hy marriagie I may nttftiu or do, that will warrant it against avow of chastity. Because I may do %ud get n greater good by chastity, and becaune the evil of perjury is not to be done that good may be done by it; till I can prove, that it is not only good iu itself, but a duty ' hie et nunc' to me.

10. A man should rather break his vow of celehate, than once coiuuiit ftiriiieatton, if there were n oecesiiity that he ouist do the one. Becavise fornication is a sin which no vow will warrant any man to commit.

11. A man should rather break bis vow of celebatu, than lioe iu such constant or ordinary lust, as unfitteth him for prayer, and a holy life, sind keKpeth biin in ordinary danger of fbrnicstion, if there were a necessity that he muiit do the one. The reason is also because now the matter vowed is become unlawful, and uo vow can wnrrant a man to live in so great sin, (unless there were some greater sin on the other side which could not be avoided in a married life, which is hiirdly to be supposed, however pupisli priests think disobedience to the pope, and the inconunodity and dix^race of amarried life, &c. to be a greater sin than fornication ilHclf.)

12. If a prince vow chastity, when it is like to endanger the kingdom for want of a safe nnd sure sacccssion, he Is bound tn break that vow; because he may not lawfully gi»e away the pi:ople'H right, nor do that which is injuiious to ao many.

13. Whether the command of a parent or prince may diBsoWc the obligation of avow of celibate, 1 have answered already. I now say but tliis, I. When parentii ur princes may justly command it, wcmayjutttly obey tliem. But this ia not one of tbost accidental evils, which may be lawfully done, though unlawfully commanded. 2. U is parents that God hath committed more of tbiit cnre and power to, about children's marriage, than to princ«s. 3. Parente nor princes may not lawfully command the breach of such a tow, (uoL nullified at firat) except in such cases as disoblii^e us, wlielhur they do it or not; so that the weolvinp of Ihe main case doth sulhce fur all.

14. He tliat by lawful means cau OTercome his liut, to

I

4

CHAP. I.J CHRISTIAN RCONOMICS.

3B

thv measure before mentioned, i» uwler no neceaaiiy of violntiiig* hiB vow of single life.

15. I tliiuk that it is not one of twenty thnt have bodies 80 unavoidably prone to liwt. hut tlmi by due lutiiiw it might be BO fur (thougli not totally) overcome, vifithout maniage, fornication, wilfiil self-polIutioQ, or TioU-nt, vexatious, lustful thoughts. That iti, I. If they employ themselves con-Ktitntly and diligently in a lawful calling, and he not guilty of HUl^h idleneas, as leaveth room in their minds and imaginations for vain and filthy (Jioughts. If they follow such a calling as shall lay a necessity upon them to keep their thoughts closie employed about it. 2. If they use such abstinence and coarseness in their diet, as is meet to tame in-ordiniLlo lusts, without cte&troying health : and not only avoid fullness and gulosity, and vain spurts and pleasures, but also use coovenieat fasting, and tame the body by necessary austerities. 3. Ifthey sufficieutly avoid all tempting company and sights, and keep at a meet distaucu from them. 4. If they set such a restraint upon their tfaonghta us they may do. 6. If they use such a quality of diet and physic, OB is most apt for the altering of those bodily distempers, which are the cause. 6. AikI lastly, If they are eamestiu prayer to God, and live in mortifying meditations, especially in a constant familiarity with a crucified Chriitt, and uith the grave, and with the heavenly society. He that brcaketh his vow to save himself the labour and sufiering of iheiie ungrateful means, I take to be pertidious, though perhaps he sinfully made that vow. And no greater a number are excusable for continence after such a vow, than these that iiBve bodies so extraordinary lustful, as no such other means can tame, and those foremcutioucd that have cxtraor-^ary accidents to make a single life unlawful.

16. It must aot be forgotten here, that if men trust to 'miirriage itself alone as the cure of tlieir lu»l, without other

means, such violent lusts as nothing else will cure, may possibly be much uncured afterwards. For adulterers are as violent in iheir lusls as the inininrricd, and ofttimes fnid it a£ hard lo rei^train them. And therefore the married as well a^ others have need to be careful to overcome their lust. itid the rather because it is in tbem a double sin.

CHKISTIAN DIRECTORY. [PART II.

17. But yet when, all other means do fail, marriage i» Ood'n appointed means, to quench those tiamee from which iue»'c vowsciLODOtiin caaeaof true necessity, disobUgB thciu.

CHAPTER n.

Direciioitsjhr the right Choice of Servants andMaskri. PART I.

Din^iomftrr the right Choiu of ServanH.

lEHVANTs being intrgml parts of the ra.inily. who contribute much to the holiueas or unholiness of it, and to the happiness or misery of it, it much concerneth masters to be cnrefiil in tlieir choice. And the harder it is to find snch as are indeed desinihle, the more careful und diligent m it should you he.

Direcl. t. ' To bid you choose auch as are fittest for your service) is a direction which natiirf. and iutereitt will ^ive you» without any persuusiuus of mine.' And indeed it in not mere honesty or piety that will make a good ttenant, nor do your work. Three thinga are neceH»ary to make a iserraDt fit fof you: 1. Strength. 2. Skill. 3. Willing-nesH. And no two uf tht>9e will serve without tlie third. Strength and nkitl without willingnesK, will do nothing: skill and williugnirss without strength, can do nothing: Htrength and willinguciis without skill, will do aa bad, or worse tbuu notbtng. No less than all wilt make you a good servaut. Therufure chooae one, 1. That is healthful. 2. That hath been used to such work au you mu8t employ him ia: Bod, 3. One that ia not of a flesh pleasing, or lazy, ftlugytah diiipo&ilion. For to exact labour fi'om one that ia sickly will seem cruelty: and to expect labour from one that iii umkilful and unexercised will seem folly: and heavy, fleslUy, slotliful persons, will do all with bo much unwilling-ncM, and pain, and weariness, that they will think all loo much, and thnir service will be a continual toil and displeasure to them, and they will think you wrong them, or deal hiLfdty with tlium, if you will not allow lliem in their fiesh-

CHAP. II.] CHRISTIAN ECONOMICS.

41

liness and idlenens. Yea, though they should have grace, a phlegmatic, sIuggiKh, heavy body, will never be fit for diligent service ; any more than a tired hoFRe for travel.

Direct, n. ' If it be poHsible, chooiie Ruch an have the fear of God, or at least such as are tractable aiid willing to be taught] and not such as are ungodly, seaitual. and profane." For, 1. " God haleth all the workers of iniquity V And it teadelh not to the bleaaing ur iiafety of your family, to have in it Buch as are enemies to God, and bated by him. You cannot espect an c«iual blc8i>ing on tlieir labouns, as you may on the service of those thnt fear him. The wicked may briug a curse on the families where they are (if you wilfully entertttin them): when a Joseph may be a blessing even to tlie house of on unbeliever, A wicked man will l>c renewing those crituej, which will be the ehame of your family, and a grief to your hearts, if you have any love to God yourselves : when a godly servant will prav for a blessing from God upon his labnura, and is hinuelf under a promise, that "whatever he doth shall prottper." 3. Ungodly ser-fanfci for the most part will be mure cyc-»Mvunt» : they will do little more than they find necessary to escape reproof and blame: some few of them indeed out of love to their masters, or out of a desire of praise, or to make their plac«s the belter to theraselveji, will be diligent and trusty : but ordinarily they are deceitrul, and study more to seem good servants, tlian to be such, and to hide their faults, tlian to avoid them : for they make no great matter of conscience of it, nor do they regard the eye of God : whereas a truly godly servant will do all your service in obedience to God, as if God himself had hid him do it, and as one that is always in the presence of that master, whose favour he preferrelh before all the world ; he la more careful to picaue God, who commandeth him to be faithful, tliaji lo please you by seem-ini: better than he is : he is moved more to his duty by the reward which God hath promised him, than by the wages which he expecteth from you : he hath a tender, ptirified conscience, which will hold him to his duty, as well when you know it not, as when you stand by. 3, Ordinarily, ungodly servants will be false, if they Imve but opportunity to enrich themselves by deceiving you : especially thoBc Uiat

CHRISTIAN niRGCTOKV. [PART II.'

arc inlnisted in laying out money, in buying and sellii^. As loiig as I iiaoif do particular perHODM, I think it no uo-. trustiness, but my duty, to warn masters whom they trust, by my experience from tbe confesttioiiit of tiu»se that have beea guilty. Many servants whom God hath converted to hiB love and fear, have told me how constantly they deceived their maulers in buying and selling beforf their conversion ; even of so great sums of munvy, tliat some of them were not able Lo restore it (when I uuule them know it was their duty so for as they were able) : and uome of them had »o much umpiietnces of conscience till it wti»i restored, that t have been fain to give tliem money to restore, when I have convinced tbem of it: so that 1 know by such confeK^ions, that f>uch deceit itiuf robbing of their masters i& a very ordinary thing among ungodly eervantg that have opportunity, that y«t pass for very trusty Hervants, and are never discovered. 4. AUo an nngodly servant will be a tempter to (he rest, and will be drawing them to sin: especially to secret wantonneHH, and uncivil carriage, if not lo actual fornication i and to revellings, olid merriments, and fleshly couraea : by ewearing, and taking God's name in vuin, and curHUig, and lying they will teach your children and other servants tndo the like; and so to be an infectious pestilence In your families. 6. And they will binder any good wbicti you would do on otbem. If there be any in your family under conrictione, and in a hopeful way to a better condition, they will (|iiench all, and discourage them and hinder their couversion ; partly by their contradicting cavils, and partly by their scornti, and partly by their diverting, idle talk, and partly by their ill exampleH. and alluring them to accompany them in their sin. Whereas on the contrary a godly servant will be drawing the rest of your family tu godliness, and hindering them from sin, and persuading tbem to be faithful in their duty both to Gnd and you.

Dirtcl. 111. ' Yet measure not the godliness of a servaDt by his bare knowledge or words, but by his Love and Cou-seience.' A great deal of «elt'-ronceited talkutivL-nites about religion mav stand with an unsanctitied heart and life : and much weakness in knowledge and ultvrauce. luuy stand with siueofily. Bui you may cafely jUilgu those tu be truly godiy, J. Who love godliness, and love the Word and s«r-

4 I

CUAF. 11.] CUKISTIAN ECONOMICS.

4»

vautit of God, tuad hate all wick(-dne<u<. 2. And IhoiHi that make conscieooe to do ttieir duty, and to avoid koown ain botb openly and in secret.

Dirtci.w. ' If necessity coustniiQ you to UikeUioaetliot ve unfit and bad, remember that there is ihc greater duty iucutub«ut ou you, to cnrry youn(i.>lf towards them ia a vi-g^ilant, convincing uianver, ko ati teudelli luuiil to oiake tlieoi bettei.* Taki; iheoi not an you buy a horse or an ox, witb u purpose only to u&c ihem for your work: but riiucinber they have immortal souU wliicb yoti take charge of.

PART II.

Directmts J'or t/te right Choief of Masten.

Seeing the happineftti of a servant, the aofety of his soul, and the comfort of hi» life, depend very much u|(on the family and pluoc which he livetli in. it much cuiicvnicth <?very prudent servant to be very careful in what place or family be take up his abode, ond to make the wisest choice he can,

jyireci. I. 'Above all be sore that you choose not fur mere fleshly ease and sensuality, and take not that fur the beat place for you, where you may hare most of your own carnal will and plca»iirv.' 1 know that fleshly, graceleAS servants, will hear \im Direction with as ill a will, us a do^ when he is forbidden his meat or carrion. ( know I speak agaiusL thuir very nalui-e, and tlierefore against their very heartii, and therefore they will think I speak against their interest and good: and tiicrcforu I may persuade them to this course a hundred times, before Ibey will believe me. or obey my cuunftel. All ungodly, lleshly servants, do make these the only signs of a good place, or desirable servieo for tJiem: I. If tbey may do what work they will, and avoid that which they di»Uke; if they may do that which is easy, and not that which is bard: and that which is an honour to them, and not that which seemetb inferior and base. 2. If tliey may work wlien they will, and give over when tliey ivill. 3. If they may rise when they will, and go to bed when Uity will. 4. If Ihuy may eat and drink what tbey will, und fare well to the pleasing of their uppeliles. 3. If they may tpcak when they will, and wliat tlv<s^ Ivwtt a. touxA.

CHRISTIAN mKECTOUY.

44

to speak. 6. If they may have leave when they will to upon, atid play, and be wanton ant) vain, and waste their time, which tliey call being merry. 7. If they may wear the best agiparel and go fine. 8. If their masters will b« liberal to them, to maintain all this, and will give them what they would have. 9. If their masters and fellow Bervaots carry it n?6j)ectfully to them, and praise them, and make somebody of them, and do not dishonour them, nor give them any displeasing words. 10. And if they are not troubled with the precepts of godliness, nor set to leujn the Scripture, or catechized, nor called to account about the state of their souls, or the ground of their hope for the life to come, nor troubled with much praying, or repeating sermons, or religious exerci&c or dUcouiee, or any thing that lendcth to their salvation : nor be restrained from any sin, wbieti they have a mind to ; nor reproved for it when they have done it. These are an ungodly, carnal per&on'x ooivdilions,or si^is of a good service. Which is, inaword, to have their own wills and Heslily detjireu, and not to be crosaed by their maaters' wilU, or the will of God: which in tiSect is, to have the greatest hdps to do the devil's will, and to be damned.

Ihrect. 11. ' 8ee that it be your first and principal core, to live in such a place where you have the greatest helps and snmllcttt hindrances to the pleasing of God, and the saving of your kouIk : and in nucha place where you shall hsTC uo liberty to xlu, nor have your flcKhly will fulfilJed. but shall be best instructed to know and do the will of God, and under him the will of your superiors.' It is tlie mark of those whom God forsaketh, to be given up to their own wilts, or " to their own hearts' lusu, io walk in their own counnelsV " To live after the fltsh," is the certain way iu endless misery*. To be most subject lo the will of God, with tlic- greatest mortificution aad dental of our own wilU, is the mark of the most obedient, holy soul. Seeing then that holiness and self-denial, the loving of God, and tlie mortifying of the fiesh, are the life of grace, and the ht'olth and rectitude of the suul. and the only way (under Christ) to our salvation f you have great readon to think thai place tlio best for you, in which you have moat helps

* PmI. Iiial. U. ^ Kmu. «iiL &, 13.

I

a

CHAP. II.] I-HKISTIAN RCONOMICS.

45

for holincoR nnd Kelf-deninl: nnd not onlv to bear piili(>ntly the strictiiMji of your superiors, and the labour which they put you upon for your aouls, but also to desire ai\d xeck after such helps, as the greatest tuercien upon earth. " First seek the kingdom of God and his righteoastMst: labour not (tirni) for thi? food that peritiheth, but for that which «ndur«th to everlastiug Vife''." Take care first t)iat your souU be provided for, and take that for the best Mrrice which helpetit yoii mo«t in the acrvice of God, to your Hal-vntion.

Direct, iii. ' If it be |Mi8siblOj lire where Ihero is a faith-fol, powerful, convincing minixtRr. whrtKe public teaching, and private counsel you may luake use of for your unuis." Live not, if you can avoid il, under an ignorant, dead, unprofitable teacher, that will never afford you any coniiider-able help to lift up your hearts to a heavenly conversation. But seeing you muBt tip«>nd the six days in your labour, live where you ha,ve the be»t helps, to Mpend tite LordV day, for the quickening and comforts of your bouU ; that in Uic strength of thnf. holy food, you may cheerfully perform your sanctified labours, oo the week dayK following. He not like thoiie brutifih persona, that live as if there were no life but this; and therefore take care to get a place, where their bodie8 may be well fed and clothed, and may have ease, and pleasure, and preferment for the world; but care not much what teacher there is, to be their guide to heaven ; nor whether ever they be seriously foretold of the world to come, or not.

Direct. IV. * Live, if you can obtain ao great a mercy, with superiors that fear God, and will have a care of your BOttls, 88 well as of your bodies, and will require you to do God's service as well as their owu : and not with worldly, ungodly masters, that will use you as they do their beaa^, to do their work, nnd never take care to further your salvation.' For, 1. The curse of God is in the families of the ungodly, and who would willingly live in a Iiouhe that Oud lath cursed, any more than in a house that ts haunted with 6vil spirits ! But God himself doth dwell with the godly, and by many promises batJ) assured them of his love and

blessin

»•

'The curse of the Lord is in the house of the * John »i «r»

CHRl.fTIAN DIRFCTORY.

[part II.

wickeil; but he Wesaeth tlie habilatioii of the just'," "The wicked are overthrown, and arc nol; but the house of the righteous ghnil stnlld^" " The house of the wicked shaU b« overthrown; but the tabernacle of tlie upright shall flourish"." "The righteous man wisely coiisidereth the houtte of the wicked : God overthroweth the wicked for their wickedness''." Go not into a fallin<t house. 2. A muster thftt feareth God, will help to sive you from sin and hell, and help your hohU to life eternal: he may do more for you^ than if he make you kings iuid rulers of the earth, lie will hinder you from sin : he will teach you to know God, and to prepare for your salvation. Whereas ungodly muKtcrs vrill rather discourage you, and by mocks or threateDingit, seek to drive you from a holy life, and nee their wit, and work, and authority, to hinder your salvation: or at be^tt will take littlu care of your auuls but think if they provide you food and wages, they have done their parts. 3. AroaA-terthat feareth God will do you no wrong, but will love you as a Christian, and his fellow-survaiit of Christ, while he Gommandeth and eniployeth you as his own servant, whitrli cannot be expected from ignorant, ungodly, worldly men. Direct, v. ' Yot choose euch a service as you are fit to undergo, with the least hindrance of the service of God, and of your souls.' Neither a life of idleness, nor of exce*it of biuineas should be chosen, if you have your choice. For when the mind is ovcnvhelmed with thecares of your service. and your bodies tired with excessive labour, you will have little time, or heart, or power, to mind the matters of your BoaU with any seriousnesji. Yea, the Lord's day will be spent with little comfort, wh«n the toil of the week dayx hath left the body tit for nothing but to sleep. A service which allowcth you no time at all to pray, or read the Scripture, or mind yonr everlasting etatc, is a life more fit for beasts than men.

JHrtet. VI. ' If you can attain it. live where your fel' low-itervantK fear God, as well as the muster of the family.' For frllow-servants usually converse with one nnothnr more frequently and familiarly than their masters do with of them. And therefore if a master eive von the moat

I

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CHAP.

CHRISTIAN ECONOMICS.

m

hcavenljr instruct) ohb, the idle, frothy talk of fellow-tier-vaiits may blot out all from your memoriefi and hcnrtM. And tlif^ir derision of a holy life, or th<?ir bad oxampleSf may do more hurt, than the precepts of Uie governoni can do good. WhcreaB when a master'n counseU are seconded by the , good discourse and practice of fcllow-aervantd, tt is a great encouragement to good, and keepctli tho heart in a continual warmth and resolution.

Dirtct. VII. ' If you want any one of these accommoda-tionfi, be the more diligent in such au improvement of tho rest, as may make up your want.' If you have a good teacher and a bad master, improve the helps of your teacher the more diligently. Ff you have a bad maHter and good fellow-servants, or a good master and bad fcHow-servant*, thank God for that wlitch you hare, and make the best of it. Direct, viii. ' If you would be accommodated yoursclve* with the beat master and UHage, labour to be the bent servants; and then it is two to one but you may have your choice.' Good 8er>-anta are bo scarce, and so much valued, that the be»t places would strive for you, if you will strive to be such. £xcel others in labour and diligence, and trustiness, and obedieDce,and geotlenens, and patiencOj and then you may have almost what places you desire. But if yon will yourselves be idle, and (ilulhrul. and deceitful, and false, and disobedient, and unmaunerly, and »elf-willed, and contentious, and impatient, and yet think that you mu»t be respected, and used as good and faithful servants, it is but a foolish expectation. For wha-t obligation in there upon otheTH, in point of justice, to give you that which you deserve not? Indeed if any be bound to "keep you in uKtre charity, then you may plead charity witli them and not desert: but if they take you but a-s Kervantti, tlicy owe you nothing bntwhat your work and virtues Hhall deserve.

CHRISTIAN UIRGCTORV.

[I'AKT II.

CHAPTER III.

A Disputatiuii, ur Argurttenta to prnve the Necesisitif of FoHoly Worship and Hothias, or Directiom against the Cavils of' the Profane, and some Sectaries, who timy it to be a Tkiug required tjf Ood.

Whether the solemn Worslttp of God, in andl'f/ Families as such, bi of Vivim Appointment ? Aff.

That excellent speech of Mirandula la oft in mind, ' Vcri-tatcin philosophia quacrit, theologia invenit, religio possi-det.* I do therefore with greater alacrity aiid delight dispute lliese pointd that aire directly religious, that is, iinme-diately practical, than thuHe that are only remotely such: and though 1 am loath we should see among ua any wider division* intvr phtloBophum theologum ct rcU^iosum' than between the fantasy, the intellect, and the will, which never are found disjunct in any act; or rather than between the habits of practical natural knowledge, and the habits of practical Bupernatural knowledge, and the practical reaclutions, affections and endeavours, into which both the former are devolved; yet may we safely and proiitahly diftiiiguish, where it would be mortal to divide. If, diKpnting in onr present case, do but tend to, and end in. a rtligiauB performance, we shall then be able to »ay, we disputed not in Vain; when by experience of the delight and profit of God'a worlt, we perceive that wc do not worship hiiu tn vain : otherwise to evince by a dispute, that Ood ehould be wor-xhipped; and not to worship him when we have done, {■ hut to draw forth our learning, and abarpuu our wita to plead our condemnation \ as if the accuser wanted our help, or the Judge of all the world did want evidence and arguments againiit us, unleKH he bad it from our own mouth. Concerning the aense of the terma, I shall say aomewhat, both a» to the subject, and the predicate, that we contend not iu the dark; and yet but little, leet I trouble my&clf and you with needless Inbours.

1. Ily 'the worship of God' we mean not only, nor pnacipaliy, obedience as such : or service in common tilings.

I

CHAP. 111.] CHKISTIAN ECONOMICS.

40

called 'AvAtia:' but wemcaDare^iouspcrfonnonccof some

Bacreti actions, withan intenlionof tionotiring GikI as God;

rand that more directly than in common works of olwdieoce.

VThis lieing comraouly called ' Aarptin is by Austin and since him by all the orthodox, appropriated toOod alone, and indeed to give it to any other is contrary to its definition. I This worship is of two sorts, whereof the firf>t is by an excellency called 'worship,' viz. When the honour of God is so directly the end and whole business of the work, thatoor own advantage falls in but impliedly, and in evident subordination : such are the blessed works of praise and thanksgiving, which we here begin and shall in heaven perpetuate.

I Yet see a more admirable mystery of true religion ; we in-

' deed receive more largely from God. and enjoy more fnlly our own felicity in him, in the^e acts of worsliip, thai give all to God, than in the other wherein we more directly seek for somewhat from him. And those nre the second sort of worship-actions, viz. When the Kiibstance or matter of the work is a seeking, or receiving iiomcwtmt from God. or delivering something religiously in his name, and so is more directly for ourselves; though it is God that should be our ultimate end in this too. You niny perceive 1 make this of three sorts. Whereof the first consisteth in our religious addresses to God for nomelhing that we want; and is called prayer. The second consisteth in our religioiiH addresses to God to receive somewhat from him ; viz. I. Instructions, precepts, promis(>s, threateuings, from bis mouth, meBsen-gerH, See. 2. The sacramentnl signs of his gmcu in baptism and the Lord's supper. The third is, when th« ofBcers of Christ do in his name solemnly daliver either his laws or sacraments. His laws either in general by ordinary preaching, or by a more pnrticular application in acts of discipline. '2. The word ' solemn' HigniGes sometimes any thing usual and so some derive it, ' Solenne est quod fieri solet-' Sometimes that which is done but on one set day in the year; and so some make ' golcnne' to be ' quasi solum semel in anno.' But vulgarly it is taken, and so wc take it here, for both ' celebre et tisitatum,' that is, a thing that is not

-accidentally imd seldom, but statedly und ordinarily to ht-done, and that with such gravity and honourable seriooa-nesABs beseomss busin^sit of itnr.h weight.

VOL. IV. B

CHRISTIAN DIRECTORV. fPART H.

3. By' family* we mean, nol a tribe or stock of kindred, dwotling in many houses as the word is takea oft in Scripture, hul I mean a household.

' Domus et farailia.* a ' househoid and fainily.' are indeed in economics somewhat different notioiiB, but oue thing. •Domus' is to ' familia' as ' civitas' to ' respublicn," th« former is made the subject of the latter, the latter the 'finis internus' of the former. And so 'Domtis est societaa naturae conBentanea, e personia domesticity, vilte in dies omnea commode sustentand^ causa, collecta. Famitia est ordo domtiii per regimen patrie-tamilias in personas sibi sub-jectas.*

Where note, that to a complete family must go four integral parts ' Pater fajuillas, mater familias, liliuis, scrrus.* ' A father, mother, son, and servant.' But to lh« csseuce of a family it sufliceth if there be but the ' para imperanH, et pars Bubsida', one head or goverror, either father, mother, master, or mistress; and one or more governed under this head.

Note therefore that the governor is aa essential part of the family, and 80 are some of the governed (viz. that such there be) but not each member. If therefore twenty thil-dreo, or servantB shaJl worship God without the father, or master of the family either present himself, or in some representative, it isnol a family worship in strict sense. But if the head of the family in biniBelf(or delegate or repreaen-tfttive) be present, with any of his children or iiervantit, though all the rest be absent.it is yet a family duty ; thuugh the family be incomplete and maimed (and so is the duty therefore, if culpably so performed).

4. When I say ' in and by* a family, I mean not that each must do the same parts of the work, but that one (either the head or some one deputed by him, and representing him) be the mouth, and the rest performing thoir parts ' by receiving instructions, or mentally concurring in the prayers and praise by him put up. Lastly, by ' divine appointment' I mean any signification of God's will, that It is men's daty to pcrfonn tbis. Whether a signification by natural means or supernatural, directly or by conB4!q^uence, so we may be sure it is Ood's will. The sum of the question then is. ' Whether any sacred actions religiously and

I

CHAP. III.] CKKISTUN KCONOSIICS.

&*>

i or<luiarUy to be performed to God's honour by the head o( tlie family, with the rest, be by GoiI'm appoiulinent made our duty?" My thoughts of Ihis (^uefttion I shiUl rcducs to tlieee faetids, aud propound in this order- I. 1 shall speak of family wocsbip in geu«raL 2. Of th« aorU of that worship ID special. 3. Of the time.

1. Conceroing the lir»t. Hay down my thoughts inthesa Propoaitione folluwiiig, for limitation and caution, andthca prove the uma coucluitiuu.

Prop. I. It is not all sorts of Ood'a worship which he hath appointed to be performed by families as «ucli; there being some proper to more public axsembtiRS.

2. More particularly the adaiiniHtr&tion of the sacraments of baptism and the Lord'a ttupper, are proper to the miniBterial or organized churches, and not comnion lo ftuni-lies: fur as they are both of them c^mmittad only to ministers of the Gospel, and have bctn only used by them fgr many hundred years in the church: (except that some p«i>-mitted others to bapti7.e in cane of necessity.) So the Lord's supper was appointed for a symbol and meauK of a mure public communion tliau that of familicn. And though some conjecttu'e the contrary, from its lirst injstitution, aud think that as there is a family prayer and church prayer, family teaching and church teaching} so there should be family, sacrameuts aud church sacrameuts, yet it is a mistake. For though Christ administered it to his family, yet it was not as a fiunily, but as a church. For that which in but one family may possibly be a church abo. Tlu» e^po^tiou we have from the doctrine aud practice of the apostles, and constant custom of all the churches which have never thought tlie Lord's supper to be a family duty, but proper to larger asaemblies, and administrablo only by ordained miaisters. Nor will the reasons drawn from circumcision, and the pass-over prove the contrary j both because particular churches

fere not then instituted as now j and therefore families had

'pie more to do: andbecauHC there were some duties proper to

femilies in the very institution of those aacrameutH. And

because God gave thera a power in those, which lie hath

not given to masters of families now in our sacraments.

3. Many thousands do by their own viciouBnesa and negligence disable themselves; so that ihey cannot perform

GHHISTIAN DIKECTORV. [PAUT II.

what God hath made their duty: yet it remains their duty stili: some dUahiUty may excuse them in part, but not in whole.

I shall now proTe, that the solemn worship of Qod in and by families as such, is of Divine appointment.

jtrgumi'-iit I, If families are societies of God's instttu-tion, furnished with special advantages and opportunities for God's Bolemn worship, having no prohibition so to U!«e them i then the solemu worship of God in and by families an such, is of Divine appointment. But the antecedent ib true ; therefore so is the consequent.

For the parts of the antecedent, 1. That families are societies of God's instituKon, needeth no proof.

2. That they are furnished with special advantages and opportunities may appear by an enumeration of particulars. (1.) There is the ndvantage of authority in the ruler of the family, whereby he may command all that are under him in God's worship, yea, and may inflict penalties on children and servants that refuse j yea, may cast some out of the family if they be obstinate. (2.) He hath the advantage of a singular interest in wife and children, by which he may bring them to it willingly, that so they may perform a right evangelical worship. (3.) He hath the advantage of a .siu-galar dependanceof all upon htm for daily provisions; and of his children for their portions for livelihood in the world, whereby he may yet further prevail with them for obedience ; he having a power to reward, as well as to punish and command. (4.) They have the opportunity of cohabitation,and 80 are still at hand, and more together, and so in readiness for such employments. (5.) Being nearest in relation, they are more strongly obliged to further each other's salvation, and help each other in jierving God. (6.) Tliey have hereby an advantage against all prejudices and jealousies, which strBDgenesa and miutakus may raine and cheriah among those that live at a greater distance, and so may close more he4r-tily in God's worship. And tlicir neamess of relation and natural afTections do singularly advantage them for a mure affectionate conjunction, and so for a more forcible and acceptable worship of God, when they are in it as of one heart and soul. (7.) If any misunderstanding or other impedi-inent arise, they being stilt at hand, have opportunity to re-

I

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pmove them, and to natisly eacb oUier ; and if any diiiteiaiwnt jf undcrstuuding, heart or life be in the family, the ruler, by familiarity and daily converat, in enabled more particularly to fit his reproofit and exhortation it, confL'»»ioiiK uud petitioutt accordingly, which even ministers in the congregB* ttnuK cannot so well do. So tliitl I have made it evident in this uaumeration, that ramiliea have advantages, yea, special and most excellent advantages and opportunities for the solemn worship of God.

3. The last part of the antecedent was, that Uiey have no prohibition to use llic&e advantages and opportunities to God't) solemn worship. I add this, lest any should say, though they have such advantages, yet God may restrain pthem for the avoiding some greater inconveniencies another rivay ; as he hath restrained women IVom speaking in the F«8semblies. But (1.) God huth neither restrained them in the law of nature, nor in the written law; therefore not at all. lie that can ;«hi>w it in either, let him do it. (3.) 1 never yet read or heard any knowing Christian once affirni that God hath forbidden families aolemuly to worship him, and therefore 1 think it needless to prove a negative, when no tmaa is known to hold the atfirmattre. Indeed for some 'Vinda of worship, aa preaching and expounding' Scripture, some have prohibited them; but not reading, catechijcing, all Instructing, praying, praises, singing psiUma, much less all solemn worship wholly. So much for the antecedent.

luow come to prove the consequence. 1. The foret^aid advantages and opportunities are talents given by God, which they that receive, are obliged faithfully to improve for God ; therefore families having such advantages and opporttuiities for God's solemn worehip, are bound to improve them faithfully for God, in the solemn worshipping of him. For the antecedent, I. It is unquestionable that these are lalents, tliat is, improvable mercies given by God. For as none dare deny them to be mercies, so none dare (I hope) say that God is not the giver of them. And then 2. That ^och talents must be improved faithfully for God, from whom they are received, is plain, fl.) From Malt, xxv, tliroii.ghaut, especially from verse 14. to verae 31. And Luk.e xx. 10. he rcquirctb the fruitH of hit* vineyard, and M.att. x. 4*2. if he iulruat us with a cup of cold water. In; expecLcth it for

GMKISTIAN DIRECTORY.

[part II.

a prophet when he calleth for it. Aud if he iotruHt us

,iwiLh outward riches, he expecteth that " we give to him

■ 'ttiat asketh"." His stewards must give an account of

I'tbeir stewardships. Chri&t telleth u& of all out talents

in general, that, " Unto whomsoever much is given, of him

,eh,M be much required : luid to wlioin men have committed

.iff^uch, of him will they ask tlie more''." And of uur words

in particular Christ teJIs us, that " of every idle word men

shall give an account at the day of judgment'." Much

more for denying to use hoth our tongui^s and heart.i In

God's worship, when he gives us such opportunities. " It

is required in Htewardii, that a man be found faithful**."

" As every man hath received the gift, even eo mioi&ter the

, same one to another, as good stewards of the manifold j^race

jiOf God. If any man speak, l&t him epeak as the oraclcK of

(,God","&c. Many more of the like Scriptures prove the

Jijutecedent of the enthymeme. and the consequent need» no

proof.

Arg. .It. The ^lemn worehip of God in and by fumi-.lies aa such, is required by the very law of nature, tliere-,,fore it is of Divine institution. The consequence can be deuitid by no man that letiouncctli not reason ;iJid nature itself j denying the law of nature to be God's law, which is , ,ind(^ed partly presuppogcd in the law supernatural, and part-^Xy rehearsed iu it. but never gubveited by it. Positives are more niiitahie than natundti are.

The antecedent is thus laanifesLed. 1. Pjatural reason (or the law of nature) requircth that all men do faithfully improve all the taleutit that God hath intrusted tliem with, ,Jto hiahonour: therefore natural reason (or the law of nature) doth require, that God be aolemuly worshipped in families; ^e having given them such advantages a» aforesaid thereinto. 2. The law of nature requireth, that all societiefi that ,J^Te God for their founder and iu^titutor, should, to their utmost capacities, be devoted to him tluit founded and in-. stjtuted them: but that God is the founder and institutor of families, is known by the light of nature iteeif: therefore the law of nature requireth, that familieK be to the utmost of their capacities devoted to God; and consequently, that

*M*iLv.4i. Luku *l. 30, Sa. ■ki.il. lii. 5S. '' * lake an. I. ui. 48. ' Malt. lU. S6.

»IP*t.ir.tO,tU

t CM.ir. f.

CHAP. III.] CHRISTIAN P.C0N0MIG8.

u

Ui«y solemnly worahip bim, they being capable of ao doing. I need not prove the iiiBJor, because I Kpeak only lo mefl-1 that are pusH^KHed of Uie law of nature mentioned in it: and therefore tbey know it themselves to be true. Yet let me no far stayon ttic illii8trstion,aH to tell you the grounds of it. And,.

1. OoclistUeAlpbaandOmegR,tiiefirstandthelaRt,theprin-uipal efficient and ultimate end of all: and therefore of families. And therefore they should be for him, as well as they arc from him : for " of him, and tiiruugU him, and to him are, ] all tbtugs." Tliis argument I draw from oature, which can< have no beginniug but Ood, nor any ead but God. Tb«<

2. I draw from the Divine intention, in the fabrication aii ordination of all things. God made all thingB for liimitelf*^ and can have no ultimate end below himjself. The 3. I drair from his 'jus dominii,' his right of propriety which he halli> over all thinjrs, and so over families as such : they are ail absolutely his own alone. And that which m solely or abso-^ LuLely a man's own, should be for his use, and employed tori hiti honour and ends : much more thai which is God's, (ieein;; man i* not capable of Kuch a plenary propriety of any tiling i^ the world, as God hath in all things. 4. 1 argue a * jura^l imperii,' from God's right of government If he have a fuUlf right of government of families, as families, then fomilien^ as famitied must honour and worship him according to theii utmost capacities. But he bath a full right of absolute gc vetnment over families, as families; therefore— The conse^l quence of tlie major is gromided ou these two things: lA That God himself is the end of his own government: this it] proper to his regimen. All human government is Kiud bi politicians to be terminated ultimately in the public good of the sot:iety. But God's pleasure and glory ia the end oC bis government, and ie, as it were, the public or universal' good. 2. in that nature teacheth us, that supreme honour 18due to all that are supreine governors; therefore they are to have the most honourable titles, of majesty, highnesfi, excellency, inc., and actions answerable to those titles, " If I be a fatlier, where is mine honour? if I be a master, where ismy fear'?" Fear is oft put for all God's worship. If then there be no family whereof God is not the Father or Founder, aod the Master, or Owner and Governor, then there is

« M«l. i. 6.

CHRI-STIAN KIRECTORV.

[part II

none but should honour and fear him, or worship him, and that not oDiy as single men, hut aa fnniiUea : because he is not only the Father and Master, the Lord and Ruler of them as mem, but also as families. Honour is as due to the rector, ai protection to the subjects, and in our case much more. God is not a mere titular bat real Oovemor. All powers OH earth are derived from him, and are indeed his power. All liiwfiil governors «re his officers, aud hold their places under him, and act by him. Aa God therefore is the proper Sovereign of every cooimonwealtb, and the Head of the churcih ; so la he the Head of every family. Therefore ax every commonwealth should perform such worship or honour to their earthly sovereign, a» is due to man; so each society :ihouId, according to their capacities perform Divine worship and honour to God. And if any object. That by ihiR nile commonweailhs, as such, must meet together to wunship God, which is impossible; I answer. They must worship him according to their natural capacities ; and so must families according to theirs. The same general precept obligeth to a diverse manner of duty according to the divers capacities of the subject. Commonwealths must in their representatives at least, engage themselves to God as commonwealth!*,and worshipliim inthemostconvenientway that theyare capable of. Families may meet together for prayer, though a nation cannot. As an asRociution of churches called a provincial or national church, is obliged to worshij) God, as well us particular congregatinnK. yet not in one place; because it is impossible: nature Umiteth and maketh the difference.

And that the obligation of families to honour and worship God, may yet appear more emiueatly, euiiKider that God'ii righlof propriety and rule is twofold, yet each title plenary alone. I. lie is our Owner and Ruler npon his title of creation. '2. So be is by his right of redemption. By both these he is not only Lord and Ruler of persons, bat families; nil societien being his. And the regimen of persons being chiefly exercised over thtm in societies. " All power in heaven and earth is given unto Christ':" " and all judgment comniiltcd unto him":" " and all thing*delivered into hiii hands':" "aud therelbie to him sliall cvorv knee

i .Mill iiiu. 19. * JohiiT.M. ' Juiiii»iii.S.

CHAF. IJI.] CHRISTIAN ECONOHK S.

67

bow, both of things in heaven, and things in earth, and things under the earth:" (either with a bowing of wonhip, or of forced ackiiowledgiDeot:) and " every tongue bIiiJI cuiifesH that Jesus Chrial is Lord to the glory of God the Father'." Bowing to and confessing Climt roltintAnly to God's glory, is tnie worship : all miist do tbiti according to their several capacities : and therefore famUiea according to tfaeirs'.

A third consideration which 1 thought to have added but for illustration, may well xtand an an nr^nient itself; and it is this :

Arg. III. If besides all the forementioned opportunities and obligations, families do live in the presence of God, and ought by faith to apprehend that presence, then is it God's will that families as ^uch xbcinld Rolennily wonthlp him. But the former i^ true, therefore the latter.

The consequence of the major, which alone requircH pruyf, I prove by an argument ' a fortiori,' from the honour due to all earthly governors. Though when a king, a father, a maHter are absent, such actual honour, to be presented to them is rot due, because they are not capable of receiving it (furtlier than 'mediante aliqiia prrHona, vel re,' which beareth some reprcseutation of the superior, or relation to him]; yet when they stand by, it is a contemptuous subject, a disobedient child, that will not perform actual honour, or human worship to Ihem. Now God is ever prer,ent not only with each person as»uch, butalsowith every family as such. As he ia said to walk among the golden can-dliititickit in his churches, so doth he in the families of all by hi ft common presence, and of his servants by hia gracious presence. This they easily find by his directing; them, aud blestitu^ the affairs of their famlliee. If any say, ' We see not God, else we would dally worship him in our families.* Ajisw. Faith seetb him who to sense is invisible. If one of yiiu hud a son that were blind and could not »ee bis owu father, would you think him therefore excuHable, if be would not honour hia father, when he knew him to be present/ We know Gcd to be present, thou^jh flesh be blind and cannot see him.

Arg. iY. If Chriiitiau families (besideK all the foremen-

' I'hII. it. IR.

tioiicil adrantages and obligations) are also HovietieH sanctified to God, then is it God'B will tlmt fniuilit^K, oh Huch, slinuld solemnly worship hini; bat Christian families are ko-oieties Baactitied to God: Therefore, &,c.

The reason of the conseqaence is, because things t>anc-titietl mast in the most eminent sort, ttiat they are capable, be uHcd for God. To Aunctify a person or tbuig. is to act it upurt, and separate it from Ji common or unclean use, aad to dtivute it to God, to be employed m his service. To alienate this from God, or nut to use it for God, when it is da-dicated tn hiiu. or sanctified by hiF^ own election and iirpa-ration of it from comiDon use, issacrilcgc. God Ualb a duu-ble ri{;ht (of creation and redemptioo) to all persona. JBui a treble-right to the sanctified. Antmiaii hi^ fearful judgment was a sad example of God's wralJi, ou tliote that witli-hold from him what was devoted to him. IfChnstiuji Ginf ilies aa eucb, be sanctified to God, they must as such worship him in their besL capacity.

That Chriistian families are sanctified to God, I prove tliuK ; 1. A society of holy persons must needs be a holy ao-ciely. But a family of ChriRtianH is a society of holy persons ; tliercfore, 2. We find in Scripture not only aiuglc persons, but the societies of aucb sanctified to God. " Thou art an holy people unto the Lord lliy God, he hath chosea tlice to be a special people to himself above all |>eopie tliat arc upon tlic fuce of the earth'." So the body of tbut coDunonwealtb did all Jointly enter into covenant with God, and God to them. "Thou bant vouched the Lord this day to be thy God, and to walk in his ways ; and the Lord haUi vouched thee this day to be his peculiar people, that thou mayst be an holy people to the Lord*"." JG«hua (cJiap. xxiv.) devotetli hiuui^lf and his house to tlie Lord i " I oud my house will serve the Lord." And Abmham by circumcision (the covunant, or seal of the covenant of God) consecrated bis whole bou&chnid to God; and so were all families after him to do (as to the males in whom the whole was consecrated). And whether be&ides Uie typify*i]^ intent, there were not something more in tlie sanctifyini; of all th«

OruL liLii. So Dcul.u«.tV, Zl.. ■ Ono. uU. ut. utL ir—1». uilil. 9.

Dill. •tii. 94. ui. 7.

OHAP. Itl.] CHRISTIAN BCONOMICfl.

firet-born to Qod, who if thoy lived, were to be the beads of fsiiiiliM, may be queslioneri.

The pa^sover H'ati a family duty, by which they were yel furtlier sanctified to God. Vca, it is tapL-cially to be ob-eerved how in the New Teatanient the Holy Ghost dotJi im-ftate theluDguage of the Old, and speak of GodV people, lu of huly societies, a« the Jews were. Aft in many prophecies it was foretold that nationK and kitigdomn bbould scttc him (of which 1 hare spoken moni in my Book of Baptimu) j and among those who should " tiiouiti over him whom Uiey have pierced" in goepel times, when the spirit of grace and euppUcatiun in poured forth,are " the family of the huiue uf -David apart, and their wiven apart, Uie family of tlia bouse of ilf^athan apart, and ilieir wives apart; every family, even aJl the families that remained apart, and their wives apart"." i&o Christ sendeth his disciples to " baptize) nations," having discipled them ; ajid " the kingdoms uf the world xhall become the kingdoms uf ttic Lord and his Christ." And as God saith of the Juwh, " Ye shall be a peculiar treasure to me above nil people ; and ye shall be unto meu kii\j>domuf priests, and a holy nation" ; " so doth Peter say of all Chris* tians; "Ye also as living stones are built up a spiritual houae, a holy priesthood, to offer up spiritual sacri&ces acceptable to God by Jesus Clm«t. Bat ye are a clio-Ben generation, a royal prie&thood, an holy nation, a peculiar people, that you should uhew fortl] the praises of him that hath called you out of darkness into his marveUous light I"." Mark how fully thin text doth prove all that we are about. It speaks of Christiaus culluctively, as in societies, and in societies of all the most eminent sorts ; " a ^eu-, eration;" which seems especially to refer to tribes and families : "a priesthood, nation, people ;" which comprehcnd-eth all the orders in the nation ofttimes. And in all these respects they are holy, and peculiar, and chosen, to shew, that God's pcoplu art- sanctified in these relations and societies. And then mark the end of this sanclification, "to offer up BpirituaJ sacrifices acceptable to God by Jesus Christ'); to tdiew forth the pia-ises of him that hath culled you'," 8lc.

■> SSech. »i. 1«—14. ■I Vrr. 5.

" EjMd. lii. S, e.

' V<T. 9.

r I Pci.ii.>-7. 9.

(JO

(CHRISTIAN DIRECTORY. [PART II.

Yea, it seems that there was a special Jedicatioii of fatn-ili«s to God. And therefore we read bo fretjuently of households converted and bapti7.edi though none at age were baptized, but such as seemed believers; yet when they profe3aed faith, they were all together initiated as a houBe-hold. And it seems, the master's interetst and duty were laVen to be so great for the conversion of the rest, that as he was not to content himself with hia own conversion, but to labour presently even before hia baptism, that his household should join with him, that so the whole family at once might be devoted to God: bo God did bless this his own order and ordinance to that end : and where he imposed duty on masters, he usually gave success, so that commonly the whole family was converted and baptized with the ruler of of the family. So Acts xviii. 8. " Crispus believed on the Lord with all his howse, and they were baptized :" and Acts x?i. 32. Paul promiseth the gaoler, " Believe on the Lord Jesus Christ, and thou shalt be saved and thy house; and he and all his were baptized straightway : for he believed in God with all his house," ver. 33, 34. And Lydiais descrihefl a " worshipper of God *:" " Slie was baptized and her household." And the angel told Cornelius, that Peler should tcU him "words whereby he and all his houscHnld nhould be saved :" who were baptized accordingly'. And I Cor. i. 16. Paul baptized the household of Stephnnus. And Christ told Zaccbcus, salvatinn was come that day unto his house, "and be and oil Itis housdiould believed." So that nobleman, John iv. -53. Therefore when Christ sent forth his disciples, ho saith, " If the house be worthy, let yourpeac* come upon it, but if it be not worthy, let your peace return to you." So that as it in apparently the duty of every Christian 80vcret<;;n, to do what lie is able to make all his people God's people; and so to dedicate them to God as n holy nation, in a national covenant, as the Israelites were: so is it the unquestionable duty of every Christian nder of a family, to improve his interest, power, and parts to Uie ut-termoat, to bring all his family lobe the people of Christ in the baptismal covenant, and so to dedicate nil his family to Christ. Yet farther I prove this, in thai believers them-lelves being all sanctified to God, it must needs follow, that • AcltxtLlt. Ifl, • Adiii. l«.

(;hap.

CHRISTIAN F,CONONrC8.

61

all their lawful retattonit, nnd especially all coininiuuled states of reli»lioii arcalso sanctified to God ; for wliuii tbetn-sekes are dedicated to God. it in alnulutely without reserre, to serve him with all that they have, and in erery relation and capacity that he i^hall set them. It ni-rc a madDcsa to think, that a Christian totally devoted anto God when he is a private man. if he were after made a ftoldier, a minister, a magiistratc, a king, w«re not hound by his dedication, now to serve Qod au u. soldier, a minister, a iiiugistratc, a king. So he that is devoted to God in a single atate, is bound to serve him as a husband, a father, a maater, when he comes into tliat state ; we do devote all that we have to Ood, when wc devote ourseires to him.

Moreover the Scripture tells us, that to " the pure all things are pure'." And "all lliiags are sanctified to them by the word and prayer';"^ which is in that tliey are made the goods, atid enjoyiueut». actions and relations of a sanctified people; who are themselves devoted or aanctified to God: so that all ^aiictiBcatiun rcferveth uitlmntvly and prin* cipally to God : ' Quod sanctum Deo aanctum, est;' though itmay be eaid sabordinately to be sanctified to us. Seeing then it is past all doubt, that every Christian is a man sanctified and devoted to God, and thatwlieii every man is so devoted to God, he is devoted to serve him to the utmost capacity ineverystate, relation or condition that he is in, and with all the faculties he poBHesseth, it followeth, that those relations are sanctified to God. and in them he ought to worithip him and honour him.

Yet further we find in Scripture, that the particular family relations are expressly sanctined; the family complete consiateth of three pairs of relations : husband and wife, parents and children, masters and servants. Husbands must love their wives with an holy love in Iht; Lord, even as " the Lord loved the church, who gave himself for it, lo sanctify and cleanse it by the washing of water by the word, that he iinight present itto himself a glorious chLrch"." " Wive« must submit themselves to their husbands as unto the Lord; and be subject to them, as the church is to Christ"." " Children must obey their parents in the Lord '." " Parents must bring up their children in tlie nurture and admonition of the

• lit. i, 15.16. ' 1 Ttm-lf. J. " f-X'h. f. fS—«.

» K|ili. V. 21—«l. ' EpI.. ". I.

CHRISTIAN DIRECTOSV. [PART II.

Lord'." " Servants must be obedient unto their masters aft iinio CUrist, and ns the servauts of Christ, doing the will of God I'rom their hearts with good will, doing serfice as to tbe Lord, aod not to man; knowing that what good thing any man datb, the same shall he receive of the Lord, whetlier he be bond or free; and masters must do the same to tbem, knowing that their master is in heavtn "." So that it id evident that every distinct fajuily relation Ib dedicated or holy to God, and to be UH«d to the utmost for God. I lihalt liave. occasion to make further use anon of these texts for thr particular aorts of worship, though I now make use of them as for worship in geaeral.

Arg. V. The several Borts of solemn worship in and by Christitui familiL-s, are found, appointed, used, and com-maiLded in the Scripture, therefore it may well be concluded of worship in the general: seeing the genus is in each species. But this argument brings me to die second part of my undertaking: viz. to prove the point an to Home special kinds of worship; which I the more hasten to, because in su doing. 1 prove the general also.

U. Concerning God's worship io special, i shall speak to two or three of the chief parts of it, which belong ta faoiilies.

And 1. of Teaching, und«r which I cumprise,

1. Teaching tlie tetter of the Scripture, (1.) By reading it. (2.) By teaching others to read it. (3.) Causing them to learn it by memory, which i» a kind of catechising.

2. Teaching the sense of it.

3. Applying what ia so taught by familiar reproofu, admonitions and exhortaiiona.

prop. II. 'It is the will of God that the rulers of families should teach those that are under them the doctrine of ■alvatiou:' i. e. the doctrine of God concerning salvation, and the terniH on which it is to he had, and the means to be uBod for attaining it, and all tbe duties requisite on our parts in order tliereuuto.

Before 1 come to thtf proof, take these cautions: I. Whei'e I say men muxt thun teach, 1 imply they must bti able to teach, and not tvocb before they are able : and if they be Dot able it is their own sin, God having vouchsafed them

* Eph. *l. 4 * £pli t\. !f~9.

CHAP. III.] CHRISTIAN ECONOMICS. §9

mefLns for enablement. '2. Men must measare tfa«ir tciich-itig accoriliiig tu Uioir abilities, aad not prcl^^Dtl to more than they have, nor attempt that whicli they cannot perform, thereby incurring the guilt of proud Rvlf-Conceitcdness, profanation, or other abuse of holy things For cxaunple, men that are not able judictoualy to do it, muiit not presume tt> int«rpret iKe original, or to pve the sense of dark prophecies, and otlier obscure texts of Scripture, nor to detennine cuDttoversies beyond tlt«ir reach. 3. Yet may Kucb conv&< niently study whet more learned, able men eay to soch cams ; and tell their families, this is the judgment of Fathers, or Councils, or such and such learned diviiie!«. 4. But ordinarily it ia the safest, humbleet. wisest, and mottt orderly way for the master of the family to let controversies ami obscure Scriptures alone, and to tench the plain, few necessary doctrines commonly contained in catechiKmR, nnd to direct ill matters of necessary practice, b. Family teaching mast stand in a subordination to minUterial teaching, ad &miliea arc subordinate to churchea: and therefore (1.) Family teaching must give way to miniKttirial tvacbing, and never be set against it ; you must not be hearing the maiiter of a family, when you should be in a church hearinii; the pastor : and if the pastor send for servautis. or children to be cate-[tihieed in any fit place orat any lit time, the master is not then to be doing it himself, or to hinder them, but they must go first to the pastor to be taught; also if a pastor come in* to a family, Uie master is to give place, and the family to hear him ^r»t. (2.) And therefore when any hard text, or contzoversicB fall in, the maeter should consult with the pastor for their exposition, unless it fall out that the master of the family be better learned in the Scripture than the pastor is, which is rare, and rarer should he, seeing unworthy ministers should be removed, and private men tlmt are worthy should he made ministeis. And the pastors should be the ablest men in the congregation. Now to the proof, (remembering still that whatsoever proves it the ruler'i^ duty to teach, must needs prove it the families'duty to Ivuru, and to hearken to bis teaching that they may learn.

Jt^.i. FromDeut. xi. 18—21. "Tiierefore shall you lay up these my words in your hearts, and in your soul, and bind them for a sign upon your hand, that ihey may be a«

CHRISTIAN DIRECTORY. [PARTII.

frontleU between your eyes, and yju shall tt-ach them your children, speaking of them when thou sitteel in thy house, and when thou walkest by the way. and wIirh thou lies! down, and when ihou risest up, and thou shalt write theni upon the door-posts of thy house, and upon your gates, that your days may be multiplied, and the days of your children." The like words are in Deut. vi, (J—8, where it is said, " And thou shall teach them diligently unto tby chil-.dren." So Deut. iv, 9. " Teach them tliy sons, and thy sons' sons."

Here there is one part of family duty, viz. Teaching children the laws of (lod, as plainly commnnded as wordu can express it.

yirg. II. From these texts which commend this. Oet». xviii. IH, 19. " All the nations of the earth shall be bleased in him. Tor t know him that he will command hi^ children and his household nfter him : and tliey sliall keep the way of the Lord :" and it wan not only a command at his death what tliey should do when he was dead, for 1. It cannot be imagined that eo holy a man should Jiegtect a duty all his lifetime, and perform it but at death and be commended for that. 2. He might then have great cause to question the efficacy. 3. As God commandeth a diligent inculcating precepts on children; ko no doubt it i» a practice answer^ able to Huch precepts, that is here commended, and it i» not bare teaching, but commanding thai is here mentioned, to shew that it must be an improvement of authority, as well as of knowledge and elocution. ■

So 2 Tim. iii. !fi. From n child Timothy knew the Scripture by the teaching of his parents, ax uppeareth, 2 Tim. i. 6.

^f^. III. Eph. vi. 4. " Bring them up in the nurture and admonition of the Lordi" VaiSMa' translated ' nurture,' signifieth botJi instruction and correction, shewing that parents must uso both doctrine and authority, or force, with their children for the matters of the Lord; and 'iuBfcta translated * admonition,' eignilieth such inxtniction as put-teth doctrine into the mind, and char^eth it on them, and fully storcth their minds therewith : and it also signifieth chiding, and somettnies correction. And it is to be noted that children must be brought up in this : the word

iff

' (NTfM^^rt'Etgnifying 'carefully to nouritvU,'imporUth that aH you ft>«d tliciii wit)) milk and bodily food, so you must •■ carefully and constantly feed and nourish them, with the nurture and adiuoDiLiou of Uie Lord. It i» called the nurture and admonition 'of the Lord,' because the Lord com-iDandeth it, aad because it in the doctrine couceniiiii^ the Lord, -dad the doctrine of bia teuching. and the doctrine that leadcth to him.

j-trg. IV. Prov. xiui.6. "Tiain up a child m Uie way where he should go, and when he is old he will not depart from it."

.4rg. V. From all tbost- placvti tiiat charge children to " htiirken to the instriictiouH of their parents," Prov. i. 9. " My son hear the instruction of thy father, and foraakc not the law of thy mother." Prov. vi. 20. is the like ; and iii. 2'2. with many the like. Yea, the sou that ia stuhboni and rebellious against the inntruction and correction of a father or mother in gluttony. driiakvuDess, ficc. was to b« brought forth to the magietratu, and stoned to dcatlt, Dtut. xxi. '18—^20. Now all the Scriptares that require children to hear their parents, do imply that the parents must tuacb their children} for there ia no hearing and learning without teaching.

But lest you say that parents and children are not the whole family, (though thcymuy be, and in Abraham's case •before mentioned, the whole household is mentioned,) the oexl shall apeak to other relations.

^rg. VI. 1 Pet. iii. 7. " LikewiBeyehuabandR dwell with tliem (your wives) according to knowledge ;" and Eph. v. 25, 2(>. "Love your wives as Christ luvcd the church and gave himself for it. that he might sanctify and cleuniie it." And this plainly implies that this knowledge must b« used for the instruction and sanotificationoftlie wife, I Cor. xiv, 34, 3S. Women must " keep silence in the church, for it is not permitted unto them to speak, but they are to be under flhedience, as also saith the law, If theywill learn any thing, klet them ask their husliaudii at liome." Which shews that at borne their husbands must teach them.

Jrg.vu. Col. iii. 22—25. Eph. ri. 5—S. " Servants must be obedient unto their mastcni as unto Christ, and

VOL. IV. F

CHRISTJAN DIBECTOBY. fPART II.

■erve them as serving the Lord Chriet," and thereibre miu-isters must comma.Qd tn Christ.

Arg, VIII. ' A lorLiori/ fellow ChmttanB muBt " exhort one iitioOier daily while it ia called to-day, lest any be haiv dened by the deceitf^ilneBS of »in," much more muitt the fillers of families do so to wives, children aiid Hervaut*. " If ftny speak, it must be tis the oracl«s of God''," much i»or« to our own ruriiilitif;. " Let the Word of God dwell in you richly in all wisdom, teaching and admonishing one aaother'i" and much more must a man do this to wife, cliil-drcn und servants, than to those more remote.

Arg. ix. Those that are to be chosen deacons or hiehopa, must be gucb as rule their own children and their own household well''. Now mark, 1. Tiiat. ihis is one of those Christian virtueev which they were to have before tJicy were made officers, therefore other Chriatians must have and perform itas wellas they. 2. Ilia a religious, holy governing, such as a minister ia to exercise over hia Bock, that ia heie mentioned, which is in the things of God nud nalvatiou, tnr else the comparison or argument would not suit, vcr. 5. •' For if a man know not how to rule his own houue, how ahnll he rule the church of God V' But of thin more befortt. I would say more on this (toint, hut that I think it is so clew in Scripture aa to in ike it needlcaa •■, 1 pass Uiereforc to the next.

Pr<tp. 111. ' Family discipline is part of God's solemn worship or service appointed in hia Word ;' thlH is not called wonibip in ko near a sense as some of the rest, but more remotely; yet so it may well be called, in that 1. It is an authoritative act done by eomuiissiuii from God ; 2. Tpon such as disobey him, and as such. 3. And to bis glory, yea, and it should be done with a« great aolemuity and reverence, a& other parts of worship.

The acts of this discipline are first denying the ut^od-ly enlraucf into the family. 2. Correcting ; 3. Or casting out those that are in. I shall be but brief on these.

1. The first you bare 2 John x. " U there come any to you and bring not this doctrine, receive htm not into your house, neither hid him God ^peud; lor he that hiddelh him God speed is paitaker of his evil deeds."

^ I P«l. b. II. < Col. U . Ifi. « I 'I'lm. lit. «. If.

CHAP, III.] CHRISTIAN ECONOMICS.

2. The duty of correctine either by corporal, sensible

pnnixhinent, or by withdrawing Rome brnclit, is ho cmo-

ttoiilv required in Scripture, especinlly towards children,

i:fllat I will noi etaad on it l«st 1 »peak in vnin what you all

know already ; ftnd how Eli fullered for neglecting it. yoif know.

3. The discipline of uastin^ the wicked out of the funily (Berrantu 1 mean who are ecparnblc mcniberH), vou may find Psal. ci. 2, 3. 7, 8. " 1 will walk within my houHC with a perfect heart, 1 will set no wicked thing^ before mine eyeii. H« that wnrkcth drrrit shall not dwell within my house, b« thattelleth lies shall not tarry in my si^ht/'

Prep. IV. 'Solemn prayer and praiHeB of God in and by [CltriBtian l^miliei! is of divine appointment.'

I, For proof of this, I must dcisin; yon to look bnok to all the ar&;uments which proved the duenesa of womhip in general, fur they will yet more especially prove this sort of worship, seeing prayer and praise, are most immediately and eminently called God's worship of any; (under prat)ie» I comprehend psalms of praise, and under proyer, psalms of prayor); yet let us add some more.

Arg. I. 'It is God's will that ChristianK who have fit occasions and opportunities for prayer and pruiacH should improve them, but Christian families have fit occasions and opportunities for prayer and praise, therefore it m Ood's will Lliuy fibould Improve them.

The major is evident in many Scripture precepts. "I will therefore that men pray every where, lifling up holy hands, without wratli and doubting'." " Pray withoutcea»-ing: in every tliiug give thnnkK, for thiR is the will of God concerning you'." " Continue in prayer, and watch in th« same with thanka^ving"." "Teaching and admonishing One another in psalms, and hynuia, and spiritunl nonps, singiDf^ with grace in your hearts imto the liird, and what-Roever ye do in word or deed, do all in the name of the LordJesuu; giving thanks »nto Ooil and the Father by hiitt''." " Continuing instant irt prayer'." " Praying always with ail prayer and supplication in the apirit, and watching therennto with all perseierance and anppHcation for all

■ 1 tUa. ii. a. > CM. 111. 1«, 17.

' 1 TlicBs.«. it. 18. > Ron. tiU 1%

* CoL iv. y.

CHRISTIAN DIRECTORY. [faRT |I.

Mtiiitft; aad for me that utterance may be given nieV Many the like texts might be named, ev«ry one of which afibrd au argument for family praises most effectual.

1. If men must pray every where (that is convenient) then sure in tbeir fumilies. But, Sac, Erg. 2. If men must pray without ceasing, then sure in their fumilies. 3. If nien moBt in every thing give thanks, then sure in family mercies, and then, according to the nature of them, together. 4. If men must continue in prayer and walch in it (for tit advantages and against impediments), and in thanksgiving, then donbtletis they must not omit the oingnlar advantages which are administered in tainilies. 5. 1/ we must continue inatant in prayer and fiuppltcation, Slc. then doubtless jn family prayer, in our families, uiilcB» thatbi; no place and no ptayer. Object. But this binds us no more to prayer in our families than any where else. Anxm. Yes, it binds nt to take all fit opportunities.; and we have more fit oppor* tunities in oiu- own families than in other men's, or than in occasional meetings, or than in any ordinary societiee, except the church.

And here let me tell you, that it is ignorance to call for particular express Scripture, to require praying in families, us if we thought the general coitunandn did not coiiiprchund this particular, end were not sufficient. God doth in much wisdom leave out of his written law the express dfter-minatiou of some of those circumstantials, ur the application of general precepts to some of those Rnbjecta to which common reason and the tight of nature eutficeth to determine nnd apply them. The Scripture giveth us tiie genera) " Pray alway with all manner of prayer in all places." that i«, omit no fit advantages and opportunities for prayer: What if God had said no more than thia about prayer in Scripture? It seems some men would huve (said God hath not required ni to pray at all (when he rec|uireth us to pray alw&ys). because he tells an not when and where, and how oft, and with whom, and in what words, &c. And so they would have concluded God no where bids us pray in secret, Dor pray in families, nor pray in assemblies, nor pray with the godly, nor with the wicked, nor pray every day, nor once a week: nor with a book, nor without a book, and

therefore not at ail. As if the general ' Pr«y on all fit

occiusioim' ^rer<^ nuthing'.

But these men must know that nature nitw and rvason areGod's light, and Providence oft detenninet]» of such suh-, JRcta finri adjuncts : and the general law, and these togetlier, do put all out of doubt. What if God tellctli you.' He tliat provideth not for bis own, especially those of bJii household, hath denied the failh, and is worse than an in6< del.'uud do not tell you eitherwhoarv your fuiuilicB.und who not, nor what provision you shall make for them, what food, what clothes, or how oft they mu8t feed, Sic. Will you Kay God hath not bid you feed or clothe this child, or that servant? It is enough that God chargethyou to provide for your fa-tnilies, in the Scripture; and that in nature he tell you which are your fuiuilicB, and what proriiiion to make for them, and how ofl, and in what (juuntity, &c. And so if God bid you pray in all placeK, and at all times, on all occasions (that are fit for prayer"), and experience and common reason tell you that J"nniili«a ntford moat fit timee, place, and occasions for prwyer, is not this enough, that there are such seasons, and opportunities, and ocot-sions for family prayer'.' I refer you to the particular discoveries of tfaeui in the beginning wh^re I proved the ducnesft of worehip in general to be there perfonoed. And I refer you aiao to common reason itself, not fearing tile contradiction of ajiy man whnHe impiety hath not made him unreasonable, and prevailed against the common light of nature. Thin Unt general argument were enough, if men were not eo averse to their duty that they cannot know, becaase tliey will not: but let us therefore add gome more. ■^''g- Ji- ' If there be many blessings which the family neetleth, and which they do actually receive from God. then it is the will of God that the family pray for tlmac blcRsings ilfhen they need them, and give thanks for them when they [ "have received them: but there are many blessings which the liaraily {a.s conjunct) needeth and receiveth of God. Titere-^forc the family conjunct, and not only particular member* secretly, should pray for them and give thanks for ihom.

The antecedent is past question; I. The continuance of the family a& ijuch in being. 2. In well being. 3. And SA the preservation and direction of the esaential membeii.

CHRISTIAN DIRCCTOBY.

[I'ART ir.

4. And the prospering of aLl family alTairs arit evident in-Htuncfs: anj to descend to more particulars would be needless tediuusnesa. The consequence is proved i'rnm many Scriptures, which require those that want merciea to ask them, and those that have receireil them, to he thankful for them. Ohjcct. So they may do singly. Anmc. It i« not only a» single persons but as a society that they receive the mercy: tlicrefure not only »s sin2:le persons, but as a society should they pfay and give thanks : therefore ahouM limy do il in that mannier, as may be most fit for a aociety to do it in. and that is, together coujunctly, that it may he iudeed a family sacrifice, and tlint each part may ace that the rest joiii with them. And capeciaJly that the ruler may he t^atistied in tliis, to whom the oversight of the rest is committed : to see that they all join in prayer, which in secret he cannot see, it being not fit that secret prnyer should bare spectators or witueaa -, that i», should not tc secret. But this I intended to make another argument by itself; which becauw we are fallen on it. 1 will add next.

Arg. III. If God liatli given charge to the ruler of a family to see that the rest do worship him in that family, then ou{{ht the ruler to cause them solemnly or openly to join in that worship. But God luitb given charge to the ruler of a family, to sec tliat the rest do worship him in tliaL family: therefore,&c.

The rcuBon, of the consequence is. because otherwise be can with no convenience see that they do it. For, I. It tK not lit that he should stand by while they pmy secretly. 2. Nor are they able vocally to do it, in nionit families, but have need of a leader; it being not a thin^ tu bo expected of every woman, end child and servant (that had wanted good education), that they should be able to pray without a i^uidc, so as is fit for othe-rsto hear. 3. It would lakeupalmotl all the time of the rtiler of many faiuihtss. to go to them one nftcv another, and stand by them wlule they pray till all have done; what man in hiit wits can think this to be so fit a course, a« for the f^imily to join together, the niler being tlie mouth I

The antecedent I prove thus, I. The fourth commandoicnt reqaireth the rulex of the family not only to see that himself sauctiiietb iJie sabbatli (lay, but si&o that bis son and daugb-

CUAP. lit.]

CUKUTMN BCONOMIC8.

%k

ter, and inan-«ervaDt, aud maid-iiervant. hix cattle (that ia »0 fur an ihey arv capable), yea, and the Btxangcr tbat ia witliiii his gates should do it. '2. It wa» comiuitted to Abraham's charge to see that all ia liis fauiiiy weru circiuucised; fio was iL aft&rwardH tutvury ruler ofa family; insomncb as ^« aiig«l tluealeiied Moses, when bi» »on was uacircum-ciaed. 3. The ruler of tltc family vias to t»ee that the " pass-over" wiL» kept by every one in hi« family', and so the. " feast of week^"." All that in said before teudetJi to, i pruve this, and much tuuie might be said, if 1 thoushl it would be denied.

Arg, IV. If Gud prefer, and would have us prefer, choj prayers and praiucs of many cuiijunci, before the prayt^ra,] and praises of tlu)«6 persons dtvndedly, theu is it hi^willtJiat the piirLicular persons of Christian families should prefer-conjunct prayer and praisf^s before disjunct: but the antecedent is true, therefore so is the con«e<]uent. Or thusr] take it for the eajoe argumeat or another. If it be ths-J duly of neighbours, when they have occasion and opportunity, ralher to join together, ia prsLiMB of common concernment, than to do it dividediy, then much more is thi« tb« duty of famiJieB : but it is tlae duty of neighbours: tb«r«-)] fora, &c.

In the fornaer argument the reasou of the consequence is, b«cau8e that way is to be taken that Qod is beat pleased' with. The reason of tlie consequence in the latter is, b« cause family meniberit are more nearly related than neigh-i1 baurs, and have niucb more advantage and opportunity for conjuactloas and more ofdinaiy reasons to urf;e them to it from the cmijuiicliuii of their interest and atlairg.

There is nothing needs proofbut ihi' autmjedent, whichli! shall put past all doubt by these Arguments. l.CoI, iii. 16. i "Te,achingandadmoni3hingon«auollier in psalms and bymns, aud spiritual eoiigs, singiny with grace in your hearts unto the Lord." Here is one duty of praise required to be done together and not apart only. I shall yet make further use of ihih test anon. 2. Acta xii, 12. " Many were gathered together praying in Mary's house, when, Peter came to the door." Thin was not an assembly of the whole church bub< a small part: they judged it better to pray together than.

> Exod. xii. 1, S.

B Dial. smi. ll.lf.

CHKISTIAN DIRECTORY. [PART II.

alone. 3. Acta xx.36. Paul prayed together with all the elderi; of the cburch of Ephesus, when he had them with him; and did not choose rather to let tJiem pmy each man alone. 4. Jnmes v. IS, 16. James comniarids tlie sick to " send for the elders of the church, and let them pray over him, and the prayer of the faithful shall save the sick, &.c." He dotli not bid send lo thein to pray for you; bnt he would have them join together in doing it. 5. Church prayeraare prefeiied befoie private on this ground, and we imanded not to forsake the asaembling of ourselves fo^e-l«r, Heb.x. 25. 0. Striving together in prayer is desired, Horn. XV. 30, 7. Matt, sviii. 20. " For where two or tlirce are gatbcitil together in my name, there am 1 in the midst of them." 8. Therefore Christ carae among the disciptex when they were gathered together, after hie resurrection. .And sent down tlie Holy Ghoat when they were gathered together. Acta ii. " And they continued with one accord in prayer and supplication," Acts 1. 14.24, ii. 42. " And when they had prayed, the place was shaken where they had assembled together, and they were all filled with the Holy Cj host, &c." Acta iv. 31. 9. Is not thiM implird. in Christ's directing fain disciples to pray in the plural number "Our Fatlier, 84c. Give us this day, &«-" 10. The very--necessity of the persons proves it, in that few societies are such but that most are unable to express their own wants ao largely as i.o aAect their hearts, so much a^ when otherS' do it that are T>elter stored with affection and expression. And tliis is one of God'n wayii for communion and communication of grace : that those that have much may help to warm and kindlt those that have less. Experience tellelh us the benefit of this. As all the body is not an eye or hand, so not a tongue, and therefore the tongue of the church, and of the family must speak for ihe whole body ; not but that each one ought to pray in secret too : but.(l.) There the heart without the tongue may better »ctvc turn. (2.) They still ought to prefer conjunct prayer. And (3.) The communion of sainte iA an article of our creed, which binds us to uckuowledgt^ it fit to do as much of God's work as we can in commuiitun with the saintA, not going beyond Dur callings, nor into confusion.

Arg. V. It is a duty to receive all the mercien thnt

CHAP. III.] CHRISTIAN ECONOMICS.

is

God ofieivtli UB : but for a family to hare access to God in joint prayers and praises, is a mercy that God ofFereth thetn : therefore it is their duty to accept it. The mnjor is clear in nature and Scripture.' Because 1 have otfered aod ye refused/ is God's great aggraTation of the sin of the rebellions. "How oft would I have gfttliCTed you together, ar»d y« would not ? All the day long have I stretched out my hand, Si.c." To refuse an oflered kindness, is rontempl and ingratitude. The minor in iindeninble by any Chrintiiui, that ever kiitw what family prayers ami praises wer*. Who dare say that it is no mercy to have such a joint acteM to Ood ? Who feels not conjunction somewhat help his own affections, who makes conscience of watching his heart?

Arg. Ti. Part of the duties of fomilies are such that they apparently lose their chiefeet life and excellency if thev be not performed jointly: therefore they are so to be performed.

' ''(Koeau, singing of pttalnis which I before proved an ordinary duty of conjunct ChriHtiane, therefore of fmniliea. The melody and harmony are lost by our separation, and conseqtiently the alacrity and ijuickening which our affections should get by it. And if part of God's praises must be performed together, it is easy to see that the rest mast be 60 too. (Not tospealc of teaching which cannot be done alone.)

Arg, VII. ' Family prayer and praises are a duty owned by the teaching and sanctifying work of the Spirit: therefore they are of God.

I would not argue backwards from the Spirit's teaching to the worda commanding, but on these two suppositions,

1. That the experiment is very general, and undeniable.

2. That many texts of Scripture are brought already for family prayer; and that this argument is but to second them and prove them truly interpreted. The Spirit and the Word do always agree: if therefore I can prove that the Spirit of God doth commonly work men's hearts to a love and favour of these duties, doubtless they are of God. Sunctiflcation is a. transcript of the precepts of the word on the heart, written, out by the Spirit of Ood. So much for iJie consequence.

The antecedent consixteth of two parts, I. That the

»aiictitied have in them iaclinallous to these duties. 3. That these inclinaLlons are from the Spirit of God, The firat needs no proof being a. matter of experieoce. I appeal to the heart of every sound and stable Christian, whether he feel not a convictloQ of this dwty and au inclination to the performance of il. I never met with one such to my kuovrledge tJiatwus othefwise minded. Object. Many in our times are c^uite against family prayer, who are good ChriHtians. Amw. I know none of them. I confess 1 once thought i<ionie very good Christiana that now are against them, bat now Uiey appear otherwi&e, not only by this but by other things. 1 know none that cast otf these duties, hut they took up vile mm in their «tead, and cat^t off othet duties a:) well as Uickc : let others observe and j udge an ttiey find. 1. The power of delusion may for a lime make a Christian forbenr na unlawful, that which hii# very new nature is inclined to. Ag Kome think it unlawful to pray in our aitnemblies. and some to join in sacraments: and yet they have a spirit within them that mclinetli their hearts to it still, and therefore Uiey love it, and wish it were lawful, even when tjiey forbear it upon a conceit that it is unlawful. And so it is possible for a time some may do by family duties: but as I expect that these ere long recover, bo for my part 1 take all the rest to be graceless: prejudice and error aa a temptation may prohibit the exercise of a duty, when yet the Spirit of God doth work in the heart au inclination to that duty in gauctifying it. '2. And that theM^ iu-clinulions arc indeed from the Spirit is evident. 1. la that they conw in with all other grace. '2. Aud by tbe same means. 3. And are preserved by the same means, standing or falling, incrt'Asin^ or decreasing with the rest. 4. And are to the ituoic end. 5. And are so generally in all the eaints. G. And so resisted by flesh and bluud. 7. Aud ao agreeable to the Word, that a Christian aina ag«io(it his u«w nature, when he neglects lamiW duties. And God doth by his Spirit create a desire afVer them, and an esliuut-tion of them in every gracious aoul.

Arg. VIII. Family prayer and praises are a duty, ordinarily crowned with admirable, divine aud special ble&snigM : > therefore it ia of God; the consequence is evident. For though oommon, outward prosperily may be given to the

4

I

1

CHAP. 111.] CM&ISl'IAN BCONOMICH.

N

wicked, who have their [lortion in thia life, yet so is oot

prosperity of soul.

For the aDl^cedtnt J willingly appeal to the experience of nil the holy fiuniU«8 in the world. Wbo ercr used these duties seriously, aud found not the benefits ? What families be they, in wliich grace and lieaveiily-mindeiiuess prusper, but those that use these duties'? Comiiare in all your towns, cities, and villages, the funilies that read Scriptures, pray, and pi-aise God, with those that do not, and see the (lit)t:reii('e : which of them abound more with impiety, with oatlis, and cur&tiige. aud mthugA. and druukenQess, and wliorcdouis, aud worldlinea^, ^c.: aud which abound most witli faith, and patienct?, and leniperance, and charity, iuid repentance, and hope, &c. The contruveray i^ not hard to decide. Look to the nubility aud gentry of England ; see you no diH'ereuce between those tliat have been bred iu praying families and the re^t J I nacan, takiu)^ them (as we i>ay) one with another proportionably. Look to the tninis-trrn of Bngland ; is it praying familiex or prayerlesfl families that have done moat to the weU furniahin>;; of the univentities. Arg. IX. All uhurcheg ought soleomly to pray to God and praiHL- hiai: a Christian family is a church: therefore &c. The major is past doubt, the minor I prove from the nature of a church in general, which is a aociety of Christiana combined for the better worshipping and serving of God. 1 &ay not that a family, formally as n family, is a church ; but ever)' family of Christians ought moreover, by such a cooi-hiimtioQ to be a church: yea, aa Christians they are so combined, seeing Christianity tieth them to serve God conjunctly together in their relatione). 2. Scripture expresseth it. 1 Cor. xvi. 19. " Aquila and Pnscilla salute you much tn the Lord, willi the church that is in their bouse." He saith nut which meetelh in their houet, but which is in it. So Philemon 3. " And to the church in thy house." Rom. xvi. 6. " Likewise yrtct the ehurch that is in their honee." Col. iv. 16. " Salute the brethren that are at Laodiceu and Nymphas, and tlie church which is iu hitthouiie." Though some learned men take these to be meant of part of the chuiehea, assembling in these houses, yet Beza. Grotius, and many otheni acknowledge it to be meant of a lamily or domestic church, according to that of TertuUian, ' abi tres licet lalci

CHRISTIAN DIHECTORY. [PART 11,

ibi Ecciesia,' yet I say out thst such a family-cburch U of the same species witli a particular organized chiircli of many fiunilies. Bui it could not (so much as analogically) be called a church if they might not and must not pray to-getlier, and praise God togetlier; for these therefore it fully concludeth.

Arg. X. If rulers must teacli their families the Word of God, then must they pray with them, but they must teach them : therefore, &c. The antecedent is fully proved by express Scripture already; see also Psal.lxxviii. 4—6. MiniK* ters must teach from house to house : therefore ruler»lhein-selvemiiuat do it. Acts v. 42. xx. 20.

The consequence is proved good, I. The apostles prayed when they preached or instructed Christiautt in private as-aemblies. Acts xx. 36. and other places. 3. We have special need of God's asaixtance in reading the Scrtpturea to know his mind in them, and to make them profitable to us; therefore we must seek iL 3. The revei-ence due to so holy a business requireth it. 4. We are commanded " id all things to make our requests knowr to God with prayers, supplications, and thanksgiving, and timt with nil manner of prayer, in all places, without ceasing ;" therefore cepe-cially on euch occa»ious as the reading of Scriptures and instructing others: and I think that few men that are convinced of the duty of reading Scripture and solemn instnict-ing their familiee, will question the duty of praying for God's hlessing on it, when they set upon the work. Yea, a Christian's own conscience will provoke him reverently to begin all with God in the imploring of his acceptance, and aid, and blessing.

Arg. XI. If rutem of families arc bound to tench their families to pray, tfaen are they bound to pray with them : but they arc bound to teach them to pray : therefore. &.c.

lu the foregoing urgumeat I speak of teaching in general: here I speak of teaching to pray in special. The antecedent of the major I prove thus. 1. They are bound to bring " them up in the nurture and admonition of the Lord **:" therefore to teach them to pray and praise God : for " the nurture and admnnitiun of tlie Lord" eonlaineth that- '3. Tbey ore bound to " teach them the fear of the Lord," and ■ Eptw*. n.4«.

I

I

CUAP. III.} CHRISTIAN ECONOMICS.

n.

" train them up in the way that they Hbould go." and that is doubtless in the wny of prayer aitd praising God.

The consequence appeareth here to be sound, in that men Cfthnot be well and effectually taught to pray, without praying with them, or in their hearins; therefore they that niuat leach them to pray, must pray with Ihem. Itia like mu«ic, which you cannot well teach any man, without playing or singing to him; Reeing leaching must be by practising: and in most practical doctrines it is so in some dt:^ee.

If any question this, I appeal to experience. I never knew any man that was wi^U taught by man to pray, without practising it before thera. They that ever knew any auch, JBaj have the more colour to object; but I did not: or if riliey did, yet so rare a thing is not to be made the ordinary way of onr endeavours, any more than we should forbear I teaching men the most ctiriouii artiliceii by ocular demonstration, because some wits hurt: learnt tliem by few words, or of their own invention : they are cruel to children and servants that teach them not to pray by practice and example,

Arg. XII. From I Tim. tv. 3—6. " Meats which Qod hath created to I>e received with thonkBgiving—— for it is sanctified by the Word of God and prayer."

Here mark, 1. That all our meat is to be received witli tbanksgivino; j not only with a disposition of thaiikrubie^B. 9. That this is twice repeated here together expre»sly, yea, thrice in sense. 3. That God created them so to bu received. 4. That it is made a coadition of the goodnesii, that is, the bleesing of the creature to our use. 5. That the creature is said to be sanctified by God's Word and prayer; and so to be unsanctihed to mt before. 6. That the same thing which is called thanksgiving in the two former verses, is culled prayer in the laat; else the consequence of the apostle could not hold, when he thus argues, It is good if it be receiveii with thanksgiving, because it is sanctilied by prayer.

Hence 1 will di'aw theae two arguments : 1. If families must with thanksgiving receive their meat as from God, then is the thanksgiving of families aduty of God'sappointment: but the former is true, therefore so is the latter. The antecedent i« plain: all must receive their meat with thanks-

DIRBOTOKY. [PAFT II.

grviog: therefore fiimiUesi must. Th«y eot to);(>ther t therefore they must give thanks together : anrl that prayer is included in thanktigiring in tliis text, I inauiI'eoted bufon;.

S. It it) the duty of f&miliea to use means chat all God^i CKatureft may be sanclitied tfl them: prayer i» the means M be ined that nil God's creaturvs may be lianctiCied to them : (lierefore it in the duty of fainilie» to use prayer.

Arg. XIII. From 1 Pel. iii. 7. " Likewise ye husbandn dwell with them according to knowledG;e, giving hononr to the wife as to tliR weaker veasel, and an bein^ lieim togriher of the grace of hfe, that your prayer* be not hindcn'd." That prayer which is especially hiuderod by i|:^onu)t and unkind converse it ir, that w especially meant here in tbis t«xt. But it id conjtutct prayer that is Kspucially so hin-dtred: therefore, &c. I know that .lecrct, personal prayer, in altto hindered by the same ciiuse»; but not »o directly and notably as conjunct prayer is. With what heart* can huuband and wifo join together a^ onesuul in prayer to God, when they abuse and exasperate each other, and come hot from chidiugs and di»i>eutions? This Beenielh the true meaninft of the text. And eo, tlic conj unct prayer of husband and wife being proved a doty, (who BometimeH constitute a family,) the ioroe reasons will include the rest of the family also.

Arg. xiT. From Col. iii, 16, 17. to tv. 4. " Let the Word of Ood dwell in yon richly in nil wiMlom, teachin({ and admoninhing one another in p«alms, and hymna, and apiritual ttoogii, singiog witli grace in your hearts to the Lord : and whaUoever ye do in word or deed, do all in the name of the Lord Jeana; giving thanke to God and the Father by him, WiveR submit yourselves, &c. iv. '2. Continne in prayer, and watch in the same witli thanks-pTing."

Hence I may fotth many argument* for family-prayetn. 1. It appeereth to be family prayers principally that the apostle here speaketh of: for it is families that he speoka to: for in vemc 16, 17. he speaketh of prayer and thanks-givint;, ftnd in the next words he spekketh to each family relation, wives, husbands, children, pnrents, aervantFi, masters: and in the next words, continuing his speech to the same persons, he bids tliem, " continue in prayer, and watch

CHAI>. IK.] CMRISTUN RCONOHICR.

70

in the same, icc." 3. If Deighbours are bonnd toipekk together iu psaJms, nnd hymns, and spiritual songs, with grace in their heaitR to the Lnrd, and to cooliaue iu pnyer and thanksgiTing: theo families tnnch more, who are more nearly related, and have mnre neccfisities and opportunitiea, aBia said before. 3, Ef wb«t«VRr we do in word ordwd, w« must do alt in the name of th« Lortl Jesus, giving thank*; then families inuHt needs join in giving thanks. For they have much daily business in word and deed to be done together and asunder.

Arg. XV. From Dan. vi. 10. " When Daniel knew that *he writing was signed, he went into his house, and his win-,dow being open in his chamber tovnirds Jerusalem, he kneeled upon his knees three timea a day, and prayed, and gave thanka before hiu God, as ho did aforetime. Then the»e men aijsenibled, and found Daniel pravin;:; and making supplication before his God." Here note, I. The nature of the duty, 2. The oecefisity of it. 1. Kit had not been open, family-prayer which Daniel heire performed, how could they have known what he aaid ] It is not probable that he would speak so loud in secret i nor is it like iht-y would hare found him at it. So ^reat a prince would have bad some serrants in his outward tonms, to have stayed them before they had come bo near. 2. And thenecefciity oflhia pmyer is auch, that Daaiel would not omit it for a few days to save hie life.

Arg. XV [. From Josh. xxiv. 16. " But as for me and my house we wilt serve the Lord." Here note, 1. That it ia a household that is here engaged: for if any would prove that it extendeth further, to all Joahua'B tribe, or inferior kindred, yet his household would be moet eminently included. it That it is the same thing which Joshua promiseth for his house, which he would have aJl Israel do for their's : for be maketh himaelf an example to move them to it.

If houueholds must serve the Lord, then households mn«it pray to him and pntiae him : but honseholds must serve him: therefore, fti,c. The consequence i& proved, in that prayer and praise are so necessary parts of God's service, that no fiunily or person cau be »oid in general to be devoted to derve God, that are not devoted to them. Calling upon God, IB oftputin Scripture forall God's worship, as being a

CHRISTIAN DIRRCTORT. [PAHT II.

most eminent part: and atheists are described to be 4ucb u " call not upon tlie Lord","

Arg. XVII. The slory of Cornelias Acts x. proveth that he performed fa-mily worship: for observe, 1. Thiit ver, 2. he if) said to be " a devout mau, and one that feared God with all his house, which gave mnch alms to the people, and prayed to Qod always :" and ver. GO. he aatth "at the ninth hour I prayed in ray house :" and ver. 24. " he called together his kindred and near friends :" so ver. 11. 14. " thou and all thy bouse shall be saved :" bo that in ver. 2. fearing God compiehendeth prayer, and is usually put for all God's worship : therefore when he ia said to fear God with all his house, it is included that he worshipped God with all his house: and that he used to do it conjunctly with ihemiB implied, in his gathering together his kindred and friends when Peter came, not mentioning the calling together his household, as being usual and supposed. And when it is said lliat he prayed ' iv ry oikw,' in his house, it may signify his household, as m Scripture the word is often taken. However the circumstaoces shew that he did it.

Arg. xviii. From 1 Tim. iii. 4. 5. 12. "One that rulcth well hiii own house, having his children in aahjection, with all gravity: for if amaukuownothowto rule his uwd house, how .shall he take care of the church of God: let the dea-cunii be the huahands of one wife: ruling their children and their own houses well." Here mark, that it is such a ruling of their houses, as is of the 6ame nature as the ruling of the church,' mutatis mutandis,' and that is, a training theoi up in the worship of God, and guiding them therein: for the •postle inakcth the defect of the one, to be a sure discovery of their unfitness for the other. Now tu rule the church, is to teach and guide them as their mouth iu prayer and pmisea unto God, as well as to overt^ee their livL'H : tlicrcfore it is such a ruling of their houces aa i» prerequisite to prove them lit.

They that mu&t so rule well their own houses, as may partly prove them not unht to rule the church, muxt rule them by holy inetructious, and guiding them as theirniouth in the worship of God. But those mentioned 1 Tim. iii. must so rule their housea : therefore, &c.

• pMt •)*.

CHAV: 111.

CHiriSTIAN ECOhdHICSl'

The pftstom ruling of the church doth moat consist in goiD^ before them, and guiding them in God's worship; thereTom so dotli the ruling of ttieir own houaeii, which ia made a trj-iog qiialificiLtiDu of lln?ir fitness hereunto. Though-yet it reach not »o high, nor to so many things, and the conclusion he not alhrmative ' He thatrulctll his own houftfi well is fit to rule the church of God;' but negwtiTe, 'Ha that ruletli not his own hotiite well, l» not fit tu rule the church of God;' but that is, because, I. Thia is a lower degree of ruling, which will not prove him fit for a higher, 2, And it is but one qualification of many that arc rcqui' site. Yet it is apparent tliat some degree of aptitude ii proved hence, and that from a »imillludo of the tiling. When Paul compareth ruliugthe house to ruling the church, he catuiot he thought to take them to be wholly heleroge-ncouB : he would never have said, * He that cannot rule an Atmy, or regiment, or a city, how shuU he rule the church of God'?' 1 conclude therefore that this text doth shew tb»t it is the duty of masters of families, to rule well their own families in the rightworshi^pingofGod,' mutatis mutandis,' as miniateru must rule the church.

Arg. XIX. If families have special necensity of family-prayer conjunctly, which cauDotbe supplied otherwise ; then it is God's will that family prayer should be in use: but families have such necessities; therefore, ^c. The con-eeqnent needs no proof; the antecedent is proved by in-etanee. FamilieB have family necessities, which are larger than to be confined to a closet, and yet more private than to be brought atiUintotheassembliesof the church. I. There are many worldly occasioua about their callings and rela-tions, which it is fit for them to mention among themselvee, but unfit to mentioQ before iM the congregation. 2. Ther« are many distempers in the hearts and liveH of the members of the families, and many miscarriages, and disagrccnienta which must be taken up at home, and which prayer must do much to cure, and yet are not fit to be brought to the eara of the church-assemblies. 3. And if it were fit to mention them all in public, yet the number of such cases would be so great, as would overwhelm the minister, aud confound the public worship; nay, one half of them in most chnrches could not be mentioned. '1. And such cusei: are of ordinary

CBHISTIAN DIRECTORy.

[part 11.

occurrence, and therefore wouUl ordinarily have all these inconveniences.

And yet there are many such cases that are not j^t U> be confined to our aecret prayers each one by himselfj because, 1. They often so sin together, as maketh it 6t that they confess end lament it together. 2. And some mer-ciee wbich they receive together, it is fit they seek aud give thanks for together. 3. And many works which they do together, it is fit they seek a. blessing on together. 4. And the presence of one another in confession, jietition, and thanksgiving dotJi tend to the increase of their fervour, a.nd IrarmiDg of their hearts, and engaging them the more to duty, and against sin ; and is needful on the grounds laid down before. Nay, it is a kind of family schism, in ituch cases to sejiarate from one another, nnd to pray in secret only; as it is church schism to (separate from the church* aBHemblies.and to pray in families only. Nature and grace delight in unity, and abhor division. And the light of nature and grace engageth us to do as much of the work of God in unity, and concord, aud communion as we can.

Arg. XX. ' If before the giving of the law to Moaes, God was worshipped in families by his own appointment, and this appointment be not yet reversed, then God is to be woe-shipped in faiullies still. But the antecedent t» certain: therefore ho is the consequent.

1 think no luau dcuictli the first part of tlui antecedentg that before thu flood in the families of the righteous, and after till the establifthmetit of a priesthood, God waa worshipped in families or households : it is a greater doubt whether then he had any other public worship. When there were few or DO chuTch-asscmblics that were larger than families, no doubt Godwai ordinarily worshipped in families. Every ruler of a family then was as a priest to his own family. Cain and Abel offered their own sacrifices; so did Noab, Abraham, and Jacob.

If it be objected, that all this ceased, when the office of the priest was instituted, and so deny the latter part of my antecedent, I reply. I. Though some make a doubt of i^ whether the oi&cv of tht; pric&thuud was instituted befort Aaron's time, 1 think there is no great doubt to be made of it; seeing we fmd a prifistJiood then among otlier utions.

CHAP. III.] CHRISTIAN liCONOMICfi.

M

who Jiad it eitli«r by tiiu light of nature, or by IraJiIion from the church; and Melchi2e<J«i;'s |)rie»thoi>d (who wat» type of Cbt'iet,) is expresuly meiiltonod. So ihnt thoogh ^uuily-worsbip wan then the moHt urhbI, yet Bome nior* public woruhip there was. 2. ATutt the inatitulioit uf Aa> RHi's prie&thoodfaniily'WonihipcoDtinued, Sb I havC' prov«<l before; yea, the two sucre-iuents of circuracioion luiil the passover, weie celebrated in {amilies by Ibt; DutKt«r of tlie house i therefore pruyt^r vi>ts ceriaiuly continued in i«n)ilioti. 3. If that part of wor&Jiip that was allcnft-iird perfurmvd m. synagogues and public asBcmblics was appropriated to them, that no whit provetli, th^t the pint nhtch agKod tu laiuilies L.^iich. was truiisferred to tho»e :itMic!mbltes. Nay, it ia a ' certain proof that part was left to fatuilie« still, bet^auso wc find tliat the publicast«eiublies ncrer undertook it. Wc find among them no prayer but church-prayer; and not that which was fitted to families as liuch at all. Nur in there a word of Scripture that »;peak«th of God'» reversing of his command or order for family prayer, or other proper family wcwbip. Therefore it is proved to continue obli^tury »iil|. . Had I not been too long already, I sliould have urged lo tlilft end the example of Job, in sacriflcln^ daily fur hio HonR; and of Kather's keeping a fast with hfcv maids, EbI. iv. 1& And Jer. x. 25. " Pour out thy fury oa the heathen that know thee not, and on the ^milies that call not on thy name." It it; true that by " families" here is meant trib«H of people, and by *' calling on hi* name," i& meant their .worshipping the true God. But yet this i» spokca of all ■ tribes without exception, great, and smaJi : and tribett In the be^jnuiug, (a* Ahraliam'a, Isaac's, Jacob's, 6tc.) were confined to families. And ihu arguuientholdcth from parity of neason, to a proper family: and tliat calling on Ood's name, iis put for his worship, doth more confirm us, because it i>ro-veth it to be the most eminent part of worship, or eLie the wfaoU would not be ;^i^nified by it; at IcaEt no reaMiii cnn

Ljaiagiue it excluded. So much for the proof of the fourth

IpropokitioD.

Objecliont Atmeend. Ob^Kt. 1. ' Ilad it been a duty under- the G<wpel 10 pray

CUSISTIAN DIRECTORY.

in families, w« should certainly hav« fouiid it more expressly required in the Scripture.'

Amw. 1. 1 huve already shewed you, that it ie plainly required in the Scripture : but men must not teach God how to speak, nor oblige him to make all plain to blind, perverted minds. 2. Those thinga which were plainly revealed in the Old Teatament, and the church then held without any contradiction, even from the pereecutovH of Christ themFielvea, might well be past ovei- in the Gospel, and taken ae supposed, acknowledged things. 3. The geneml precepts (to " pray alway,—with all prayer,—in al! places," &c.) being expressed in the Gospel, uiid the light of nature making particular application of them to families, what need there anymore! 4. This reason is apparent why Scripture speak-eth of it no more expressly. Before Christ's time the worship of God was less spiritual, and more ceremonial than afterward it was: and therefore you find ofler mention of circumcision and aacriticiu^, than of prayer; and yet prayer was still Bupposed to concur. And aft*r Christ's time on earth, most Christian families were disturbed by persecution, and Cbristians sold up all and lived in community: and also the Scripture history was to describe to u* the state of the churches, rather than of particular fiamilies.

Ofijeet. ti. ■ Christ himself did not use to pray with his family ; as appeareth by the disciples Bskin|; him to teach them to pray, and by the ailencu of the Scripture in thia point: therefore it is no duty to us,'

Answ. 1. Scripture eilence is no proof thai Christ did not use it. All things are not written which he did. 2. Hi« teaching them the Lord's prayer, and their desire of a commou rule of prayer, might consist with his usual pray--ing with them : at least with his using to pray wifh Uit-m after that, though nt first he did not use it. 3. But it is the consequence that I principally deny. (I.) Because Christ 'did afterwards caU his servants to intny dutieK, which he put them not on at first, aa sacraments, discipline, preaching, frequenter praying, &,c.i especially after the coming down of the Holy Gliofit, As tliey understood not raaoy artirleg of the faith till then, so no wonder if they understood not many duties till then: for Christ would have them thue (luddenly io&tructed and more fully saDctified by a mi-

CHAP- III.] CHRISTIAN ECONOMICS.

86

racle, that their ministry might he more credible, their mi»-sion being ei-ideiitly diymc. und ihey being past the suspicion of forgery and deceit, (,2.) And though it is evident that Christ did use to bless the meal, and sing hymus to God with his disgiples'', mid therefore it in rery probable, pmytd with tliem often, aa John xvii. Yet it. could not be expected, that he lihould ordinarily be their mouth in &uch prayers as they daily needed. HIb case and ours are ex-cuedingly diflferent. Hi» disciples luurit d»ily confess their sinH, and be humbled for theoi. and ask forgiveness: but Chnef. had none of this to do. Thtiy must pray for moTti-fying grace, and helpogaiDst sin; but he had no sin to mop-1 tify or pray against. They mast pray for the Spirit, and lh»^ increase of their imperfect graces ; hut Christ had fnlneM and peifcctioa- They must pray lor many mcani> to the ends, and for help in using them, and a blessing on theokt which ho had no ui^e for. They muttt givu thaIlk)^ for pardon • and conversiou, EiLc. which Cliri.st had no occasion to give thanke for. So that having a High-prieHtKu much separate' from HLiiners, they had one Uiut (nayed for them; but uotj one tit to join with them n» their mouth to God, in ordioaiyj (amily prayers, such as they needed ; aa luaatisrK niuiit dol with their ramilies.

Object. III. ' God doth not require either vaiu and abo-mitiable prayers : but family prayers are ordinarily vain andj abomiiiabk : therefore, &c> The minor is proved thug;—| The prayem of the wicked are nbominahle: moiit families are wicked, or have wicked peisouH : tlierufore, &c.'

Atisw. 1. This is confessedly nothing against the prayer of godly families. 2. The prayern of a godly mstster aw' not abominable nor vain, becnnec of the pres^ence ofotherft that are ungodly. Else Christ's prayers and bleHsings be-fore-mentioned should have been vain or abomiimhlc, hc-cauae Judas was there, who was a thief and hypocrite. And ', the apostles and all ministers' prayers uboidd be so in all such churcheK. as those of Corinth, fJalatia. Ephesus arer] described lo have been. 3. I refer you to my " Method for ■ Peace of Conscience," how far the prayer* of the wicked;! are, or are not abominable. The prayera of the wicked asij wicked are abominable; but not as tbey eJtpress their re-v[

CHRISTIAN DIKECrOKY.

[PAKT II.

tarn to Ood, and repenting of th«ii' wiekedtieBa. It is not tJie abomlnabk prayer thai GoU commiindplh, but the faith* fill, penitent, prayer. You mistake it, aa if tbe wicketl man wtre not the persnncommundei) to pray ; whereas yoa Hhould ralliei-say, It is not Ui« abominable prayei' that is commanded him. Hg i»cnmtiian<lti(itupi'ay Hueh jirayerBannrenot abominable; even as Simon MaguB'i, to "iwpent" and "pray." and " to seek the Lord while lie may be found, and call upon bim while he id near, and to forsake his wayV Sic. Let the wicked pray thus, and but jirayi^r will not be ahoniinR-ble. The coQiniand of pr-dyinginiplietli the command of repeating and departing fruui his wickedness; for "what is il to pray for grace, but to express to God their desircn of jfTiiLce! (It is not to tell God a lie, by saying they desire that which they hate.) Therefore when we exhort Ihcm to pray, we exhort them to«iich deiires.

Objert. IV. ' Many maater;* of fuiniHex eonnot pray in their familien withouta book, and that is ualawful/

Aruvy. 1. If their disability be natural, as in idiot«, they are not tit tu rule liimilies; if it he moral and culpable, they are bound to use the means to overcome it; and In the mean lime to use a book or form, rather than not to pray in their families at all.

<)/' tht fretfuewif and Stamm of Family Wurship.

Th« la»t part of my work ia to Kpeak of the fit times of family worship. I. Whether it ftbnuld be tTery day ? 2. Whether twioe a day ? -t. Whether morning and ereiiiug? jIjuhi. 1. Ordinarily it bboutd he everv day and twice aday : mad the morning and evening are ordinarily the fittest sea-80QS. 2, But extraordinarily some greater duty may inter-▼ene, which may for tbat time diaoblige us. And the occasions of Home fiiiiiilieK may make that hour fit to one, which i» unfit to another. For brevity I will join all together in the proof.

Arg. I. We are bound to take all fit occMions and op-portunitiea to worship God. Familiea bate daily (moniing and evening) such occaaionn and opportunities; therefot* tb«y are bound to take thein.

< AmtM. ' bi. if.«,T.

CHAP, ril.] CHKISTIAN tiCOttOMlLS.

a^

BoUi major and minur are prored btifore. EiEperienoe proreth that family itias are dftily cMnmitted, and famrly meroif^H daily received, and family necessities daily do occur. And reasgn tells us, 1, That it is xvusoiiabte every morning to gtve Ood thanks for tlie rest of the aight paAt. 2, And to beg direction, protection, and (}t07i8ions, and blessing for the foUowing day. -i- And that then our mindK ure freest from weariness uiid worldly care. And bd reason telleth lis that the evening is » fit season to give Ood thanks for the mercies of the dny, nnd to confcsR the bios of the day, and ask forgiveness, and to pray for rest and protection in the night. As nature and reason tell ub how oft a man should eat and drink, and how long he shooM sleep, and whiit cloathiDg he should wear; and Scripture need not tcH you the particulars: eo if ^^cripture command you prayer in general, God may by proTidence tell you when and how oft you mu8t pray.

Arg. II. The Lord's prayer directetli ua daily to put np sach prayere as belong to fanLilies ; therefore, &cc. " Oitb us this day oiir daily bread." It run«i nil in the plural number. And the reason of it will oblige families as well as individual persons.

Arg. Ill, From 1 Thes. v. 17r " Pray without ceasing; in ail tilings give thanks." CoKiv. I, 2. " Masters give to youT servants that which is just and equal, knowing that y« nifio have a Master in heaven. Continue iu prayer, and watch in the same with thanksgiving." Col.iti. 17. "Wbart-Boever ye do in word or deed, do all in the name of the Lord Jesus i giving thanks to God and the Father by him. PhiL IT. 6. *' Be careful fornothing, but in every thing by prayer and supplication with thanksgiving, let your requests be made known to God." It is easy for a man tbat is willing to see, that less than twice a day, doth not answer the command of praying *' without ceasing,—continually,—in every thing,—-whatsoever ye do," &c. The phrase* seeming to go much higher.

Arg. IV. Daniel prayed in his house thrice a day i therefore leas than twice under the Gospel is to us unreasonable^

Arg. V. I Tim. iv. 6. " She that is a widow indeed and d«solare, tnisteth in God, and coutinuetJi in RUpphcation* and prayer night and day." Night and day can be no leni

m

CHRISTIAN DIRt£Cl'ORY.

[part II.

than momitif; aad eveniuE^. And if you say. this is oot fo-mily pmyer, I answer, 1. It is all kind of prayer belonpng to her. 2. And if it commend th*^ Wx». much more the greater.

Afg.rt. From Luke vi. 14. ii. 37. xviii. 17. Acts xxvi. 7. I Th«s. iii. 10. 2 Tim. i. S. Rev. vii. 15. Neh. it 6f PkoJ. Ixxxviii. 1. Josh. i. 8. P«al. i. 2. which ebew Ihttt night and day Christ himself prayed, and his gervants prayed, and mrditatcd. and read tJic Scripture

Ar/r. vii. Deut. vi. 7. xu l\}- U is expressly commaud-ed that parents teacli th4>ir uhildrt^n (he Word of God, whun they " lie down, and when ihey rise up ;" and the parity of Tcasuii. lujd conjunction of tlit- Word and prayer will prove, that they should alao pray with them lying down and rising up. '

Arg, viii. For brevity fiftkc 1 otfijr you together, Psal. cxix. 164. DaWd praised Ood seren times b day; and cxiv. 2. " Every day will I bless thee." Psal. v. 3. " My voice ohalt thou hear in the morning, O Lord; in the morning will 1 direct my prnyor to thee end will look up." lix. Id. " I will slug aloud of thy mercy in the mornings." Ixxxviii. 13. " In llie morning shall my prayirr prevent thee." xcli. 12. " It in good lo ^iva tliankti unto the Lord, and to sing praises to thy name, O Most High : to shew forth thy loving kindness in the morning, and thy faithfulness every night." cxix. 147, 148. " I prevented the dawning of the morning and cried, I hoped in thy word : mine eyes prevent the night watches, that I might meditate on thy word." cxxx. 6. " My soul waitcth for the Lord more than they that watch for the morning, I say more than they that watch for the morning." The priests were to oflei "sacrifices" and " Ihankn to Ood every moniiug :" 1 Chron. xxiii. 30. Bxod. XXX. 7. xxxvi. 3. Lor. vi. 12. 2 ChroD. xiii. II. Ezek. xlvi, 13—15. Amos iv. 4. And ChriKtians are a " holy priesthood, to offer op sacrifices to God. acceptable through Jesns Christ." 1 Pet. ii. o,9. luxpretuily saith David, Psal. Iv. 17. " Evening, and raoruing. und at noun, will t pray and cry aloud, and he shall bear my voice." So morning and evening were sncriliees and burnt offerings offered to the lx>rd; and there is at letutt equal reason that Gospel worship iihoald be as frequent: 1 Chron. xvi. 40.

U Chron. ii. 4. xiii. II. xxxi. 3. Ezra iii. 3, '2 Kings xvi. IS. 1 Kings xviii. 29. 36. Ezra ix. 5. And no doubt

but tti«-y prayed with the sacrifices. Which David inlimat^ eth in coni|>»ring theoi, Psal. cxli. 2. " Let my pruyer be set forth before Lhcc an iiiceii&«, and tlte lifUog up of my hands as the evening sacrifice." And God calleth for prayer niid pmist: as better than sncrifice, Psal. I. 14, 15.23.

All these 1 heap together (qr dispatch, which fully shew. how frequently God's servants have been wont to wursbip him, and how often God expecteth it. And you will all confess that it is reason that in Gospel timeM of greater light and holiness, we should not come behind them in the times of the law : especially when ChnBt hinwelf doth pray all night, that had so little need in comparison of uh. And you may obfierve that these Scriptures xpeuk of prayer in general, and limit it not to secresy: and therefore they extend to all prayer, according to opportunity- No reason call limit all these examples to the moAt secret, and least noble sort of prtiycr. If but two or three arc gathered together in his name, Christ is especially among them.

If you nay. that by this rule we must as frequently pray ill the church aesembliea ; I answer, the church cannot ordinarily HO nft BKsemble: but when it can be withont a greater inconvenience, 1 doubt not but it would be n good worl:, for many to meet the minister daily for piayer, as in snme rich and populous cities they may do.

1 have been more tedious ou this subject than a holy, hungry Christian possibly may think necessary, who need-eth not so many argiimeDts to persunde him to feitst hia-Boul with God, and to delight himself in the frequent ex-l ercises of faith and love ; and if I have said less than the other sort of readers shall think necessary, let them know that iftheywiU open their eyes, and recover their appetites, and feel their sins, and observe tlieir daily wants and dnn-gern. and get but a heart that loveth God, these rc-asuuH then will seem sufficient to convince them of so sweet, and profitable, and necessary a work : and if Ihcy observe the ditFer-ence between praying and prayerless families, and care for the.ir souIh and communion with God, much fewer words than these may serve their turn. It is a dead, and grace-lesa, carnal heart, that mmst be cured before the«e men

CHRISTIAN DIRECTUKV. [fAKT 11.

will Iw well Rfttistied; a better appetite wtrald help their reacon. If Qod sliould say ia general to all men. You shall cat as often &.<( will do you good: the ^ick stomach would »ay. Once a day, and that but a. Httte, is enough, and as much as Ood requitetli; when nnother would say; Thrice a day ia little enough. A good and healthful heart in a great help, iu the expounding of God's Word, especially of hia general cnmmandmeats. That which men love not. but arc weary of, they will not easily believe to be their duty. The new nature, and holy love, and deeires, and experience of a sound believer, do so far make all these reasonings needless to him, that I must contVss I liave writtfin them principally to oonvtuce the carnal hypocrite, and to stop the monlhft of wrany^ling enemiea.

CHAPTER IV,

Gaierai Virerliomjhr the holif Gowriimeitt of I'mmliti.

The principal thing requiiiite to the right governing of fatnilivH is the jitotas of the governors and the governed thereto, which in spoken of before in the Directinns lor the Constitution. But if persons unfit tor their relations, hare joined thumselvea together in atamily, their flrst dnty is to repent of their former sin and ra-iluieiid, and pret^enlly to turn to Ood, and seek ai'ter tJiat fitiiess which is nereftKary to the right discharge of the duties of their several placea: und in the governors of families, these thrc* things are of j^realcst necessity hereunto. I. Authority. II. Skill. 111. llolinewf and readiness of will.

I. lien. Dinri. ' Let governors maintiiia their authority ID their faoiilies.' For if once that be Inst, and you arc despised by those you should rule, your word will be of no etfect with them ; you do but ride without ■ bridle; your power of goveniing is gone, when your authority is lost. And here you must first understand the imtiire, niie. and extent of your iuitJiimly : for m your relatione are difi'erent <o your wife, your children and your oervanta, so alio is yonr

CUAP. IV.] CHRISTIAN BOOKOMTCS.

91

autliority. Your authority oter your ^ife. in butcuch ■■ n necedkuy to the order of your ftnaily, the kafe and prudent management of yoitr afTairii, and your cnoiforlalilc cohabitation. The powt-T of love and complicated iuterent must di> more than magiRterial commands. Your authority 'Ov«T vour .children in murh greater; but yet onir Kuch or conjunct witb love, is netful to their good eilucalion and felicity. Your authority ov<'r your servante in to be me»-Burcd by yotir contract n'ith thi-m (iQ these coontriec tvherc there we no slaves) in order to your serrice, and the honuar of God. In other matters, or to othrr ends yon havw no authuritv over them. For the rauiiilaintug uf Hiin your au-ftoiity obsenre these following sub-directions,

Ditett. 1. ' Let your fAUiity undersUind that vour authority is of God, who is the God of order, and that In obedience to him they are obliged to obey you.' • There ia Do power but of God: aikd there is none that the inLetli^;eiit creature can so much revarencc as that which ia of God. All bonds arc easily broken and cast nway (by the soul al least, if not by the body), which are not perceixed to be Divine. An enlightened conscience will say to ambttioiia usur|>ert!, Ciod 1 know, and hia Son Jesus I know, but who are ve i

f^Dirtet. ii. ' The more of Qod nppeareth upon you, in your knowledge, and holiness, and unblamableness of life, the greater will your uutliority be i» the eyes of all yoar inferiors thai fear God.* Sin wiU make you contemptible BDd Tile ; and holinesB, being the image of God, will make ■yon honourable. In the eyes of the faithful a ' vile person is contemned; but they honour them that fear the Lont\" "Righteousness exalteth a nation," (and a pcroon) "hut em is a reproach to any peoplft"." " Those that honour Gud he will honour, and those that despise him nhnll be lightly esteemed ^'' They that give up themselves to " vile affections" and conversations'', will seem vile when they hare made themselves so. " Eh's sons made tllcmselves vile by their sin'." I know men should discern and honour a person placed iu authority by God, though they are mo-rallyand naturally Tile : bat this is so hard that it is seldom

■ fxA. IV. 4. * Rotn.i. «b.

* Prov. ii». 5*. < I Sam. ill. 13.

CHRISTIAN DIRECTORY. [PART II.

well doue. And God is so severe against proud offenders, that he usually punistieth them by making them vile in the eyes of others; at least when they are dead and men date freely speak of them, their nainea will rot'. The infttancee of the greateBt emperors id the world, both Persian, RomaD and Turkish do tell us, that if (by whoredom, drunkenness, gluttony, pride, and especially persecution) they will make themselves vile, God will permit them by uncovering their nakediiees, to become the >ih'ame and scorn of men; and ghall a wicked master of a family think to maiutaii) his authority over others, while he rebelleth against the authority of God ?

Direct, in. 'Shew not yonr natural weakness by past-Biunfi, or imprudent words or deeds.' For if they think contemptuously of your pcrAons, u little thing will draw them further, to despise your words. There is naturally id man so high an «steem of reason, thnt men are hardly pt^r-siiaded that they should rebel against reason to be governed (for order's sake) by folly. They are very apt to think that rightest reason should bear rule. And therefore any silly, weak expressions, or any inordinate passions, or any imprudent actions, are very apt to make yoa contemptible in your inferiors' eyes.

Dirtri.w. ' tose not your authority by a negtvct of uiing it.' If you fauH'cr children and serrauta but a little while to have the head, and to have, and say, and do what they will, your government will be but a uame or image. A muderate courai; betweeo a lordly rigour, and a soft subjection, or neglect of exercising the power o( your pUce, will best preserve you from your inferiors' contempt.

Direct. V. 'Lose not your authority by too much familiarity.' If you make your children and servants your playfellows, or equals, and talk to them, atid suH'er them to talk to you as your companions, they will quickly grow upon you, and hold their custom ; and though another may go-Tem them, they will scarc« ever endurt: to be governed by you, but will scorn to be subject, where they have onca been as equal.

II. (ien. Direct. ' Lalwur for prudence and skiifulneM in governing.' He that undertaketh to be a master of afa-

' Plot. I. 7.

09

mily, imdertakelb to be their goronior; and it is no small Bin or folly to uudertajte such a place, as you arc utterly unfit for, when it is a matter of ho ){r«al importance. Vou could discern this in a case that is not your own; as if a man undertake to be a schoolmaster tliat cannot read or ivrite ; or lo be a physician, who knowetii neither diseases nor their remedies ; or to be a pilot tliat cannot tell hovr to do a pilot's work ; aiid why cannot you much more diacern it in your own cast;?

Direct, i. ' To get the skill of holy governing, it is need-ftil that you be well studied in the Word of God:' therefore God cnmrnandeth kingg tlieai&elve& that " they read in the law all the days of their lives";" and that " it depart not out of their mouths, but that they meditate in it day and night". And all parents must be able to "teach it their children, and talk of it both at home and abroad Jying [' down and rising up'." All government of men is but sub-aenrient to the government of God, to promote obedience to his laws. And it is necessary thai we understand the lawfi which all laws and precepts most give place to and subserve.

Direct. i\. 'Understand well the different tempers of your inferiors, and deal with them as they are, and as they, can bear; and not with all alike.* Some are more intelligent and some more dull: some a.re of tender, and some of hardened dispositions ; some will be best wrought upon by love and genilenesa; and some have need of sharpnesa and severity : prudence muBt 6t yonr dealings to their dia*' ponitiona.

Direct, m, 'You must put much difference between their different faults, and accordingly suit your reprehen-aions.' Those must be most severely rebaked that have most wilfulness, and those that are fo-ulty in matters of< greatest weight. Some faults are bo much through mere disability and unavoidable frailty of the flesh, that there is but little of the will appearing in them. Thf^e must be' more gently handled, as deserving mure compassion than reproof. Some are habituate vices, and the whole nature '\i more desperately depraved than in others. These mu«t havtf | more than a particular correction. They must be held trf' r »«bt «W1. IB, 19. "JmL.LB. »Dmtf.»I.6,r. d. U, 19.

m

CHRISTIAN UIRECTORK.

[part II.

auch & course of life, an nuLy be most efftivLual to destroy and cliaoge those habits. Aod some tbere are upright at the heart, aiitl ia the maia and mast momeotou!. things, are guilty but of 8on)e actuiil faullsi and of these, some mora seldom, and Bonie more fret^uent; and if you do not pru-deiitJy diveriiify your rebukee according to theii faults, you will but harden them, and miDs of your ends : fo/ there in a family-justice tliat umut uot be overthrown, unle^ you. will overthrow your families : as there is a. more public justice jiecesfeary to the j^ublic good.

Direct. IV. ' Be a good husband loyourwife.andaf^ood father to your children, and a good ma9ler to youi'sen'finta, and let love have doiiiiniuu in all your government, that your inferiors may eattily Hiid, tliat it is their ictercBt to obey you.' For interest aiid aeEf-love aae the uatural rulers of the world. And it is the most etfectual way to procure obedience or any good, to make men perceive that it is for their own good, and to engage self-love fur yoa; that ihey may see that tlie benefit ia like to be tJi«ir owu. If you do thcmnogood. but are »our. and uncourteoua, and close-handed to them, few will be ruled by you.

Direct. V. ' If you would be nkilfnl in governing othen:, learn first exactly to command yourselves.* CaJi youeverex-pect to have others more at your will and goverumuit than ^QUTselveH ? U he fit to rule his family in the fear of God anil 8.holylife, who is unholy and fcarcth not God himselfl Or is he 6t to keep them firom |mtinion or drunkeunms, or gluttony, or tuskt, or any way of senouality. thai caimot keep him&eir from it? Will not iuferiora despise auch reproofs which are by yourselven contradicted iu your lives? You know tiiii; true of wicked preachers ; and in it not as true of otJier govemora ?

111. Oeii. Dtrecl. ' You must be holy ptrsoos, if you would be holy governar^ of your faiuilieB.' Men's actions follow the bent of their dispositions. They will do as th«y are. An enemy of God will not govern a family for God : nor an enemy of holinesfr (nor a struugec to it) Met up a holy order in his hoiiiie, and iu aholy mannur nmoagv his uiliur». I know it is cheaper and ea»ier to the tlesb to call othura lo oiottifieation and holiness of life, than to brinf; ourselves to it: but yet when it is not a bare command or wish that ia

CHAP. IV.]

CHRISTIAN ECONOMICS.

9fr

neceetaary.buta course ofbolyaad induKtftoiu govcmmeot, uuholy persons (though flomc of them may go far) have not the euJs aud principles which ^ach a wurk requtrtith.

Direct. I. 'To this «ad, b« »ure that your own souls be entirely subjected to God, and that you more accurately obey hU Iuwk, tlum you expect any inferloc Kbould obey your commands.' If you daje diiobey God, why Rhould they fear diiiobeyiiig yuuf Can you more severely r«renge disobedience; or more bountifully reward obedienc«, than God cau do? Are you greater luid better Uiaii Qod hitor

Ihitci. II. ' Be sure that you lay up your treasure in [heaven, and make the enjoymt-ut of God in glory to be the l&Uimatc cooiQiandiiig end, both of the afikirs and govern-Iveut of your family, atul all things ebie with which yon are intrusted/ Devote yourselves and all to God, and do all for him: do all as pasaeogers to another world, whoa« business oneactb is but to provide for heaven, ajid prooiote their everlasting interest. If tbuH you are separated unto God, you are sanctified: and then you will 9ei>&rute all that you have to \\\& use and service, and thia, with his acceptance, will sanctify all.

Direct. III. ' Maintain God's authority in your family ■More carefully than your own.* Your own is but for his. lore tharply rebuke or correct them Umt wrong and dia-hoQour God, than those that wrong and dishonour your* selves. Reraeniher Eli's sad example: make not a small matter of any of the sins, especially the great sins, of your children or aervaata. It is an odious thing to slight God's cause, and put up all with 'His cot well done,' when you are fiercely passionate for the lo^s of some small commodity of your own. God's honour must be greatest in you; (^ mily : and his service must hare the pre-eminence of yours; and sin against him, must be the most intolerable offence.

Direct. IV. ' Lft spiritual love to your family be predo--ninant, and let your care be grente&t for the saving of their l>ouk), and your compassion greatest in their spiritual mise-liea.' Be first careful to provide them a portiou in heaven, nod to save them from whatsoever would deprive ihem of it; and oerer prefer tb« trantitory peJf of earth, before th«ir ev.er-Usliag riches, Kever be so cumbered about many things.

as to forget that one thing ia ueceHsary; but choose for yourselves and them the better part'".

Direct. V. ' Let your family he neither kept in idlcnesa and flesh-pleasing, nor yet overwhelmed with such a multitude (if business, as sIi^lII take up and distract their miuda, diverting and unfitting them for holy things." Where God layeth on you a necessity of excessive labours, it must patiently and cheerfully be undergon«: but when you draw them unnecessarily on yourselves for the love of riches, you do but become the tempters and tormentors of yourselves and others; forgetting the terrible examples of them, that have this way fallen off from Christ, and pierced themscivtB through with many sorrows '.

Direct, vi. 'As much as is possible,settle a constant order of all your businesses that every ordinary work may know its time, and confusion may not shut out godliness.' It is a great assistance in every calling to do all in a set and constant order: it maketh it easy: it reraoveth impediments; and prumoteth i^uccess: distraction in your business cau»-eth a distraction in your minds in holy duty. Some callings I know CUD hardly be cast into any order or method; but others may, if prudence and diligence be used. God's service will thus be better done, and your work will he better done, to the ease of your aervantt), and quiet of your own minds. Foresight and skilfuhiess would save you abundance of labour and vexatiou.

CHAPTER V.

Special Motivet to persuade Men to the Ao/y Oovemhig of iheir

FamUies.

If it were but well uuderstuod what benefils come by the holy governing of families, and what mischiefs come by its nei^ect, there would few that walk the street* among iu, appear soodiou!; an those cJtreless, ungodly goTeniors that know not nor mind a duty of Kucb exceeding weight. Whik we lie all as overwhelmed with the calamitous fruits

*l«ket.4iff.

> iTliD. vLia

of this neglect. I think tn«et to try, if with KOiiie, the cuIbC)^ lauy be removed; by awakeniug Hlu^ish souls, to tlo th«Ir undertaken work.

Motive I. 'Consider that the holy government of fanii-lien, is a conttiderabli.' part uf Gud'tionn govvrument of tha world, and the contrary t» a great part of the dcvil'ii go* veriuuent.' It hath pleased God to settle as a natural, so a political order in tlie world and to honour hiH creatures to be the iu^ttrumenU of his own operttUuns; and ihougb he could have produced all e0ect8 without any inferior causes, and could have governed the world by himself alone without any instruments (lie being uut as kings, constrain* ed to make use of deputies and officers, because of tJicir own naturui confiucmcut and inmifKcicncy), yet is he pleased '(|6fmalte inferior causes partakers in such excellent effects, and tiiketh delight in the fnime and order of causes, by which his will among his creatures is accompllHhed. So that as the several justices ia the countries do govern aa officers of the king, so every magistrate and master of ft fhniily, doth govern as an oiKcer of God. And if his go^i vernment by his officers be put down or neglected, it Is a i coDteinpt of Qod himself, or a rebellion against him. What Is all the practical atheism, and rebellion, and ungodliness of the world, but a rejecting of the government of God? It' is not against the being of God in Itself considered, tliafc j his enemies rise up wllli malignant, rebellious opposition: but It is against God as the holy and righteous governor! uf the world, and especially of themselves. And as in aAi army, if the corporals, sergeants, and lieutenants, do all] neglect iheir offices, the government of tlie general or coIo-J nets IS defeated andof Itttle force; so if the rulers of fa-j milies and other officers of God vrill corrupt or neglect tlieir) pnrt of government, they do their worst to corrupt or cast out God's government from the earth. And if God shall not govern in your families, who ahati? The devil is always the governor where God's government is refused; the world and the flesh are the instruments of his government; worldliness and fleshly living are his service: undoubtedly he is the ruler of the family where these prevail, and where faith and godlmess do not take place. And what can you expect from such a master'?

VOL. IV. n

■: Motive 11. ' Consider also tliat an uugoverned, ungodly family i» a powerful means to the dBmiiation ofall the oiem-bers of it:' it is the cooiuionliOBt or ship that buiTieth souls to hell; that is bound for the devouring gulf; he that is in the devipH coach or boat h like to go with the rest, ns the driver or tlit boatman pleaseth. But a well-goveraed family is ail excellent help to the saving of all the souU that aie in it. Ae in an ungodly family there are continunl temptations to URgodlineiis, to swearinir, and lying, and railing, and wnn-tonuesa, and contempt of God; »o in a godly family there are continual prorocatious to a holy life, to faith, and lore, and ohedience, and heavenly-minded nesB: temptationg to flin are fewer there, thstn in (he devil's t^hops and work-houees of sin ; the authority of the governors, tlie conversation of the test, the examples of all. are i^reat inducements to a holy life. As in a well-ordered army of valiant men, every coward is »o linked in hy order, that,he cannot o-h(>o6« bat Bght and stand to it with the rest, and in a confused rout the valiautest man is borne down by the disorder, and must perish with tJie reel; even ao in. a weU-ord«red, holy ftimily, a wicked mon can searoe tell how to live wickedly, but 8c«inetli to be nlnioat a ttaint, while he is continually among saintK, and heareth no word« that are profsnu or filthy, attd i^ kept in to the constant exercises of religion, by the authority and company of those he Hveth with. 0 liow easy and clean in the woy to hsaven, in xuch a fifracious, well-ordered fiiiully, in comparison of what it is to tljem that dwell in the distracted familirs of profane and senKual worldlings! As there is greater probability of the ttalvation of souls in England where the Gonpel is protiched and pro-fesBed, than in Hetitlmn or Mahometan countries; so is thereagrealcr probability of their salvation that live in the houses and company of the godly, than of the ungodly. Id one the advantages of instruction, command, example, and credit, are all on God'ii side; and in the other th«y are on llie deviPs side.

,*. Moiitx 111. 'A holy, woll-gnvemed family tendeth not only to the safety of the members, hut also to the «aec and pleasure of their lives.' To live where God's law is the principal rule, and where you may be daily taught the oiys-teries of his kingdom, and have the Hcriptiires opened u<

CHAP, v.]

CHKJSriAN KCOKOUICtt.

90

you, aad be led lut by tbe liaad ui the patba of life; where the praises of Ood are daily celebrated, and his name is called upon, nnd where alL do spuuk. thu heavenly language, and whcrt: God, and Christ, and heaven are both their daily work and recreation; where it is the greatcfit honour to be most-holy and heavenly, and tbe greatest cooteutiuii is,, who shall be most humble, and godly, and obedient to God] and their BUperiont, and where tliere is nc reviling scorns a%j godliness, nor any profone and sciirrilous talk ; what a sweet and happy life is this! Is it not likes t tohearcu of anything upon earth ? But to live where worldliness, and profane-ness, and wantoniiess, aud senKuntity bear all the eway, and where God is unknown, and holiness and all religious exercises are matter of contempt and scorn, and where he that will not awear and live profonely doth make himself the hatred and derision of the rest, and where men are known but by their shape anil Mpeaking-faculty to be men, nay where men take not themselves for men hut for hrutes^l and live as if they had no rational eouU, nor any expccta-J tiona of another life, nor any higher employments orde-| lights than the transitnjy concernments of the flesh, what] a sordid, loathHome, tiltby, miserable life is this! made upl by a mixture of beastly and devilish. To lire where ther* is no communion with God, where the marks of death and damnation are written, sh it were, upon the doors, in thft] face of their impious, worldly lives, and where no man un-, derstandeth the holy language; and where there ia not the] least foretaste of the heavenly, everlasting Joys; what i»| this but to live as the serpent's seed, to feed on dust, and] ■to be excommunicated from the face and favonr of God,] and to be chained up in the prison of concupiscence and.] malignity, among his enemies, till the judgment come that] is making haste, and will render to all men according to,] their works.

Molhr IV. 'A holy and well-governed family, doth-tend to moke a holy posterity, and bo to propagate the fear of God from generation to generation.' It is more comfor- ' table to have no children, than to beget and breed up chiUl dren for the devil. Their natural corruptioo is advantage -enough to a&tau, to engage them to himself, (md use them for his service: but when parentK shall also take the devil's

a

\W)

CUK18TIAN UIKECTOKY. [PART If;

part, find teach their children by precepts or example how to serve him, and shall eslrange them from God and a holy life, and fill their minds with false conceits and prejudice against th« msans of their sidvatioii, as if they had sold their children to the devil; no wonder then if they have a black posterity that are trained up to be heirs of hell. He that will train up children for God, must begin betimes, before aensitive objects take too deep possession of their hearts, and custom increase the pravity of their nature. Original sin is like the arched Indian fig tTe«, whose branches turning downwards and taking rool, do all become as trees themselves: the acts which proceed from this habitual vi-ciousness.do turn again into vicious habits : and thus sinful nature doth by its fruits increase itself: and when oOier things consume themselvesbybreeding, all tbatsin brcrdctJi is added to it:ieif, and its breeding is its feeding, and every act doth conBrm the habit. And therefore no means in all the world doth more effectually tend to the happineRS of soula, than wise and holy education. This dealeth nith Hin before it hath takcQ the deepest root, and bowetb nature while it is but n twig: it prevonteth the increase of natiiTal pravity, and keepeth out those deceits, corrupt opinions, and carnal fanta.siet> and hiitts, which else would he serviceable to Bin ajid Bataa ever after ; it delivereth up the heart to Christ betime, or at least doth bring him a disciple to his adiool to learn the way to life eternal ; and tn upend those years in acc^uainting himself with Uic ways of God, which others spend in growing worse, and in learning that whicJi must be again unlearned, aad in fortifying sntan'g garrison in their hearts, and defending it against Christ and his saving grace. But of this more anon.

Motive V, ' A holy, well-governed family, is the preparative to a holy and well-governed church.' If masters of families did their parta, and sent such polished materials to tlie churches, as tbey ought to do. the work and life of the pMtors of the church would be unspeakably more easy and delightful: it would do one good to preach to auch un auditory, and to catechise them, and instruct them, and examine tlicm, and watch over tlicm. who are prepared bym wise wul holy education, and understand and love ibe doctrine which they hear. To lay such polished alones in the

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building is an easy and delightful work; how teachable and tractable will such be! and how prosperously will the hours of their pastors be laid out upon them! and bow comely and beautiful the churches be, which are compoaed-of such persons! and how pure and comfortable will their communion be ! But if the diurche^ be sties of unclean beELsts; if they are made up cf ignorant and ungodly persona, tliat savour nothing but thetbings of the Heidi, and use to worship they know not whtit, we may thank ill-governed familieB for all thia. It is lonfi^ of them that mintHtera preach as to idiots or bnrbiiriaus that catmot uiider^limd tlirm ; and that they must be always feeding their auditorii with milk, and teaching them the principles, and catecliiaing thein in the church, which should have been done at home : yea, it is luog of them that there are rni many wolves and swiue among the sheep of Christ, and that holy things are administered to the enemies of holiness, and the godly live in eommuniuii with the haters of God and godlinesa; and that the Christian religion is dishonoured before the heathen world, by the worse than heathenish lives of the profeKSors; and the pollutions of the churches do hinder the conversion of the unbelieving world ; whilst they that ciui judge of our religion no way but by the people that profess it, do judge of it by the lives of them that are in heart the enemies of it; when the haters of Christianity and godliness arc the Christians by whose conversations the intidel world must judge of Christianity, you may easily conjecture what judgment they are like to make. Thu» pastors are diacouroeed, the cbuiches deliled, religion disgraced, and intideU hardened, through the impious disorder and negligence of families.' What Universities were we like tu have, if all the grammar-schooU should neglect their duties, and send up their scholarii untaught as they received them'! and if all tutors must teach their pupiU first to spell uud read? Kven such churches we are like to have, when every pastor must first do the work which uU the muslcrs of families should have duiic. and the part of many score, or hundreds, or ihoui^ands, must be performed by ooc.

Motive VI. 'Well-governed families tend to make a happy state and commonwealth; u good education ia the fint and greatest work to make good magi&tratcit and good

rHKI«TJAN IJIHI-X'I'OKY,

[I'ART U.

Hubject«, because it lends to make good men.' Though a good man may he a faa.d magieLrale, yet a bad maD cannot be a very gOod magisti'ate. The ignoraaoe, or woiidliness, iir senBuality, or enmity to godliness, wbich grew up with them in their youth, will shew itself in all the places and re-latious that ever they shall come into. When an ungodly family hath once confirmed them in wickedness, Ihey will do wickedly in every state of life: when a peHidiouB parent hatii betrayed bis children into the power and service of tlie devil, they will serve him in all relations and conditions. Thift is the school from whence come all the iujustioe, and orueUie«, and persecutions, and impieties of magisti-ates, and aU the murmurings and rebellions of subjects : thia is the aoil and seminary where the seed of the devil is first sown, and where he nurseth up the plants of covetonsDess, and pride, and ambition, and revenge,malignity, and sensuality, till he transplant them for his service into several ofiicee in church and state, and into all places of inferiority, where they may disperse their venom, and resist all that is good, and contend for the interest of the flesh and hell, against the interest of the S'pirit and of Christ. But O ! what^a blessing to the world would they be, that shall come prepared by a holy education to places of government and Rubjectipn I And how happy ia that land that is ruled by such superiors, and consisteth of such prepared eubjecta, as have firut leamt to be subject to God, and to their parents !

Motive vii. ' If the governors of farailiea did faithfully perform their duties, it would be a great supply as to any defects in the pastor's part, and a singular means to propon gate and preserve religion in times of public negligence or persecution.' Therefore Christian faniities are called churches, because they consiut of holy persons, that worship God, and learn, and love, and obey his Word, If you lived among the enemies of religion, tliat forbad Christ's ministers to preach his Gospel, and forbad God's servants to meet in charch-as&emhlies for bi^ worship; the support of religion, and the comfort and edification of beliercrs, would then He almost all upon the right performance of family dutiec. There masters might teach the same trnth to their lmus«-faotda, which ministers are forbidden to preach in the aa-•embliei: there you niight pray together as fervently and

CHAP, v.] CHRISTIAN ECONOMICS.

Ht3

Spiritually tut you can : ihare you may keep up as holy con-

diacipli

▼efse and communion, and an atnct please : there you may celebrate the praises of your Creator, Redeemer, and Sanctitier, and obserre the Lord's day in an exact, nad spiritual a miinDeT nti you arc able: you may there provoke one another to tove and to f^ood works, and rebuke erery Mia, and mind each other to prepare for death, and live together as passengers to cternul liic. Thaa holy famiUea may keep up religion, and keep up the life and com-i fort of believers, and supply the want of public prear.hing, in those conntrics where persecntors prohibit and itslfain it, or where unable or unfatlliful pastora do neglect it.

Motive viti. * The duties of your famili«8 are 8Uch na you may perform with greatest peace, and least exception or opposition from others." When you go further, and would be instructing others, they will think ynu go beyond your call, and many will he suspicious that you take too much upon you; and tf you do but gently admouisli a rout of such as the Sodomites, perhaps they will say, "This one fellow came in to Bojoam, and he will needs be a judge." Bat your own house ih your castle; your family is your cbarge ; you may teach them as oi\ and as diligently ax you will. If the ungodly rabble acorn you for it, yel no Muber person will condemn you, nor trouble you for it (if you teach them no evil). Alt men must confess that nature and Scripture oblige you to it as your unqueationable work. And therefore you may do it (iiQiong sober people) with approbation and quietness.

Motwe IX. * Well-goverbed faOiiliee arc bonourublc and ex«mplary unto oUiers.' Even the worldly and ungodly use to bear a certain reverence to them; for holiness and order have some wituesa that coramendeth them, in the conscien-ceaof many that never practised tliem. A worldly,ungodly, disordered family, is a den of snakes, a place of hiaaing. tailing, folly and confusion: it is like a witdemess overgrown with briarA and weeds; but a holy family ia a garden of God : it IS beautified with his graces, and ordered by his government, and fruitful by the showers of his heavenly blessing. And ab the very sluggard, that will not be at the cott and p^ns to make a garden of his thorny wilderness, Diay yet confeas that a garden ia more beautiful, aud fruits

CHRIXTIAN DIRECTORY. [PART II.

Itil, luid ddigfatful, and if wishing would do it, hid wilder-nesfl should be sucht; even bo the ungodly, that will not b« at (he cost and :pains to urder their souls tuid fumilies in holiness, may yet &ee ik beauty in those that are so ordered, and wish for the happini^ss of anch, if thvy could hare it without the lahour and cost of aelf-denial. And, no doubt, the beauty of Kuch holy and weU-goveroed familien hath convinced many, and drawn them to a great ap|irobation of religion, and occasioned tiiciu at last to imitate them.

Motive X. • Lastly, consider,' That holy, well-governed familieH arc blessed with the special presence and favour nf God.' They are his churches where he is worshipped j his houses where he dwelleth : be is engaged both by lovr and promise to bless, protect, and prosper them. It is safe to Roil in that ship which is bound for heaven, and where Chriat is the pilot. But when you reject his government, you refuse his company, and contemn his favour, and forfeit hia blessing, by deapisiog bt» presence, his interest, and his commands.

So that it is an evident tnilh, that most of the mischiefs that now infest or seize upon mankind throughout the earth, consi&t in, or are caused by the disorders and ill-govcrned-uvse of families. These are the schools and shops of satan, from whence proceed the beastly ignorance, lust and aen-■nality, the devilish pride, malignity, and cruelty against the holy ways of Ggd, which have so unmanned the progeny of Adam. These are the ncets in which the serpent doth hatch the eggs of covetousneaa, envy, sUnfe, revenge, of tyranny, disobedience, wars and bloodshed, and all the leprosy of sin that hath so odiously contaminated human nature, and all the miseries by which thoy make the world calamitous. Do you wonder that there can be persons and nations so blind and barbarous as we read of the Turks, Tartarians, Indians, and most of the inhabitants of the earth ? A wicked edacattou is the cause of all, which iinding nature depraved, doth sublimate and increase the venom which should by education hav« been oured; and from the wickedness of families doth national wickedness arise. Do you wonder that ao much ignorance, and voluntary deceit, and obstinacy in «mrs, contrary to all men's common senses, can be fowid among professed Cliristians, as great and small, high snd

CHAP. VI.] CHRISTIAN ECONOHlCft.

109

low through all the Pupal kingdom do discover? Though the pride, and covetousness, and wickednesB of a worldly, carniLi clergy, is avenr great cause, yet the siofut negligence of pareots and masterti lu their families is as great, if not much greater than that. Do you wonder that even iu the reformed churches, there can be so ntuny uurefomied sinncrH, of beastly lives, that hate the serious practice of the religion which themselveH profess? It is ill education in ungodly families that is the cause of all this. O therefore how greai and necessary a work ia it, to cast salt into these corrupted fountains i Cleanse and cure these vitiated families, and you may cure almost all the calamities of the earth. To tell what the emperors and princes of the earth might do. if they were wise and good, to the remedy of this comniuu miser)', is the idle talk of those negligent persons, who coa-demi) themselves in condenuiitig others. Kven those rnlera and princes that are the pillars and patrons of heathenism, Mabometanism, Popery, and uugodliness iu tlte world, did themselves receive that venom from their pnreuts, in their birth and education, which inclineth tliem to all this mis-ohief. Family reformatiou is the easiest and the mont likely way to a common reformation : at lea&t to send many souls to heaven, and train up multitudes for God, if it reach not %q national reformation.

CHAPTER VI.

More special Moeioet for a Hoty and Careful Education of .

Children. ''

Bbcavse the chief part of family care and government con-J siateth in the right, education of children, I shall adjoin here] some more special Motives to quicken considerate parents I to this duty : and though most that I have to say for it MI already said in my '* SaintH* Rest," Part iii. Chap. 14. Sect.! 11. &c., and therefore shall be here omitted, yet something Rhall be inserted, lest the want here should appear too greats I Motive 1. ■ Consider how deeply nature itself doth en*-i gage you to the greatest care and diligence for the holif education of your children." They are, as it were, parts of

CHRISTIAN PIBEITOKY.

[part 11.

yourselves, and those tliat nature teacheth you to love nod provide for, and take most care for, next yourselves: and will you be regardless oftheirchicfconceniuieula ? and neg-lective of their souls? Will you no other way abew your lo»e to your children, than every beast or bird will to their young, to cherish them till they can go abroad and shift for themselves, for corporal sustenance? It is nut dogK or beaatft that yon bring into the vrorld, but children that hare immoital souls; and therefore it i<i a care and education fluitable to their natures which you owethem : even such as conduceth most eftectiially to the happiness of their suulii. Nature teacbetli them Rome natural things without you, as it doth the bird to fly; but it hath committed it. to your trust and care to teach them the greatest and most necessary things: if you should think that ynu have nothing to do but to feed them, and leave all the rest to nature, then they would not learn to epenk: and if nature it«>elf M'ould con-(l*mn yotl, if you teach them not to speak, it will much more condemn you, if you teach thorn not to understand both what they ought to sp(>ak and do. They hax'e an everlasting inheritance of happiness to attain: and it is that which you must bring them up for. They have an endlet^s misery to escape ; and it is that which you mustdiiigently teach them. If you teach them not to eHcape the flames of hell, what thanks do they owe you for teaching them to Hpeak and go? if you teach them not the way to heaven and bow they may make sure of their salvation, what thanks do they owe you for teaching them how to get their livings a little while in a miserable world? If you teach them not to know God, and how to HCrve liim, and be saved, ynu teach them notliing, or worse than nothing. It is in your hands to do them the greatest kindness or cruelty in all the world : help them to know God and tn be saved, and you do more for them than if you helped tliem to be lords or princes : it you neglect tbeir «ouU, and breed thera in ignorance, worldliness, un-godlineas and sin, yon betray them to the devil, the eiiemy of soula ; even aa truly as if you sold ifaem to him; you sell them to be slaves to aatan ; you betray them to him that will deceive them and abuae them in this life, and torment them in the next. If you saw but a baraing furnace, much more the flames of hell, would yon not think that man or

CHAP. VI.J CMKltiTlAN tit ONUMICS.

im

womaa more fit to be called a <l«Til than a pareut, that could 6ml in their hearts to cast tbeir child iato it, or to put bim into the hands ofooe that would do it? What moneters then of inhumanity are you, that read in Scripture which is th« tray to bell, and who they b« that God will delirer up to Hatau, to b'e tormented by him; and yet will bring up your children in that very way, and will not take pains to aftv* them from it? What a stir tlo you wake to provide them food and raiment, and a competmu niaint«tiauco in tbei world when you are dead ! And how little pains take yoi to prepare their souls for the heavenly inheritance! If yoiii seriously believe that tliere are such joys or torments foi your chilttreD (and yourselves) aa soon as death removetbJ you hence, is it poHsihle that you should take this for the:J IcUHl of their concernments, and make it the least and last i of your careH, to assure them of an endless happiness? If J you love th«ni, shew it in those things on which their everlasting welfare doth depend. Do not say you love them, and yet kad them \into hell. If you love tbcm not, yet b«i not so unmci'cit'ul to them as to damn them: it is not your J saying', 'God forbid,' and ' we hope better,' that will mak4 it better, or be any excuse to you. What can you do mor« to damn them, if you studied to do it as maliciously as the devil himself? You cannot possibly dn more, than to bring them up iu ignorance, cOFeLessDess, worldliness, sensuality and ungodliness. The devil can do nothing else to damn either them or you, but by tempting to sin, and drawing yon from godliness. There is no other way to hell. No man is damned for any thing but tliis. And yet will you brin^ them up in such a life, and say,' God forbid, we do not de sire to damn them?' But it is no wonder ; when yon do by your children but as you do by yourselves ; who can look that a man should be reasonable for his child, that is so ua-i reasonable for himself? Or thatthose parents should havt an;^i mercy on their children's soqIb, that have no mercy on their own ? You desire not to damn yourselves, but yet you do i^J if you live ungodly lives : and so you will do by your children,! ifyoutraia tbctn up in JgnoHuaceofGod, and inthe service of the flesh and world. You do like one that should set fire on bis house, and say, ' God forbid, I intend not to burn it:' or like one that caateth his child into the sea. and saith, he in-

CHRISTIAN DlREfTOHY. fl-ART 11/

tendetb aot to drown him ; or trainetli him up in robbing or thievery, and saitli, be inlendeth not lo have him hanged; but ir you intend to make a thief of him, it ia all one in effect, as if you intended his hanging ; forth* law determineth it, and the judge will intend it. So if you intend to train up your children in ungodliness, as if they had no God, nor houIh to mind, you may as well say, you intend to have them damned. And were not &n enemy, yen, and isnot the devil more excusable, for dealing thus cruelly by your children, thun you that are their jiareiits. that are bound by nature to love them, and prevent their misery '. It is odiouH in ministers that take the charge of souls, to betray them by negligence, and be guilty of theif everlasting^ misery ; but la parents it is more unnatural, and therefore more inexcusable.

Motive II. ' Consider th!i.t God is the Lord and owner of your children, both by tbc title of creation and redemption: therefore in Jtutice you mit«t resign them to him, and educate them for him.' Otiierwiiie you rub God of his own creaturcB, and rob Christ of those for vrhom he died, and this to give them to the dovll, the enemy of <iod and them. It was not tile world, or the flesh, or the devil tliat created them, or redeemed them, but Gad ; and it is not possible for Buy right to be built upon a fuller title, than to make them of nothing, and rcdi^cm them from n atal^ far worse than nothing. And after all this, shall the very parents of euch children steal them from their absolute Lord and Father, und sell tliein to slavery andturinvnt?

Motive 111. ' Hemember that iu their baptism you did dedicate them to God ; you entered them into a solemn vuw and covenant, to be wholly his, andto hve to him.' Therein they renounced the flesh, the world and the devil ^ therein you promised to bring them np virtuously to lead a godly and Christian life, that they might obediently ke«p God's hoty will and commandmcnu, and walk in the same all the days of their lives. And ai^er all this, will you break so solemn a promise, and cause tbcm to break such a vow and covenant, by briogiog them up in ignoraoce and ungudli-ness'f Did you understand nnd consider what youthen did ? How solemnly you yourselve* engaged them in a vow to God, to live a mortihed and holy life? And will you

I

CUAP. VI.J CUHISTIAN ECONOMICS.

109

fto solemnly do dint in an Hour, which all their life after wiUi you, you will endeavour todt-Rtroy?

Mntive iv. ' Consider how great power the education chihlren hath upon all their following lives ;' except natur*^ and grace, there is nothing th^it usually doth prevail no rauclt^ with them. Indeed the obstinacy of natural viciousnvsti doth of^n frustrate a good education; but if any means bA'i like to do good, il 'm this; but ill education in more con^j fltftntly successful, to make them evil. This cherishcth' those seeds of wickedness which itpring up when they coma to age; thitt inaketh so many to be proud, and idle, and flesh-pleasers. and liccntiou.<), and lustful, and covetous, and all that is naught. And he hath a liard ta«k that comcth after to root out theae vices, which an ungodly education hath so deeply radicated. Ungodly parents do serve the devil so eCTectually in the Urst imprcKsions on th«ir children's minds, that it is more than magistrates and ministers and nil reforming means can afterwards do, to recover them from that sin to God. WhereaHif you would first engage their hearts to Godbyareligiousediicatton, piety would then have alltho3eadvantages,tliat sin hatli now. "Train up a child in the way he should go, and when he is old he will not depart from it'." The language which you teach them to speak when tliey are children, they will use all their life after, if they live with those that use it. And so the opinions which they first receive, and the customs which they are used to at first, are very hardly changed afterward. I doubt not to afiirm, that a godly education is God's first and ordinary appointed means, for the begetting of actual faith, and other graces in the children of believers: many may have seminal grace before, but they cannot sooner have actaal faith, repentance, love, or any grace, than they have reason ilselfin act and exercise. And the preaching of the Word by public ministers is not the first ordinary means of grace, to any but those that were graceless till they come to hear such preaching: that is, to those on whom thti firsi appointed means hath been neglected, or proved in vain : that is, it is but the second means, to do that which waw not done by the first. The proof is undeniable: because God ajipointeth parents diligently to teach their children the doctrine of his • Pro*. \%'a 6.

no

CHRISTIAN UlRKCl-ORY.

[fart

II.

holy Word, before they come to the public tniuistry : pK-renta' teaching;; is the first teaching : and parents* teaching is for this ^nd, as well an public teaching, even to beget faith, and love, and holiness : and Qcxi appoiuteth no means to be used by us, on (vhicli we may not expect his bleeaing. Therefore it is apparent, that the ordinary appointed means for the first actual grace, is parents' godly instruction and education of their children. And public preaching is appointed for the conversion of tlio&e only that have missed the bkasiug of the first appointed mcuns. Therefore if you deny your children religious education, you deny them the first appointed means of tJieir actual faith and sanctifica-tion; und then the second com(->th upon diRadvantege. • Motive V. 'Consider also how many aud great are yniir advantages above all others for yoor-children's good.' As I. Nothing doth take HO much with any one, as that which ia known to come from iuve : the greater love in discerned in your instruction, the greater Buccess may you expect. Now your children are more confident of their parents* love, than of any oUiei-^ ; whether miiiiKtent and strangers speak to them in love, they cannot tell; but of their parents' love they make uo doubt. 2. And their love to you h as great a preparative to your HucceHa. We all hearken to them that v/c dearly love, with greater attention and willingnefta than to othens. They love not the minister as they do their parent*. 3. You have them in hand betime, before they have received any false opinions, or bad imprc««ions: before they have any sin but that which was born with them: you are to make tJie first impressions upon them : you have them while they are moRt teacliabtc.and fiexihle, and tender, and make least resistance against instruction : they rise not ap at Brat against your teaching with aetf-coDceitedneu and proud objections, But when they come to the minister, they are as paper that is written on or printed before, nnapt to receive another impression ; they have much to be untaught, before they can he taught: and come with proud and stiff resistance, to strive against instruction, rather than readily to receive it. 4. Your ehildrea wholly depend on you for their present maintenance, and much for their future livelihood and portions: and therefore they know that it is their interest to obey aod please you ; and as interest is the

1

CHAP. VI.] CMKIf>TlA^ ECUNUMJCB.

fti

commoQ bias of Lha world, »o is it with yoor cbildren; you may more easily nile theui that have this handle to hold them by, than any other cait do tliut hare nut this lulvaii-lage. They know they serve you not for nought. 5. Your authority over your children is uio&t unquestionable. Thoy will dispute the aathnrity of imni»ters, yea, und ormagia>i trairst and ask them who gave them the povrer to teavlk| them, nnd to command them i Dot the parent's autliohty] is beyond ail dispute. They will not cull you tyrants orl usurpers, nor bid you prove the validity of your ordinatioR^j or the uninterruptrdncss (if your fiucccseioui Thtrtfore fa-' ther and mother as the first natural power, are mentioned rather thnn kJitga or queens in the fifth commaudni«nt. 6. You have the power of the rod to force them. " FoolishueaB 18 bound in the heart of a child, but the rod of correction shall drive it far from him V And your correction will be better understood to come firom love, than that of the magistrate or any other. 7. You have best opportunity to know both the diaenses and temperature ofyour children : which ie a great advantage for the choosing and applying of the best remedy. 8- You have opportunity of watching over them, and diitcernin^ ail their faults in time : but if a minister speak to them, he can know no more what fault to reprehend, than others tell him, or the party will cunfemt. You may also discern what success your former exborta-tiond had, and whether they umend or utill go on in sin, aud whether you should proceed to more severe remedies- 9* You have opportunity of speaking t'> tlicm in the most familiar manner ; which is better understood than the set spc«ch of a minister in the pulpit, which few of them mark or understand. You can quicken their attention by questions which pat them upon answering you, and bo awaken them to a serioua re^rd of what you say. 10. You are so fte-queutly with them, that you can repeat your instructiouB, and drive them home, that what is not done at one time, may be done at another : whereas other men can soldom »peak to them, luid what la fto seldom spoken is easily neglected or forgotten. 11. You have power to place them under the best means, and to remove many impediments out of their way which usually frustrate other men's endeavoura. <• Pro*. iiU. i>.

CHRISTIAN DIRECTORY. [PART 11.

12. Your example le nenrthem ajid continually id theirsiglit, which is a continual and powerful sennon. By all tliese advantages God hath enabled you above all others, to be instruments of your children's good, and the licat and greatest promoterB of their salvation.

Motive VI. ' Consider how ^reat a comfort it would be to you, to have your children such aa you m&y confidently hope are the children of God, being brought to know him, and lovCj and serve him, through your own endeavours in a pious education of them,' 1. You may love your children upon an higher account than a» they arc yours; uvcu us they are God's, adorned with his ima^, and quickened with a divine celeetiallife ^ and this iKtn love them wrth a hi^^h-er kind of love, than mere natural affectjon is. It would rejoice you to sec your children advanced to be lords or princes; but O how much greater cause of joy is it, to see tbeui made the memberK of Christ, and quickened by his Spirit, and scaled up for life eternal ? 2. VVhtu ont^ your children are made the children of God, by the regcnvnitioii ofthe t^pirit, you may bo much more free from care and trouble for them than before. Now you may boldly trust them on the care ofyourheavenly Father, who i8 able to do more for them than you are able to desire ; he lovetli them better than you can love them: he is hound by promise to protect them, and provide for them, and to see thnl all thing* work together for their good. Ue that cloatheth the liliea of the fieldt;, and suffcreth not the young lions or ra-Tftna to be unprovided for, will provide convenient food for his owu children, (though he will have you also do your duty for them, a& they are your children). While they are the children ofsatan, and llic iicrvantii of^in, you^ave cause to fear, not only lest they be exposed to miseries in this world, but much more leut they be snatched away in their sin to hell: yonrchildren while they arc ungodly are worse than among wolves uiid tigers. But when once tbey are renewed by the Spirit of Chrinl, they are the charge of all the bletised IVinity. and imder God the cliarge of angels: living or dying tliey are safe: for the eternal Qud in their portion and defence. 3. It may be a continual comfort to you to ibiuk what a deal of drudgery and caliunity your child w freed from : to thick how many oaths be would have xwom, and

I

CKAP. VI.] CHRISTIAN ECONuMICfi.

11.1

how many lies and curses be would have utu^red, and how beastly and fleshly a life he would hart liv«H, how much-wrong he would have done lo God nnd men, and how much lie would have pleased the devil, and what tonnents in hell he must have tndured aa the rewn/d of all; and then to thinL how mercifully God hath prevented all this ; and what service he may do God in the wnrki, and finally live with Chritit in glory : what a joy la ihitt to a comtiderlug. believing parent, that taketh the mercies of his children as hia own ? 4. Religion will teach your children to be more dutiful to yourselves, than natnrc can teach them. It will teach them to love you, even when you have no more to give them, as welt as if you had the wealth of all the world :> it will teach them to honour you, though you are poor andi contemptible in the eyes of others. U will teach them to> obey you, and if you fall into want, lo relieve you according to their power : it will fit ihcni to comfort you in the time of your sickness and diHtress; when ungodly children will be as thoms in your feet and eyes, oi- cut your hearts, and prove a greater grief than any enflniies to you, A gracious child will bear with your weaknesscB, when a Ham will not cover his father's nakedness: a gracious child can pray for you, and pray with you, and be a blesaing to your hoase|_ when an ungodly child is litter to curse, and prove a citrs^ to Ihoaehe lives with, 5. And iaitnot an exceeding joy to think of the everlasting happiness of your child? and that you may live together in heaven for ever? When the foreseen misery of a graceleaa child may grieve you whenever you look him in the face. 6. Lastly, it will be a great ad-i dition to your joy, to think that God blessed your diligent instructions, and made you the instrtiment of all that good that is done upon your children, and of all that good that is done hy them, and of all the happiness they have for ever. To think that this was conveyed to them by your means,- will give you a larger share iu the delights of it.

Motive VII. • Remember that your children's original sin and misery in by you ; and therefore in jutiticeyou that have , undone them, are bound to do your best to save them.' If yoti had but conveyed a leprosy, or some hereditary disease to their bodies, would you not have done your best to cute thetal O that you could dothem bnt as much good nflyou

VOL. IV. " J

CHRISTIAW niRECTORY.

[PART II.

do them hurt! It is more than Adam's sin that runneth down into the natures of your children, y^a, and that bring-: eth judgnienta on them : and even Adam's Bin cometh not to them but by you.

Motive viii. Lastly, 'Consider what exceeding great need they have of the utmost help you can afford them.' It ia not a corporal diaeaae, an easy enemy, a tolerable misfry. that we cal! unto you for their help: but it is against sin. and satan, and hell-fire. It is against a body of sin : not one, but many; not small, but pernicioua, liuTing seized on the heart: deep-rooted sins, that are not easily plucked up. All the teaching, and diligence, and watchfulness that you tiau use, !B little enough, and may prove loo little. They are obstinate vices ihat have possessed them: they arc nut quickly nor easily cast out: and the remnants and roots are apt to he still springing up again, when you thought they had been quite destroyed: O then what wisdom and diligence is requisite to so great and necessary a work !

And now let me seriously speak to the hearts ofthnw careless and ungodly parcntti, that neglect the holy education of their children; yea, and to those profcuors of godli-neas, that slubber over so great a work with a few customary formal duties and worda, that are next to a total omission of it. O he not so unmerciful to the souU that you hare helped to bring into the world I Think not bo basely of them, as if they were not worth your labour. Make not your children bo like your beasts, as to make no provision but only for their 6e«h. Remember still that it is not beasts but men, that you have begotten and brought forth: educate them then and use them as men for the love and obedience of their Maker; O pity and help the kouIb that you have de&led and undone ! Have mercy on the sooli; that must periHh in hell, if they be not saved in this day of aal-vutiun ! O help them that have so many enemies to aasauU tliem ! Help them that have so many temptations to paan throtigh ; and so many difficulties to overcome ; and so severe a judgment to undergo ! Help them that are iw weak, and so ea&ily deceived and ovnthrown < Help them speedily while yonradvantageH continue; before sin have hardened them, and grace have forsaken Ihem, and sntan place a stronger garrison in their hearts. Help them while they are tractable, before they are grown up to despise your

HHAP. VI.] OHRIKTUN BCON'OMICS.

115

help: before you and they are sepnrated asunder, ani) yuiir opportunities he at an end. You think not yonr pains ftom year to yew, too much to make provision for their bodies: O be not eniel to their kouIh I Sell them not to satan, ami that for naught! Betray theia nut by your ungodly nr^li-^nceto bell. Oi if any of them will perish, let it not he by you, ttiat are so much hound to do tbeu good: the undoing of your children's souls i« a work roach filler for sa-Cau, than for their purouLm. Remember how comfortable a thing it 18, to work with Chnst for the saving ofsoulii. You think the calling ofminiBters honourable and happy ; and bo it is. because they aerre Christ in so high a work: but if you will not neglect it, you may do for your children more than any minister can do- Tiih id your preaching place: here God callelh yuu to extrciae your part*; even in the holy instruction of yonr families : your charge is small in comparison of the minister's, he hath many hundred souls to watch over, that arc RcaLlt<?v<;fl all abroad the parish : and will you think it much to insiruotand watch over those few of your own that are under your roof? You can speak odiously of unfeithful, soul-betraying ministers; and do you not consider how odious a soul-betraying parent is ? If God intiust you but-Nvith earthly talents, take heed how you use them, for you must be accountable for your trust; and when he hath intrusted you with souls, even your children*!! souls, will you betray them? If any rulers should but forbid you the instructing and well-governing of your families, and restrain you by a law, as they would have testmined Daniel from praying in his house', then you would think them monsters of impiety and inhumanity: and you would cry out of a sataiiical persecution, that would make men traitors to their children's soids, and drive away all religion from the earth. And yet how easily can you neglect such duties, when none forbid ihem you, and never accuse yourselves of any such horrid impiely or iuhuuiaiiity .' What hypocrisy, aud blind partiality in this? Likealazy miniater that would cry out of persecution, if he were silenced by others, and yet wi!l not be provoked lobe laboiioiis, but onlinarily by his slothfulness xtlence liiniself, and make no such raatterofit: would it be so heinous a sin in another

" Dan. ri.

CHRISTIAN D1RECT0UV. [PAKT II.

to reBtr&in you ? And in it not aa heinous for you, that are 80 much oWiged to it, voluntarily to restrain yourselvesf O then deny not this necessary diligence to your necessitous children, as you love their soutu, as you love Oie happiness of the church or commonwealth, as you love the honour and interest of Clmst, and as yoH love your present und everlasting peace. Do not see your children tlie slaves of ^atan here, and the ftrebranclx of hell for ever, if any diligence of yours may contiibute to prevent it. Do not give conscience such matter of accusation against you, as to say, 'AH this was long of thee! If thou hadat instructed them diligently, and watched over them, and corrected them, and done thy part, it is like they had nvvvr come to thiti.' You tilt your hclds ; you weed your gardens : what painn take you about your grounds and cattle i And will you not take more for your children's souls ? Alas, what creatures will they be if yon leave them t<i themselves? How ignorant, careless, rude and beastly'J O what a lamentable ca»c have ungodly parents brought the world into? Ignorance and selfishness, beastly sensuality, and devilish malignity have covered the face of the earth as a deluge, and driven away wisdom, and self-denial, and ]>iety, and charity, and justice, and temperance almost out of the world, confining them to the breasts of a few obscure humble eouls, that love virtue for virtue's sake, and look for tbeir reward from God alone, and expect that by abstaining from iniquity, they make themflelvcB a prey to wolvce''. Wicked education hath unmanned the world, and subdued it to satan, and made it almoBt like to hell. O do not join with the Rons of Belial in this unnatural, horrid wickednetw j

I

CHAPTER VII.

TV mutval Duties0/1liabaitds and WiveA towards eatk other.

It iit the pernicious subversion of all societies, and so of the world, tJiat selfish, ungodly persons enter into all relations with a desire to serve themselves there, and hsli out alt that gratifietb their flesh, but without any sen»e of the

* iw. lb. ly

CHAP. VII.]

duty ortheir relation. Tbey bethink ttit^m what honour, or profit, or pleasure their relation will ftflbrd them, hut not what God and man reqiiirt- or expect from thetn'. All their thought is, what they ahnli have, but not what they shall be, and do. They are verj' seniiible what others should be, aat) do to Ihem^ but not what they should be, and do to others- Thus It is with magistrates, and with people, with too many pastors and their flocke, with husbands and wivea, with pai'ents andehildreii, with isutitcrs and Hervants. and all other relations. WherooB our first rare should be to know and perform the duties of our relationtt, and pltase God in them, and then look forhlH blessing by way of encouraging reward. Study and do your parts, and God will certainly do his.

Direct. 1. ' The first duty of huebanda is to love tlieir wives (and wives their husbands) with a tnie, entire conjugal love.' "Huabands love your wivus, even as Christ aJso

loved the church, and gavehimacU" forit, So ought men

to love their wives as their own bodies ; he that loveth hh wife, loveth himself. For no man ever yet bated his own Hesh; but nourisheth and cherisheth it, even as the Lord

the church. Let every one of you in particular so love

biB wife, even as himself V It is a relation of love that you have entered. God hath made it your duty for your mutual help and comfort: that you may be as willing and ready to succour one another, as the hand is to help the eye or other fellow member, and that your couverae may be Bweet, and your burdens easy, and your lives may he comfortable. If love be removed b«i for an hour between husband and wife, they are so long an a bone out'*of joiut; there is no ease, no order, no work well done, till they arc restored and set iu joint again, Therefore be sure that conjugal love be constantly maintained.

The Bub-directions for maintaining conjugal love are such as these. Direct. 1. Choose one at first that is tnUy amiable, especially in the virtues of the mind. 2. Marry not till you are sure that you can love entirely. Be not drawn for sordid ends, to join with one that you have but ordinary affections for. 3. Be not too hasty, but know beforehand, all the imperfccttoUK, which may tempt you after-■brii.il.IB. Pro*, siiii. M. ^Sp\>.i.tb.tB,t9.3S, finGcn.B.tZ.

I

)l&

CHHISTIAM DJKECTUKY. [PAKT tl.

wards tu loulliiiiiT. Jlut it'tUcse duties have been KiniiiUy neglected, yet -J. Rtuieiuber Uiwt justice cwaiuiandelh you tu love one that liath, as it were, forBakeii ull the wurtd I'ur you, and ia contented to be the coiupauJon of your labours and sutferings, and be an equal sharer in all oonditicinti with you, and that must be yuur companion uutil deitlh. It is woree thaa barbarous inhumanity to entice such a one into H bond ol'low, ami Bcciety with you, and then to i>ay, you cannot love her. This wa)« by perfidionsQess to draw her into iL linare to her undoing. Wbut comfort can she have in her converse wiUi you, and care, and labour, and necessary sufferings, if you deny her conjugal love ! Especially', if she deny not love to you. the inhumanity is the greater, 5. Remember that women are ordinarily nHectionute, paasiou* ate creatures, and as they love much tlwrmaelves, so they expect much love from you. And when you joined yourself to Budi a nature, you obliged yourself to answerable duty: and if love cause not love, it is ungrateful and uujuHt cnn-tempt, (i. Rememher that you are under Gud's cominaud ; y and to deny cotijugul love to yotir wives, is to deny a. duty which God hath urgently imposed on you. Obtdienco therefore should command your love. 7. Remember that you are relatively, an it were, one fleidi; you have drawn her to forsake father and mother, to cleave to you; you are conjoined fur procreation of euch children as munt bear the image and nature of you both; your poseeMsion* and interests are in a manner the name. And therefore such nearness should command afiection ; they that are as yonr-aelves. «lmuld b« most easily loved as younelven. H. Take more notice of the good, (hat is in your vrives, than of the evil. Let not the observation of their faults make you forget or overlook their virtues. Love is kindled by the ■ight of love or goodneoii. 9. Make not inlirmiLies to seem odiou9 faults, but excutie tliein ajt fax os lawfully you may, by coujeidcring the frailty of th« sex, and of th«ir tempers, and considering alsn your own infirmities, and how much your wives mu&t bear with you. 10, Stir up that mutit in them into exercise which v* best, and stir not up that which is cvilj and then the good will moot appear, and the evil will he as buried* and you will mure easily maintaiu your love. There is some uncleanneHs in the be»t on curth; and

caw. VII.] CUKISTIAN KCUNUMIC!).

119

if you will be daily etitring in the tilth, no wonder if ynu h&Te the annoyance ; and for that you muy tliauk youniclvcK : draw out the tragrancy of that which is good and delectable in them, and do not by your own imprudence or peevishness stir up the worst, and then you shall find that even your faulty wivcH will appear mote amiable to you. It. Overcome them with love; and then whatever they are in Ihein-aelves, they will be lovinj» to yoii, and conHe(|uently lovely. Love will cause love, as firt kindleth fire. A good husband i» the best means to make a good and loving wife. Make them not froward by your froward cuiriagc, and thon say, we cannot love them. 1^. Give them examples of amiable-neas in yourselves; set tbem the pattern of a prudeutj lowly, loving, meek, aelf'^lenying, patient, hamilees, holy, heavenly life. Try this a while, and see whether it will not shame tbem from their faults, and make them walk more amiably themselves.

Direct. II.' Another duty of husbands and wives is, cohabitation and (where ag« prohibiteth not) a sober and modetit conjunction for procreation.' Avoiding lasciviousneKS, un-aeasonableneas, and whatever tendeth to corrupt the mind, and make it vain and filthy, and hinder it from holy em-ploymenL And therefore lust must not be cherished in the oiBiried; bat the mind be brought to a moderate, chaste, and sober frame; and the remedy must not be tunied Into an increase of the disease, but used to extinguish iL For if the mind be left to the power of lust, and only marriage trusted to for ttie cure, with many it will be found an in-aufficient cure ; and lust will rage still as it did before, and will be so much the more desperate and your case the more miHerable, »s your sin prevaileth against the i-emedy. Yet marriage being appointed for a remedy u^ainst lust, for the avoiding all unlawful congress, the apostle hath plainly described your duty. " It is good for a man not to touch a woman : neverthele&s to avoid fornication, let every man have his own wife, and let every woman have her own husband; let the husband renderunto the wife due benevolence ; and likewise also the wife unto the husband. The wife hath not power of her own bodv. but the husband ; and likewise also the husband hath not power of hia own body, but the wife. Defraud you not one th^ other, except it be with consent for

4

I

via

(HRISTIAN OllteCTOKV. [pART It.

/

a timB, ttiat you may give younelvea Ui faiitiDg and prayer, and come together again, that satati tempt you not for your iDcontinency." Therefore thotio puriionB live contrary to the nature of their relation, who live a great part of their Lives asunder, a& many do for worldly respecisi wheu tliey. have several houseBt poascssioos or trades, and the hui«bnii<l must live at one, and the wife nt another, for their commodity ttuke; and only come together ouce ui a week, or in many weeka; when this is done %vithout great neocHiiity, it is B coniitant violation of their duttcs. And no it i« fbi' men to go trade or lire beyond sea. or in anutlier land, aitd leB.vc their wives behind them; yea, though they have their wives' coa»ent; it is an unlawful course, except in a case of mere necessity, or public eervioe, orwh«n they are able on good grounds to say, that the benefil» are hke to be greater to soul and body than the Iokk; and that they are confirmed against the danger of incontinence. The otfices which bua-baud and wife arc bound to perform for one another ai-u such at), for the uioat pait, suppose their cohabitation, like the ofiict'!! of thu mcuiber» of the body for each oihvt, which they cannot perform, if they be dismembered and divided.

Direct, in. ' Abhor not only adultery itaclf, but all that teudeth to unchaflteneBs and the violation of your marriage* covcnanf.* Adultery in so contrary to the conjugal bond and Htate of life, that though ' de facto' it do not actually diftsolve the bond, and nullify the marriage; yet it so far disobligoth the wronged innocent party, that' dc jure' it is to such a sufficient ground to warrant a divorce. And God required, that it be puniahed hy death*. When lust is the cbiefetit c&u»« of marriage, and when married pcnwm* live not in the fear uf God, but pamper the flesh and live licentiously, no wonder if mani»ge prove an inHufiicieut remedy againut euch clifriBhed iu»t. Such carnal, beastly persons are still casting fuel on the lire; by wanton, unbridled

• I Cor. »3. «—5.

4 BUtt. «. SI. 32. xU. 9. Join >)IL 4, i. OC Adalif/y. Heb. >ni. 4. P»v.«ii.l+. IlM.hf,«,S. Prot.iLiT. I Cw.vi. iA.Jtf. Mil.ii.15. Pw». VhM,35. Dwi.uiii.S' ■>*' »i-9. oiti.tS. KumUuT, 9. Jcf.*.7~ TrttL *l. f. 3, Etc suit.tr. t 4iH. lili. tv. sll. 10. Judg. It. 10. Jrri uW. 14.

• Ltn. XB. lU

CUAP. VII.] CHRISTIAN ECONOHIt'8.

121

tlioughte and speeches, by gluttony, drinlting, sports, and idteness, by vain, enticing coinpHiiy, and not SToiding oo cosions, opportunitiet), and temptations, they bnm as much when they are married qs they did before. And the devil tliat blowDth ttp this 6rc. tn their flesli, dotli conduct and accommodate them in the satiRfying of their lusttij to thai their brutish concupiscence is like a iirQ burning in the wa;'' wat«r itaeU'wiU notquenchit. One woman will not satisfyil their beetiality; and p«rhaps they loatlie their own wive and run after others, though their own (in the eye of anj impartial man) he the moi'e comely and amiable, and tlieir whoree he never so deformed, or impudent, tilthy lump? of dirt. So that one would think that they had no other rea-Kon, to love and follow such unlovely things, but only because God forbiddeth it j as if the devil did it to shew hit power over them, that he can make them do that, as in despite of God, which else they would abhor themselres. When once their si-nsuahty and their forsaking of Gnd,hath provoked God to forsake them, and give them up to the rage of that sensuality, an unclean spirit sometimes t^kes possesBion of them, and wholly inclineth them to wallow in uncleanliness: they can scarce look a comely pemon in the face, that ia of the other sex, but uncleaa ihought!* are rising in their hearts; they tlnnk of filthiness when they arc alone; they dream of filthiness in the night; they talk of filthiness with others : the tongues of the dogs that licked L&xarus his sores, were not used in such a filthy employment as theire are. "They arc as fud horses in the morning ; every one neigheth after his neighbour's wife'." " They declare their sin as Sodom, and hide it not'." And usually when they are given over to this filthy sin, it utterly de-baucheth their consciences, and maketh them like bloclt» or beasts, inBensibk- of their misery and the wrath of God, and given over to all other villanies. and even to hute and persecute godliness, if not civility itflelf". Some few adulterers I have known, that sin so much against their consciences, that they live in continual deapuir; tormented in the sense of tlibir own unhappiness, and yet sinning stdl, m if the devil would make tliem a derision: and yet these

' Jej. ¥.8. • It».i".9.

CTHKiHTIAN MIRBCTURV. [pAKT II.

are Uie better Bort, because thera is aome lesUnioay for h better life remaining in their minds; but others of theiu " being past feeling, h»ve given themselvea over tu lasci* viousoess, to work all uncleanncBS willi greedioeKK'." " They have eyes fuU of adulter^' that caiinut cease from sin,— As uatunU brute beasti thai arc made to be taken and de^troyed^." Take heed therefore of the causeii of this odious Bin, and of alt appearance of it; suffer not your eye or thought to go after a stranger, nor to begin a breach in your coTenant aud conjugal fidelity.

Dirett. IV. ' lluBband and wife muet take delight in the love, and oompanVi and cnnv<?rse of each other.' There is nothing that man's beart ih lui inordinately set apon as delight; and yet the lawful delight allowed tliera by God. tliey can turn into loathing aud disdain. The delight which would entangle you in Kin, aud turn you from your duty and from God, is it that i« forbidden you : but this ib a debght that is helpful to yoo in your duty, and would keep you from flin. When husband aud wife takt.- plem-ure in each other, it uniteth them in duty, it helpeth them with ease to do their work, and bear their burdens; and it oot the least part of the comfort of the married state. " llejoice witJi the wife of thy youth, ax tlie lo«iiig hind and pleiuant roe, let her breaata sstisfy thee at all times, and be thou ravished always with her love'." Therefore a wife is called ' The desire of the eyes'"." Avoid therefore all ihingn that may repreiwnt you unpleasant or nnlorely to each other; and ase all lawful meantt to cherish complacency and delight: not by foolish, ridiculous, or proud attire, or immodest actions ; butby cleanness, and decency, and kind deportment. Nantineiis, and uncleanness, and unseemly carriage, and foolish Kpeech, and whatever is loathsome in body ormiod, must be shunned ua tcmptatiomi which would binder yuu

tfrom that love, and pleasure, and content, which husband and wife should hare in one another. And yet it is a foolish, fleshly pemon, that will continue lore no longer than it is cherished with all this care. If there be any deformity of the body, or any thing unaeetoly in behaviour, or if God should visit them with any loathsome soresorsickneas, they ' EpI.. Iv. 19. * J PcL iL lO—11. ' pro*, f. IB, 19.

■ EpIi.lT. 19. ' Eatk. iti*. U.

must for all that love each other, jrea, and take pleasure iu their converse. It in not a true frieod that leaveth yuu a adversity; nor ia it true conjugal affection which is blasted' by a loathsoin« gickne»8. The love of mothei* to their children will make thum take pleasure in tlieni, notwithstanding their BickuexK or uncleauuHss; and tto tdiould iheir love do between a husband imd his wife. He that considereth that his own tleKh la liable to the aaine disea»ea, and like era long to be au loathsome, will do as he would be done by, an<bj not turn away in time of her affliction from her that ia be come his Regh. Much less excusable is the crime of then Uiat. when they have nothing extraordinary to difitaste or dinaffect them, are weary of the company of one another, and had rather be in their neighbours' houses, than in tlieir own, and find more pleatture tn the company of a tttiuugex, than of one another.

Direct, v, ' It is a great duty of huebauda and wives to live in qiiietneftit and pence, and avoid nil occaaiong of wrath and discord.' Because this i« a duty of so great importance, 1 shall first open to you the great neceasity of it, anil then give you more particular Directions to perform iu

1. It id a duty which your union or near relation doth especially require. Will you fall oat with yourvelveii ? Cannot yon agree with your own flesh ? 2. Your discord will be your pain, and the vexation of your livea. Like a bile, or wound, or fracture in your own bodies, which will pain you till it is cured \ you will hardly keep peace in your raindfj, when peace is broken so near your own family. As you would take heed of hurting yourseives.and asyou would hasten the ciin: when you are hurt; so Kbould you take heed of any breach of peace, and quickly seek to heal it when it is broken. 3. Dissention tends to cool your love ; oft fall-ingout doth tend to leave a habit of distaste and aversenesa on the mind. Wounding is separating; and to be tied together by any outward bonds, when your huurts ure scpa-ratad. is but to be toinmented^ and to have the iu«ides of Ddversaries, wliile you have conjugal outsides. As the difference between my house and my prison is that 1 willingly and with delight dwell in the one. but am unwillingly confined to the othiX, auch will be the diHcrence between a quiet iiud an unquiet life, in your married utate: it turneth

I

CHRISTIAN DlKECrORY. [PART II.

your dwelling luid Ut-ligbt into a prison, where you are chained to those calamitiea, which in a free condilioit you might overruD. 4. Dissention between the husband and the wife, do disorder all tlieir family affairs; they are like oxen un«^ual-ly yolied, that can rid no work for striving with one another. Nothitig 18 weli done because of the vanance of those tlmt should do it, or oversee it. 5. It exceedingly unlitteth you for the worship of God; you are not fit to pray togethtr, nor to confer together of heavenly things, nor to be helpers to each other's souls : [ need nottel) you this, you feel it. by experience. Wrath and bitterness will not allow you so much exercise of love and holy compeaedness of mind, as every one of thoite duties do require. 6. IMssentiun dis-ablcth you to govern your families aright. ¥our children and servantA will take example by you; or tbiuk they are at liberty to do what they lint, when tfaey lind you taken up with such -work between yourselves: and they will think, you unfit to reprove them for their feults, when ihey 8e« you guilty of kucIi faults and folly of your nWn ; nay you will become the sbitmc and secret deri&iou of your family. and bring yourselves into contempt. 7. Your dissentiontt will expose yon to the malice of salan, and give him Advantage for manifold temptulions. A houMe divided cannot Stand: an army divided ia easily coniiaered, and made a prey to the enemy. You cannot foresee what abundance of sinyou put younielve&iu danger of. l)yulllhit> you may see what disAenliomt between husband and wife do tend to, and how they ithould be avoided. '

II. For the avoiding of them obaervo thtiw: eub-direc-eioQS. 1. Keep up your conjugal love in a constant heat and vigor. Love will suppress wrath : you cannot have a bitter mind npon small provocations, against those that you dearly love; much less can you proceed to reviling wordii or to aversenesa and eatnuiKcdness, or any abuse of one another. Or if a breach and wound be imhappily made, tlie baUamic quality of love will heal it. But when love once cooleth, ^mall matters exasperate and breed distaste.

2. Both husband and wife must mortify their pride and pasgion, which are the causes of impatiency ; and muxt pray and labour for u humble, meek, and quiet spirit. For it is the diseaMid temper of the heart, that causcth di&sea-

d

CHAP. VII.] CHRISTIAN BCONOMICS.

nt

tions, more than the occasions or matter of otfenc« do. A proud heart is troubled and provoked by every word or carriage that seemeth to tend to their uoderraluing. A pee-Tish, froward mind is like a. sore and ulcerated member, that will be hurt if it be touclied. He tiiat must lire near such a aore, diseased, impatient mind, must live even ati ihe nurse doth with the child, that maketh it her business to rock it, and lull, and »ing it c|uiet when it crieth ; for to he angry with it. will do no good : and if you have married one of auch a. sick or childiBK temper, you must tchoIvq to bear and use tliem accordingly. But no Christian should bear with &\ich a vexatious malady in themselveti; nor be patient with such impatieocy of mind. Once get the victory over yourselves, and get the cure of your own impatience, and you will easily keep peace with one another.

3. Remember etili that you are both diseased persons, full of infirmities; and therefore expect the fruit of those infirmities in each other; and make not a strange matter of it. aa if you had never known of it before. If you had married one that is lame, would you b« angry with her for halting? Or if you had married one that bad a putrid ulcer, would you fall out with her because it stiukt^tli ? Did you not know beforehand, that you married a. person of such weaknesses, as would yield you some matter of daily trial and oSeuce? If you could not bear this, you should not have married her ; if you resolved that you could bear it then, you are obliged to bear it now. Retiolve therefore to hear witli one another; as remembering that you took one another aa sinful, frail, imperfect persons, and not as angeU, or as blameless and perfect. >

4. Remember etill that yon are one flesh ; and therefore be no more offended with the wordsor failings of each other, than you would be if they were your own. Fall out no more with your wife for her faults, than you do with yourself for your own faults; and than you would do, if hers had been your own. This will allow you such mi anger and dis-pleasura against a fault, as teudetli to heal it; but not nuch as tendeth but to fester and vex the diseased part. This will turn anger into compassion, and speedy, tender diligence for the cure.

£. Agre>e together beforehand, that when 0))e is in the

CHRISTIAN DIRECTORY. [PART II.

diseased, angry lit, the other sbnll iilenlly and gently bear, till it be paat and you are come to yoiirsE^lve); again. Be not angry both at once; when tlm lire is kindled, quciirh it with geatle words uud carriage, and do not cast on oil or foei, by answering provokingly and nharply, or by maltiply-ing nords, aud by answering wrath with wrath. 13ut re* member that now the work that yoa are called to in to mol-li^-, Eiad not to exasperute, to hi^lp, and not to hurt, Co cure tuiolher rather than to right yourttelf; as if another fall and hurt him, your business i« Co help him up, and not to tread upon htm.

6. Look before you. and remember that you must Mvt together UDtil death, and murtt be the companions of each others fortunes, and the comforts of each others lives, and then you will see how abciird it is for yon to disngrce and vex each other. Anger in the principle of revenge, and felling out doth tend to separutioti. Therefore thoKc that must not revenge, should not give way to anger ; and those that know they must not part, should not fall out.

7. As far as ynii are able, avoid all occasions of wrath end &lling out, about the matters of your inmilies. Some by their Hlothfulnesa bring thrmsclvus into want; and tJien being unable to bear it, they contract a diftconbeutcd. peevish habit, and ia th«ir itnpationcy they wrangle and disquivt one anotlter. Some plunge tliemaelves into n mu1titud« of buune»s, and have to do with so many things and persons, that one or other is still ofli-nding them, and then they are impatient with one another. Some huvc neither skill nor diligence to manage their businesses aright; and do things fall cruHs, and go out of order, and th4.n1 their impatienoy tumeth itself against each other. Avoid these occaMonfi. if yoa would avoid the sin, and free that yon be not unfamisfa-ed of patience, to bear that which cannot be aroided.

B. If yuu cannot <^uickly quench your passion, yet at leaat refrain your tonguea; speak not reproachful or pro-Tokitig words: talking it out hotly doth blow the fire, and increase tliu Uiuue; be but silent., aud you will the sooner return to yoar serenity and peact. Foul words tend to more displi^aBare. As Socrates said when his wife first railed at Uim. and next tlirew a vessel of foul water upon him," I thought when t heard the thunder, there would

I

I

J

CHAP. Til.] CHRISTIAN KOONOUICS.

IS7

Ro yon may portend worse following, when foul, tiiueemly words b(>|^n. If you caunot easily allay your nralL, you may hold your tongucft, if you &re truly willing.

9. Let tht Rober party condescend to speak fair and to entreat tbc other, (uiiicsij it b« with a person so iueolent aa will be the worse.) Usually a few sober, grave admonitionv, will prove as water to the boiHiig pot. 8ay lo your aogry wife oi' hufibitnd, ' You know this ahoiild not be betwixt us; love must aUay it, and it must be rcp«iit^ of. Ood dotli not approve it, and we shall not approve it when this heal is orer. This frame of mind is contrary to a praying frame, and this language contrary lo a praying language; we ninst pray together anon; let us do nothing contmry to prayer now: sweet water and bitter come not front one spring,' 8tc. Some calm and condescending words of reason, may stop th» torrent, and revive the reason which passion had overcome.

10. Confess your fault to one another, when pa».iion hfttb prevailed against yoa; and ask forgiveness of each other, and join in prayer to Ood for pardon; and this will lay a greater engagement on you, the next time to forbear: you will Kure be ashamed todo thatwhich you have so confess-ed and asked forgiveness for of God and man. If you wilt but practise the»e ten directions, your conjugal and family peace may be preserved.

Direct, vi. ' A principal duty between husband and wife, is, with special f»re, and skill, and diligence, to help each other in the knowledge, and worship, and obedience of God in order to their salvation.' Because this is a duty in which you are the greatest helps and bleHsings to each other, if you perform it. I shall 1. Endeavour to quicken you to make conscience of it; and then 2. Direct you how to do it.

1. Consider, 1. How little it can stand with rational love, to neglect the souls of one another 1 I suppose you believe that you have immortal souls, and an endless life of joy or misery to live; and then you cannot choose but know that your great concernment and business is, to make sure provision for those souls, and for the endless life. Therefore if your love dcf not help one another in thin which ie your main concernment, it is little worth, and of little use. Eve-

a

CHRISTIAN DIRECTORY.

[part 11.

ry thing ut this world is vsluable as it is useful. A D8«te88 or unprofitable lore, is a wortbleHi* love. It ik a trifling, or a childisb, or a bepistly love, which helpeth you but in trifiing. childicth, or beaatly thirigB. Do you love your wife, and yet will leave her in tlie power of satan, or will n^thelp to gave her soul 1 What! love her, and yet let her go to hell! ftnd rather let her be damned than you will be at the putius to endeavour her salvation ! If she were but iu bodily pain or misery, and you refused to do your part to succour her, she would take it hut for cold, unprofitable love, though you were never so kind to her in compliments and trifles. The devil hitneelf inaketh ehew of such a love as tha.t; he can vouchsafe men pleaeuree, and wealth, and honour, so lie may but see the perdition of their souls. And if your love to yotir wife or husband, do tend to no greater mattent than the pleasures uf thia life, whUe the soul is leH. to perish in »in, bethink yourselvea seriously how little more kindness you shew them than the devil doth. O can you see the danger of one thai you love so dearly, and do no more to save them from ili Can vou think of the damna-lion of 80 dear a friend, and nut do all that you arc able to prevent It? Would you be sepa-rated from them in the world that you art; going to? Would you not live with them in heaven for ever? Never say you love them, if you wilt not labour for their salvation. If ever they com^- to hell, or if ever youece tbcm there, both they and you will then confess, that you behaved not yourselves like such as loved them. It doth not deserve the name of love, which can leave a soul to endless misery.

Wliat then shall we say of them that do not only deny their help, but are hiudercrs of the holiness and tialvution of each otiier"! And yet {the Loi-d have mercy on the poor miserable world !) how cominon a thing ■>' LhiK among us! If the wile bi: ignorant and ungodly, she wilt do her wornl to make or keep her husband &ucb as she i» hereelf: and if Ood put any holy inclinations into his heart, she will be to itas water to the fire, to quench itur to keep it under. And if he will not be as sinful and miserable as herself, he shall have little quietness or rest. And if God open the eyes of the wife of a bad man, and shew her the- amiablenesM and

* I Kinp li. 1. Ad* t. 9. Rre t* Adnni'i

CHAP. Tll.l

CHRISTIAN BCONOMICS.

Itt

necesait}' of a holy lite, and she du but resolre to obey tlie Lord, and Havo her soul, what hii euumy and tyrant will bar husband prove to her, (if Ood restrain him not!) so thatJ tile devil himself doth scarce do more againut the Having of] their bouIa, than ungodly huiibands and wives do ugainsti each other.

2. Consider also tlmt you live nol up to the endK at mar- , riage, nor of humanity, if you are nol helpers to each other'* , souIb. To help each other only for your bellies, is to livej together but like beasts. You are appointed to live together as "heir&of the grace of life"," " Aud liuuhaiid&mugt' love their wives as Christ loved liis church, who gave hin>>j ^elffor it that he might sanctify it and cIcaUHc it. that h^. might present it to himself a glorious church, 'without spot, or wrinkle, holy and without blemish f." Thxt which is th* end of your very life and btlug, must he the end of your re* lationB. and your daily converse.

3. Consider also, if you neglect each other's souls, what enemies you are to one another, and how you prepare for your everlasting sorrows : when yon should be preparing for your joyfnl meetuig in heaven, you are laying up for yourselves everlasting horror, Wlxat a dreadful meeting and greeting will you have at the har of Christ, or in the flamat I of hell, when you shall find there how perversely you have I done''? Is it not better tobepraiaing God togetheriuglory, than to be raging against each other in the horror of your consciences, and flying in the facus of one anotlier with such accusations as these?—" O cruel husband ! O raerci-^ less, deceitful wife ! It was long of you tlmt I came to (his miisertthle, woeful end! 1 might have lived with Christ aud j his saints in Joy, and now I am. tormented in thei^e flames ia' desperation! Yon were commanded by God to have given.) toe warning, and told me of my sin and mif*ery, and never j to let me rest in it, but to have instructed and entreated me» till 1 bad come home by Christ, that 1 might not have comej to this place of torment: but you never sn much as spakei to me of God, and my salvation, unless it were lightly in jest I or in your common talk! If the house had been on tirsij

" 1 pel. tli. 7. I" EphM. V. ts-17.

J- 4 iThm. V. 11. H»b. xil. 15. Col. ii. 19. Epli. i*. !(<• 1 t^r. iH. &] Cni.Mi*.9. 4- tr*. lb.17.

vol.. IV. K

LHKISTIAN DrRBCTOKY.

I PART n.

you would bB.ve b«eii more earnest to have quenched il, than you were to save my soul from hell! Ypu nerer told m^ seriously of the misery of a oalural, unrenewed state! Nor of the great neeeasity of regeneration aad a holy lifel Nor erer talked to me of hc-aren and hell, as matters of such consequence should have been mentioned ; but mom-isg and ni^ht, your talk was itothiug hut about t}]e world, and the things of the world'. Your idle talk, and jei^ting, and froward, uid carnal, ajid uuprotitable discourse, %vbis it that 5llcd up all the time; and ne had not one sober word of our salvation. You never seriously foretold me of thi* day: you never prayed with me, nor read the Scripture luid good bookH to me. You took do pains to help me to knowledge, nor to humble my hardened heart for my sins, nor to lave me from them, nor to draw m« to the luve of Qod and holiness by faith in Christ: you did not go before toe, with the good example of a holy and heavenly conreriiation : but with the evil example of an ungodly, fleshly, worldly life. You neither cared for your own »nul, nor mine; nor I for yours or mine own. And now we are justly condemned to> ^ther, that would not lire in holiness together!" O foolish, misGrable souls, that by your ongodlineRH and negligence in thii life, will prepare each otherfor suoh a life of endless wo« and horror!

O therefore resolve without delay, to live together at heirs of heaven, and to be helpers to each other's souls. To which end I will (pve you these following Sub-directions, which if you will faithfully practise, roav make you to bo special blessingK to each other.

Dind. I. ' If you would help to save each other's aonlc, you must each of yon be sure that you have a oare of your •wn i and retain a deep and lively apprehension of those grau and everlasting matteiv, ol which you are to spxak to othera*.' It cannot be reaAonahly expected thai be should hav^ a due oompaHsion to another's soul, that hath none to his own ; and that he should b« at the pains tfatt is needful to help another to salvation, that setteth so little by his own, as to sell it for the base and momentary ea»>e and pleasure of the ticsh. Nor is it to be cxprctnd tliai a man should speak with any suitable weight and ttenousness about ' N'uiiib. K'l. tv. St. • 0«a. H, It.

CHAP.VIf.] CHBISTIAN ECOKOHICk.

131

tlKHte matters n-liose weight his heart did never fee), and ftbout which lie was never serioufi himself. Pirnt nee thai yoa feel throughly, that which would sp«iik prolilubly; and that you be what you perauade auuUier to he^ awl that «U yoDf counsel may be perceived to ariite from the botlo^i o( your hearts, and that you speak of tbingH whirh by expe* hence you are well ac«]uaiuted with.

Direct, ii. ' Take lho»e opportiinitios which vo«r ordt-nary neanies!4 and familiarity aflordeth yoa. tn bespeaking seriously to each cither about the mutten of Ood, aikd yom saJvatioo.' Wlien you li« down and rise tog:«ther, let not your worldly bosiness have all your talk; but let Uod and your souIk huve the fimt and thv last, and at le^at the fVeest and sweetest of your speech, if not ihe most. When you have said so much of your common business as the nature and dispatch pf it requireth, lay it by, and Ulk together of the state and duty of your souls ton-arda God, and of voiir hopes of heaven, as those that take these for their greateal bnniness. And apeak not lightly, or unreverently. or in a rude and wrangling manner ; but with gravity and sobiiet^ij as those that are advising together about thej^reateitt malt that ever they had to do in the world.

Dirrrt. in. ' When either husband or wife is speaking seriously about holy thiitg:», let the other be careful to cherish, and not to exlinguigli and put an end to the discouriie.*, There are two ways to cherish such discourse : the first ia^ by taking your turn, and bearing a due proportion in the discouise with wisdom &nd g-iavity ; hut all cannot do tliia, some are but learners, and thoae must take the second way, which is, to ask for resolution in matters of which they doubt, or are nninstructed, and to draw on more by pertinent questions. Thc3 two ways by which such discourse iH silenced are these: the 6rat is, by the constant sulence of the hearer; when a man talketh as to a post, that giveth him no answer, nor puttetli any pertinent question, lie will he wearied out at last, and will give orer : the aeuoud is, by u cross, coa-ttadicting. capilling, wrangliog against what is spoken, by interruptions and diversinns : when yon come in presently with some worldly or impertinent talk, and wind about from sober contierence to something that is unedify-ing: and wme that wilt not seem merely profane, and vain.

CHRISTIAN blRErxoRY.

[part II.

and vrorldly, will destroy all tioly, fruitful conference, even by a kind of religious talk; presently carryLsg you away from heart-searching and heavenly discourse, to some controversy, or doctriaal, oi formal, or historical matter, that ia sufficiently distant from the heart and heaven- Take heed of these coureeg, if you vrould help each other.

Direct, iv. ' Watch over the hearts and lives of one another, and labour to diacem the state of on« another's Bouls, and the strength or weakness of each otiier'a bins and graceii, and the failingn of each other's lives, that so you may be able to apply to one another the most niiitable help.' What you are unacquainted with, you cannot be very helpful in'; you cannot cure unknown diseases; you cannot give wiee and safe advice, about the Ktate of one another's souIb, if you are mistaken in them. God hath placed you nearest to each other, that you might have so much interest in each other, ua to quicken you to a loving care, and so much acquaintance with each othex, as to keep you from misunderstanding, and so from neglecting or deceiving one another. And you should be always provided of those fit remedies, that are most needful and suitable to each uther'n r.a«e, If that preacher be like to be dull and unsuccessful that is all upon mere doctrine, and little or nothing in close and lively application, you may conceive that it will be so also with your familiar conference.

Dinri. v. ' See that you neither flatter one another

through fond and foolish love, nor exasperate one another

by a passionate or contemptuous kind of reprehension.'

Some persons are so blinded with fond affection, that they

can scarce see in husband, wife, or children any aggravated

' sin or misery ; but they think all is well that they do, or not

lao ill as in another they would perceive it; but this is the

itame course that self-loving sinners take with their own

souls, to their delusion and perdiiioo. This flattering of

■yourselves or others, is but the devil's charm to keep vou

from etfectual repentance and salvation: and the ease of

such anodynes and narcotics doth endure but a little while.

• On the other side, some cannot speak to one another of their

'fisults, without such bitterness of passion, or contempt, as

wndeth to make the stomach of the receiver to loathe the

■ MmI. xxtII 19.

I

CHAP. VII.] CHKISrUN ECONOMICS.

133

medicine, and do to refuse-it, or to oast it up. if common re|>ri>afk to strangers must all he offered in love, much more between the nearest relationit.

Direct, vt. ' Be sure thatyou keep up trne-coitju^ lore

to ojic another, and that you grow not to di»aflt;ct the per-Hon& of L'ach other.' For if you do, you witl i)eHpit>4i each other's counsels and reproofs. They tliat slight, or loathe, or are weary of each other, will disdain reproofs, and scorn advice from one another ; when entire aHection greatly di»-poseth to the right entertainment of iniitrucliun.

Dirtxt. VII, ' Discourage nut each other from inalniction or reproof by takini^ it ill, or by churliith reflections, or by obstinnte «nreformi'dtie««,' When you will not learn, or will not amend, you discguiage your imttructor and reprover. Men will be apt to give over, when they are requited with lugratitudc, und snappish retortious, or when they perceive that their labour is all in vain. And as it is the heaviest judgment of God that befalleth any upon earth, when he wilhdraweth his advice and help, and leaveth sinners wholly to themselves ; so it is the saddest condition in your relations, when the ignomnt and sinnmg party is forsaken by the other, and left to their own opinions and ways; though indeed it should not be so, because while there is life there is hope.

Direct, viti. 'So far as yon are able to instruct or quicken one another, call in for better helps : engage each other in (he reading of the most convincing, quickening hooks, and in attendance on the most powerful ministry, and in profitable converse with the holiest persons.' Not ao as to neglect your duty to one another ever the more, but that all helps concurring may be the more effectual. When they find you iipeak to them but the same things which ministers a.ad other Christians apeak, it witl be the more easily received.

Direct. IK. * Conceal not the state of your souls, nor hide your faults from one unother.' You are as one ffesb, and should have one heart: and as it is most dangerous for aman to be unknown to himself, lo is it very hurtful to haa-band or wife to be unknown to one another, in those cases wherein they have need of help. It is foolish tendemesB of yourselves, when yoii conceal your disease from your physician, or your helpful friend ; and who should be so tender

I

of you, and helpful to you, ae you ohoiild he to one another ? Indf<«<l in Rome few casfls, where the opening of a fault or secret will but tend to quench nJi'ection, and not to get ass-BiBtanoe trom another, it i» wisdouQ to coitccal it; but that is not the ordinary caee. The opening your hearts to eech other is necesanry to your mntuoJ help.

Direct, x. ' ATotd an much as may be, contrariety of opimons in reii^on :' for if once you he of different jodg-iu«nts in malt*ri4 which yon talt« to be of p-eat conccrnnient, you will he Tempted to disafiVct, cont«mn, or undermine one another i and &o to despite the help whicli yuu might receive : and if you fall into several sect*, and follow ftover&l teachers, you will hardly a*oi<l that conteation and confn-Bion, which will ptxjve a great advantage to the devil, and a grt«t impediment to your spiritual good.

Dirtct. XI. ' If difference in judji^mentio mattere of re-ligiou do fail out between you, be snre that it be manRged witli hoUnesa, bomility, love, and peace, and not with carnality, pi-idv. uiichuritiiblerie^tt, or contention.' 1. To manage your differences holUy, is to take God for the judge, and tOK^ the matter to hin Word, and to aim at Iuk glory, and the pleasing of his will, and to UKe his means for the concord of your judgments ; which is, to search the Scripture, and cunHult with the faithful, able pa&tors of the church, and suberly and p«ti«ntly to debate the ca^c, and pray lo-getber for the illumination of the Spirit. On the contrary-year diderencctt an- carmJty managed, when carnal rtrnMoni) breed or feed them; ami when you run after thi» or that sect or party, through admiration of the persons, and v&lae not the pitrsoDa fbt the aak* of the truth, but meanure truth by the opinion and estimate of the perttons; and wbi-o you end your difierence^a by s«lfiitb, caraal priuciplea and res-p«ots : and hetice it comes to paaa, that if the huAband be a Papiat«r othenrine erroiieouB, it is two to one that tht wife bccnmerii of his erroneous religion, not beotoae wf wiy cogent evidence, but becanse he in of the Btrottgor ^ftrta, and baUioonstaM orpportuoity toperBQade.and beoauae love pre-fwneth «nd ioclineth hc^r to be of hi« opinion : and thus man nialc«d of Gud, is thv niaskr of tin- fuith of muay. 2. Your diflerenoee areiuan*(»ed in hnmiiity,when y*« have ajtist and .simltwt Kiwpicion of your own imderstunding*, and d«batv

I I

tUAP. VII.] CUKIHTIAN ECONOMICS.

i»5

and (>ractise your difiereucee witb meekness and Kubmi*-sioit; aod do not proudly overvaliie all youi own apprcheii-■ions, and despise anutlutv's rbasoQa as if they were Dot worthy of your consideration. 3. Yuur difivrvuces must Ix fto faj" managed ia lore, not that nier« love sbould make you tuni to unoLher's opinion be it true or (also, but that you must be very dettiious to be of the »ame mind, and if you cannot, must lake it I'ur a sore nSliction, und must bear with the tolemble mistakes ol' one another, as you bear with your own intirmities; that they cool not love, nor alienate your heails from one another, but only provoke you to a tender, healing, cooipusKionate care, and endeavour to du «ach other good. 4. And you must manage your diB'erencei in quietness, without any passionate wranglings and dis-seotions, that no bitter fruits may be bred by it in your fa-mitiea, among yourselvett. Tiius all true Christians must manage thvir diU't^rcDcos in matters of religion i but mniTitd persons above all.

Direct. XII. ' Be not either blinilly indulgent to each other's faults, nor yet too censorious of each other's stttte, lest satan thereby get advantage to alienate your atfectiooo from one another.' To make nothing of the tanlta of thoM whom yon love, is to love them foolishly, to their hurt, and to shew that it is not for their virtues that you love them. And to make too great a niattei of one another's faults, is but to help the tempter to quench your love, und turn your hearts from one another. Thus many good women that have busbftud^ that are guilty of too muoh coldness in religion, or worldlymindedness, or falling into ill cumpuny, and mis-ftpending their lime, are hr&t apt to overlook all possibility of any seed of grace that may be in th^m, and then looking on them as ungodly persons, to abate too much their love and duty to them. There is great wLsdom and watchfulness requisite in this case, to keep you from being carried into cither of the extremes.

Dirtet. XIII. * Ifyouare married to one that isindeedaa iniidel. or an ungndly person, yet keep up all the conjugal lovewhiuh ie due fortlie relation's sake.' Thouj^h you cannot lore them as true Christians, yet lore them »s huaband or wife. Even heathens arc bound tn fore tltoae that an thus related to them. The apontle hath determin»d the

J

CHRISTIAN UlRBCTUKV. [i'AHT II,

ease, 1 Cor. vii. that ChristmiDi must [icrform their duties to husbands or wives that are unbelievers. The faults of another discharge you not from your duty. As sataa hath deceiYcd some by separating principLea about church communion, to deny nlmost sill God's ordinances to many, to whom they are due ; so doth he thus deceive Kome persona III family relations, and draw them from the duties which they owe for owe auotlier';* good.

Direct, xtv. ' Join together in frequent atid fervent prayer.' Prayer dolU force tlie mind into some cumpoBed-netis and Hohriety. and aHecteth the heart with the presence aiid mupeiity uf God. Fray also for each other when you are in secret, that God may do that work which you most desire, upon each other's UearUt.

Direct. XV. Lastly, ' Help each other by an exemplary life.' B« that yourselves which you desire your husband or wife should be: excel in meekness, and huuulity, and cbanty, and dutifulne«N, anddili>reiice, and self-denial, and patience, &8 far iia you do excel in profession of religion. St. Peter Eaith, Uiat even tho^e that will not be won by the Word, may be won withoat it by the conversation of their wives : that is, the excellency of religion may so far appear to them, by llie fruits of it in their wives' conversations, ag may first incline them to tliink well and honourably of it, and so to inquire into tlie nature and reason of it, and to hearken to their wives; and all this witJiout the public ministry. A life of undisKembled lioliness. and hearenliness, and self-denial, and meekness, and love, and oiortificution. IS a powerful sermon ; which, if you be constantly preaching before those that are Ktill near you. will hardly miss of good effect. Works are more palpably si^nilicant and per suasive, than words alone.

Dirttt. VII. • Another great conjugal duty is, tobobelp-'^ ful to each other for the health and comfort of their bodieK".^ Not to pamper each other's flesb, or cherinh the vices of pride, or slotli, or gluttony, or vuluptuniisiicss in each other \ but to further the health and cheerfuhiess of the body, to fit it for the service of the soul and God. Such cherishing or pleasing of the 6esh, whicli in unlawful in each person to himself, is also unlawful (ordinarily) to use toanother. But " Hmn. iSl 13. I*. Ejifan. t. t9. 31. G«i. iL IS.

I

CHAK Vll.] CM'ftlSflAN KCONOH1C8.

W7

such ns you muy um for yourself, you muy use ilso for your wife or husband. Not to live above your estates, uor i servants lo your guts, to serve the appetites of one another'' by Jelicious fare ; but to be careful of that heulth, without which your Uvet? will be made unserviceable or uncomfortable : a.nd this must proceed Irom such a love to one another as you have lo yourselves : 'and that both in time of healths and sickness.

1. Ill health, you must be careful tu provide for each other (not «o much pleasing as) wholeaome food, and to'J keep each other from that which in hurtful to your health ^.l dissuading each other from gluttony and idlenesit, the two' great murderers of mankind. If the bodies of the poor, lai hunger, and cold, and nakedness must be relieved, tnuclLi more of those that are become as your nwD flesh.

2. Also in sickness, you are to be tenderly regardful of\ each other i and not to be sparing of any costs or pains, by' which the health of each otker may be restored, or your' souls confirmed, and your com.forts cherished". You must' not loathe the bodies of each other in the most loathsome' eickness, nor shun them through loathing; no more than you would do your own?^. " A triend ioveth at all tiraea, and a brother is born for adversity':" much more those that are so nearly bound for sickness and health, till death i shall eeparatc them. It ie aa odious sin to be weary of a sick or Buffering friend, and desirous that God would take them, merely that you may be eased of the trouble. And usually such y.ersons do meet with such measure as they' measured to others; and those that they look for help and' comfort from, will perhaps be as weary of them, and as glad^ to be rid of them.

■•(( i>iV«f(. viii. ' Another duty of husbands and wives ii' to be helpful to each otlier in their worldly business, and estates*.' Not for worldly ends, nor with a worldly mind; ■ but in obedience to God who will have them labour, as well as pray, for their daily bread, and haLh deLermiiied that in the sweat of their brows they shall eat their bread i and that iix days they shall labour and do all that they have to do; and that he that will not work must not eat. The care of

*G«Luvil.l4. »Ep1i.».a9.SI. jDh.tlx.l7. ii.9. ■Prov.wH.ir. • See Pnrr. nmI. Oen.s»l. 40. IK. ii.A. 111m. v. 14. f B,

CHRISTIAN DlRtCl'OUY. [PAHTII.

their affairs doth lie upon Uiem boUi, aud ueither of tbem iuu»t cant it oS anil live iu idleness (unlr»s one of tbeui be an idiul, or no Hitlers, as to be until Tor car«, or so sick or kme, as to be unfit for Ubour).

Direct. IX. 'AlBoyoutuustbecarefuloftheUwrulhonour and good uauieit of one aoother''.' You must not divulge but conce^ the dinhonoumblo failingtf of eacb other: (b« Abigaiil, except iu uuy case compassion or justice recjuire yOu to open tbem to any one for n cure, or to clear the truth.) The reputation of each other must l>e hk dear to you as your own. It is a itmfuli and unfaithful practice of many, both husbauda and wireHj who amoo^ th«ir companions are opening the fnulM and intirniitieii of each other, H-hich they are bound in t«ndt.-rn«isK Iu corer. Ah if they perceived oot that by dishonouring one another, they dis-faonour themselves. Love will covvr a multitude of fanltti. Kay, many disntiecled, peevish personii will aggravate all the faults of one another behind their backa to stranger*; and Kometimea slander theJS, and speak more than ic truth. Many n uiiin batli been put to clear his good nam« from the Zanders of a jcalouii or a passionate wife: and an open enemy is not capable of doing one so much wroitg as she that is in his bosom, becnufic slie will easily be beliered. aa being supposed to know him better than any etlker.

Dinei. x. 'It is alao a great pnrt oS the dnty of haa-bands and wives, to be helpful lo one uuuther in tlie education of their children, und in the government oftlit- inferiors of the family'.' Some men cast all the care of their cfaiL-dr«n while they are young upou their wives : and many women by tlieir passion and indiscretion do make lliemselves nnbt to help their huabandx in the gorermiieat either of tbflir children or Mrvants: but this ia unv uf the greatort. partK of their employment. As to the mnn's part, to gVTW* his houKR well, it is ^ duty unquestinnable. And it it not fcu be denied uf the wife. " I will that tin* younger women many, bear children, guide the boused" Uathsheba taiighl

■■iSatu. UT.ty MitL XTiii. i6. UaD. L 19. tBta.»Lr. Pnir, sssi M. Gectci. *ll. S. 1*Nrr. ixll. I. t Stm. vl. «0. Gm.'». ft.tlt.

" iTiiu. uL 4. It. Ocs.iviii. I*. »ti».t, fcc. Jvt, xiiv. 14. PmUcL * ITmi. t. It.

CHAP. VII.] CHHIKTIAN ECONOMICS.

U9

Solomon'. Abig«il took better care ofKabal's house Uiaa be did himself. They that have a joint interest, and are one fleah, must have a joint part iu goveramvat; although their power be not equal, and one may better oversee some btiBine», and the other, other busiuess; yet iu their ptacM i they miisi divide tbc care, and help each otlier: and not' as it is with many wicked persons, vrbo are the most unruly part of the family tlieiusel\r^. and the chitfest cauBc that i!. is ungoveriied and ungodly, or uuc party hindereili the other from keeping order, or dmng any good. ,

Direct. XI. ■ Another part, of their duty is, to Iiclp each oth«r in worka of charity and hospitality^' While they hare opportunity to do good Co all, but especially to them of the houaehnid of iaith ; and to sow to the Spirit, that of the Spirit tbey may reap everlasting life : yea, to sow plcu-tifiiUy that they may reap plentifully^, that ii'they are abl« their bouses may allbrd relief and entertainment for th« needy; especially for Christ's servanta for their inastvr'ft'j sake; wlio hath promitted that "He that rercireth a pro-] phet in the name of n prophet sliuU receivv a propliet'a rtK ward : and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward: and whosoever shall give to drink unto one of these little ones, a cup of cold water, in the name of a disciple, verily I say unto you, lie shall in no wise lo&e his reward''," Ihe woman of Shuneui lost notliing by the enterlaiiiment of Klisha, when she said to her busbancl, " Behold, now 1 perceive that this is an holy man of God which passeth by us continually: let tis make him a little chamber I pnty thee on the wall, and let ua set for him there a bed, and atahle, and a stool, and a candlestick: and it ttbaJI be wheu he cometh to Qs, that he shall turn in thither'." But now how cotDr mon is it for the people to think all too little for themselves ; and if one of them be addicted to works of charity, the other is covetons and is always hindering them.

Jhrect. XII. ' Lastly, itis a great part of the dutyof hu^j

• Vtav. XXK.\. L

'Htb.xiii.X. Gon. aviii. d, &c. Ami. sil^ IS. tC»r.a.6> LuLa iTi.l 1 Tijn. iu. X. *. 10. Prov. xi. KO. iS. l^ch. vlH. 10. Pni*. xU. 17. Job kxi) IS. >iil. fU. nen XI. 35.

*Ual.»l. MJUalt.*. •I.«l. •SlUn|iiT.«,iO.

bunds and wires, to be helpers and comfortent of each other in order to a safe and happy deith.' 1. In the lime of health, you niuat often and seriously remember each other of the time when death will make the separation; and live together in your daily conTcrse, as tliose that are otill expecting the parting hour. Help to awaken each other's souls, to make r«ady all those graceH which then will prove necessary, and to live in a constant preparation for y«ur change. Reprove all that in one another, which will be unsavoury and ungriiteful to your review at disath. If you see each other dull and bIow in your preparations, or to live in vanity, worldline^^s, or sloth, as if you had forgotten that you muKt shortly die, atir up one another to do all that mthout delay which the approach of such a day requiretb. 2. And when death in at hand, O then whnt abundance of tendtrmes^, aud xeriouHiie.is, and skill, and diligence, is needful for one, that hath the last oftice of love to perform, to the departing *ouI of so nearafneud! O then what need will there he of yuur muHt wise, and faithful, and diligent help! When Uiiture fail>oth, and thtf pains of Aesh divert the mind, and temptations are stroDge^t while the body is weakest; when a languishing body, and u doubting, fearful, troubled mind, do call for your compassion and help, O then what akill and holy seriousnesN will be neceRisaiy ! O what a calamity in it to have a carnal, un»anctiiied hnaband or wife, which will neither help you to prepare for death, nor can speak a serious word of coudbvI or comfort to you at a dying hour: that can do nothing but stand bv aud weep over yon; but have not a sensible word to say, aboal the life that you are going to, nor about the duty of u departing Roul, nor ngaimtt the temptationit and fears which then niay be ready to overwhelm you. Tliey that are utterly unprepared and unlit to die themselves, can do little to prepare or help another. But IhtT,- that live together as the heini of heaven, and coHverse ou earth as fellow-travellers to the land of prunuae. may help and encourage the souls of one another, and joyfully part at death, as expecting C|uickly to meet again in life eitmal.

Were it not le«t I be over-tinlious, I should nest speak of the manner how husbands and wives must perform their duties to each other: &k 1. Thai it should be all done in

I

CHAP. Vin.J CRniSTIAN ECONOMICS.

such entire love, as tnaketh the case of one another to you 8s your own, 2. That therefore nil mtjet be done in patience and mutual forbearance. 3. And in famitiarity, and not with strtingeneas, distance, sourness, oor aHccted complt-ment. 4. And io secrecy; where I should have shewed you in what cases Kecrecy may be broken, and in vrhnt not. 6^ And in confidence of each other's fidelity, and not in bus* picion, jealousy, and distrust, fi. And in prudence to manage things aright, and to foresee and avoid impediments and inconvenienciefi. 7. And in holiness that God may b« the first and last, and all in all. 8. And in constancy that you cease not your duties for one another until death. Bat] necessary abbreviation allowetli me to say no more of | these.

CHAPTER VIII.

The special Duties of Huifmnds to their Wives.

He that will expect duty or comfort from his wife, must be faithful in doing the duty of a husband. The failing of yourselves in your own duty, may cuuB>e the failing of another to you, or at least will some other way aa much afllict you., and will be more bitter to you in the end, than if an hwiulred failed of their duty to you, A good husband will either make a good wife, or easily and profitably endure a bad one. 1 shall therefore give you directionB for your own part of duty, ae that which yonr happiness is most coQcem-ed in.

Direct. I. 'The husband must undertake the principal part of the government of the whole family, even of the wife herself.' And therefore 1. He mu8t labour to be fit and able for that government which he undertaketh : tlitti ability conKisteth I. In holiness and spiritual wisdom, that he may be acquainted with the end to which he is to conduct them, and (he rule by which he is to guide thera; and the principal works which ibey are to do. An ungodly, 'irreligtouR man is both a stranger and an enemy to the ■chiefewt part of family-government. 2. His ability consist-

rtli in a due acquaintance vrith the works of his calling, and the labours io which hie Rervanu nre to be employed. For he that is utterly unac<][uainted with thtir buntnefw, will be very unfit to govern them in it: unless hp commit that part of their goTernioent to his wife or h steward that ia acquainted with it. 3. And Ue must be acquainted both with the common tftmpfr and inAratities of njnntiiKl. thai he may know how much is to be borne with, and also with the particular tecnper, and faults, and virtue* of those whom he is to govern. 4. And he must have prudence to direct himself in all his carriage to thetu: and jiintit* to deal with KTeryoneas ihey deserve; and love todo them all the good he can, for soul and body. 11. And being thus able, he must make it his daily work, and eHpt^cially be sure that hi) govern himself well, that his example may be part of his government of otliers.

Direct, II. 'The husband must so unite authority and love, that neither of them may be omitted or concealed, but both he exercised and maintained.' Love must not be exercised so ituprudeutly as to destroy tlie exercise of authority : and authority mutit not be exeici&ed over a wife so ma-giatenally and imperiously, ae to destroy the exercise oS love. As your love must be a governing luve, ao your ootu-maadamuat all be loving commaDd^. Lo^e not your authority} for that will but disable you frooi doing the olhce of a husband to your wife, or of a ntaator to your servauts. Yet tnuBt it bemainlained by no raeana iacoaaisteulwith conjugal love} and tlierefore not by fierceness or cruelty, by threatenings or stripes (unless hy distraction or loss of lea-aoD. they ccaae to bu incapable of the carriage otbcrwisc due to awife). There are many cases of equality in which authority i)i not to be exercised; but there is no case of iueqiiul-ity or unwortbiness so great, in whicli conjugal lovo la not to be exercised; and tbereforo aothiog must exclude it.

Direct, iki. ' It ia the duty of husbands to preserve the authority of their wives, over the children and servants of the Gunily.' For Uiey are joint goveruors with them over bU the ioTeriors. Aad the iofimiitias uf women are apt many timee to expose them to contempL: so that, servants and children will be apt lutdigfal them, and disobey tbesn, jf the husband interpose riot to preserve their honour and

I

»'"•]

CHRISTIAN KCONOHICS.

»«f

anthoritjr. Vet this must I>e done with Kueh caniHXK a# i tbese: 1. Justify nut nay error, vice or weakneflH u( yon^j wives. They may he concealed and excnued ns ior us maTJ b«, bal never owned 0( defended. 2, Urge not obedience' to any unlawful commnnd of theirs. No one hath authority < to contradict the law of Qod, or disoblige any from hivi government. You will hut diminish your own fluthority] mtli persons of any undvristundiag, if you justify any thirip' that is against God'saulbority. Bat if the thing eommaod-«d be lawful, though it may have some inconTt^niencefl, yool must rebuke the disobRdience of inferiors, and not sufle them to illicit the commands of your VfiTen, nor to set theiH own reason and wills against them, and siy,' We will noCi do it.' How can they htlp you in government, if you Ruffei^j them to be disobeyed.

Direct, iv. ' Also you must ppenerve the honour an well'j as the authority of your wives.' If they have any dia honourable infirmities, thc-y are not to be mentioned by children or servantit. A» in the DRtural body we cover mont carefully the most dia honourable parts (for our cnmefy parts have no need'), ho must it he here. Children or servants must not be suffered to carry tbraiaelvefl contemptuously or rudely towards them, nor to despiaa them, or speak unmannerly, proud or disdainful worda to them. The hunband must vindicate them fixira all such injury and contempt.

Direct. V. 'The husband is to excel the wife in know*! ledge, and be her teacher in the matters that belong to her salvation.* He mnnt instruct her in the Word of Gtjd, and direct her in particular duties, and help her to subdue her own corruptions, and labour to confirm her ngaimit temptations -y if she doubt of any thing that be can Ksolve her in, she ia to ask his resolntion, »nd he to open to her at home, the things which she understood not in the congregation''. But if the husband be imieect an ignorant sot, or have made himself imable to instruct hia wife, she i» not bound to ask him in vain, to teach her that which he underatandeth not himself. Those husbands that despise the Word of God, and live in wilful ignorance, do not only despise their ovrA sonta, bat their familieA also ; and making (hemselvea on-nble for their duties, they arc nstwily themselvee despised

* I Cor. lii. C9, H-

* I Cor. ■■• ■ Si.

CHRISTIAN DIRECTORY.

[PART If.

by their inferiorB: for God hath told such in hie message to Bit, " Them that bonoui' me, I will honour; and they that despiHC mc. shall be lightly esteemed'."

Direct vi, 'The husband luuat be the principal teacher of the family.' He must instruct theui, and examine them, and rule them about the matters of God, as well as his own service, and see that the Lord's day and worship be observed by all tba.t are within his gate8. And therefore he must labour for such understanding and ability as i« oeceBsary hereunto. And if he be unable or negligent, it is his sin, and will be his shame. If the wife he wiser and abler, and it. be caat upon her, it itt his diehonour: but ifncilberof them do it, the aio, and shame, and sutfering, will be common to tbem both. i-

Direct. VII. 'The husband is to be the mouth of the family, in their daily conjunct prayers unto God.' Therefore he must be able to pray, and aUo have a praying heart. He must be as it were the prieutt of the houfii-hold; and therefore should be the most holy, that he may be fit to stand between them and God. aud to offer up their prayers to him. IftJiiB be cast on the vrife, It will be his dishonour.

Direct, viii. ■ The husband is to be the chief provider for the family (ordinarily).' It is supposed that he is most able for mind sOid body, and is the chief disposer of the estate. Therefore he must be specially careful, that wife and children want nothing that is fit for them, so far as he can procure iU

Direct. IX. 'The husband must be strongest in family-patience ; bearing with tlie weakiie»s and passious of the wife : not so as to make light of any sin against God, but so as not to make a great matter of any frailty as against himself, a]]d BO as to presf^rve the love and peace which is to be as the natural temper of their relation.'

Dirtct. X. ' The manner of all these dutiea must also be carefully regarded.' As 1. Tliatthey be done in prudence, aodDOtwitb folly, rashness, or inconsiderateness. 'i. Thai all be done in conjugal love, and tenderness, as over one that is tender, and the weaker vessel; and that he do not t«ach, or command, or reprove a wife, in llie same imperious manner as a child or servant. 3. That due familiarity be • 1 iUin. H. sa.-

I

CHAP. IX.

CHRISTIAN ECOKOHIC5.

matntained, and that he keep nut at b distance and strange-nc8B from his wife. 4. That love Lb confident, without base suspicions, aad causeless JcaJousica. 6. That all be done in gentleness, and not in pnKsioii, roughneu* and sourness. 6'. That there be no uojust and caus«leiis concftal-ment of secret^, which ahouM be common to them both. 7. That there be no foolish opening of &ucb Mcrcts to h«r a« may become her snare, and she is not able to benr or keep. 8. That none of their own matters, which should be kept secret, be made known to others. His teaching and reproving her, should be for the most part secret. 9. That he be constant, and not weary of his love or duty. I'bis briefly of the manner. •■

CHAPTER IX.

The special Dutm of Wives to Husbands.

The wife that expecteth comfort in a husband, must make conscience of all her own duty to her husband : for though it be his duty to be kind and faithful to her, though she . prove unkind and froward, yet I. Men are frail and apt to fail in such difficult duties as well as women. 2. And it is «o ordered by God, that comfort and duty shall go together, and you shall miss of comfort, if you cast off duty.

Direct, i. ' Be specially loving to your husbands;' your natures give you the advantage in thia; and love feedcth love. This is your epecial requital for all the troubles that your infirmities put them to.

Direct. II. ' Live in a voluntary subjection and obedience to them.' If their softness or yieldingness cause them to relinquish their authority; and for peace they are fain to let you have your wills ; yet remember that it is God that hath appointed them to be your heads and governors. I they are so silly as to be unable, yi>u should not have clio-Kcn such to rule you as are unfit: but having chosen them, you must aasiet them with your better understanding, in a aubmissive, and not a ruling, roasterly way. A servant that' bath a foolish master, may help him without becoming mas*' ter. And do not deceive yourselves by giving the bare titles

CHRISTIAN DIRECTORT. fvART II.

of govercunent to your husbands, when yet you must oeedft in all things have your onn wills; for this is but mockery, and not obedience. To b« subject and obedient, is tu lake the understanding aiid will of another to govern you, before (though not without) your own ; and to make your uudcr-stundings and wills to follow the conduct of his that goveni-eth you. Sclf-willedness is contrary to subjection and obedience.

Direct, in. ' Learn of your husbando as your appointed teachers, and be not self-conceited and wi8e in your own cyca. but ask of them such iustiuctioas an your ca»e rcqui-reth.' " Let your women keep silence in the churches: for it is not permitted to them to 6peak ; but tliey are couijnond-ed to be under obedience, as also enith the law: and if tiicy will learn any thing, let them, ask their husbands at home";" (unle&s when the husband is $o ignorant as to be utterly unable; which is his ain and shame. For it is vain to auk that of them which they know not.)

Direct, iv. 'Setyourselves seriously to amend all those faults which they reprove in you.' Do not take it 111 to be reproved; swell not against it, as if they did you harm o]r wrong: it is a very ill sign to *' hate reproof ••." And what dutEi their government of you signify, if you will not ajnend the faults that arc reproved in you, but continue impenitent and grudge at the reproof/ It is a miserable folly to desire to be flattered, and soothed by any, but especially by one that is bound to be faithful to you, and whoiic intimacy should make you as ready to hear of your faults from him, if to be acquainted with them yourselves; and especially Iflien itconcernclh the safety or benefit of your souls.

Direct. V, • Honour your husbands according to their superiority.' Behave not yourselves towards them with unre* vereucc and contempt, in titles, speeches, or any beba-Tionr : if the wortli of their persona deserve not honour, yet their place deserveth it. Speak not of their infinnitiee to others behind tbeir backs; as some twattling gossips use to do, that know not that their husband's dishonour is theif own, and that to open it causeleHsIy to others, is their dou* ble shame. Those that silently hear you, wilt tell others behind your back, bow foolislily and shamefully you spoke to , I.,'XCw.iiT.U,SS. I'Pnir. sii. 1. x.ir. M.KKSi.St. ivUii^.

I

CHAP. IX.] CHKIfiTIAN ECONOMICS.

147

them against your husbands. irOod hare made your ucm> eat fiicntl an affliction to jou, why nhoold you complain to one that is farther off? (Uolcss it be to some special, pru-deut friend, in case oftruc necessity for advice.)

Direct. VI. ' Live in a cheerful contentednens with youp, conditio!); and take heed of an impatient, murmuring ^i' lit.* It is a continual burden to a man to have an impa^ tient, discontented wife. Many a poor man can easily bear^ his poverty himself, tliat yet is notable to bear his wife's impatience under it. To hear her night and day complainir^j and speaking distrustfully, and see her live di&quictedly, ifl larheavierthauhispoverty itself. If hiHwifecould bearitas patiently as he, it would be but light to him. Yea, in case of sitiFering for righteouaness'sake, the impatience of a wife is a greater trial to a man than all the aufiering itself; and many a man that could easily have suffered the loss of hi« estate, or banishment, or impriionment for Christ, hath betrayed his cooBcience, and yielded to sin, because hia wife hath grieved bira with impatiency, and could not bear what he could bear. Whereas a contented, cheerful wife doth help to make a man cheerful and contented in every ttftte.

Direct, VII. 'In a special manner strive to subdue your paasuone, and to speak and do all in meekuesfi and sobriety.' The rather because that the weakness of your sex doth usually subject you more to passions than men: und it in the common cauKC of the husband e disquictuc^s, and the calamity of your relation. It is the vexation and sickness of your own minda; you find not yourselveK at case within as long OS you are passionate. And then it is the grief and dJsqui* etuesft of your hnsbanda: and being provoked by you, they provoke you more; and so your disquietneaa increateth-, and your lives ai'e made a weary burden to you. By all means therefore keep down passion, and keep ■ composed, patient mind.

Direct, viii. 'Take heed of a proud and contenlioui! diM-position i and maintain a humble, peaceable temper.* Pride will make you turbulent and unquiet with your husbands, and contentious with your neighboms: it will make you foolish and ridic^loiiH, in Htriving for honour and precedency, and envying those that exceed you, or go before you* in a word, it is the deril's sin, and would make you a shame

CHKISl'IAN DIRCCTOay. [PAKT II;

and trouble to the world. But humility is the heslth, the petict*. and the ornament of the souL " A meek and qtii«t spirit is in the sight oCGod nf great price ^" (Write those words in your bed-chamber on the walls where they may be daily before your eyes.) " Put on as the elect of God, holy and beloved, bowels of mercy, kindDess, humbltneas of mind, meekness, long-Buffering, forbearing one another, aud forgiving one another''." If this be the duty of all to one another; much more of wives to husbands. "Yea, all of you be subject one to vinother, and be clothed with humility ; for God resistcUi the proud, and givelh grace lo the humble'." Proud women ofi. ruin their huabmid^' estates, and quietneBS, and their own souls.

Hirtcl, IX. 'Aflect not a cbtldiiih gaudinese of apparel, nor a vain, or coatly, or troublesome curiosity iji any thing about you.' Uncleanness and nuDtineifs is a fault, but very small in comparison of tbis pride and curiosity. It disho-Doureth your sex and selves to be ao childish, aa to over-mind such toyiah things. If you will needs be proud, be proud of somewhat that i« of worth and proper to a man : to be proud of reason, or wisdom, or learning, or goodneiw. la bad enough; hut this is to be proud of something. But to be proud uf fashions and fine clothes, of spots and naked-ne»a, of sumptuous entertaiameots, aod neat rooms, is to be proud of your ghame. and not your virtue; and of that which you are not so much as commendable for. And the cost, the time (O precious lime!) which themselvca and their servants must lay out, upon their dressings, entertain-mentit and other curiosities, trill be the shame and sorrovr of their snuLi, whenever God shall open their eyes, and make them know wliat time was woitb, and what greater matters they had to mind, If vain and empty peraoiut like your-Beives, commend you for your bravery or cutioaity, no wiU not any judicious, sober person, whose commendation is much wortti. And yet 1 must here with grief take notice, that when some few that in other matters»eem wise and religious, are themselves a littlu tainted with ihia childish curiosity and pride, and let fiUl words of disparagement Kgunst those whose dress, and dwellings, and entertnin-HLBDts, are not ao curious as their own ; this proves the

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CHAP. IX.] CHRI8TIAK ECONOMICS.

149

greatest maiiitainer of this siu, and the most notable %er* vice to tile devil: for then abundance will plead this for this sinful curiosity and pride, and Bay,' 1 shall elfie be ao counted base or s^irdid ; even aucb and such will Kpeak against me.' Take heed, if you will needs be such yoar-selves, that you piutc not against others that are not aa vain and curious aa you : for the nature of man is more prone to pride and vanity, than to humility, and the iiupruvemeni of their time and cost in greater matters ; and while you think that you speak hut against indecency, you become the devil's preachers, and do him, more service than you consider of. Ytiu may as wisely apeak aE;ain8t people for using to eat or drink too little, whuu them is not one of a mnlti-tude that liveth not ordinarily in excess; and so excess will get advantage by it.

■^ Direct. X. ' Be specially careful in the governn»ent of ■ your tongues ; and let your words be few, and well considered before you speak them.' A double diligence is needful in this, because it is the most common miscarriage of your sex: & laxative, running tongue, is so great a dishonour to you, that 1 never knew a woman very full of worda, but she was the pity of her friends, and thecontempt of others; who behind her hack will make a scorn of her, and talk of her as some crack-brained or half-witted person; yea, though your talk be good, it will be tedious and contemptible, if tt be thus poured out, and be too cheap. " In the multitude of words there wanteth not sin ; but he that refraiueth his lips is wise'." You must answer in judgment for your " idle rtords^." Vou will take it ill to be accounted fools, and made the derision of those that talk of you: judge by the Scripture what occasion you give them. " A dream cometh by the multitude of business, and a fool's voice is known bya multitude of words: in the multitude of dreams, and many words, there are divers vanities." "The worda of a wise man's mouth are gracious j but the lips of a fool will swallow up himself. The bijginuing of the words of his mouth is foolishness ; and the end of his talk is mis-obievoua madness: a fool also is full of words *■." Whereas a woman that is cautcJoua and sparing of her words, is commonly reverenced and supposed to be wise. So that if ' Pnr. a, 19, 1 1VU«. sil.«. BccIm- ». S. T. » P-e*l~. t 1«—14.

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CHRISTIAN DJRECTOKY. [PART II.

yOQ bad do higher design io it, but merely to be well thought of, uid honoured hymen; you can scarcely take a tjurcr way, than to let your words be few and weighty ; though the avoiding of sin, and unqoietQess, tibould prevail with you much more.

Direct. XI. ' Be williug aud diligent in. your proper part, of the care and labour of thu family.' As the primary pro-viiiioQ of maintenauce betongeth most to the husband, so the secondary provision within doora belongetb specially to 4he wife. Read over and over the thirty-Bret chapter of Proverbsi especially the care of nursing your own children, and teaching them, and watching over tliRmwben they are yciung; and also watching over the family at home, when your husbands are abroad, is your proper work.

Direct, xii. 'Dispose not of your husband'seatate, without his knowledge and conaent.' You are not only to consider, whether the work be good that you lay it ont upon, but what power you have to do it. Quest. But may a woman give nothing, nor lay out nothing in the house, without her husband's conseot? Amxo. 1. If she have his general or implicit coasent, it may suiBce; that vt, if he allow her to follow her judgment; or. if he commit such a proportion to her power, to do what she will with it. Or, if ahe know, that if he knew it, h« would not be Lgainiit it, 3. Or, if the law, or his coDseat, do give her any propriety in any pari of his estate, or make her a joiut'proprietor, she may proportionably diapose of it in a necesftary case'. The hosbaod is considerable, cither as a proprietor, or as her governor. As a proprietor, he only may dispose of the estate, where he is the sole proprietor: but where consent or the law of the land doth make tlie woman joint-proprietor, she ia not disabled from giving for the want of a propriety. But then no law excmpteth her from his government; and therefore she is not lo give any thing tn a way of disobedience, though it be her own: except when he for-biddeth that which ia her duty, or which he hath no power to forbid. So that in case of joint^propriuly »he may give without him, so be it she exceed not her proportion, and also if it be in a case of duty, where he may not hinder her. As to save the lives of the poor in extreme necessi^, ' Sm ih. ClMgc 00 Fnoiily Hclntlun). who miiS Ibe moM apiut wmtrtit ^tmr.

CHAP. IX.] CHRISTIAN ECONOMICS.

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fomine, or imprisonment, or the like. 'i. Bnt if the thing be wholly her own, exceptc^l from his propriety, and she be sole proprietor, then she need not ask his consent at all, any other way than as he is her guide, to direct her to the best way of disposing of it: which, if he forbid her, itwtead of directing her to it, she is not thereby exciiitable before Ood, for tlie abosing of her trnst and talent. 4. I conceive that * ad ali(iuid' as to certain absohttely n»ce»nnry uses, the very relation niaketh the woman aa a joint-proprietor'': as if her husband will not allow her sach food and raiment as is necessary to preserve the lives and health of herself, and all her children ; she is bound to do it without or against hia will (if aho can, and if it be not to a greater hurt, and the estate be his own, and he be able) rather than let her children contract such diseases, as apparently will/oilow to the hazard of their lives. ¥ea, and to save the life of another that in famine is ready to perish: for she is not ns a stranger to his estate- But out of these cases, if a wife shall secretly waste or give, or lay it out on bravery or vanity, or set her wit against her husband's; and because she thinks him too strait or penurious, therefore she will dispose of it, without his consent. Thia is thievery, disobedience, and injustice.

Que$(. I. ' But as the case standeth with us in England, hath the wife a joint-propriety, or not?'

Aiisw. Three way^ (at least) she may have a propriety. 1. By a reserve of what was her own before; which (however some question it) may in some cases be done in tlieir agreement at marriage. 2. By the law of the land. 3. By the husband's consent or donation. What the law of the land Baith in case, I leave to the lawyer;^: but it seemeth to ttie, that hia words at marriage ' With all my worldly ^oodit I thee endow,' do signify his consent to make her a joint-proprietor : and his consent is sufficient to the collation of a title, to that which was his own. UnteBH any can prove that law or custom, doth otherwise expound the tvords (as an empty formality), and that at the contract, thi-t was or should be known to her to be the sense. And the law's al^

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cMKisTiAN uitttcroRr. [fart II.

lowing ttie nit'e the third part upon death or separation, dotli intimate a joint-propriety before.

Quest. II. 'If the husband live upou unlawful gain, m cheating, stealing, robbing by the highway, &c. is not the wife guilty asBJoint-proiirietor, in retaining such ill-gotten goods, if she know it? And is she bound to accuse her husband, or to restore euch goods?'

Answ. Her duty in Arst to admonish her huubuud of his tun and danger, und eudcavour his repentance, in the mean time disclaiming all consent, and reception of the goodv. And if »he cHniiot prevail fur his repcnUnce, restitution, and reformution, she halh a double dutyto perlbnii; the one tft to help them to their goodii whom he hath injured and robbed (by prudent und just means): the other is to prevent his robbing of oUtera for the time to come, liut How these raimt be done is tlic great difficulty.

I. If she foresee (or may do) that either by her husband's ditipleasure. or by the cruel revenge of the injured party, the Imrt of discovering the fraud or robbery, will l>e grcuter than the good, then 1 think tliat ebc in not bound to discover it. But by some secret, indirect way, to help the owner to hia own ; if it may be done williout a greater hurt.

W'- 2. To prevent his sin and other men's future sufleriiig by him, she sccmctli to me to be bound to reveal her hub-band's sinful purposes to the magistrate, if she can no other way prevail with him to forbear. My reasonii are, he-cnuKe the keeping of God's law, and the law of the land, aud the public order und good, and the preventing of our neighbours' hurt by robbery or fraud; and &o the interest of honesty and right, is of greater importance than any duty to Iter husband, or preservation of ber own peace, which seemeth to be against it. But then 1 must suppose that she livcth under a magiittrate. wbo will lake but a just revenge. For if she know the laws and magistrate to be bo unjuel, as to punish a fault with death, whic-h deRervrth it not, she is not to tell such a tuagtslrate. but to preserve her neighbours'safety by some other way of intimation.

If any one think that a wife inay in no case, accuse a huttband, to tlie hazard uf his life or estate, let them, 1.

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CHAP. IX.] CHRIXTIAN ECONOMICS.

l«s

Remember what Qod obliged parents to do against tbe live* of incorrigible children, Deut. xxi. 2. And that the honour of God, and the lives of our neighbours, should be prefen-ed before the life of one offender, and iheir eBtatea before bia estate alone. 3. And that the light of reason telleth us, that a wife is to reveal a treason against the king, which is plotted by a huetband; and therefore alH4^1 the robbing of the king's treasury, or deceiving him in any matter of great concernmf>iit. And therefore in due proportion, the laws and common good, and our neighbonra' welfare, are to be preserved by us, though against thenear^ est relation : only all due ttndeniess of the life and reputation of the husband ir to be preserved, iu the manner of proceedings, as far as will stand with the interest of justice, and the common good.

Quat. III. 'May the wife gu hear sermons when the buuband forbiddeth her?'

Amw. There are some sermons which must not be heard ; there are some sermons which may be heard, and mtiNt when no greater matter doth divert an ; luid there are some sermnns which must be heard, whoever shall forbid it. Those which must not be heard are such us are heretical (ordinarily) and such as are superfluoiis.and at such times when greater duties call us another way. Those which may be heai'd, are either occasional sermoii^, or 9uch leoturesasare neither of neccs* sily to ourselves, nor yet to the owning of God and his public worship. One that liveth where there are daily or hourly sermons, may hear them as oft as suiteth with their condition, and their other duties : but in this case, the command ofa huF^bund, with the iuconTeniences that will follow disobeying hira, may make it a duty to forbear. Bnt that we do sometimes publicly own God's worship, and church or> diuances, and receive ministerial teaching for our edification, is of double necessity; that we deny not God, and that we betray not, or desert not our own soula. And this is especially necessary- (ordinarily) on the Lord's days, which are appointed for these necessary uses. And here the husband hath no power to forbid the wife, nor should she (formally) obey Ins prohibition. But yet as affirmativt-s bind not ' ad acmpcr,' and uo duty is a duty at every season; BO it is possible that on the Lord's day, it may extra-

CHfMSTIAN DIRECTORV. [PART II.

ordinarily become uduty to forbear sermons or sacramenu. or oUier public worship. As when nay greater duty caJleth as away: as to quench a fire ; and to save men's lives ; and to save our country flrom an enemy in the time of war; and to nave our own lives (if we knew the assembly would be anssalted), or to preserve our liberty for greater service. Cfarist set us to learn the moaning of this lesson ' 1 will have mercy and not Hacritice.' In such a case also a mischief may be avoided, even from a husband by tiie omission of a duty at that time (when it would be no duty) for tlus is but a tnm»position of it. But this is but an act of prudent self-preservation, and not an aot of formal obedience. 1- Qtiat. tv. * If a woman have a husband so incorrigible in vice, as that by long trial she findeth that speaking against it, makcth him worse, and causctli him to abusti her, is she bound to continue her disauasion, or to forbear?"

Ansiv. That is not here a duty which is not a means to do jsomu good; and that ia no niciins which ww know beforehand is like, if not certain, to do no good, or to do more harm. We must not by wearbess, laiiness, or ceusorious-ness, take a case to be desperate, which is not; nor must we 80 easily deaist with so near a relation, a» with >i atrungur or a neighbour. But yel Christ's indulgence of not exposing ourselves to be torn by dogs, and big word trodden in the diit by swiue, doth extend to relntion-s ns well as others. But then you must observe that she that ia Justly discouraged from sharp reproofs, may yet have hope tliat gentle and humble persuasions may succeed. And she that is discouraged from op«n, or frequent, or plain reproofs ; may yet have hope that secret, or more seldom, or more distant ujid general admonitions may not be lost. And she that is dificoiirage.il from one way of doing biui good, may yet have many other ways (as to set some caiiustcr whom he reTerenceth, to speak to him; to put some suitable book into his hand, &c.) And she that is discouragrd at the pre* sent, ought not totally to despair, but may make Home more atlemptfi hereafter* either in some sickness, or time of mortality, or danger, or affliction, or when possibly lime and considuralion may havt l>otl«r prepared him to lipar. And iu ibe mean time she is to continue all conjugal atfection

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CHAP. IX.]

Hnd duty, find a coDvincint;, winning course of lifej which may prove the ni'>at effectual reproof.

Quest, V.'What should a woman doin controvcrtedcases of religion, when her jndgment and her husband's differ?'

Atuw, 1, Some moke a controversy of that which with all good Christians or sober pentonSi should be p««t coti-iroversy; and some controTerBreB are indeed of real, if not inBiipernble dtflictiUy, 2. Some controTcraies are abdut impoitant, neceMstary things, and some about things of lesser moment. 3. Some ai« about mere opinion, or other men's practic*, and some about our own practice.

(1.) In all differences of judgment the wife must exercise such self'Suspicion, and modesty, and submisAion, as may si^ify her due aense, both of the weakness of her ncx, and of her subjection to htr husband. ('2.) In things indifferent ahe must in practice obey her husband ; unless when superior powers do forbid it, and that in cases where their authority ia greater. (3.) She may modestly give her reasons of dissent. (4.) She must not turn it lo an uii-pcaceable quarrel, or matter of disaffection, or pretend any differences against her conjugal duties. (6.) In dark and difficult cases ahe should not be peremptory, and self-conceited, uor importunate; but if she have faith (that is, some more knowledge than he) have it to herself, id quietness and silence; and seek further information lest she err. (6.) She must speak no untruth, nor commit any known aiu, in obedience to her husband's jud<rment. (7.) When she strongly aumpecteth it to be Kin, she must not do it merely in obedience to Lira, hut seek for better satisfaction. For she i& sure that he hath no power to force her to sin; and therefore hath no more assurance of his power in that point than she hath of the lawfiiliiesBi of the thing. (8.) But if she prove to be in the error,: she will sin on either side, till she recover. (9.) If a'| husband he in dangerous error, she must wisely, bat un-^ weariedly seek his reformation, by herself or others.

Cases about Dhorce and SeparaiioR.

Quext. I. ' Is it lawful for husband and wife to be long J

absent ftum euch otltcr ? and how long, aud iu what cases V

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tHKIilTIAN DIRHCTORY. [PART II,

Antvt. It is luwful to be absent either id tJie case of prayer which Paul mentioneth, or iu case of the needful affairs of their estateB, so long as m&y be no danger to eillier of them as to mental or corporal incontinency, nor to any Other hurt which will be grtattr than the benefits of Iheir ftbneiice, nor cause them to be guilty of the neglect of any real duty. Therefore the coses of several personR do much differ according to the different tempers of their minds, and bodies, and affairs. He that hath a. wife of a chast*. contented, prudent temper, may ntay many months or yearfi in &ome cases, when, all things considered, it tendeth to more good than hurt: iis lawyers by tlieir callings are often ne-cedsitated to follow their callings at terms and ansizes: and tnerchants may be Home years absent in some tvcighLy caseii. But if you ask, whether the f^ettiug of money be a sufficient cause ? I answer, that it is sufficient to thiiRe whose familieit must he so maintained, and their wives are easily continent, (ujd so the good of their gain is greater than any lotiB or danger that uonieth by it. But when covetonsneHs puts them upon it needlvH^ly, and their wives cannot bear it, or in any case when the hurt that is like to follow is greater thitD the good, it is unlawful.

Quest. II. ' May hnsband and wife be separated by the bare command of princes, if they make a Inw tliut in certain cases they shall part: au suppose it to ministers, judges, or soldiers Y'

Atisw. Vou must distinguish between the bare command or law, and the reasons and ends of that command : and so bctwcci) a lawful cominiind andan nnlawfiil. InsomecA»ea a prince may justly command a. separation for a time, or such as is like to prove for perpetuity,and in Rome cases ht-may not. If a king command a separation without Hufii-cient cause, ko that you have no motive but his uutbortty, and the question in, whether formally you are bound to obedience : I answer. No ; because what God hath joined, no man hath power to put asunder. Nor can either prince, pope, or prelutf diKpense with your marriage covenant. In Kucb a case, it is as tt private net, because Ood hatli gireu them no authority for it; and therefore their commands or laws are nullities : only if a prince Kny, he that will be a judge or n justice shall part with his wife, it is lawful to leave

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CHAP. IX.] CHBISTIAK eCONOMICS.

Uie officfl, ftDiJ HO obey the law. But if \w say to all miniB-tei« of the ^o»>pcl, you sball I'omake yuur wives or your luU nistry, they should do neither, because they ate divinely; obliged to both, and he Imth no power to forbid th«iu, or to dispense with that obligation.

But it may fall oiilj tJmt the ends of the command amy be so great as to make it lawful, and then it mmt be obeyed both rornially foF the authority of the prince, and 6ualty for the reasons of the thing. As if the safety of the commonwealth fihonld require, that miLiried persons be soldiers, and that they go far off"; yea, though there be no likelihood of leturniog to their fuiniliee, and withal they cannot take their wives with them, without detriment or danger to their service; in thift case men must obey the magistrate, and are called by God to forsake their wivee, as if it were by death. Nor is it any violation of their marriage covenant, because that was intended or meant to supiiose the exception ofany such call of God, which cannot be resiBted when it will make a SApamtioQ.

Quest. 111. ' May ministers leave their wives to go abroad to preach the Goitpel V

Ansu). If they can neitJierdo God's work so well at home, nor yet take their wives with them, nor be excused from doing that part of aervtce, by other men's doing it who have DO such impediment; they may and must leave their wives to do it. In thisca.se, the interest nf the church, and of the souls of many, must over-rule tlie interest of wife and family. Those pastors who have iixed stations, must neitlicr leave flock or family without necessity, or a clear call from God. But in several cases a preacher may be uecetiKilated to go abroad ; as in case of persecution at home, or of some necessity of foreign or remote parts, which cannot be other^ wise supplied : or when aonie door is opened for the conversion of infidels, heretics, or idolaters, and none else so lit to do that work, or none that will. In any such case, when Uie cause of God in any pari of the world ' consideratls consi-derandis' dotli require his help, a miiiiHter must leave wife and fftmily, yea, and a particular flock to do it. For our obligation* an? greatest to the Catholic church, and public good ; and the greatest good must be preferred. If a king command a subject to be au ambassador in (he most remote

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CHRISTIAN UlRKCTORV. [PART tl.'

I>art of the world, nn<l the public fi;DOcl withal requireth it, if wife and children cannot be taken with liim, they must b«> left behind, and he must go. So must a consecrated miniH-ter of ChnBt for the service of the church refuse all entan-' gletnents, which would more hinder hit work than the contrary beneflu will countervail. And tliis exception also wan Bopposed in the marriage contract, that family iuterestM anil comforts must gire way to the public interest, and to God's diHposuU.

And therefore it is, that ministers should not rashly venture upon marriage, nor any woman tiiat is whe venture to marry a minister, til) she is first well prepared fur such accidents as may separate them for a shorter or a lon^r time.

Queit' IV. ' May one leave a wife to savt; hie life, in case of personal persecution or danger V

Answ. Yea, if she cannot be taken with him; for the means which ai'e for the helps of life, do suppose the pre-serration of life itself: if he live, he may further serve God, and possibly ri^turn to his wife and family; butif hcdie, he is removed from them all.

Queit. V. ' May husband and wife part by mutual consent, if they find it to be for the good of both ?*

AtuiP. If yoa speak not ofa di.'isolving the bond of their relations, but withdrawing as to cohabitation, 1 answer, 1. It is not to be done upon pnsxiong and discontents, to feeil and gratify each other's vicious distempers or interest; for then b«th the consent and the separation are their sins : but if really such au nncurable unsuitableness he between them, as that their lives must needs be miserable by their cohabitation, I know not but they may live asunder; so be it, that (after all other means used in vain) they do it by deliberate, free consent. But if one of them should by craft or cruelly constrain the other to consent, it is unlawful to the con-strainer. Nor must impatience make either of them un-groundedly despair of the cure of any unsuitableness which ifl really canible. But many sad iiutancu might be given, in which cohabitation may be a constant calamity to both, and distance may be their relief, and farther them both in God's service, and in their cofporal concernments. Yet I say not that this is no sin; for their unsuitablen^HS is their sin: and God still obiigeth them to lay down that siu which

CHAP. IX.] CHKISTIAN ECONOMICS.

169

maketb ihem uusuitable ; and therefore doth not allow them to lire asuader, it being still their duty to ]ive togetlier in love and peace: und Haying they caimot. freeth thein not from the duty. But yel that moral impoteucy may make such a separntion as aforesaid, to be a lesser sin thaa thdr uapeaceabte cohabitation.

Quest. VI. ' May not the ■'elation itself be dissolved by lOutuai, free consent, so that they may marry others V

Answ. As to the relation, they will still be related u those that did covenant to live in conjugal society, and ara sttll allowed it and obliged to it. if the impedimcntR were hut removed : and it is but the exercihe nhicb is hindered. And they may not consent to marry others ; 1. Because the contracted relation was for life, Rom. vii. 2. and God's law accordingly obligoth them. Marriages ' pro tempore,' dia-itoluble by consent, are not of God's institution, but contrary to it. 2. Tliey know not but their impedimenta of co« habitation may be removed. 3. If he that morrieth an innocent divorced woman commit adultery, by parity of reason (with advantage) it will be >*o here. If you say, what if either of them cannot contain? I answer, he tliat will Dot take heed before, must be patient afterwards, and not mako advantage of his own folly, to the fulfilling of his lusts. If he will do what he ought to do in the uae of all means, he may live chastely. And 4. The public interest must overrule the private, and that which woidd be uujuat in private respects, may for public good become a duly; itseeuietli unjust here with us, that the innocent country ehould repay-every man his money, who between sun and sun is robbed on the road ; and yet because it will engage the country to watchfulness, it i» just, us for the common good : and lie that consenteth to be a member of a commonwealth, dotli thereby consent to submit his own right to the common interest. So here, if all should have leave to luarry others when they consent to part, it would bring utter confusion, and it would encourage wicked men to abuse their wives. till they foiced them to consent. Therefore some must bear the trouble which their folly hatli brought on thetneelveii; rather than the common order should he confounded.

Qaal. VII. ' Doth adultery dissolve the bond of marriage, or not? Amesins saith it doth: and Mr. Whateley

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CHKISriAN DIRECTORY.

[PAKT ir.

Iiaving said so, afterward reuanted it by the persuusion of other divines.'

Answ. The difference is only about the atuae and Dot nbout the matter itself. The reason which moved Dr. Ames IB, because the injured person is free ; therefore uotbound ; therefore the bond is dissolved. The reason which Mr. Whateley could not answer is, because it ia not fornication, but lawful, if they continue their conjugal familiarity after adultery ; therefore that bond ia not dieaolved. in all whli^h it is easy to perceive, that one of them taketh the word ' vinculum' or bond iu one sense, that is, ' For their covcnuiit-obUgation to continue their relation and mutual duties. And the otiicr taketh it in anothe^r seniie, that is, ' For the relation itoelf, as by it they are allowed eonjugnl familiarity, if the injured person will cootinue it.' The first' vinculum' or bond ia dissolved, the second is not. In the matter we arc agreed, that the injured man may put away an adulterous wife (in a regular way) if he please ; but withal that he may continue the relation if he please. So that hid continued consent, shall suffice to continue it a lawful relation nud exercise ; and hia will on the contrary shall suQice to dissolve the relation, and disoblige him. (Saving the public order.)

Quest, viir. ' But is not the injured party at nil obliged to separate, but left free V

Answ, Considering the thing simply in itself, he is wholly free to do as be please. But for all that, accideuta or circumstances may make it one man's duty to divorce, and another's duty to continue the relation ; accordiof; as it is like to do more good or hurt. Sometimes it may be a duty to expose the sin to public shame, for the prevention of it in others; and also to deliver one'sself from a calamity. And somutimes there may bo so great repentance, and hope of bett<:r effects by forgiving, that it may be a duty to forgive : imd prudence niu«t lay one tbtag vrith anotlier, to discern on which side the duty lieth.

Quett. IX. * U it only the privilege of the man. that he may put away an adulterous wife ? or also of the woman, to depart from an adulterous husband ? The reaaon of the doubt is, becauae Christ mentioneth the man's power only. aiau. V. xix.'

CHAP. I X.J

CHRISTIAN li<;ONOMI<:8.

l(il

Amto. 1. The reason why Christ Bpuaketh ouly of the man's case is, bficause lie was occasioned only to restrain tile vicious custom of meu'ii causeless putting away their wives ; having no occasion to restrain wi>men from leaving their husbands. Men having the rule did abuse it to the woman's injury, which Chrint forbiddeth. And a» it is an act of power, it concerneth the man alone; but tut it is an net of liberty, it aeemeth to me to be 8uppi>i>e(i, that tlie voman hath the same freedom; seeing the covenant i» violated to her wrong. And the apostle in I Cor. vii. doth make the case of the man and of the woman to be ei^ual in the point of infidelity and desertion. I confess tliat it in unsafe, extending the sense of Scripture beyond the importance of the words upon pretence of a parity of reason (as many of the perjured do by Lev. xxx. in caee of vowb); lent man's deceitful wit should make a law to itself as divine. upon pretence of interpreting Ood's lawH ; but yet when the plain text doth speak but of one case (that is, of men's putting away their wives,) he tlint will thence gather an exclusion of the woman's liberty, doth seem by addition to be the corrupter of the law. And where the context plainly sheweth a parity of reason, and that reason ia made the ground of the determination in the text, there it is safe to expound the law extensively accordingly. Surely ilif covenant of marriage hath its conditions on both parts; and some of those conditions are necessary to the very being of the obligations, though others are but needful to the well-being of the parties in that state. And therefore, though putting away be only the part wf the husband, us being the ruler, and usually the owner of the habitation, yet departing muy be the liberty of the wife. And I know no reason to blunie those countries, whose laws allow the wife to Kue out a divorce, aa well as the husband.

Quext. X. ' May the husband put away the wife without the magistrate, or the wife depart from the husband without a public legal divorce or licence'!*

Answ. Where tlie laws of the land do take care for the prevention of injuries, and make any determination in tha case (not contrary to the law of God.) there it is a Christian's duty to obey those laws : therefore if you live under a law which forbiddetli any putting away or departing, with-

VOL. IV, M

CUKISTIAN DlKKCrORV. [l>AHT.Il.

out public senteueeorallowance, you may not do it privately upon your own will. For the civil goveniorii tire lo pioride against the private injuries of any of the subjects. And if pereons might put away or depart at pleasure, it would introduce both injury and much weakness into the world. But where the lawnt of men do leave persons to tlieir liberty ia lliis case, they need then to look no further than to the laws of Qod alone. But usually the sentence of the civil power, is necessary only in case of appeal, or compluintof the party injured: and a separation may be made without such a public divorce, ao thut each party may make use of the magitstratt: to tight themselves if wrougt^d. A» if the adultery be not openly known, and the injuring party desire rather to be put away privily than publicly, {am Joseph pur-poHed to do by Mary) I see nut but it in lawful so to do, in case that the law, or the necessity of making the oSeuder uii example, rcqairo not the coDtrary, nor scandal or other acci-dentH forbid it not. See Grotius's learned Notes on Matt. V. 31, 32. and on Matt. xix. and I Cor. vU. about these questions.

Qui-si, XI. 'What if both parties commit adultery? may either of them put away the other, or depart; or rather must they forgive each other V

Aitsv}. If they do it both at once, they do both forfeit the liberty of seeking any compensation for the injury ; because the injury \a equal (however some would give tlie advan-Caf^e to tlie man): but if one commit adultery first, and the other after; then cither the last offender knew of the first, or not. If not, then it voemeth ull one as if it had been done at once. But if yea, then they did it either on a supposition of the dissolution of the matrimonial obligation, as being loosed from the first adulter<;r. ur else upon a purpose of continuing in the first relation : in the Utter case, it is ■till all one as if it had been done by them at once, and it ia a forfeiture of uny satisfaction : but in the former case, though the last adulterer did sin, yet being before s«tat liberty, it doth not renew the matrimonial obligation : but yet, if the tirst offender desire the continuance of it, and th« return of the ttrst-injuretl party; shame and conscience of their own sin. will much rebuke them, if they plead that injury for continuance of the separation.

CH\P. IX.] CHKrSTtAN ECONOMICS.

I US

Qitesi. xiu '<But wbttt if one ilo purposely commit lulul-tery, to be laporatcd from the other V

Answ. It is in (he other's power and choicr, wliether to be divorced And depart, or iiot» as thty find the f^d or evil consequentx preponderatevi .^ij.l Uui .f . ,••

Qtiext. XIII. ' Dotb nut infidelity disHolve tlie retatioii or obligation; seeing tbere ia iio «:ijuiiuiuiioii bnlween light And darkness, a believer ftod lui iofidel V

Ansv). It maketh it unlawful for h believer to lurrv an in Adel (except ia case of true nec(*S!iity); bec»iiKe they can hare no communion in religion. But it nullifietl) nut a marriage already made, nor maketh it lawful Lo depart or divorce ; because they iiiny have mere conjugal communion fltil). As the spostle purpoftely Uetenniueth the case, in -1 Cor. vii.

^•: Quest. xiT, ' Doth not the deaeftion of an« party, disoblige the other V

Amw. 1. It must be considered, what is true de»ertioa. 2. Whether it be a desertion of the relatioo itsRlf for continuance, or only a temporary desertion of co>habitation, or congress. 3. What the temper and state of the deserted party ift. It is sometimes easy, uid eometimcs hard la din-ccm which is the deaRrtiugJ p^i'ty- If the wife go away from the husband uowairantably, though she require him to follow her, and say that she doth not desert him. yet it may be taken for a detiertiou, because it is the man who is to rule and chooae the habitation. But if the man go away, and the n-omMi reliiae to follow him, it is not he that in therefore the denerWT.

(ifiai(. ' But what if the matn have not aulEcieot cause to go away, aud the woman hath great and nn^unX reasons not to go? As suppo!iEi that the man will go away in hatred of an able preacher, and good company, and the woman if she Ibllow him, mustlpave all those helps, and go amr>n» ignorant, profane, heretical persona, or inhduls; which is thts tl«-Rerter ihen'^* *,-

Amiv. If she be oue that ia either like to do good to Uic faifideU, heretics, or bad persons whom they must conver.tc with, ahc may suppose that God calleth her to receive good by doing good : or if she be a confirmed, well-settled Christian, and not very like, eithei by infection, or by want of

I

CHRISTIAN DIRECTORY. [PART II.

helps, to be unsettled and miscarry, it seemeth to me to be the safest way to follow her husband. She must lose indeed Ood's public ordinances by following him : but it is,] not imputable to her, as being out of her choice ; and ihm.\ must lose the beuetits, and neglect the duties of the conjo*] gal ordinance, if she do not follow him. But if she be a per-j son under such weaknesBes, ae make her remove apparently* dangerous as to her perseverance and salvation, and her has-band will by no means bepreraited with to change hia mind, the case then is very difficult what in her duty, and who ia the deserter. Nay, if he but lead her into a country ivherftj her life were like to be taken away, {as under the SpaiuBh Inquisition,) unless her suffering were like to be as serviceable to Christ as her life. Indeed these caaes are ao diffi--cult, that I will not decide them: the inconveniences, (or^ mischiefs rather) are great, which way soever she take: bat Imost incline to judge as followeth : viz. It in conBidernble first, what marriage obtigeth her to, simply of its own nature ; and what it may do next, by any nuperodded con«j tract, or by the law or custotu of the land, or any other ac-' cidcnt. As to the first, it seemeth to me, that every one'a^ obligation is bo much ftret to God, and then to their own souls and lives ; that marriage as such, which is for mutual. help, as a means to higher ends, doth not oblige her to for-' (take all the communion of saints, and the place or country where God is lawfully worshipped, and to lose all the helpa of public worship, and to expose her soul both to KpiritualJ famine and infection, to the apparent hanard of her salvation (and perhaps bring her children into the suae misery); nor bath God given her husband any power to do her so much wrong, nor i» the marriage-covenant to be interpreted to intend it. But what any human law or contract, or other aocident which is of greater public conaequence, may do more than marriage of itself, is a distinct ease, which must have a particular discussion.

Quest. ' But what if the husband would only have her follow him, to the fontaking of her estate, and undoing herself and children in the world, (as in the case of Galeacius Caracciolus, Marquisof Vicum ;) yea,and ifit were without just cause?'

Atuw, Ifit be for grentcr spiritual gain, (as in his case,)

CHAi'. IX.] CHKIHTIAN eCONOHlCS.

105

she 18 bound to follow him: but if it be apparently foolish, to the undoing of her aiid ber children without any c«ub«, I' it«e not that mam&ge aimply obli(;eth a woman so U> follow a fool in beggary, or out of a calling, or u> her ruin-But if it be at all a controvtrtible case, whether the cause be juat or not, then the husband beiug governor must be judge. Th« laws of the i&tid are euppcMted to be just, which allow a woman by trustees to secure some part of her former estate from ti«r husband'a disposal; much more may she beforehajid secure herself aud children from beiug ruined by big wiU'ul foUy: but she can. by no contract except herself from his true government.

Yet still she must consider, whether she can lire continently in his absence: otherwise the greatest sufieringa must be endured, to avoid incontinency.

2. Moreover, in all thetie cases, a. temporary* removal may be further followed, than & perpetual trans migration, because it hath fewer evil couaequeuts.

And if either party renouuce the relation itself, it is a fuller desei'tion, and clearer diHcharge of the other party, than a mere removal is.

Quest. XV, ' WhaL if a man or wife know that the other in hatred doth really intend by poison or other murder, to take away their life f May they not then depart 1'

Answ. They may not do it upon a gronndleas or rash surmise j nor upon a danger which by other lawful means may be avoided; (as by vigilancy, or the magistrate, or especially by love and duty.) But in plain danger, which is not <*tberwise like to be avoided, I doubt net, but it may be done and ought. For it is a duty to preserve our own lives t» well as oar neighbours. And when marriageis contracted for mutual help, it is naturally implied that they shall have no power to deprive one another of life; (however some barbarous nations have given men power of the livc« of their wiven.) And killing is the grossest kind of desertion, and a greater injury and violation of the mamage-co-renant than adultery; and maybe prevented by avoiding the murderer's presence i if that way be necessary. None of the ends of marriage can be attained, where the hatred is BO great.

Quat. xvi, ' If there be but fixed hatred of each other.

CUKISTIAN DIKECTOKV. [pAUT ll«

U it inconsistent with the euds of i

ing lawful in itucli a case ?'

marriage i And is part-

Antw. The injuring party ia bound to love and nnt to separate; and can have no liberty by his or her sin. And to ssy, f cunntil love, ur my wife or husband Is not amiable, is no eufficienlrxcuse; because every person hath sotiiewha( Uiai i« umiublt-. if it be but human nature; and that ^houli^l have been foreseen before your choice. And as it is no ex.-cuse to a dnuukard to say, 1 cannot leave my drink ; so it is none: to fto adulterer, or hnter of auotber, to say, I cnnnot love them : for that is bnt In aay. I lun ho wicked, thiit my htart or will is a^aiiiet my dniy. Hut the innoceiiL pHrty'a ome w harder (though commonly both parties are faulty, anil therefore both are obliged to returu to love, :ind nnt tO{ Ht.'pai'ute). Dut if hatred proceed not to udtiltery. or mur*' der, or intolerable injuries, yon mnfit romembei' that marriage is not a contract for years, but for hfe, and that it is possible that hatrtd may be nured (how unlikely itoevcr it may be). And therefore you must do your duty, and wail,* and pray, and strive by love and goodne«H to recover lovej jind then stay to see what God will do; for tuiatakes in yoi choicv wUI not warrant a separation.

Quest, i:\ii. 'What tl'a woman have a husband that will not suffer her to read the Scriptures, nor go to God'a worship public or private, or that so beateth or abuseth htT, lu that it caiitiot be expecLud that human outun; should he iaaut^ a case kept fit for any holy action; or if a man have a wife thatwillKCold at him when he is praying or instructing his fuinily. UQiJ louki' it impos-iible to him to senre tiodwilh freedom, or peace, and comfort V

Antw. The woman must (at necessary seasons, thniit^h dot when she would) both read tlie Hcriptureii, and worship Crod.aud sufier patiently what is inflicl«d on her. Martyrdom may beae comfortably auBered from a hoxband, as from a princo. But yet if neither her own kive, and dnty, aitd patience, nor Irirnd'a persuasion, nor the mais^istnitu's justice, can free her from naeh Liihumun cruelty, as quite dis-abletli her for her daty to God and maa, I aea not but s) ■n^ ilspurt from such u tyrant. Hut the man hath mote means to restrain hts wife I'nmi Itcatiag him, or duinff twch isldkrable Ibioga; either by the ma^strale, or by denying

<:HAP. IX.J christian tt'ONOUlCti.

Iier what else mIm might have, or by bis own violuDl ree-training ber, as belongeth to « coitjugnl niler, and as circumstances shall direct a prudent mau. But yet in case that iinsuitablenestj or sin be tto great, that after long Lrtul, there is no likelihood of any other co-habitat)on, but what will tend to their spintual hurt %iul calamity, it is their lesser sin to live asunder by mutual conxonl.

Qiteiil. XVIII. 'Who be they iliatmay or may not marry ugaiji when they me parted ?'

AnsiB. 1. They that are released by divorce upon the other*3 adultery, 8i.c. may marry again. 2. The case of all the rest is harder. They that part by couseut. to avoid mntnal hurt, may not mairy again : nor the party that departeth for self-preserratiou, or for the prcstrration of estate, or children, or comforts, or for liberty of woi'ship, as aforesaid : because it is but an intermission of conjugal fruition, and not a total dissolution of the relation : and the innocent party muet wait to see whether thcie be any hope of a return. Yea, Christ seemetb to resolve it, Matt. v. 31, 32., that lie la an adulterer that marrielh the innoeent party that is put away ; because the other living in adultery, their first contracted relation seemelh to be still in being. But Grotius and Eome others think, that Christ meoiieth this only of the man that over-hastily marrieth the innocent divorced woman, before it be seen whether he will repent and re-assume her. But liuw can that hold, if the husband after adultery free her ! May it not therefore be meant, that the woman mu&t stay mmiarricd in hope of his reconciliation, till Huch time as hiii adultery with hia next married wife doth disoblige her. But then it tniist be taken at; a law for Chria-tians: for the Jew that might have many wives, diaobligeih not one by taking another.

Iv A short desertion must be endured in hope : but in case of a very long, or total desertion or rejection, if the injured party should have an untaoieable lust, the case is dilKcult. I think there are few but by just means may abstain. But if there be any that cannot, (after all means,) without such trouble as overtlirowetli their peace, and plainly haaardeth their continence, I dare not say that marriage in that case is unlawful to the innocent.

Quest. 1 ' is it lawful to sutler or tolerate, yea, or conlri-

CHRISTIAN DlHliCTOH\. fi'ABT II,

bute to the mnttcr of known xin in a fiunily, ordinarily, in wife, child or getrant: and consequently in any other relations. "!'

Amw. In this Bome lakewann men are apt to run into the extreme of remiaaness ; and Home unuxperienced young men, that never bad families, into the extreme of censorious rigour, as not knowing what they talk of.

I. It is nnt lawful either in family, commonwealth, church or any where, to allow of sin, nor to tolerate it, or leave it uucuced, when it is truly in oui power to cure it. 2. So that all the question n, when it is, or is not in our power? Concerning which, I shall answer by some in-atuncua.

1. It is not in oar power to do that which we are naturally unable lo do. No law of God bindelh ub to im-posiiihiliues. And natural impotency liere is found iu these several cages. I. When we ore overmatched inntrength; when wife, chiMren, or servants are too strong fur the master of the house, so that ho cannot correct them, nor remove them. A king Is not bound to punish rebellious or ojl'eoding .subjects, when ttiey are too strong for him, and he is unuhlt:: either by their numbers or otlter advuntHgee. If a pastor censure an offender, and all the church be a^unt ihe censure, he cannot procure it executed, but must acquiesce in having done his pail, and leave their guilt upon tJiemsclv<^H.

2. When the tiling to be done is an impossibility, at least moral. As to hinder all the persons of a family, churcli or kingdom from over sinning : it ia not in their own power aa far to reform themselves; much less in a raler so far to refonu them : even as lo ourselves, perfection is but desired in thiit life, but not attained; much less for others.

3. When the pnnci pal causes co-operate not with u», and we are but subservient moral causes; we can but persuade men to repent, believe, and love God and goodness. We cannot save men without and against themselveB. Their hearts are out of our reach; therefore in all these caaea we are naturally unable to hinder sin !

II. It is not in our power to do anv thing which God I'urbiddeth us. That which in siufu) is to l>e accounted out or our power lu thin sense. To cure Uic sin of a wife, by

CUAP. IX.] CHRISTIAN ECUNUHICS.

uich cruelty or har&liness as is contrary to our cot^ugal relation itniJ to the office of neces&aiy lore, is out of our power, because fotbiddeo. as coatniry to our duty ; and no of other.

III. llioEe nctioDd aro out of our power, which &r« acts of higher authority than we have. A subject canoot refortn by such actions an are proper to the aorereign, nor a layman by actions proper to tlie pa»tor, for want of autliorily. So a schoolmaster coimot do that which is proper to a patient; nor the maBter of a family that which is proper to the magistrate <a« to punish witli death, &c.)

IV. We have not power to do that which a superior power forbtddeth us (uuleas it be that which Qod indispcn-sably commandeth us.) The wife may not correct a chiUl or servant, or turn him away, when Llie husband furbidduth it. Nor the master of a family so puni«h a sin, as the lung and laws forbid ou the accouitl of public interest.

V. We have not power to do that for the power of sin, whicli is like to do more hurt than good; yea, perhaps to prove a pernicious mischief. If my correcting a serraat, would make him kill me, or $et my house on fire, I may not do it. If my sharp reproof is like to do more hurt, or leaa good than milder dealing; tf 1 have reason to believe that correction will make a servant worse, I am not to use it; because we have our power to edification, and not to de> struction. God hath not tied us just to speak such and such words, or to use tliis or that correction, but to use reproofs and corrections only in that time,mcaf;un> and manner as true reason telleth us, is likest to attain their end. To do it, if it would do nererso much hurt with a 'fiat jus-titia etui pereat mundue,' is to be righteous overmuch.

Yea, grea,t and heinous sins may be endured in families sometimes, to avoid a greater hurt, and because there is no otlier means to cure them. For instance, a wife may be guilty of notorious pride, and of malignant deriding the exercises of religion, and of raihog, lying, slandering, backbiting, covetousness, swearing, cursing, &.c. and the hub-band be necessitated to bear it; not so far as not to reprove it, but so far as not to correct her. much less cure her; divines use to say, that it is unlawful for a man to beat bis wife ; but the reaaon is not, that he wantcth uulhority to do

I

CHRISTIAN DiRECTORV. [PARTII.

it; bat, I. B«cau)ie he is by his relation obliged tn a life of love wilh her; and ihereCore niDHt so rule, as teudeth not 10 destroy Iovb : and 2. Because it may often do otherwise moie hurt to herself and the family, tha.a good. It may mkke her furious and despeiute, and make her contemptible in the family, aud diminish the reverence of inf«rior8, both to wife and husband, for living so uncomely a life.

Quest.' But is there any cusc iu whigh a man may etilently bear the sins uf a wife, or otber inferior witliout reproof, or tuf^ng theiu to amend ?' 'J

Amw. Yes: in case. 1. That reproof ha(h been tried to the utmost: 2. And it is most evident by full experience. tJiat it is like to do a great deal more hurt than i<ood.

The rule given by Christ, extendelh ns well to families, as toothers; nut to cast pearls before swine, nor tn give that which is holy to dogs': because it is more to the dis-conipo»ui*c of a man's own peace, to have a wife turn a^in, and all to rend him, than a alrnnger. As the church may cease admonishing a sinner, after a certain time of obstinacy, when experience hath ended their present hopes of bringing the person to repentance, and thereupon may ex-oommunicate him: fio a husband ntay be brought to the same despair with a wife, and may be disobliged IVom ordinary reproof, though the iiearnesti. of the relation foiitid him to eject her. And in such a case where the family and nctghbuufhood know the totractublcnefis and obstinacy of the wife, it no scandal, nor sign of approbation, or neglect of duty, for a man to be >;ileut at her sin°; beexuse they look npon her at present as incorrigible by that means: and it is the sharpest reproof to such a one, to be uarepror-ed, and to be lei alone in her ein; as it is God's greatest Judgment on a sinner, to leave him to himself, and cay,' be filthy stiU.'

And there are some women whose fantasies and pas-aiomc are naturally so strong, as that it seemeth to me that in many cases they have not so much as natural free-will or power to resti^in them : hut if in all other cases they acted as in some, 1 should take iheni for mere brutes, thai had no (rue reason : thev nuera outurallv necessitated to do

CHAP. IX,] CHRISTIAN ECUNOHICS.

171

OS they do. 1 have known the long profeiiRion of piety, which i» other rvspecte hath seemed sincerv. to consiHt in a wife, with such nnmastered, t'nrious pasaion, that »ht coutd not before strangers forbear throwing what was io her haud in her Kuijiiiuid'.s (wcc:, or thrusting the burning cundle into hit* face; and slandering bim of (he fUthieHtnins; uudwhca the p'dS»ion wan over, confess alt Co be false, and her rage to be the fpuaon of her speech and actions: aud the man though a minister, of more than ordinary wit and strtngtbi yet fain to endure all without returns of violence till btir death. They that never knew such a case by trial, can teW how all might be cured easily; but so cannot they tliat are put upon the cure.

And there are some other women of the same uncurable strength of iinaginutioii and pasRion, who in other rexpecta are very pious and prudent too, uud loo wise and can&cion-able to wrong their husbamU with their hands or tonguen, who yet are utterly unable to forbear an injury of the high-eat nature to themselves ; but are so utterly impatient of being crossed of their wills, that it would in all likctihood cast tliem into melancholy or madness, or some mortal sicknefte: and ao reason eignilictji any thing to abate hucIi passions. In case of pride, or some sinful custom, tliey are not able to bear reproof, and to be hindered In the sin, without apparent danger of distraction or death. 1 suppose these cases are but few ; but what to do in such cases when they coroe, is ihe present question. >

Kay, the question ia still harder,' Whether to avoid such inconvenience, one may contribute towards another's sin, by afTording them the means of committing it?'

Answ. I. No man may contribute to sin as sin, formally conHidered. 2. No man may contribute to another's 9in, for sinful ends, nor in a manner forbidden or sinful in him-Mlf. 3. No man may contribute to another's sin, when he is not naturally or morally necessitated to it, but might forbear it.

But UH it is consietent with the holiness of God to contribute those natural and providential mercies, which he knoweth men will abuse to sin, so is it in some cases with us hiii creatures to one another. Cod giveth all men their lives «.»d time, their reason and free-will, wliich he know-

CHRISTIAN DIRECTORY. [PART 11.

eUi they will abuse to sin : he giveth them that meat, and drink, and riclics, a.nd health, and vigour of senses, which are the usual means of the sin and undoing of the world.

Oftjtct, ' But Qod is not under any law or obligation &.& we are.'

AnsiB. His own perfection is above alllaw. and will not. constat with a consent or acting of any thing that i& contrary to holiness and |>erfection. But this I confess, that many things ure coulrary tu the order and duty of the creature, which are not contruy to the place and perfection of the Creator.

1, ^Vhen man doth generate man, he knowingly contri-buteth to a sinful nature and life : for he kiioweth it is unavoidable, and that which is born of the flesh is fleRh", And yet he einneth not by bo doing, because he is not bound to prevent sin by the forbearance of generation.

2. When one advanceth another to the office of magistracy, ministry, &c. knowing that he will »in in it, he con-tributeth accidentuUy to bia MU j but so as he is not culpable for BO doing.

. 3. A physician liath to do vith a firoward and intemperate patient, who will pleatie bis appetite, or else if he be denied his passion, will increase his diaease and kill him. In this case he may lawfully say, let him take a Httle, rather than kill him; though by so doing he contribute to his sin. Becautie it is but a not-hiudering that which he cannot hinilcr without a greater evil. The sin is only bta that ckooBcth it.

And it is specially to bo noted, thai that which physically is a positive act and contributing to the matter of the ain, yet morally is but a not-hindering tlie sin by such a withholding of materials as we are not obliged to withhold (which is the case alao of God'ti contributing to the matter of sin). If the physician in such a case, or the parcDt of a sick and froward child, do-actually give them that which they sin in desiring, that giving is indeed such a furthering of the sin as cannot be lawfully forborne, lest we do hurt, and therefore is morally but a not-hindering it, when we cannot hinder iu

4. If u man liave a ulfe so proud that she will go mad, ■ J«lmW.&, i:|>li«*.U.t,3.

t

CHAP. IX.] CHRISTIAN ECONOMICS.

iva-

or disturb him and hiti family by rage, if her pride be ncrt gTftttfied. by some sinful fashions, curiosities, or excesses, if he give her mnney or materials to do it with, to prevent her didlraction, it is but like the foresaid case of tlie phytician, or parents of a sick child.

IQ these cases I will give you a rule to walk by for yoar^' selves, anda caution howtojudge of others.

1. Be Hiire that you leave nothing undone that vou ci lawfully do, for the cure and prevention of otJiera' sins; and-tliot it be not for want of zeal against sin, through indifference or slothfulnesa, that you forbear to hinder it, but merely through disability. 2. See that in comparing th« evil that is like to follow the impeditiun, you do not mis-1 take, but be sure that it be indeed a greater evil which you avoid by not hindering that particular sin. 3. See therefore that your own carnal interesl weigh not with you more than there ia cause; and that you account not mere fleshly suffering a greater evil than sin. 4. I3ut yet that diKhonour which may be cast upon religion, and the good of souls which may be hindered by a bodily auflering, may come into the comparison. 5. And your own duties to men's bodies (as to save men's lives, or health, or peace) are to be numbered with spiritual things, and the materials of a sin may in some cases be administered for the discharge of such a duty. If you knew a man would die if you give him not hot water, and he will be drunk if you do give it him ; in this case you do but your duty, and he commits the sin: you do that which is good, and are not bound to forbear it, because he will turn it to sin, unless you see tliat the hurt by that sin is like to be so great (besides the sin itself) as to discharge you from the duty of doing good.

'2. As to otliers, (1.) Put them on to their dutv and spare not. (2.) But censure them not for the nins of their families, till you ere acquainted with all the case. It is usual with rash and carnal censurers, to cry out of some godly ministers or gentlemen, that their wives are as proud, and their children and servauts as bad as oilier^. Diit are you sure that it ia in their power to remedy it? Mulicc and rashness judge at a dietaace of things which men understand not, and sin in speaking against sin. .

CHBiinriAN niRRr-roRY. [paKt ti.

£2000, or ^000, per annum, could tiparc honestly half hiH yearly rents, for hie children and for chnritable uees, nnd his wife be «o proud and prodigal, that she will waste it all in liousekeeping and Excesses, and will rage, btr unquiet, or gn mad, if she be hindered, what is a man's duty in such a case?'

Amw, It iB but an tnstatice of the fore-mentioned case, and must thence be unswered. 1. It 'i% aapposed that she is incurable by ull wine and rutiuiial means of persuasion. 2. He is wisely to compare the greatness of the evil thai will come by crossing her, with the good that may come by the improvement of bis eBtate, and the forbearance of tl]ose exct-»»es. Jf her rage, or distraction, or unquietneas were like by any accident to do more hurt thau bis rstate may do good, he might take himself disabled from hiuder-ing the sin ; and though he give her the money which she mi&spendeth, it is not sinning, but only not hindering sin when he is unable. 3. Ordinarily some small or tolerable degree uf sinful waste uiid excess may be tolerated to aroid such tuischiefs as else would follow; but not too much. And though noju^t measure can be assigned, at what rate a man may lawfully purchase fain own peace, and conw-quently his liberty to serve God, or nt what rate he msy Have bis wife firom madncsti, urBomc mortal mischiefs of her divcofttent, yet the case must be resolved by such considerations; and a prudent, man, that kuowetb what is like to be the consequent on both Hides, may and must accordingly detcimiue it. 4. But ordinarily the life, health, or prener-vatioR of ao proud, luxurious, and passionatB a woman, is not worth the saving at so dear a rate, as the wastling of a considerable estate, which might be used to relieve a multitude of the poor, and perhaps to save the IJi'es of many that are worthier to live. And, (1.) A nuio's duty to relieve the poor and provide for his family is so (jreut. (2.) And the account that all men must give of the o»o oftheirt»]eat4 is 80 strict, that it must be a great reason indeed, that must allow him to give way to very great waatefnlneHs. And unless there be somewhat extnuirdlnar)- in UiecAse. it were better deal with such a woman asa bedlam, and ifshe will be mad, to use her n» the mad are used, than for a steward of Ood to sufier the devil to be served with bis master's goods.

CHAP, v.] CHRISTIAN ECONOMlCt).

176

!i_ Lastty, r must charge the reader to retutimber, that both these cases are very rare; and it is but few women that are BO liahle to so great nuschitr^, which may nut be prevented at cheaper raUft i anti therefore UiiiL the ii)duli;eiiue given tn these decision!*, is nothing to the greater part of met), nor is to be extended to ordiunry cases. But cuinmouly men every where sin by oiuissioii of a stricter government of their families, and by Eli's sitiful indulgence and n:mi«-nesB : and though a wife must be governed as a wife, aiid a child an a child, yet all must be governed a» welt ax ntcr-vtuits. And though it mayb« truly said, that a man cuuuut hinder tJiat sin, which he cajinot hinder but by sin, or by contributing to a greater hurt, yet it is to be concluded, that every man is bound to hinder sin whenever he is able lawfully to hinder it.

And by the same measures, tolerations, or not-binderiug errors and siii» about religion in church and commonwealth, is to be judged of: None must couuuit them lM' approve thera; nor forbem* any duty of their own to cure them : but that in not a duty which is destructive, which would be a duty when it were a means of edifying.

CHAPTER X.

T/u Dutiet of Parents/or their ChUdnn.

pT how great importance the wine and holy education of children is, to the saving of their souls, and thr comfort of tlie parents, and the good of churcii and state, and the hap-pinees of the world, I have partly told you before; but no man is able fully to express. And how great that calamity is, which the world is fuUcii into through the neglect of that duty, no lienrt can conceive; but tliey that think what a case the heathen, iuiidel, and migodiy nations are in, and how rare true piety iii grown, and how many inilliotiK muRt lie in hell for ever, will know so much of this inhuman negligence, as to abhor it.

Oireft I. ' Understand and lament the corrupted and

CHRISTIAN DIRECTORY.

[part tl.

mi«€rable state of your children, which they have derived from you, and thankfully accept the offera of a Saviour for yourselves aod them, and abttolutely resign, and dedicate them to God id Christ in the sacred covenant, and soUtn-nize this dedication and covenant by their baptism". And to thie end understand the command of Ood for entering your children solemuly into covenant with him, and the co-veaaQt-mercieH belonging to them thereupon''.*

You cannot sincerely dedicate yonrselvea to God, but you must dedicate to him all that is yours, and in your power; and therefore your children as far as they are in your power. And a8 nature hath taught you your power and your duty to enter them in tJieir infancy into any covenant with man. which is certainly for their good ; (and if they refuse the conditions when ihey come to age, they forfeit the benefit;) so nature teacheth you much more to oblige them to God for tht-ir far greater good, in case he will admit titem into covenant with him. And that be will admit them into hiK covenant, (and that you ought to enter them into it,) is past doubt, in the evidence which the Scripture giveth Its, that -from Abraham's time till Christ it was so with all the children of his people: nay, no man can prove that before Abialiam's time, orsince, God had ever a church on earth, of which the infants of his servants (if they had any) were not members dedicated in covenant to God, rill of late times that a few began to scruple the lawfulnesB of this. As it 18 a comfort to you, if tlie king would bestow upon your infant children, (who were tainted by their father's treason,) not only u full diKchurge from the blot of that offence, but also the titles and estates of lords, though they tindcretand none of this tilt they come to age; so is it much more matter of comfort to you, on their behalf, that God in GbriHt will pardon their original sin, and take them as his children, and give them title to ererlaflting life; which are tb« mercies of his coveuauU

Direct, ii. 'As soon as they are capable, tench them what a covenant they an* in. and what are the benefits, and what the conditions, that their soula may gladly consent to

• Src my TrtatiMi far Tnbiit-b«!)il>m.

*1Uni r. ir.ll^—Ifi. Eplin.ll. l.S. Cm. ktiI. 4.13. !«. iMnl. iili. 10—If. Kota. ti 17. to. Jotm m. S. i. AUtt. i». 13, 14.

CHAP. X.] CHRISTIAN ECONOMICS.

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it when they undcratand it; and you may bring them seriously to renew their covenant with Goirt in their own persons." But the whole order of leacliiug both children and Bervants, I shall give you after by itself; and therefore shall here paa» by all that, except thai which i« to be douc more by your familiar converse, than by niuri! sukmn tBucUiiig.

Direct, iii. ' Train them up in exact obedience to your-aelves, and break them of their own wilU.* To tliat end, sufl'er them not to carry thciujielves untevorciitly or contemptuously towards yuu ; but to keep their distance. For too much familiarity breetteth contempt, and euiboldenetb to disobedience. The common course of parents is to please their children so loag, by letting them liuvc whul they crave, and what they will, till their wills are ho used to be fultillej, that they cannot endute to have theiu deoicd; and so can endure no government, because they endure no crossing of their wills. To be obedient, is to renounce their own wills, and be ruled by their parents'or governor's wills ^ to use tbem therefore to have their own wills, is lo tench them disobedience, and harden and use them to a kind of impossibility of obeying. Tell them oft familifirly and lovingly of the excellency of obedience, and how it pleascth God, and what need they have of government, and how unfit they are to govern tliemselvee, and how dangerous it \» to children to have their own wills; speak often with great disgrace of self-wiLlednetis and stubbornness, and tell otherR in their hearing what hath befallen self-willed children.

Dirfct. IV. ' Make them neither too bold with you, nor too strange or fearful; and govern them not as servauts, but as children, making them perceive that yoii dearly love them, and that all your commands, restraints and corrections are for their good, and not merely because you will have it so.' They must be ruled as rational creatures, that love iheniselveSf and those thai love them. If tliey perceive that you dearly love Lliem, they will obey you the more willingly, and the easier be brought to repent of their disobedience, and they will as well obey you in heart as in outward actions, and behind your back as before your faca. And the love of you (which must be caused by your love to them,) must be one of the chiefest means to bring them to the love of all that good which you commend to them; and

vol. IV. N

<:HHI.STIAN UIRIiCTORY. [PAKT II.

90 to form their wilU sincerely to th« will of God, a.nd make them holy. For If yon are too strange to theui. aod loo terrible, they will fear you only, and not much love you; and then they will love no books, no practices, that you commend to them, but like hypocrites they will seek to please you to your face, and care not wliHl they are in secret and behind yuur backH. Nay. it will tempt them to loathe your government, and all that good which you persuade tbcni to, Wnd make them like birds in a cnge. thnt watoh for an op-poiliinity tn get away and {jet their liberty, TJjey will be the more in the company of hiervnnts and idle children, be-cauBe yonr terror and Btrungeiieas niaketli them take no delight in yours. And fear will make them liars, as oft as u. lie seemoth necessary to their e^^cnpe. Parent)! that shew much love to their children, may safely shew severity when they commit a ffiult. For then they will see, that it is their fault only that displc&ecth you, and not their persons ; and yoor lovcrcconeileth them to you when they arc corrected ', when less correction from parents that nrp always atrarrte or angry, and shew no lenderlove tutheircliiidren.will alienate tliem, and do no good. Too much boldnesi^ of children leadeth them before yon arc aware, to contempt of parent* and all disobedience; and too much fear and strangencKs depriveth them of most of the bencfitH of your care and go-Tcnimeot: but tender love, with severity only when tliey do ami«E, and thite at a reverend, convenient distance, la the only way to do them j^ood.

Dirtd. V. ' Labour much to posaesi* their tieartti with the fear of God, and a reverence of die Holy Scriptures; and thett whatsoever duty you command them, or wbatsovvrr sin yoQ forbid them, shew them aome plain and ui^ent texttt of Scripture for it; and cause them to learn them and oft r»-pe«t them; that so they may find reanon and Divine authority in your commauds.' Till their obedience begin to be rational and Divine, it will be but formal and hypocritical. It is conscience that ma«t watch tliem in private, when you Bee them not; and conscience is Ood'e ofBcer and not yours; and will say nothing to thera, till it speak io the name of God. This i« the way to bring the heart itself into bubjec-tion; and also to reconcile them to all your commands, when

CHAr. X.] CHHI5TIAM ECOHOHICS.

tAi.

tliey see that they arc tirial the conini»i>ilB oT God : («f which more uoon.)

Direel. vi. ' lu uU your Kpeecb uf God, aod of Jesus Christ, aud of Lhe Holy Scripture, or th« life to come, or o#^ any holy duty, Hpvak ulways with gravity, Kt.-rioustie:!««, bvA revercincti, as of the moM great, and di'eadful, and most &a*.' cred tbiogx.' For before cbildreii come to have an<f dis-. tinflt understaiidiug of particulars, it is a hopeful iMi^iuuhm, i to have their hearts [toaaest vrilh a general reverence and' high esteem of holy matters : fur tliut will contiouully awk , their couBcieaces, aeid help their judgments, and Beltlutbc-m against pTejudice and profane cootcmpt, aud be a» a iteed of holineHs ia tiiem. For " the feaj of God i% the begintiitig of wisdom*^." Aud the very manner of tjie puiciite' itpeeclt and carriage, expresMcg ^at reTerence to the thinf^s of God, hath a veij great power to leave the like impression on a child : most childri:n of godly parents, that ever cune to good, I am persuaded cut teU you ttiia by experience, (if their parents did their duty tu this point,) that the 5i-ut i;uod that ever they felt upon Uieir hearts, was a reverence to lioly things, which tlie speech andcarriageoftbeir parents taught them.

Diretl, VII. ' Speak always before them with great honour and praise of holy ministers and people, and with dis-praise and loathing of every sin, and ©f ungodly man''* For tliiit i& also a thiug that children will qiiicVly and eaail receive &om their parents. Before they can undcrstaiift paitic4ilaT doctriucs, they can learn in general what kind o€ peraone ace moathappy ot mostmiBtrable, and tlieyare rery apt to receive such a liking or disliking from their parents' judgment, which hath a great hand in all the following good or evil of their lives- If you poaness theuo with good and honourable thoughts of them that fear God. they will ever aXtei be inclined to think well of them, and to dislike those that ttpeak evil of them, and to bear such preachers, and to uinh tlit-niselves »uch Christi^nit; so that io thiK and the foregoing point it is that the fir»t atirrings of grace in cliil' dren are ordinarily felt. And therefore on the other aide, it ij»,a. ntoi^t pernicioue thing to children, when they hi'»r th«ir

- I'tiit.eii.l0. pMv.fx,10. I.r.

leo

CHKISTIAN DIRECTORY. [PART II.

p&renta speak contemptuously or lightly oftioly things and persona, antl irreverently talk of God, and Scripture, and the life to come, or speak, difipraisingly or scornfully of godly ministeDt or people, or make ajestof the particular duties of a religious life : these chiltlrenare like to receive that prejudice or profane contempt into their hearts betimes, which may bolt the doors against the love of God and holiness, and make their fialvatioii a work of much greater difficulty, and much smaller hope. And therefore still L say. that wicked parents are the most notable servants of the devil in all the world, and the deudliest enemies to their children's souls. More souls are damned by ungodly parents (and next them by ungodly ministers and magistrntcfi) than by any instruments in the world besides. And hence it is also, thai whole nations are so generally carried away with enmity against the ways of God: tbc heathen nations against the true God, and the infidel notions against Chri»t, and the papist nations agiLlnst reformation and spiritual worshipperB: because the parents speak evil to the children of all that they themselves dislike; sjid so possess them with the same dislike froro generntion to generation. " Woe to them that call evil good, snd good evil, that put darknesii fur light, and light for darkness, that put bitter for sweet, and sweet for bitter'."

Direct, viii. • Let it be tbc principal part of your care and labour in all their education, to make holini^s appear to them tlie moat necessary, honourable, gainful, pleasant, deiiglitful, amiable stHtu of life ; and to keep them from apprehending it either as needless, diRhonourable. hurtful, or uncomforlable.' Especially draw them to the love of it. by representing it as lovely. And therefore begin witb that which is easiest and most grateful to them (as the history of the Scripture, and the lives of the martyrs, and other good men, and some short, fumiliur lessons). For though in restraining them from ein, you must go to the highest step at first, and not think to draw them from it by altowing them the least degree (for every degree disposcth t«i more, and none is to be allowed, and a general reformation is the easiest as well ax absolutely necestiary). Yot in putting them Upon the practice of religious duties, you muat carry thirm

• ta. ». «a

I

CHAP. X.]

CHRISTIAN tCOKOMirS.

181

on by d^rees, aud put them at first upou no more than they can bear; either upon the learning of doctrines too high and spiritual for them, or upou such duty for quality or quantity as is over-burdeneome to them: for if you onc« tuni their hearts »galntit religion, and make it seem a slavery and a tedious life to them, you take the course to harden them against it. And therefore all children must not be used alike ; as all etomachs muet not be forced to eat alike. If you force some to take ho much as to become a aurfeit, they will loathe that sort of meat as long; an they lire. 1 know that nature itself^ aa corrupt, hath already an enmity to holiness, and I know that this enmity ia not to b» indulged in children at all ; but witliat I know that niiitre-pre^entaciong of religion, and imprudeut education is the way to iucrcase it, and that the cumity being in the heart, it is the change of the mind and love that is the overcoming of it, and not any such constraint as tendeth not to reconcile the mind by love. The whole skill of parents for the holy education of their children, doth consist in this, lo make them conceiveof holiness as the most amiable and de-itirahle life; which is by representing it Co them tu words ;ind practice, not only aa most necessary, hut also as most profitable, honourable, and delightful. " Her ways are ways of pleasantness, and all her paths are peace, 8cc'."

Direcl.ix. ' Speak often to them of the brutish baseness, ajid sinfulness of Hesh-pleasing sensuality, and of tlie greater excellency of the pleasures of the mind; which cousist in wisdom, and in doing good." For your cfaiefest care must beta save them fvom flesh-pleasing; which is not only in general the sum of all iniquity whatsoever, but that which in special children are most prone to. For their flesh and aeose la as quick as others ; and they want not only faith, but clear reason to resist it: and so (besides their natnral piavity) the custom of obeying sense (which m in streug(h) without reason (which is in infancy aud almost u6€leas)doth much increase this pernicious sin. And therefore still labour to imprint in their minds an odious conceit of a flesh-pleasing life; npeak bitterly lo them againat gluttony, and drunkenness, and excess of sport; and let them often hear or read the parable of the glutton and I^zarus in the six-' Pnv. iii. IT.

teeoth irf Laku; aad lot thcni loani without book, Uom-viii. 1. 6 — ti. 13. xiii. 13, 14. and oil repeat them.

Direct, x. ■ To this end, and also for the healtli of their bodies, keep a. strict giuird upon theii appetites (which they ure notable to guard thein»elTes); keep them s« exactly aa you con to the rulers of tcacion, both in the qnuntity and quality of their food.' Yet tell tliem the reason of yonx reatraint, or else they will Bt-cietly strive the more to brtok their bounds. Moat parcjita that ever 1 kuuw, or had any jj[ood account of in that poiot, are guilty of the gr«at hiui. and danger uf thuir children's health and souls, by [deatcing and glutting theni with meat and drink, if 1 should call them devds and niurdererH tu tlieir own children, they would think i spake too barably i but I would not have them give so great occasion for it, as by destroying (as farns Ueth in theoi) the auul^ mid budibs of their cliildren. They deKlroy their (ionla by accustoming them to gluttony, and to hi; roled by their appetites; which uU the teaching in the world will hardly eT*r after ov*rcom«, without the special grace of God. What is all the vice und villany in the world, but the pleasing of the deairea of the flesh? And when they are liabiUiated to this, they are rooted in th«ir bid and misery. And thty destroy their bodies, by KuHeriuti; them to please their appetites, with raw fruits and other hurtful thingti; but enpertally by drowning and overwhelming nature by ezceos : and all this is through that beastly igno-renoe joined with self-conccitcdness, which maketh them alfiO overthrow them«elrea. They think tlial their appetite is the meaaure of their eating and drinking, and that if they drink but when they are thirsty (»» some dninkardo are continually) ; and eat but when they are hungry, it is no exovM : uid because they are not pi^HUitly aick, or vonit it not up again, the beast* think it doth them no hann, but good. ^^^ Yott nhall hear them like mad peoplu say, * i warrant them, HH it will do ihom oo harm to eat and drink when they have ^^" list, it will make them strong and healthy ; I see not that B ihoaethat are dieted sostrictly areuny healthier than others.*

H When as all ihifv while they are burdening nature, and dea-

B troying-digcstimi, and vitiating all llic huau>ur»of the body.

fl and turning theinintoadunghillof phlegmand iillh; which

H is the fuel that breedeth and fcodeth almost all tlie diseascK

^

■

I

CHAP. X.I

CHRISTIAN ECONOMiriJ.

183

that after Heize iipun them while they lircj and u&uallf bringeth thc-m to nu untimely cud, (as I have more fully opened before, Part i. in the Dirt^ctioiiii aj^uinst OluUany). It Lherefoie you love eithur iho r^uuls or bodies of youT children, use them to ieui^evance from their infancy, and let oot their appetites ur craving wills, but yuut own rcosou be the choo8<ar and tlie measure of their diet. Us« tlieni lu bat spariitgly, aud (90 it moderately please their »p|)ettle, or be out such as nature loatheth) let it be rather of the coarser thaji the filter »ort of diet; see it measured to them yourselves, and suffer uo servant to give tliera more, nor to let them eat or drink between meals and out uf season : and bo you will help to overcome their sensual inclinations, and give reiLiton the mastery of their lives ; and you wdl under God, do as tuuch as any one thing can do to help them to a healthful temper of body, which will be a very great mercy to them, and fit thera for iheir duly all their lives,

Diixct. XI. * For sportH and recitations. IlI them be such, and so much, as may b« needful to their health and uhecr-fubie-»!i; but not so much a.i; may cnrry away their minds from belter things, and draw them from their bouks ur other duties, nor such as may tempt them to gaming or covetous-ne6R>' Children must have convenient sport for the health of the body, and alacrity of the mind ; »uch as well exercis-elh their bodies is best, and not such as little fitineth them. Card!! and dice, and such idlesports are every way most unfit, as tending to hurt both body and mind. Their time also must be limited them, tliat their play may not be their work; aj< soon as ever they havi^ the use of any reason and Mpeeuh, they should be taught some better things, and not left till they are hve or six years of age, to do nothing, but get a custom of wasliiij^ all their time in play. Children are very early capa-bleof learning something which may |) re-pare them for more.

Direct. XII. ' Use all your wisdom and ditigence to root out the sin of pride. And to that end, do not (oi in ut^ual with foolish parents, that) please them with making them 5ue, and then by telling them how fine tliey are ; but use to commend humility und plainness to them, and speak dia-gracefully of pnde and tinene!^^, to breed an averseneas to- it in their mindji.' Cause them to learn such texU of Scrip-

CHKI.STIAN DIKECTORY.

[part II.*.

ture a9 spftak oTOod's abhorring and resisting the proud, and of liis loving and honuuriiig the humble: when they ««« other children that are finely cloUied, sjieak of it to them as their sbumc, that tliey muy not desire to be like theta. Speak against boasting, and every other way of pride «hich ihey are liable to: and yet give them the pruiue of all that is well, for that is but their due encoiiragement.

Direct, xiit. ''Speak to them disgracefully of the gallan' try, and pomp, and riches of the world, and of the sin of selSshncse and covetoneneBS, nnd diligently watch ngainst it, and all that may tempt them to it.' When they nue great houHcs, and attetidauce, a.nd gallantry, tell them that these urc the devirtt bailn, to entice poor sinnera to love thiH •-world, that they amy lose their aouls, and the world to come. Tell them how mucli heaven excelletti all this ; and that the lovers of llie world must, never come thither, but (he humble, and meek, and poor in Hpirit. Tell them of the rich glutton iu Luke xvi. that was thus clothed in purple and silk, aud fared deliciouuly every day; but when he came to hell, could not get a drop of water to cool his tongue, Mhen LazaruK was in the juyB of paradise. Du not us the wicked, that entice their children to worldliness aud covetousnesH, by giving them money, and letting them game and play for money, and promising theiu to make them fme ur rich, and speaking highly of all that arc rich and great in the world ; but tell them how much happier a poor believer is, and withdraw all th»t umy tempt their minds to coretousncds. Teach them how good ii is. to hive their brctliren as themselves, and to give them part of what Uiey hare, and praise them for it: and dispraise them when tliey are greedy to keep or , heap up all to themselves. And all will be little enough to care this pernioions sin. Teach them such texts as Psal. X. 3. *' They ble-ss the covetous whom the Lord abhorreth/

Direct. XIV. ' Narrowly watch their tongues, especially against lying, railing, ribbald ulk, and t«king the name of God in vain.' Aud pardon them many lighter faults about common niattcra. sooner than one soch sin against G(hI. Tell them of the odiousne&a of all these sins, and teach them such texts as most expressly condemn them ; and never pass it by or make light of it. when you find them guilty.

Direct. XV. ' Keep Lhcm ait much as may be from ill

CMAP. X.]

CHRISTIAN ECONOMICS.

ISA-

oompRny, especially of unj^oilly play-fellows.' It is one of the greatest dangers tor the nndoiQ); of children in the world ; especially when they are ttent to comDnon HchouU : for there are scarce any of tho«e schools no good, but h»th many rude, and ungodly, tU-tuught children in it, that will spttuJc profanely, and Btthity, and mnke their ribbald uud railing speeches n matter of boaBting, besides fighting, and giLiuing, and scorning, and neglecting their lessons; and they wilt make a scorn of him that wilt not do as they, if not beat and abuse him. And there is auch tinder in nature for these sparks to catch upon, that there are very few children, but when they hear others take God's name in vain, or ning wanton songs, or talk filthy words, or call one another by reproachful names, do quickly imitate them : and when you have watched over them at home as narrowly as you can, they are infected abroad with such beastly rtces. ai they are hardly ever after cured of. Therefore lei those tliat are able, either educate their children most at home, or in private and well-ordered schools ; and those that cannot do so, must be (he more exceeding watchful over them, and charge them to associate with the best; and speak to them of the odiousness of theae practices, and the wickedness of those that tise them ; and speak very disgracefully of such ungodly children: and when all is done, it is a great mercy of God, if they be not undone by the force of the contagion, notwithstanding all your antidotes. Those therefore that venture their children into the rudest schools and company, and after that to Rome, and other profane or Popish countries, to learn the ^abioua and customs of the world, upon pretence, that else they will be ignorant of the course of the world, and ill-bred, and not like others of their rank, may think of themselves and their own reasonings as well as tliey please ; for my part, I had rather make a chtmncy-Bweeper of my son (if 1 had any) than be guilty of doing 90 much, to sell or betray him to the davil.

Qtiesl. ' But is it not lawful for a man to send his son to travel r

.■fiisw. Yes, in these cases : 1. In caae he be a ripe, confirmed Christian, that is, not in danger of being perverted, but able to resist the enemies of Ihc truth, and to preach the Gotspel, or do good to others : aud withal have sufficient

CHBliJTIAN DIRBCTORY. [PART II

business to iavite him. 2. Or if he go in the compauy of wino Aiid godly peri^oos, fuid such be IiIk com|iauiutiH, and (ho prububilicy of bta gain be greatrr, thun of his los^ and diuigcr. 3. Orif h.« go only into religtouBcoujatrieB.iunoog more wiae and learned men than he conver«eth with at hoiu«, ajid have viutiicieiil motives for his course. But tu s«Dd young, raw, unsettled peraoos among Papistu, and profane, lictiiitiuus peupli; (though perhaps some itubur person bti in compauy with Lh«a)) and tliu only to tiee thu countries and fiutliiona of'tho world, i* an action unbc««oiniDg any Chri»-tian that kooweth the pravity of human nuturo. und thtt mutability of young, uufuniiahed heads, and tlie Hubll«ty of d^ oeii-ars, and the contii^iouftnesa of sin and vrror, and tJic worth of a suul, and will not do as some conJurv» or witchea, eren mU a aoul to the devil, on condition he may ae« ami know the faahions of the world ; which alas, I can quickly know enough of to grieve my heart, without travelliiij; »o fu to Bue them. If auothur country have more of Chriat, and be nearer henven, the invitation in (^rwnti but if it have mora of sin und bell, I bad rather know hell, nud the nub' urbs of it Loo, by the map of tixv Word of God, than by going thither. And if auch children return not the conhrui-«d children of the devil, and prove not the calamity of tJieif country uud the church, let ihem tJiank apt'cial grace, djul nut their pareul« or lli<m«elvee. They urervuliu: Umt vanity wliich they call breeding, who will haurd the flubstauce, (evan hehvenly wiadom, hotioess, und lialvution,) to go au far for so vuiii a ahadow.

Dirtet. Xvi. ' Teach your children to know tbe preciou*-neskof time, and suffer them not to uus^peud an hour.' B« often speiUting to tlleUQ huw precious a tiling ttu)« is, and how tdiort maii'it Ufa nt, end how gruat bin work, and iiow ourcndlvM life of joy or miaery dupcndeth on thin btlJt^ iiiuei speak odiously to theiu of the un of Uiosc: Ihiil piny and idle away iheir time; and keap account of all tlieir hour*, and auHer them not to lou any by excesn of liteep, or excess of play, or any other way ; but t-ngiige them still iji sniuc employment that ia wurtli theii' time-Train up your chiblren iii » life of ddigonce and Ubour, tuid UM them not to eAM and idlmuKs when they are young'-

CHAP. X.] CHRIRTIAH ECONOMICS.

187

Our traadpring begf^n, and too tnany of tfae gentry utterly uiidu thcii uliildrcQ by this meaaa, oipcciuUy Uie femulc sex. They are tan^ht no calliag, nor exercised in any cmploy-meiit, but only Ruchna tsineetforDoUiiikg but ornament and recreation at the best; and itierefore sliuuld have but r«cr«-atjon hours, whirl] is but a Bmall proportion of Uteir tjoie. So that by the sin of their pcrentA, they are betimes engaged in u life of idleness, which ancrwurd it is woudrouHhard for them to overcome; and they are taught to live, like swine or irennia, that live only to live, and do small good in tiie world by living: to ri«^., and dre«3, and adorn them-selves, and take a walk, and so to dinui«, and thence to cards or dice, or chat and idle talk, or some play, or visit, or reorealion, and so to supper, and to chat again, and to b«l, in the lamrntablK lif« of too majiy that have great obli-gatioliB to Ood, and ^eater matters to do, if they were ac-quaiated with thimi. And if they do bnt interpose a few hypocritical, heartlegN worda of prayer, they think they have piously spent the ilay: yea, the beallh of many is utterly ruined, by snch idle, fleshly education. So that dis-nse doth disable them from any eonsiderable motion or ex-erciBe, which is necessary to preserve their health. It would move une's heart with pity, tu see bow the houtiCK of some of the higher sort are like hospitals; and education hath ma.do, especially, the females tike the lame, or sick, or bedrid ; so that one part of the day that should be spent in some profitable employment, is spent in bed, and the rest in doing nothing, or wotBC than nothing ; and most of their life h made miserable by diseases, so that iftli&ir legs bn but used to carry them about, they arc presently out of breath, and are a burden to themselves, and few of Uicm live out little more than half their days. Whcreos, poor cres-turea, if their rtwn parents hcid not betrayed them into the sins of Sodom, pride, tuinesK of breuii, and abundante of idleness, they might have been in health, und lived like lio-nest Christian people, and their legs and arms might have served theui tor use, as well ns for integrality and ornament. Dirtit.^vu. 'Let necessary correction be used with

cufln, fWciB riWB nccwurt* noprmtaW. k^a^vi jwWirtw nulrW ooii}<nr: ' Axiii thai h IWKhl 1W inulc W Sve by. AflU iwt W bo««l w keep ■•'■* pW«DH in *»iil, Lut otlwn tliall.' EmL. &*I. M.

diiKi'etion, according to tbeae following rules.' I. Let it not be so seldom (if necessary) as to leave thctn fearlestt and BO make it ineft'ectual; and let it not be so frequent ut to di&couTRge them, or breed in thein a. hatred of tbeir parents. 2. Let it be different according to the different tempers of your chddren: some are so tender and timorous, aud apt to be discouraged, that little or no correction may be best; and some are so hardened and obstinate, that it must be much and sbarp correction that must keep them from dissolutenesa and contempt. 3. Let it be more for sin againut God (as lying, railing, iilchy speaking, profaiienesc, 8(,c.) than for fnults about your worldly bueineMs. 4. Correct them not in passion, but stay till they perceive that you are calmed; for they will think ettie, that your anger rather than your reason is the cause. 5. Always shew them the tenderness of your love, and bow unwilling you are to correct them, if they could be reformed any easier way ; and convince them that you do it fortheir gouil. (j. Make theiu read those texts of Scripture which condemn their sin, and thenthone wbich comuiaiid you to correct t}iem. As for example, if lying be their sin, tiun them first to Prov. xii. 22-" Lying tipit areuboiuiiiation to the Lord, but they that deal truly are his delight." And xiii. 6. " A righteous man ha-teth lying." John viii. 44. Ye are of your father the devil, —when he speaketh a lie, he speaketh of his ow n ; for he ir a liar, and the fatlier of it." Rev. xxii. 15. " For without

are dogs and whosoever lovcth and makcth a lie." And

next turn him to Prov. iciii. 24. " He that sparcth his rod, hateth his son; but be that ^veth him, chaKteneth him "betimes." Prov. xxix. 15. The rod and reproof give wisdom ; but a child kll to himseli' bringcth his mother to shame." Prov. xxii 15. " Foolishness is bound in the heart of a child ; but the rod of correction shall drive it far from him." Prov. xxiii. 13, 14. " Withhold not correction from the child; for if thou beatosthim with the rod, he shall not die; thou Khalt beat him with the rod, and shult deliver hit> soul from hell." Prov. xix. 18. " Chaoten thy son while ther<> is hope, and let not thy soul spare for hie crying." Ask him whetherhc would have you by sparing him, to disobey God. and hate him, and destroy his soul. And when hi*

CWAP. X.] CHRISTIAN ECONOMICS.

jsd

reason is oonvinced of the reftsonabluncas of correcting htm, it will be the more successful.

DirrcC. XVIII. ' Let yuur own example teach your chit dren that holineas, and heavenlineas, and blamclF.SHne»8 of^ tongue and lif^, which you dci^iru them to leani and practise.' The example of parents U most powerful with children, both for good and evil. If they see you live in thv fear of God, it wdl do much to persuade them, that it ig the most necessary and excellent course of lift-, and that the

must do so too: and if they nee you live a carnal, voluptuou and ungodly life, (iitd hear you carse or swear, or talk Pithily, or railingly, it will greatly embolden them to Imitatei you. If you speak never eo well to them, they will sooner believe your bad lives, than your good words.

Direct, xm. 'Choose eueh a calling and course of life for your children, as tendeth mofit to the saving of Uietr* souU, and to their public usefulness for church or state.' Choose not a calling tliat ie moet liable to temptations and hindrances to their salvation, thougli it may make iheur' rieb : but acalling which alloweth them some leiiiure for the remembering tlie tttings of everlasting consequence, and lii opportunities to get good, and to do good. If you bind» them apprentices, or servants, if it be possible, place them, with men fearing God; and not with such as will bardeib them in their sin.

Direct. XTC. ' When they are marriageable, and you find it needful, look out such for them as are suitable betimes.' When parents stay too long, and do not their duties in this, their children often chooae for themselves to their own undoing : for they choose not by judgment, but Wind afteo tion. ^

Having thua told you the common duties of parents for their children, 1 should next have told you what specially be-longeth to each parent; but to avoid prolixity. I shall onl desire you to remember these two Directions. 1. That the mother who is still present with children when they are young, be very diligent in teaching them, and minding them of good things. Wlien the fathers are abroad, the mothers have more frequent opportunities to instruct them, and be still speaking to them of that which i» moat necessary, and •watching Over them. This is the greatest service that most

women can do for God in the world : fuany n church that liutli been ble&sed with a good minieter.may thaiik the pioua culucataoo ormot>ier8 ; and many a thoasand souU in he«vrn may thaak the holy care uid diligence of mothers, ts the liret effectual meaiiA, Good women this way (by the good education of their children) are ordinarily great blei^siiigg both to church and state. (And so some understand 1 Tint, ii. 16. by "cbild-bearing,"* meaning bringing up children for God; but I ntther think it is by Mary's bearing Christ, the promised aeed.)

2. By all means tet children be tanght to reed, ifyouate-iiever u> poor, and whatever shift you make; or else ynu div-privethcm ofa singular help to their instroction and salvation. It is a tltouBFind pities that n Bible should signify no more than a chip to a rational creature, as to their reading it themselves: and that &o many excellent books as be in Lbe world, should be as sealed, or insiguificant to tlicm.

But if God deny yon children, and Hare you all this cnrei aitd kbour, repine not, but be tliankful, believing it is bent for you. Remember 'what a deal of duty, and paimi, and heart's griefhe hath freed you from, and how fcvHpeed well when parents have done their beat- What a life of misery, ohildreo must here pass through, and how sad the fear of their Bin and damnation would hawe been to you.

•

CHAPTIia XI.

TlieapeeitdDittie$ ofCkUdten totaanb tA«*r Parmit.

Though precepts to children are not of so much force as to them wf riper age, because of their natural incapacity, and their childish paaaioufl and pleasures which bear down theii waak degree of reason ; yet .lomcwhat is to be *aid to them, because that measure of reason which they have ib to be ux-erciacd, and by exercise to be improved : and because even tliDM of riper years, while they have parents, must ktuiw and do their duty to them; and because Cod useth to bieHseven children as they perform tbeir duties.

Direct. 1. ' Be sure that you dearly love your parents:'

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101

delight to b« in their compauy ; be not like those unnktaial children, that lore eli» company of their idle- play-(<illowH better than tht^ir parentB, and had rather he abroad ahoub' their sports, than in their pareots' wight. Remeiubsr that you have your heing from tliem, and come out oftheir loins: retntftober whut sorruvr you have coat them, and what care they am at fnr your education-aiid provision; and remember how teudeHr they have loved you, and trhac grief it will b« to their hearts if you miocGkiTy, and how much yourhappi*.' neflK will make thtni glad: remember what love you ovre:| them both by nature and in justice, for all their lore to yuo,! and all that they have dnne for you: they take your happi-j ness or misery to be one of the greatest parta of the happiueu^ or misery of (iitiir own lives. Deprive them nut tlurn of thuirij happiness, by depriving yourselves of your own ; mnkc notj their lives miKentblt', by undoing youraelves. Though the] chidu you, and re»traiii you, luid correct you. do nut thens^l fore abate your love to tJicm. For this is theirduty, whiclrl God reijiiireth of tliem, and they do it for ynur good. It iij a sign of a wicked child thtit loveth his parents the \em, be-J oause they correct Him, and will not let him have his owAJ will. Yea, though your parents have mnny faults themsel y*^t you mustlovn them as your parentaBtiU.

liirert. ii. * Honour your parent* botli in yuur tViuug'hte, and speeches, ami behaviour.* Think nut dishonourably or contemptuously of them in your hearts. Spoak not dieho-notirably, rudely, unreverently or saucily, either to them or of them. Behave not youraelves rudely and unrererentLy before them. Yea. though your parents be never ao poor in the world, or weak of understanding, yea, though they were ungodly, you must honour them notwithstanding all this; thougliyon cannot hononrthem as rich, or wise, or godly, you must honour them as your [mrents. Remember that the fiflh commandment liath a Hpecial promise of temporal blesain^; " Honour thy father and mother that thy days may be long in the land," Sic. And consequently the dialmnour-en of parents hare a special onrse even in thifi Hfe: and tbe justice of God iH ordiniiiily seen in the cxccotioii of it i the deapisers and dishonourers of their parents i»ldom prosper in the world. There amftre aorta of sinners t}iat Oadaa<^ to overtake with vengeance even in this life. 1. Perjvrad

CHRISTIAN DIRECTORY. [PART II.

persons aad lalse witnesses. 2. Murderers. 3. Per»ecu> tunt. 4. Sacrilegious persons. And 5. The abusers and dialionourers of their parents. Remember Uie curse on Ham, Qen. ix. 22. 26. It is a fearful thing to see and hear how HOinc^ illbred, ungodly children will talk contemptuously and rudely to their parents, and wrangle and contend with litem, nnd contradict them, and speak to them as if they were their equals : (aud it is commonly long of the parents that breed them to it.) And at last they will grow even to abiiee and vilily them. Read Prov. xxx. 17. "The eye thut raocketh at his father, and dcepiscth to obey his mother, the ravens of the valley kIwII pick it out, and the young »^les shall eat it."

Direct, in. 'Obey your parents in all tilings (which God forbiddeth not).' Remember that as nature hath made you unfit to govern youFBelveR, ho God in nature hath mercifully provided governors for you. Here I shall firiit tell you, what obedience is, and then tell you, why you must be thus obedient. I. To obey your parents is to do tliat which they command you, and forbear that which they forbid you. because it is their will you should do so. You must 1-Have in your minda a desire to please them, and be glad when you can please them, and sorry when you oHund them; and then 2. You must not set your wit or your will against theirs, but rendily obey their commands without unwillingness, murmurini;. or disputing: though you think your own way is best, and your own desires are but reasonable, yet your own wit and will must be subjected unto theirs, or else how do yon obey them? II. And for the renRonx of your obedience, I. Consider it is the will of Ood that it should be so, aud he hath made them as his officers to govern you ; .and in disobeying them, you disobey him. Read Kphes. vi. I—a. " Children obey your pftrents in the U>rdi for this in Tight. Honour thy father and mother, (which is tlie Brst commandment with promise) that it may be well with thee, and thou maystlive long on Uieuarth." Col. iii. 20. " Children obey your parentB in all things, for this is well-pleasing in the l^rd." Prov. xxiii. 22. " Hearken to thy father that begat thee, and despise not tliy motherwhen nhe is old." Prov. xiii. 1. " A wi»e son heareth his father's instruction." . ProT, i. 6,9. " My son. hear the instruction of thy hXber. and

CHAP.

forsake not the lawof'tliy muther; lor they shall be an ornament uf grace unto thy head, and chains about thy neclc." 2. Consideralso, that your parents' goverument is necessary to your own good -, udiI it U a govcrnracot of lore : as your bodies would have perished, if your parent* or some others had not taken caro for you, wheu you could not help Yourselves ; so your mJads would be nntaught and jguorant, even like to brutes, if you had not otherit to teach and govern you. Nature teacheth the chickc-us to follow the hen, and all things when ttiey are young, to be led and ^ided by their dam:K, or eixe what would become of thttm 'I 3. Consider also, that they must be accountable to God for you ; and if they leave you to yourselves, it may be their destruction as well as yours, an the yad example of Eli t«llcth you. Rebel not therefore against those that God by nature and Scripture hath setovei' you ; though the flfth commandment require obedience to princes, and masters, and pastors, und Other superiors, yet it nnmeth your father and mother only, because they are the first of all your goveruors, to whom by nature you are most obliged.

But perhaps you will say, that though little irhildren must be ruled by their parents, yet you are grown up to riper age, and are wise enough to rule yourselves. I answer, God doth not think so ; or eltm he would not have eet governors over you. And are you wiaer than he ? It is but few in the world that are wise enough to rule themselven; else God would not have set princes, aad magistrates, and {KUtors, and teachers over them, as he hath done. The servants of the family are as old as you, and yetare unfit to be the rulers of themselves. God loveth you belter tlian to leave you masterle.^s, a» knowing that youth in rash and unexperienced.

Quest. ' But how long are ehildreo under the command and goverument of their parents ?'

Ausw. There are several acts and degrees of parents* government, according to the several ends ajid u»eit of it-Some acts of their government are but to teach you to go and speak, ami some to teach you your labour and ca.lling, aud some (o teach yon good manners, and the fear of God, or the knowledge of the Scriptures, and some axe to settle yon iu sueh a course of living, in wliich you shall need their

CHRISTIAN DIRECTOBY.

PART IT;

nearer oversight no more. When atij* one of these endears fully attained, and jou hare all that your parents' government can help you to, then you are past that part of their gOTernment. But etiH you owe them, not only love, and bonour, and reverence ; but obedience also in all things in which they are still appointed for your help and guidance : even when you are married from them, though you have a propriety in your 5wn estates, and they have not so strict a charge of you as before i yet if they command you your duly to God or them, you are still oldiged to obey them.

Direct. IV, ■ Be contented with your parents' provixion for you, and disposal of you.' Do not rehelliously mumiur against them, and complnin of their uaage of you; much less take any thing against their wills. It is the part of a fleshly rebel, and not of an obedient eJiild, to be discouteul and murmur because they fare not better, or becanse they are kept froin sports and play, or because they hare not better clothes, or because they have not money allowed them, to spend or use at their own diacrction. Are not you under government'! and the government of parento, and not of enemies? Are your lusts and pleasures fitter to govern yoii, than your parents' discretion f Be thankful for what you have, and remember that you deserve it not. but have it freely : it is your pride or your fleshly sensuality that maketh you thus to murmur, and not any wisdom or virtue that i« tn you. Get down that pride and lletthly mind, and then you will not be so caijer to have your wills. What if your parents did detil tt>o hardly with you, in your food, or raiment, or expences '! What harm doth it do you 1 Nothing but a eelflsh, sensual mind would make so great a matter of it. It ifi ft hundred timeR more dangerous to your souls and bodies to be bred too high, and fed too full and daintily, thui to be bred too low, and fed too hardly. One teudeth to pride, and gluttony, and wantonness, and the ov«rthrow of health and life; and the other tendeih to n humble, mortified, self-denying life, and to tlie health and aoundntaa of the body. Remember how ihe earth oi^ned, and awallowcd all those rebellious murmui-erc that ^udi^ed against Moses and Aaron, Num. xvi.; read it, and apply it to ynur caae: and remember the story of rebellious Absalom; and the folly of the prodigal. Luke xv.; and desire not to be at your

CBAP. Sn.] CHRISTIAN ECONOHICS.

195

own ili8pi>ae ; nor be ea^r to have the v»in deiiirc!i of your heftrts fulftll-e'd. While yoVi cont«nteilly submit lo your parents, you nre in God's way, and may expect his ble-tsing; but when you will needs be carvers for younelves, you may expect the punishment of rebels.

Direct. V. ' Hutnble youraelvea and Bubmit to any labour that your parents shall appoint you to.' Take heed a» you love your souls, lest titlier a pruud biiart make you inar-mur and say, ' This work is too low and baKe a drudgery for me ;' or lest a laty mind and body make you say^' This work is loo hard and toiiflome forme;' or else a foolish, playful mind do make you weary of your book or labour, that you may be at your sports, and say, ' This id too tedious for me.' It is little or no hurt that is like lo befal you by your labour and diligence ; but it is a dangerous thing; to get a habit or custom of idleness and voluptvousness in your youth.

Direct. VI. 'Be willing and thankfwlto be instrur-ted by yotir parents, or any of your teachet-s. but especially about the fear of God, and the matters of your salvation.* Tbcse are the matters that you are born and live for; these are the things that your parents hare first in charge to teach you. Without knowledge and Lollness all the riches and honours of the world are nothing worth : and all your pleasures will but undo you "* O what a comfort is it to understanding parents to see their children willing to learn, ajid to love the Word of Ood, and lay it up in their hearts, and talk of it, and obey it, and prepare betime for everlasting life ! If such children die before their parents, how joyfully may they part with them as into the arms of Christ, who hath said, " That of such is the kingdom of heaven''." And if the parents die first, how joyfully may they leave behind them a holy seed, that is like to serve God in their generation, and to follow them to heaven, and live with them for ever. But, whether they live or die, what a heart-breaking to the parents are ungodly children, that love not the Word and way of God, and love not to be taught or restrained from their own licentiouti courses.

Direct, vii. ' Patiently submit to the correction whieh your parents Iny upon you.' Consider, that God hatli com-

• Rttd Mr. T. While'. IHtIc b«A fnr link chiWren. Mark it. 3$. x. 1*. IS. " Uall, lib It.

CHRISTIAN UIRECTOKT.

[FART II.

maiided th«m to do it, aiid that to t>ave your uouls from hell ; and tliat tbey hate you, if they correct you not vvheo thwe is cause, and that they iniist not ^pui'e for your crying'. It is not their delight, but for yotir own Deceasity. Avoid the foutt, and you may escupe the correction. How much rather had your parentB see youobedient, than hear you cry. It is iiut Long of tliem, but of yourselves, thai you are cor-reeled. Be angry with yourselres, and not with tliem. It is a wicked child, that instead ol' being better by correction, will hate his parents for it, and so grow worse. Correction is a means of God's own appointment; iind tlierffore gu to God on your knees in prayer, and entreat him to blesi and sanctify it to you, that it may do you good.

Direct, viii. ' Choouc not your own company, but use ■Qch company as by your porentt; is appointed you.' Bad company is the first imrioiiig of a child. When for the love ofxport you choose such play-ftUows ixs arc idle, and licentious, and disobedient, and will teach you to curse, and swear, and lie, and talk filthily, and draw you from your book or duty ; this is the devil's highway to hell. Your parents are fittest to choosie your company.

Direct, ix. ' Chuose not your own colling or trade of tif«, without the choice or consent of your parents.' You may ttll th«m what you are most inclined to, but it belong-eth more to them than to you to make the choice : and it in your part to bring your wills tothcirtf. Unless your parents choose a calling for you that is unlawful; a4id tlien you may (witli humble Bubmissivenese) refuse it. But if it be only inconvenient, you have liberty afterward to change it for a better, if you can, when you itrc from under their dispose and goTcrnnicnt.

Direct. X. ' Marry not without your parents'oonsent,' Nay, irit may be, let their choice determine first of the person, and not your own : unexperienced youth doth choose by fancy and paFsion. when your experienced parL'nts will choose by judgment. But if they would force you to join yoaraelves to such as are ungodly, and like to make your lives either sinful or miserabl«, j-ou may humbly refuse them. But you must remain uumiirried, while by the use of riulit means you can Jive in chastity, till your parents mn in a better mind. But if indeed yoa hare a flat uecesxity of • Pro*. aO. tt. ua. 16. ixia. IS. iiiti. I4,1*. tu. is.

CUAP. XI.] CHKrSTIAM ECONOMICS.

197

marrying, and your parents will consent to none bat on« of a false religioD, or one (hat ia utterly unlit for you; in such a case they forfeit their authoiity in tltat point, which is given them for your edification, and not far youv dentru tion; aud then you should advise witli other frii-nds tbat are more wise and fajthful: but if you au(f«r your fond af-fectioHB to contradict your parents' wilU, and pr«tend ar necessity (that you cannot change your affections) an if your folly were uucuiuble : this is but to enter sinfully intutbut state of life, which should hare been sanctified to God, th he might ha,ve blessed it to you.

Direct, ii. ' If your parents be in want, it is your dut to relieye tliem according to your ability ; yea. and wholly to maintain them, if there be need.' For it la not po8sibl« by all thnt you can do. that ever you can be on even termi with them ; or ever requite them for what you have receivedi of them. It is base inhumanity, when parents come tn po* verty, for children to put theui oB'with some short allowance., and to make them live almost like their gervanti^, when you have riches and plenty for yourselves. Your parents should still be maintained by you as your superiors, and not as your inferiors. See that they fiire as well aa yourselves; yea, though you got not your riches by their means, yet cvail for your being, you are their debtors for more than that.

Direct. xi\. 'Imitate your parents in all that ie good, both when they are living, and when they are dead.' If they were lovers of God, and of his Word and service, and of those that fear him, let their example provoke you, and let the love that you have to them, engage you in this imitation. A wicked child of godly parents is one of the most miserable wretches in the world. With what horror do I look on such a person! How near is aucb a wretch to hell! When fattier or mother were eminent for godliness, and daily instructed them in the matters of their saUution, and prayed with them, and warned them, and prayed for theiUj and after all thia the chiltlren shall prove covetous, or drunkards, or whoremongers, or profane, and eueraiea to the servants of God, and deride or neglect the way of their religious parents, it would make one tremble to took such wretchea in the face. For though yet there is some hope of them, alae, it is so little, that they are next to desperntci

CHRISTIAN UIBECrOBY. [iMRT II.

when they ure hardeneil under the most excelkut meaiu, and the light halit bliuded them, and thuir acquaitituiice with the waya of God liuth but turned their h«iLrl8 more against them, wliat lueaiia is left to do ^ood to such re-tsigtf.rs of the grace of God as th«se ? The likeliest is some heavy, dreadful judgment. O what a wtiuful day will it W to them, when all the prayers, and tears, and teachiugs. uiid tod exaiLiplet^ uf their religious parents shall witness itnst them! How will they be ci>ufounded before the Lord ! And how sad a thought i^ it to the heart of holy, diligent parents, to think that all their prayers and pains muAt witness against their ^'aceless children, and sink them duupur into hell! And yi:t aU», how many such woeful apectacka are there before O'Ur eyes! nnd how deeply doth the church of God BU0er hy the malice and wickedness of the children of those pai'ents that taught them better, and walked before them In a holy, exemplary life! Butif pareatfi be ignorant, guperstitiouR, idolatrous, popiBh, or profane, their children are forward enough to imitatt th«m. They can say, Our forefatherB wore of this mind; and we hope tliey are saved, and we will rather imitate them, than such innovating reformers as yon. As they said to Jeremy, " As fi3r the word that thou hast npoken to us in the name of the Lord, we will not hearken to thee. But we will—Inirn incense to the queen of heaven—as we have done, we and our father», oar kings, and our princes in the citiejt of Jadub, anil in tlie streets of Jemaalem; for then we hud plenty of victuals, and were well, and saw no evil: but since we left off to bum incense to the queen of heaven,—we have wanted all things,and have been consumed by the sword and by the famine''.*' Thna they walk " after the imagination of their bcarta, and attcr Baalim <the false worship) which their fi»ther» taught them'." " And they fui^et God's name as their fathers did forget it'." " They and their lathers have transgressed to this day*." Yea, •'They harden their necks, and do worse than their fathers*." Thus in error and sin they can imitate their fore-fothers, when they should rather remember^ that it cost Christ his blood "to redeem men from their vain conver-

• in. (til. 16—1&

■Jcr.«ii.1«.

'Jrr. luii. ST.

CHAP. XII.] CUItlSTIAN ECONOMICS.

109

sation received by tradition from their ialhcrti." And ihvy sliauld penitently confess, as Dan. ix. 8. " 0 Lord, to ub be-longeth contusion of (ace, to our kingH, to our {inuccs, and to our fattier^, because we hnvv KtDOcd uguinet llie«," Vtrse 16. And as Psal. cvi. 6. " We liave sbned wilJi our fathers, &c." Suith God: "Behold your i'lLlhora have forsaken me and have not kept my law ; and ye have done

worse than your fathers: therefore I will cust youout',8tc." " Have ye forgotten the wickedneaa of your fatherit, and the wickedness of the kings of Judah, and your own wickedness f Tli^y are not humbled even unto this day""." " B« not as your fathers, to whom the former prophets have cried, saying. Turn ye now (iom yonr evil ways, but they did oot hear'." " Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you""." " Walk ye □ot iu the Blatutes of your fatherH"." "Follow not your bthers in their &in and error, but follow them where they follow Christ'.

CHAPTEU XII.

The .tpeciai Duties of Children and Youth towanh God.

Trouom 1 put your duty to your parents first, because it is first Learned, yet your duty to Cod immediately is your greatest and moBt necessary duty: learn these following precepts well.

Direct. I. * Learn to understand the covenant and vow which in yonr baptism you mnde witli God the Father, the Son, and the Holy Ghost, your Creator, Redeemer, and Regenerator : and when you well understand it, renew that covenant with God in your own persons, and absolutely de-liverup yourselves to God, as your Oi-eator, Redeemer, and Sancti6er. your Owner, your Ruler, and your Father and felicity.* Baptism is not an idle ceremony, but the solemn *ntering into covenant with God, in which you roeeive the

Mrr.xvi. 11^15. '"Niil.iii. 7.

* J.T. iliv. Ji, 10.

■EaFli.ii.t8. SoVtT.3r.9).M.

'ZFdi.l, 4.

' 1 Cof-ai. I. ''I

CHBIsriAN DIRECTORY. [PART lU

greatest mercies, und bind yourselves to the greaitest dutiei.' If is but entering into that ■way which )'ou must walk in ull your lives, and avowing that to God which you mnst be ntilj performing. And chough your parents had authority to promise for yon. it is you that must perforin it; for it was you that they obliged. If you ask by what authority they obliged you tn covenant to Ood, 1 tuiswcr, by the authority which God had given them in nature, and in Scripture ; na th«y oblige you to be subjects of the l^^ing, or as they enter your names into any covenant, by lease or other contract which is for your benefit; and they do it for good, that you may have part in the blessings of the covenant: and if you grudge at it, and refuse your own conBont when you come to age, you lose the beneBts. If you think they did you wroii^, yon may be out of covenant when you will; if yon will renounce the kingdom of heaven. But it ia much wJFicrto be thankful to God, that your parents were the meana of sto great a bleHsing to you, and to dn thai: agatu mor<> expressly by yourselves which they did for youjj und opL'nly with thankfulness to own the covenant in which' you are engaged, and live in the performance and in the comfGrttt of it all your days.

Direct, ti. ' Remember that you are entering into the way to everlasting life, -.ind not into a place of happiiie^K or continuance. Presently therefore set your hearts on heaven, and make it tbc design of oil your lives, to live in heaven with Christ for ever.' O happy you, if God betimeB will throughly teach you, to know nliat it is that must make yoa happy; and if at your first setting out, your end be right, and your facers be heavenward '. Remember tbul as soon aa you begin to live, you arc hasting towards the end of your live»} even &b & candle as soon as itbeginneth to bum,and the bour-glasft ag «ooii as it is turned, is wasting, und banting to its end : so as soon as yuu begin to Jive, your lives are in a consuoiption, and posting towards your final hour. Att a runner, ns Aoon aa he beginneth hin ruco. U ha&ling tn [he end of it; so arc your lives even in your youngest time. It is another kind of life that you must live for ever, than tliin tiiHiug. pitiful, lleahly life. Prepare Ihcrcfoie speedily for that ivhicb God sent you bjther to prepare for. O happy you, if you begin hetime, and go on

CHAP. XI 1.1

(!HBlSTlA»r' ECONOMICS.

with cheerful resolution to the end! It is blessed wisdom to be wise betime, nnd to know the worth of time in child-hooc). before any of it be wasted and lost upon the fooleries of the world. Then you way grow wise indeed, and b« tl'€!L&unng up uuderalanding, and growing tip in sweet ao quaiiitance with tie Lord, when otherif are going backwards, and dnily making work for Bad repentance or finni desperation. " Uemember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shall say, (of all things here below) I have no pleasure in Lheui."

Direct. 111. ' Remember that yon have corrupted natnre* to he cured, and that Christ is the physician that must cure thenit and the Spirit of Christ must dwell within you, and make you holy, and give you a new heart and nature, which Dhftll love God and heaven above all the honourand pleasures of the world: rest not therefore till you Snd that you are born anew, and that the Holy Ghost iiath made you holy, and (juickened your hearts with tlie love of God, and of your dear Redeemer".' The old nature loveth the things of this world, and the pleasures of this flesh; but the new nature lovetb the Lord that made you, and redeemed and renewed you, and the endless joys of the world to come, and that holy life which is the way thereto.

Direct, iv. ' Take heed of loving the pleasures of the flesh, in overmuch eating, or drinking, or pl&y-' Set not your hearts upon your belly or your sport; let your meat,, and sleep, and play be moderate. Meddle not with cards or dice, or any bewitching or riotous sports : play not for money, lest it stir up covetous desires, and tempt you to b9 over-eager in it, and to lie, and wrangle, and fall out wit others. Use neither food or sports which are not for yourl heiLlth; a greedy appetite enticeth children to devour raw] fruits, and to rob their neighbours' orchards, and at onc«] to undo both soul and body. And fui excessive love of play, doth cause them to run among bad companions, and' lose tbeir time, and destroy the love of their books, and their duly, and their parents themselves, and all that i$. good. You must cat, and sleep, and play for health, and not for utieletui, hurtful pleasure.

> S Cm. *. ir. Ran. «iu. 9- ii. J"liii iiL S. ^.6.

CHRISTIAN DIBEfiTOnV. " [pART II.

Direet. v. 'Subdue your own wills and dcsiros to tbe wUl of God ami yi>ur superiors, and be not eagerly set upon aay thing, which God or your parentu do deny you.' Re not like those aelt-wiUed, Heshly children, that oie importunate for ai]y thing which their fancy or appetite would have, aod ciy or are diecontent if tUey have it not. Say not thiit I mvat hnve this or tluit, but be contented with any thing which is the will of God and your superiors. It is the {i;F«atest miaery and danger in tb« world, to have all your own wiIIb, and to be pvcn up to your hearts' deeiro.

Direct. \i. 'Take he«d of a custom of foolish, filthy, railing, lying, or any other sinful words.' You tliiak it is a timalt matter, but God thiuketh not no ; it it uoi a jedtiag matter to am against thu God that made ynu: it is fools thftt Doake a sport with 8iIl^ One lie, one cunc. one oath, one ribbald, or railing, or deridinj^ word, is wurHe than alt the pain that ever your flesh eudur«d.

Direct. Til. 'Take heed of »tuch company and play-fel-lowK, as would entice and tempt you to any of these sins, •nd choose such company as U'ill help you in the fear of God.' And tf others mock nt you, cnre nooiore for it, than fortlie lilmking of a leaf, or the barking ofadog. Take heed of lewd and wicked company, as ever you care for the Having of your souls, if you h<?urtht;m ruil.oTliv, ur twcar, or talk filthily, be not ashained to tell them, that God forbiddeth you to keep company with such as tb«y'.

D'lTKt. viii. *Take heed oF pride and covetouaueas.' Deaire not to be fine, nor to ^t all tn youraelvcM; but b« bumbU, and meek, and love one anolhcr, and be aa glad that uthera are pleased aa yourselves.

THretl. IX. "Love the Word of God, and all good books which would make yon wiser and better \ and read not play-booka, Dor laJc-book», nor loT«-books, nor any idle stories.' When idle children are at play and fowUiritB. Itt it be your pleasurt! to read nmi leara lli« myateriefi of your salvation.

Direct. X. ' Remember that you keep holy the Lord's du]r.' Spend not any of it tu play or idlcneaB : peverence the nunisters of Gbriat, and mark what Ihvy tuttch you, and cemembvt it &»& wessaf^ UomGod about the saviugof your

■•Pmr.iit.*. X.M. MfklSi *PmLtait.OS. PMr.iiiI.yo. itHLT. 1 Cor, ■. it. I^fbwK*. II.

CHAP. Xlll.] CHRISTIAN ECONOMICS.

'203

sools- Ask your parents when you come home, to help youT understaodings and memories in any thing which you UQderstood uot or forgot. Love all the holy exurciu-is of the Lord's day, and let tliem be more pLeanant to you than your ni^at or play.

Direct. XI. ' Be as cai^ful to practiao all, as to hear and Htad it.* Remember all is but to make yoa holy, to love Uod. aod obey him: take heed of sinaiug against your kao\>'lt;dge, and au^a'uist tlie warningb that are given you.

Direct, xii. 'When you grow op, by the direction of your parents choose »ucK a. trade or calling, asallowelfa you the greatest helps for heaven, and hiitli the fewest hindrances, and in which you may be most serviceable to God before you die.' It'you will but piactise theae few J>irec-tions (wlucli your own hearts must say, have no barm in any of them) what happy persons will you be for ever.

CHAPTER Xni.

The Vutiet ofServoJitt to their Matters,

If servants would haT« comfortable liv«B, they muBt approve themselvt's and thei^ service unto God, because ftom him they must hfive their comforts^ which may be (loii« by following these Directions.

Direct. I. ' Reverence the providence of God which call-elh you to a servant's life, and munnur not at your labour, or your low coniHtion j but know your mercies, and be tliaukful for them.' Though perhaps you have more labour than your masters, yet, have you not less care than they? Most servants may have quieter Uvea, if it were not for their unthankful, tligcont«.'Bt(;d hearts. You are not troubled with the care of providing your landlord's rent, or meat, and drink, and wages for your servants, nor with the Tvouts and desires of wives and children, nor with the faults and nnnghtiDeBs of BUch as you must use or trust; uorwith the losses and croiu>eK which your mastem are liable to. JDe

CHRISTIAN DI RECTOR V.

[part ITj

thankful to God, who for a little bodily labour, doth free you from the burden uf ail the«e carea.

Direct. II. ' Take your condition as cboseo for you by God, and take yourselvc* as hi» servants, and your work &8 hiw. and do all as to the Lord, aud not only for mnn; and expect from God your chief reward.' You will be clue but eye-servants aad hypocrites, if the fenr of God do not awe your conscieoces : and if you were the best &ervani« to your masters in the world, and did not all in oltedience to God, it wei* buta low, uiiprofitableservice : if you believe that there is aa tntinite distance between God and man, you may conceive what a difference there ift between serving God and man : your wages i& all your reward from man, but eterual life is God's reward: and the very same work and labour which one man hath but his years' wages fur. another hat}] everlaeting life for (though not of merit, yet of the bounty of our Lord)". Because he doth itin love and obedience to that God who hath promised thiti reward. " Servants, obey in all things your uiasterg according to the flesh: not with eye-service, as men-pleaserft, but in singleness of heart, fearing God : and whatsoever ye do, do it heartily aft to the Lord, and not unto men; knowing that of the Lord ye shall leceive the reward of the inheritance ; for ye servethe Lord Christ: but be that doeth wrotii;, shall receive for the wrong which he hath done: and there is no respect of persons"." The like is in Ephes. vi. 5—8. So much doth God respect the heart, thet the rery some octioBi hath such different niicccfl^es and rewai'ds, as. it is done to* different ends, and from dilfierent principles: your lowest iiervice may be thus aanctifit-d aud Biceptabie to God.

Direvi. tti. ' Be conscionabte and faithful in performii all the labour and duty of a ««rricDL' Neglect not suoll^ buKiness an you are tn do: neither do it lazily, and deceit fully, and by the halves. An it in thievery or deceit for s< iiuui in the market to sell another the whole of his commodi< ty, and when he hath done, to keep back and defraud him of a part; m> m It iiu less fur u 8«rvnntt)mt selleth his time and labour to another, to defraud him of part of that time and service which you ttold biui- Think not therefore that it i« no ma, to idle away ait hour which is not your owa, or

CHAP. XIII,] CHRISTIAN CCUNOMICS.'

MS

P

to »lubber over the work nrhicb you undertake to do. Sloth-fulntfss and uncungcioniibletieiiB makt? Mervaiitbi deceitful; Hucli care not how they do their work., ifthvy cau but maktfj their maHters believe that it id done well: they are hypo**] critciiia their service, that take more care to aeetn painfiilf trusty servants, ttian to be so ; and to hide their faults ant BlQthfulu«88, than to Avoid them. As if it were as easy ttf.1 bide them ulso from God. who hath resolved to [ttiniHli »1l'l thewroiig they do their uiasters*^. If they cun but loiterl and take their ease, and their mastera know it uot, they never troubled at it tiu a »in against God : laziuctisaud Hesl^i lymiDdedness do ho blind them, that they think il. is no sin to take as much ease an they can, «o they carry it fair and smoothly with their masters, and to slubber orer their business any how, so that it will but serve the turn ; whereas if their masters should keep back any of their wagen, or put more work upon them tlian is meet, they would easily be persuaded that this were a sio. If your labour be such aa would hurt your health (aa by wet or cold, 8tc.) you may foresee it, and avoid it in your choice of places : but if it 18 only tiie labour that you grudge at, it is a sign of a fleshly and unfaithful person ; as long as it is not excessive to wrong your health, nor hurt your souls, by denying you leisure for your duty to God. The Lord hims.elf commandeth yoo to "be obedient in singleness of heart, aa unto Christ, not »« eye-servants ; and whatever you do, to do it heartily, knowing that whatever good thing- any man doth, the same shall he receive of the Lord''."

Direct. IV, ' Be more careful about your duty to your masters, than about, their duty or carriage to you.' Re much more careful what to do, than what to receive; and to be good servauts, than lo be used aa good servants. Not but you may modestly expect yoiu' due, and to be used OS servants should he used; but your duty is much more to be regarded; for if your master wrong you, that is his sin, and none of yours : God will not he offended with you for another's faults, hut for your owu; not for being wronged. but for doing wrong: and it is better sujfer the greatest wrong, than offend God by committing the smallest sin. Direct. V. ' Be true and faithful in alt that is committed ' Col.iii.». ■• Rph, •.1.5,6.8. Cul. lU.tS.

HHRISTIAN DIRBCTORY. [PART IIi

to your iruet: difiposc not of nny thinjr Uiat ie yout masler's witlmut liis consent:' tiiough you mity think it ever so reasonable, or well done, yet remtimber that it is none nf your OWD; if you would raliETe the poor, or please a fellow-sef-vatitt or do a kindiiess to a neighbour, do it of your own, and not of another's, unless you huve hia allowance. Be as thrifty for your masters, as you would be for yoorielres. Waste no more of hiu goods, than you would do if it were your own. Say ndt as fulet: servants do, my maRter ia rich enough, and it will do him no harm, and therefore we may make bold, and nut bv ho sparing and niggardly. Tlie qiies> tiou in not, what he should do, but what yon should do! If you take any ofyour rich ueighboura' goods or money, to givt lo the poor, you may be hanged a» tliieres, as well aa if you stole itforyourflelTes. To take any thing of another'a against his will, Ir to rob or steal: let the Talue be never so small, if it be but the worth of a pcnuy that you steal or defraud another of. the sin ia not small: nay, it aggraTSteth the ain, that you will presume to break God's taw for auch a trifle, and venture your aoul for so sraall a thing; though it be taken from one that may never so well spare it, that n no excuse to you i it Is none of yours. Especially let those servants look to thi8> that are trusted with buying and etliing, or with proriitions. If you defraud your masters, becauae you can conceal it; belit<re it, Ood that knoweth it will re-real it; and if you repent of it, you must make restitution of all that ever you thus robbed tlium of, if you have any thing to do it with; and if you have nothing, you rauHt with Rorrow and shame confess it to tliem, and ank forgiveneits ; but if you reppnt not, yon must pay dearer for it in hell, than this comea to. Object. ' But did not the l>ord commend th« tuij u.'»t steward * V Amie. Yea, for Itis wit in pnV-viding for him»eir, but not for biti unjustness. He only teachethyuu there, that if tlie wicked worldlings have wit to provide for this life, much more should you have the wit to make provision for the life to come. It is faithfuhieitH that is n atewanl's duty'.

Direct, vi. * Honour your masivrB, and behave yourselvea towards them with that respect and reference au ynur place requireth'.' Behave not yourftelves rudely or contcmptuous-

• Lnkein,!!. 'iCor. iv.r. ( Exod. xt. It. Roni. xiii.T.

CHAP. Kltl.] CHRISTIAN KroNOHICS.

«07

ly towards them, in word or dsod. B« not ho proud ab to

diddiiiu to keep the distance and ri>verenc« which ie dae> You should Bcom to be servants, if" you ncnm to behare yourftelves fts Bervaritti. Give them not Kaucy, provoking ur contemptuous langurttje; not wording it out with them in bold contending, aud justifying yourfielves whoii your fuulta are reprehended. Mark the apostle's words. Tit. ii. 9, 10* " Exhort servants to be obedient to tbeir own luftBtem. and to please Uiem well in all things, not Answering aguin ; not purloining, but shewing nil good fidelity, that they may adorn the doctrine of God our Saviour in all things." And 1 Tim. vi. ]—4. " Let as nmny semiiits as are under the yoke, count their own masters worthy of all honour;" (yea> though they were infidels or poor) " that the name of God and his doctrine be not blasphemed." (For wicked m«n will nay, ' la this your relijjiou?' when servnnts professing religion,ore disobedient,wnreverent. and unfaiihful.) "And they that have believing lOBEters, let them not denpiee fhem, because they are brethren ; but rather do them service, because they are faithful and beloved, paitakeDi of the benefit. These tilings teach and exhort: it* any man teach otherwise,

and coni^eut not to wholesorae words he is proud,

knowing nothing."

Direet.vii, ' Go not unwillingly or murmuring;ly about your business, but take it ae your delight." An unwilling mind doth lose God'^ reward, and man's aiiceptance. Grudging and unwillingness maktth your work of little value, be it never ao well done. "Do service hearlily, and with good will as to the Lord*"."

Direct, viii. ' Obey your masters in all things' (which Ood forbiddeth not, and which their plaoe enablelh them to command you;) ' aad set not your own conceits and wills aj^ainst tJicir commandn '.' It i» not obedience, if you will do no mole of tlieir commands, than what agreeth with your own opinions imd wills. What if you think another wtiy best, or another work best, or another time best; art you to govern or obey / If the work be not your's, but another's, let his will Olid not your'a be fulfilled, and do hi» Bervice in his own way. It is God's command, " Servants obey your masters in all things'"."

b Eph. Yi.7. Cul.ill.3^. 'Act«i.r. ^C()l.iii.ty.

DIRECTORY.

[part II.

Direct. IX. ' Heveal not any of the secrets of your vaas-tere*. or of tlie family '.' Talk not to others of what is said or done at home; be not over familiar at other men's houHPR, where you may be tempted to talk of your mafiters' busi-Desses ; many words may have mischievous etfects, which were well intended. That servant is <infit for a wise man's family, that hath some famiHtu- abroad, to whom he muBt tell all that he hearelh or tieeth at home; for his familiar hath anothtir familiar, and t,o n man shall be betrayed hy those of his own household'", as Christ by Judas.

Direct. X. ' Grudge not at tlie meamieBS of the provisions of the family.' Ifyoa have not that which is needful to your health, remove to another place as soon as you can, without reproaching tlie place where you are. But if yo» have your daily bread, that is, your necesBary. wholesome fcxid, how coarse soever, your tQurtnuring for want of more delicious fare, is but your shame, and ^heweth that your hearts are sunk into your hellies, and that you are Aeshly-mindcd persons ".

Direct. XI. 'Pray daily for a blessing on your laboura and on the family, both privately and with the rcH.' A ]>r&yii]g servant may prevail with Ood, for more than all their labour cometh to ; and their labours aro liker (o be ble^ed, than the labours of a prayerless, ungodly person. You are not worthy to partake of the mercies of the family, if you will not join in prayers for those mercies.

Direct, xn. ' Willingly submit to the teaching and government of your ma.ster8 about the right wnrshipping of Ood, oud for the good of your own souls.' Bless God, if you live with religious masters that will instruct you uiid catechise you, and pray wiili you, and restrain you from breaking the Lord's day. and other sins, and will examine you of your proBting, and watch over yoursouls, and sharply rebuke you when you do that which is evil. Be glad of their instructions, and murmur not atthem.as ignorant, ungodly servanu do. These few Directions carefully followed will make your service better to you, than lordships and kingdoms arc to the ungodly.

I

' Prav.txv.V. ■*• 13. 11.IV.

'UI&ni.A.

•• PliiLiii.ll,:

CHAPTER XIV.

The Duties nf Masters towardt (heir .Servanin.

Ip you would liave good servanU, see tliatyuii be i^oodmaHr lers, and do your own duly, and then either your servants will do theirs, nr else iill their Tailings (iiiall turn tu your greater good ".

Direct. J. ' Remember that in Christ they are your brethren and fellow-servants , and therefore rule them not ty-raiuiically, but in teuderne&s and love; and command them nothing that ia agciinst the laws of God, or the good of their souls.' Use not wrath and unmaalikc fury with them ; nor uny over-severe or unnecessEiry rebnIceB or chaKttiieini^ntis. Find fault in season, with prudence and sobriety, whtiiyour passions are down, and when it is most likely to do good. If it be too little, it will embolden them in doing ill; if it be too much, or frequent, or passionate, it will make them Blight it aad despise it, and utterly hinder their repentance : they will be taken up ld blaming you for yuiir rashness and riof, lence, instead of blaming theiufielves for the fault.

Direct. II. 'Provide Uitxa work coarenient for tUei

and such as they are fit for; not such or so much as tol

wrong them in their health, or binder theui from the necessaiy]

means of their salvation; noryet solittle asmay cherish their'

idleness, or occasion them to lose their precious time,' It.

is cruelty to lay more on your horse than he can carry; oil

to work your oxen to skin and bones. " A righteous mwn

regardeth the life of his beast''," much more of his servant.'

Especially put not your servants on any labour which ha.-,

zardeth their health or life, withotit true necessity to soni«

greater end. Pity and spare them mure in their heallh than io

their bare labour. Labour maketh the body sound, but to

take deep colds, or go wet of their feet, do tend to their sick-j

ntm and death. And should another man's life be cast

away for your commodity ? .po as you would be done by,

if you were servants yuurselveis and in their case; and I«t

nut their labours be so great, at» nhall allow them no time to

pray before they go about it, or as shall so tire them as lu

" IUiin.Tlli.tB. ^ Piow.xii. 10.

CHRISTtAN DIRECTORY.

lRt Mi

unfit thiiiii for prayer, ot instruction, or the worship of the Lord's da)-, and shall lay them like blocks, as litter to liu to sleep or rest themselves, than to pray, or hear, or mind any thing that ia good. And yet take heed that you suiTer tliem not to be idle, as many great men use their serving men, to the undoing of their souls and bodies. Idiensas is no Bmall sin it«elf, and it breedelh and cherisheth many olherii: their time is lost by it; and they are made unfit for any houest employment or course of life, to help tberaaelves or nny others.

Direct, tn. ' Provide them fiuoh wholesome food and lodging, and such wage« as their ftervicedoth deserve, or as you have promised them'.' Whether it be pleasant or unpleu-fiant, let their, food and lodging^ be healthful. It is »o odious an oppreaRion and injustice to defraud a uenrant or labourer of his ivQgeft, (yea, or to give him less than he deservetb,) that metbinkH I bhould nut need to speak much against it among Christiana. Read James v, 1— b. and I hope it will be

«QOUgh.

Direel. iv. * Use not your servants to be so bold and familiar with you, as may tempt them to despise you; noryet so strange and di»itant. as may deprive you of opportunity of speaking to them tor their spiritual good, or justly lay you open to be eenaured ai^ too magielerial and proud.' Both tlie^e extremes have ill effects; but the first ia com-monestt, and ia the disquiet of many families.

Direct. V. 'Remember that you have a charge of the souIb in your family, and are ait a prieet and teaeher in your own house, and therefore aee that you keep them to the constant worshippmg of Qod, especially on the Lord*s day, iu public and private; and that you teach them the ihiiii^ that concern their salvatton,' (as is afterward directed.) And pray for them daily, as well as for yourselves.

Direct, vi. • Wntch over them that they offend not God •' bear not with ungudlineBH or gross ein in your ^mily. Read P^al. ri. Be not like those ungodly masteni. that look only that their own work be done, and bid God look after his work himself, and care not for their servants' souls, because they care not for thnir own; and mind notwhetber

> Cbl. h. 1.

I

CHAH. XIV,] (IIRISTIAN KCONOMIC9,

21

God be served by others, because th«y serve him not (unless witli hypocritiual lip-service) tht^mii«lv<>y.

Direct. Tii. ' Keep your servutite froinevil ccimpany,iui(l from being temptations to ea.ch other, as fer aR you can.' If you suffer them to frequent alehouBCK, or riotous asBcm-blies, or wantou or muligDant company, when they ^re infected themeelvea, they will bring home the Infection, and all the house may fare the worse for it. And when .ludaii groweLb familiar with the Phari:«ees, be will ho Hcdur^d by them ixi betray his Master. You cannot be accoimlable for your servants if you suffer them to be much tibro»d.

Direct. \iii. ' Go before th';m as examples of holinesay and wisdom, and all those virtues and duties which ynuj would teach them.' An ignorant or a swearing, cursing, railing, ungodly mae^ter, doth actually tetich his servants to be such; and if his words teach them the contrary, he can expect but little reverence or success.

Direct. IX. * Patiently bear with those tolerable (ruilties which their unskilfulness, or bodily tem^peraturc, or other infirmity make them liable to again&t their wilU.' A willing mind ie an excuse for many frailties ; much must be put up with, when it is not from wilfulness or ^oss neglect: make not a greater matter of every infirmity or fault, than there is canse. Look not that any should be perfect upon earth ; reckon upon it, that you must have servants of the progeny of Adam, that have corrupted natures, anil bodily wealt-nesses; and many things that must be borue with. Consider bow faultily you serve your heavenly Master, and how much he daily heareth with that which is amins in you, and how many faults and oversightsyou are guilty of in yourown employment, and how many you should be overtaken with if you were in their stead. " And ye masters, do the same things to them, forbearing threatening, knowing that your Master also is in heaven, neither is thtre respect of persons with him''." " Masters give unto your servanU that which is just and equa)%"&c.

Direct, x. ' See that they behave themselves well to their feliow-servants: of which I shall speak anon.'

* Eph. ri. 9.

• Ori-ir. 1.

!I2

OttHlSTlAK DIKECTOHV. [|>ART I Cl

Til. 2. Directions to those Masicrs in foreign Plantations v>h»' tavc Negroes and otfter •SVutws; being a sofutioti o/'ieveral emts abuvf l/ietN.

Direct. I. ■ Understand well how far your power over your slaves extenJeth. and what limits God halli set tliertto.'

As. 1. Sufficiently difference between men and brutes. Remember that they arc of as good a kind as you; that is, they ate reasonable creatures as well ns you, and born to as ranch natural liberty. li" their sin have enslaved them (o you, yet nature made them your'equals. Remember thai they have immortal souls, and are e(]tially capable of salvation with yourselres. Aud therefore you have no power ta do any thing which shall hinder their salvation. No pretence of your bueineiis, necessity, conunodity or power, can . warrant you to hold them so hard to work, bh not to allot them due tjine and ^ea&otiB for that which God hath made their duty.

2. Remember that God is their absolute Owner, and rhat you bave none but a derived and limited propriety in them.' They can be no further yours, than you hare God's consent, who IB the Lord of them and you; and therefore God's interest in theui and by them mutil he served first.

3. RDmember that they and you are equally under the government and law» of God. And therefore all God's laws must be first obeyed hy thtni, and you have no power to. command tliem to omit any duty which God commiuidetli tbeia. oor to commit any sin which God forbiddeth them; nor can you without rebellion or impiety expect, that youc. work or commands should be preferred before God's.

4. Remember that God is their reconciled, tender Father,' and if they be as good,doth love them as well as you. And therefore you must use the meanemt of them no otherwise, tban bese«metli the beloved of God to be used; and no otheruise than may stand with the due signification of your love to Ood, by lovin;^ those that are his.

6. Remember that they are the redeemed ones of Clirist. and that he bath not sold you his title to them. As he bought their soaU at a price invaluable, »ohe bath not given ' the puTchatte of hi* blood to be ahBolutely at your dispotal.

.CHAP. XIV.] CMHISTIAN ECONOMICS.

SIA

Therefore so use th«m, a» to preserve ChrisC'K right and id' terest in them.

Direct, ir. ' Remember that you are Christ's trustees, or tile guardians of their souIk ; und that the j^reater your power is over them, the greater your cliarge in o( thera, and your duty for them.' As you owe more to a child than to a day-labourer, or a. hired servant, because being more your own. he is more intrusted to your care ; so also by the same reason, you owe more to a jslave, because he is more your own; and power and obligation gu together. Ae Abraham was to circumciae all his servanf^ that were bought with mouey, and the fourth commundmeiu requireth maBtcrs to see that all within their gates observe the sabbath dav ; so must you exercise both your power and love to bring them to the knowledge and the faith of Christ, and to the just obedience of God's commands.

Those therefore that keep their negroes and slaves frou '\ hearing God's Word, and from becoming Chrii^tians, be- / cause by the law they shall then be either madt^ free, or they I shall lose part of their service, do openly profess rebellion a^inst God, and contempt of Christ the Redeemer of ROulSi and a contempt of the souls of men, and indeed they declare, that their worldly profit is their treasure and their God.

If this come to the hands of any of our natives in Bar-badoes, or other islands or plantations, who are said to bo commonly guilty of this most heinous sin, yes and to litre upon it, I entreat them further to conRider as followetb, 1. How cursed a. crime is it to equal men and beasts! fs not this your practice? Do you not buy thera and use thera merely to the same end, as you do your horses? to labour for your commodity. &s if they were baser than you, and made to serve you?

2. Do you not see how you reproach and condemn yourselves, while you vilify them as savages and barbarous wretches! Did they ever do any thing more savage, than to use not only men's bodies as beasts, but their souU as if they were mode far nothing, but to actuate their bodies in your worldly drudgery? Did the veriest cannibals ever do any thing more cruel or odious, than to sell so many souls to the devil for a little worldly gain '. Did ever the cnrsedest

I

CMKItlTIAN nrBKCTOKY. [PART II.

miscreants on earth, do any thing more rcbeUious. and contrary lo the will of the moat iiitrciful God, than to keep tlioaa HOuls fi'OiuCliriRt, and hoUui;iiK, and heaven, for a little money, who were made and redeemed for the same ends, and itt tilt! name pn:cioii8 price as yours'.' Dtd your poor slaves ever commit aucb rillanies as these'.' is not he the basest wretch and tlie most barbarous savage, who committeth the gHutest and roost inhuinnn wickednexx ? And ar« tlieira compttrable to these of yonrs ?

3. Doth not the very example of such cruelty, besides your keeping them from Christianity, directly tend to tench them and nil others, to hate Chrietinnity, as if it taught men to be tio umcli wurse than dogs and tigers !

4. Do you not murk bow Ood hath followed you mbh plngucs ! and may not conscience tell you that it is foryoor inhumanity to the BOuls and bodice of so many'! Remember tite late fire at the bridge in BarbadoeK : remember the drowning of your governor and Khips at ttea, and the nmny judj^enis that have overtaken you ; and at the present the terrible mortality that i» among you.

&. Will not the example and warning of neighbour countries rise up in judgment against you anri condemn you t You cannot but hear how i:idiouK the Spanish name is made (and thereby alas the Christian name also, among the West Indians!) for their mottt inhuman cruelties in Hispaniola, Jamaica, Cuba, Peru, Mvxico, and oilier places, which io describvd by Josep. a Coata,. a Jesuit of their own ; aod though [ know that their cruelty who murdered milliouB, ejtceedeth youra, who kill not men's bodies, yet yours is of the same kind, in the merchandize which you make with the ddvil for their iiouIh, nhiUt you that should help them with all your power, do hinder them from the means of their sulvation. And on the contrary, what an honour is it lo thoM of New Eughmd, that they take not so much luUtu Dative soil from tliem, but by purchase ! that they enslave none of them, nor n^e them cruellv. but shew them mercy, and are at a great deal of care.and cost, and labour for their salvation! 0 how muchdiffercncebetween holy Mr. Elliot's life and yours! His, who hath hibourcd so many years to save th(;m, and bath translated the whole Bible into tlieir langaage,with other books; and thnse good men'n in Lon-

CHAIi. XIV.] CMRiyriAN ECONOMICS.

315

dun who are a corporation tor the furtherance r>f his work; And theirs that have contributed so largely towards it; and yours that sell men's soiila for your commodity '

6. And what comfort are you like to have at laat, in that money that is purchased at such a price '! Will not your money and you perish together.' will you not have wonie than Gthazi'a leprosy with it; yea worse than Aclian'x death by etoning , and as bad an Judas his banging bimaelf, luiLess repentance shall prevent it V Do you not remember the terrible words in Jude 2. " Woe unto them, for they have gone in the way of Cain, and ran greedily after the errora of Balaam." And 2 Pet. ii. 3. U, U. " Through co-vttou&nesft—they make merohandize of you— ~- An hesrt they have exercised with covetous practices ; cursed children (or children of a curse) which have forsaken the right way, and are gone astray, fotlowint^ the way of Balaam, the aoD of Bosor, who loved the wages of unrighleuustiesit, but was rebuked for hib iniquity ; the dumb ass speaking with maa'a voice forbad the mtidness of the prophet." When you fibull every one hear, "f hou fool, this night shall thy soul be required of thee, and then whose shall those things be which thnu hast provided'?" Will it not then cut deep in your perpetual torments, to remember that you got that little pelf, by betraying so many souls to hell ? What men in the world doth James speak tu, if not to you! "Go to now, ye rich men. weep and hotvt for your miseries that shall come upon you. Yoiirrichee are corrnpted, and your garments are moth-eaten: your gold and silver are cankered; and the rut^t of them shall be a witness aguinst you, and shall eat your flesh an it were fire : ye have heaped treasure to> gether for tile Inst days. Behold, the hire of tlie labourers which have reiiped down your helds, which Is of you kept back by fraud, crieth: and the cries of thera which have reaped, are entered into the ears of the Lord of Salv aoth *." How much more the cry of betrayed souls I

And here we may seasonably answer these caseK. Quest. 1. ' Is it lawful for a Christian to buy and use a man as a slave?' Q,uesl. 2. 'Uit lawful to use a Christian ns a glare?* Quest. 3. ' What difference must vre make between a free servant a»d a slave?' ^ * Lultciii.l9-«1. «Jwn. V. 1—41

CHRISTIAN DIHEOTOKV. [fAKT fiv

To Quae. 1. I answer. There is a slavery to which Home men mny be lawfully pul, and there iit a slavery to which none may be put; and there is a slavery to which only the criminal may be put, by way of pcnnlty.

1. No man may be put to such a slavery a.» under the first Direction is denied, that is, such as shall injure God's interest aud service, or the man's salvation. 2. No man, but as a just punishment for his crimes, maybe so euslaved, ok to be deprived of those liberties, benefits and comforti^, which brotherly love obligeth every man to grant to another for his good, as far as is within our power, all things considered. That ii^. the eaoie luau is a servant and a brother, and therefore must at once be UHed as both. 3. Though poverty or nece&riity do make a man consent to sell himself to a life of lesaer misery, to escape a greater, or death itMlf; yet is it not lawful for any other ao to take advuii-tage by his necesBity, as to bring him into a condition that shall make him miserable, or in which we Rhall not exercise so much love, as may lend to his sauctiticutiuu, comfort and aalviition. Hecaiise no justice is beseeming a Christian or a mnn, which is not conjoined with a due measure of charily.

But 1. He that deeervelli it by way of penalty may be penally used. '2. He that litote and cannot restore may b« forced to work it out as a nervant; and In both these casett more may be done against another's ease or liberty, than by mere contract or consent. He that may hang a t)agitiou« offender doth him no wrong if he put him to n slavery, which i* less penal than death. 3. More also may be done against enemies taken in a lawful war. Ihao could be done against the innocent by necessitated consent. 4. A certain degree of servitude or slavery is lanfiil by the necflssitaled consent of the innocent. That is so much, (1.) As wroiigclh no interest of God. ('3.) Nor uf mankind by breaking the laws of nations, (3.) Nor the person himself, by hindering hissalvation, or the needful means thereof; nor those comforts of life, which nature giveth lo man as man. (4.) Nor the commonwealth or society where we live.

Quest. 2. To the second Question, I answer. I. As men mui*t be variously loved according to the varioun degrees of luniabk-nesH in them; so varions degrees of Love must ht

I

CHAP. XIV.] CHRISTIAN ECOMOHICS.

a 17

I

uwrcteed towards thom : iherefore good and real Clmeitianii must be used with more love and brotherly teudemess Lbaii otliers. 2. It is meet also, tliat irifideU have so much mercy ahefved them iit order to the aaving of thiiir eouU, as that they should be invited to Chriistianity by fit encouraiiB-ments : and bo, that they nhould know that if they will turn ChriBtiuns, they shall have more privileges and emoluments ttinn the enemies of truth and piety shall liuvc It in ihere-fore well done of princes who make laws that infldel-slaves shall be freemen, when they are duly Chriiitened. 3. But yet a nominal Christian, who by wickedness forfeitelh hig life or freedom, may penally be mad« a alave as well as infidels. 4. And a. poor and needy Christian may sell bim-self into a hnrder state of servitude tban he would choose, or we could otUerwi&e put him into. But 5. To go aa pirates and catch ay poor negroes or people of another land, that never forfeited life or liberty, and to make them slaves, and sell theoi, ia one of the worst kinds of thievery in the world ; and tiuch persons are to be taken fur the common enemies of mankind , and they that buy them and use them as beasts, for their mere commodity, and betray, or destroy, or neglect their souls, are fitter to be called incarnate devils than Christians, though they lie no Christiana whom they BO abuse.

QiiE^t. 3. To the third Question, 1 answer, That the solution of this catte. is to be gathered from what is said already. A servant and a voluntary-slave were both freemen, till they sold ov hired themselvea; and a criminal person was a freemna till he forfeited his bfe or liberty. But afterwards the difference is this; that 1. A free servant is ray servant, no further than his own covenant made him so; which is Bupponed to be,(l.) To ac«rtain kind.andraeasure of labour according to the meaning of his contract. (3.) Pora limited time, expressed in the contract, whether ft year^ or two, or three, or sL-ven.

2. A slave by mere conliaci i» one that, (I.) Usually Kelleth himself absolutely to the will of another as to his labour both for kind and measure; where yet the limitationH of God and nature after (and before) named, are supp<))^ed among ChriHtian« to take place. (2.) He ie one that selleth hiraitulf to such labour, during life. '"

CHRISTIAN DIRECTORY. [PAKT U.

!■ 3. Aelavebyjuit pennlty.iK liable to bd much s«rv)-tode as the magistmte doth judge him to, whidi may be, (1.) Not only such labour, a& aforesaid, an pkasnUi his master to impose. (2.) And tiiat for life. {^.^ But tt may be also to stripes and severities which might not lawfully bo inflicted on another.

1. The limitations ofa necessitated-slavery by cooUract or consent through poverty are these, (1.) Such a one'8 soutiuiislbe cared for and preserved, though he should consent to tlie contrary. He muet have time to learn the Word of God, and time to pray, and he muat rest on the Lord'K day, and employ it in God's service; he must be ioHtrucled. and exhorted, and kept from sin. (2.) He may not be forced to commit nnysin agaiaalGod. (3.) lie may not (though he forcedly consent) be denied such comforts of this life, as are needful to his cheerful serving of God in love and thankfulness, according to the peace of the Gospel state; and which are calked by the naine of our daily bread. No man may deny a alave any of this, tbat is not a criminal, punished slave.

2, And the must criminal slave may not be forced to sin, nor denied nece&sary helps to his salvation. But be may penally be beaten and denied part of his daily bread; bo it be not dune more rigorously than true justice doth require.

Quest. ' But what if mou buy ^e^oM or other slaves of such as w(! have jutit onuste to believe did steal them by piracy, or buy them of tboMt that have no power to sell ihem, and uot hire or buy them by tbeir own consent, or by the consent of those that had power to si^ll tliuoi, nor take them captives in a lawful war, what must tliey do wiUi them after-wardti ?'

Arate. I, It is their heinous ain to buy tbcm, unless it be in charity to deliver them. 2. Having done it, undoubtedly they are pr««enlly bound tu deliver Lhem: becauKe by light the man is his own, and therefore no man cUe can have just title to him.

Qutsl. ' But may I not sell him again and make my mo-ney of him, seeing I leave him butas I found himr

Anstv. Xo; because when you have takt^n possession of him, and a pretended proprii^ty, then the injury that is done him is by you; which before was only by another. And

I

CHAV. XIV.] CHRISTIAN BC0N0MIC8.

tl0

r

though the wroug be no greater than the oUier did bim, y«t being now done by you, it is your sin.

Quest. ' But may I not rotucu him to him that I bought' him of?'

Aiisu!. No: for that is but injuring him by deliverir^i bim to another to continue the injuvy. To say aa PiUto^j " I am innocent of the blood of this just man," wiJl b« no proof of your innocency, yea, God's law blndeth you t*-l love, and works of love, and therefore you should do your bi>st to free him : he that is bound to help to (iave a niaa, that ia fallen into the hands of thievee by the highway, if h« should buy tlmt man as a ttlave of the thieves, mav notf after give him up to the thieves again. But to proceed inj the Directions.

Direct. iiT. 'So serve your own uecesaities by yoar slaves as to prefer God's interest, and their spiritual and everlasting happiness.' Teach them the way to heaven, and) do all for their souls which I have before directed you to' do for all your other servants. Though you may raakesome, ierence in their labour, and diet, and clothing, yet none to the furthering of their salvation. If they be infidela, ) "uBe them so as teadelh to win them to Christ, and the lova ,. of religion, by shewitig them that Christians are lesi worldly, less cruel and passionate, and more wise, and charitable, and holy, and meek, than any other persons are. Woe to them that by their cruelty and covetousneaa do seandalize even alavea, and hinder their coDverxion and salvation.

Direct, iv. "By how much the hardness of their condition doth make their lives uDComfortable, and God hath cast them lower than yourselves, by so much the more let your charity pity them, and labour t« abate their burden, and sweeten their lives to them, as much as your condition will allow.' And remember that even a slave may be one of those neighbours that you are bound to love as yourselves, and to do to as you would be done by, if your case were his. Which if you do, you will need no more direction for his relief.

Direct. V. ' Remember that you may require no more of an innocent slave, than you would or might do of an ordinary servant, if he were at your will, and did not by con-

CHKISTIAN OIRECTOUV.

fpART ir.

tr&ct except souiethii^ as to labour or usage, wbich else you woiiltl think juat and meet to have required of him.'

Direct. VI. * If they are infidels, neither bL' too )iasty in baptizing them, when ihey desire it, nor too slow.' Not BO hasty as to put tbem on it, before they uiiderntiiiid what tbe baptistiial covenant is; or before you bcc any likelihood that they should be aerJoas in making such a covenant. Nor yet so slow «« to let them a.lone to linger mit their lives in the state of those without the church. But linntL'ti ihcm to leant, and stir up their deeires, and look after them, as the ancient churchei; did after their cateehuniens; and when you see them fit by knowledge, belief, desire, ajid resolii-lion, to vow theniselveii to Ood on the; terms of the holy covenant, then put them on Lo be baptized. But if ynii should feel an abatement of your desires of th*ir conversion, because yon Bhall loKe their service (much more if cvlt you had a wish that they might nut be cuuverted. winch is plain de-viliam), let it be tbe matter of your deep humiliBtion and repentance.

Dirftt. V11, Make it your chief end in buying; and using slaves, to win them to Christ, and save their suuls. D» tiut only endeavour it on the by, when you have first consulted yourowu commodity, but niuke this more of your end, than your commodity itself; and let their t^alvntiou be far more TiJucd by you than their service; and carry ytmrselves lo them, as those that art-scusihlc that they are redeemed with them by Christ from the slavery of satan, and may live with them in the liberty of the saints in glory.

'IUi<* ixil*

CHAPTEn XV.

The Duties of' Chiidreit and I'eUow-ier%->tmts to wtr atioifier.

(t is not eatiy to resolve. Whether good i»ovcmoni, or good fellow-servants, in « family, be the greater help and benefit, to each of the inferiors. For servants are no much togetltcr, and so free and familiar with each other, that they have the more iipportunity to he ustcl'ul tu each ulhei. if they have but ahilitivit and hrurt^. It in needfnl iherefiin;, that you

CHAP. XT.] CHHISTIAN ECONOMICS.

m

know your duty to one aoother, both for doing 9tn<l gettia^ that good which otherwise will be lost, (

Direct. I. ' Love one another unfeiguedly an younelves*' aroid all contention and falling out with one another, oranjf thing that would weaken your love to one another; especially difl'ei'ences about your personal interests, in point oV\ profit, provision, or reputation.' Take heed of the spirit ■ envy, which will make your hearts rise a^ain^t those that ar^' preferred bel'ore you, or that are used better than you. Ue-member the shi and misery of Cain, and lake warning by him. Give place to othurs, and in honour prefer others^ and seek notto be preferred before them". God deliglitetU' to exali the humble that abase themselves, and to cast down thotie that exalt themselves. When the interest of your flesh ca.n make you hate or fall out with each other, what a fearful sign is it of a fleshly mind''.'

Direct. II. ' Take heed uf using provokiagwords against' each other.' For these are the bellows to blow up that^ which the apostle calleth " the fire of hell'." A foul tongue aetteth on fire the course of nature; and therefore it may* set a family on fire"*. " Where envying and strife is, there is confusion and every evil wnrk'." " If ye be angry, re- ' frain your tongues, and sin not, and let not the sun go down' upon your wrath : neither give place to the devil'." " Let* all bittemesB, and wrath, and anger, and clamour, and evil' Speaking, be put an^ay from you, \vitli all malice ; and be yo' kind one to another, tender-hearted, forgiving one anotherjl even as God for Christ's sake hath forgiven you*." " Re-' vilers shall not inherit the kingdom of God**."

Direct. III. ' Help one another with love and willing--* ness in your labours; and do not grudge at one another, am) say 8uch a one doth lesa than 1: but be as ready to help' another, as you would he helped yourselves.' It is very amiable to see a family of such children and servants, that all take one anuther's conceniments as their own; and are not i4el6sh against each other. " Behold, how good aiicl how pleasant il is for bretliien to dwell together in unity*!"

Direct. IV. • Take heed that you prove not tempters Ut

RoiiJ. lii. 10. l(i.

Xaniuiii. i, d, f Epii. EV.Sl.M:

>• Rom.iiii.e. \s. ' Ver. 13, 16, • I Cw. tl.lft

' Jumoiiii A, ' Eph. iv. SG, ST. •PwU. cKiKi. IV '■'

CHRISTIAN

draw each other to sin and misery.' Either by joining together ill riotousness, or wronging your masters, or secret rereUing, and then in lying to conceal it: or lest immodest fitmiliarity draw those of different Rexes into a snare. Akuif dance of sin and misery hath followed such tempting familiarity of men and maids that were fellow servants. Their nearoesfi giveth Ihem opportunity, »nd the devil provoketli them to take their opportunity; and from immodest, wan-tun dalliance, and unchaste worda, iJiey proceed at last to more lasciviousness, to their ovfxi undoing. Bring not the straw to thelirs, if you would not have it bum.

Dirixt, V. 'Watch over one another for mutuul preservation against the ein and temptations which you are most in danger of.' Agree to tell each other of your faults, not proudly or passionately, hut in love; and resolve to take it thanki'ully from ea,cli other. If any one talk, foolishly oi idly, or wemtonty and immodeBtly, or tell a lie, or take God's name in vain, or neglect th«ir duty to God or man, or deal unfaithfully in their truat or labour, let the other seriously ielJ him of hta sin. and call him to repentaucc. And let not him that is guilty tcdie it ill, and angrily snap at the repio-ver, or justify or excutie the fault, or hit him presently in the teeth with his own^ but humbly thank him and promiM ami^ndmcnt. Oliow happy might servants be, if they would faithfully watch over one another !

Direct, vy. ' When you are together, ntid your work wiU allow it, let your discuuriic. be surh as tendeth to edification, and to the spiritual ^'ood of the speaker or tlie hearers.' Some work there ia that must be thought on, and talked of wbil« it is doing, aoid will not allow you leisure to think or speak of other tilings, till it i? done: but very much of the work of most servants may be as well done, though they tJlink and speak together of heavenly things; besides all other time» whvu their work \» over. O take tbi:s time to be speaking of good to one another: it is like, that some one of you hath more knowledge than the rest; let the rest he asking bis coun&el and iastrvctiont», and let him bend himself to do them good ; or if you arc oquul in know ledge, yet stir up the grace that is in you, if you have any; or stir up yourdesires afterit, if you have none. Waste notyour pre-ciouH time in vanity ; multiply not the sin of idle words. O

CHAP. XV.] CHRISTIAN ECONuHICS.

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I

what a load doth lie oumany a soul that feeleth it not, in the gttilt of these two sins, loss of time, and icll« words ! To be gnilty of the same sins oveT and over, cvtrj' diiy, and make a coustajit practice of them, uud Uiitt against your owu kuow-ledge and conscience, is a more grievous case thftn many think of; whereas, if you would live together as the heirs of heaven, and provoke one another to the love of God. aud holy duty, and delightfully talk of ihe Word ofOod, and the life to come, what blesBings nolgbt you be to one another? and your service and labour would be a sanctitied and comfortable life to yon all. " Let no corrupt cummu-nicfttion proceed out of your mouth, hut Ihot which is good to the UBfi of edifying, and may miniitter grace to tlie hearers, and grieve not the holy Spirit of Ood '." " But fornication and all uncleannesss, or covetnustneHR (or ratiier, inordinate, fletthly dt'Hire) ;let it not be onc(> namvd ^rnong you, as becometh najnts ; neither filthiue»8, nor foolish talking, nor jesting, which are not convenieni; but rather giviag of tlianka"." Of this more anon.

Direct. VI!. 'Patiently b«ar with the failings of one aoothertowaixls yourselre!i,end hide those laults, the open* ing of which will do no good, but stir up strife: but conceal not those faults wtiich will be cherished by concealment, or whose concealment tendeth to the wrong of your master, or any other.' For it is in your power to forgive a fault against yourselves, but not against God, or anot}ier. And to know when you should reveal it, and when not, you must wisely foreknow which way is like to do more good or hnrro. And if yet yon be in doubt, open it first to soma seoret friend, that is wise to advise you, whether it should be further opened or not.

Direct, viii. ' If weakness, or sickness, or wont afflict a brother, or sister, or fellow-Bervant, be kind and helpful to them according to your power. "Love not in word only, but in deed and truth '.**

( %h. iv. 19.

" Epli.v.5, 4.

' iJobuiil. l&. J&inM.il.

CHRtSTIAN DIffECTOBY.

PARTir,

CHAPTER XVI.

DirectitMU for Holy Con/ereitce nf FeUoto-servantx or olhtrs.

Bbcavsb this is a duty so frequently to be performed; and tlierefore the p«ace and edification of Christians is very much concerced in it. I shall give a few brief DirectionK about it.

Direct. \. ' Labour moHt for a full and lively heart, which liath tile feeling of those things which your tongues Rhntild :^peak of.' For t. Such a heart will be like a spring which in alvfays runninfc, end will continually feed the streams. Forced and feigned thingt* are of abort continuance; the by pocrites afi€ct«d, forced speech, ie exercised but among those wliereit may serve his prideaud carnal *■ uds : atother times, aud in other company, be liath another tongue like Other men. It lui like a laud-flood that is quickly gone.' or like the bending of a bow, which rcturaeth to its place, ae soon aB it is loosed. 2. And timt which cometh from yotir hearts, will be serious and hearty, and likelieat to do good to others : for wordci do their work upou u:i, not only by sigoi-fying the matter which is spoken, but also by signifying tlie ttffcctioDii of the 3])eaker. A nd that which will work affections, must expreNK atfectioii ordinarily. If it cume not from the heart of the speaker, it h not ao like to go tn the licarta of the hearers. A hearty pruachei-, and a hearty, feeling discourse of holy thingf;, do pierce heart-deep, and do that good, which better composed words that are beart-lesB do not.

Direct, ti. 'Yet for all that, when your hearts are cold, ajid dull, and barren, do not think that your tf>ngucd oiust therefore neglect theirduty.und be silent from all good, till your hearts be better, but force your tongues to dotlieirdu-ty, if they will not do It freely without constraint.* For 1. Duty is duty whether you be well-dinposed to it or not: if all duty should cease when men are ill-disposed to it, no wicked man would bo Iwund to any thing that is truly holy. 3. And if heart and tongue he both obliged, it is wonw to omit both than one. 3. And there may be sincerity in a. duty, wheu the heart is cold and dull. 4. Aud beginning to

<

t/HAF. XVI.] CHHISTIAN tllONOMICS.

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do your duty as well as you can, is the way to overcome yourdullncsa and unlilnetidi when you lurcc your toaguen at first to speak of ihaL which is good, ih? words whic;h you speak or hear, may help to bring you Into a better frame. Many a man hath begun to pray with coldness, that hiith got him heat before he had done ; and many a muu huth gone unwillingly to hear a xermon. that hadi come home a converted soul. 5. And when you set yourselves in the way of duty, you are in the way of promiBed grace.

Object. ' But is not this to play the hypocrite, to let my tongue go before my hc^ait'J And speak the things which my heart is not atFected with V

Answ. If you apeak falsely and dissemblingly, you play the hypocrite: but you may force yourselves to speak of good, without any faUebood or hypocrisy. Word*, signify fls I told you, the matter spoken, and the speaker's mind. Now your speaking of the things of God doth tell no more of your mind but this, that you take them to be true, and that you desire those that you speak to, to regard them: and nil this is so; and therefore there is no hypochsv <n it. Indeed if you told the hearers, that you are deeply affected with these things yourselves, when it is not so, this were hv-jiocrisy. But a man may exhort another to be good, without professing himself to be good; yea, though he confess himself to be bad. Tlierefore all the good discourses of a wicked man are not hj-pocrisy: much lesB the good discourse of a sincere Christian, that is dull and cold in that discourse. And if a duty had some hypocrisy in it, it is not the duty but the hypocrisy that God disliketb, and you must forsake: as if there be coldness iu a duty, it is the coldness, and not theduty thatis to be blamed and forborne. And wholly to omit the duty, is worae than to do it with some coldness or hypocrisy, which is not the predominate complexion of the duty.

O^ect. ' But if it be not the fruit of the Spirit, it is not acceptable to Ood; and that which 1 force my tongue to, is none of the fruits of the Spirit. Therefore I must stay till the Spirit move me.*

Answ. 1. There are many duties done by reason, and,the oommon a«sistuncea of God. that are better than the total omission of them is. Else no unsanctitied mau should hear

VOL. tV. Q

the Word, or pray, or relieve tUe poor, or obey hU priuce or governors, or do any dvity lowards children or neighboura, because whatsoever is out Lite fruit uf itie special grac« of ttw ^fiirit, IB sin; and wiUiout faith it is impositible to please Ood; and M men have not faith". 2. It is a dia-tmcted conceit of the Quakers and otlier fanatics, to think Uitit reason and the Spirit of God are not conjunct principles in the same act. I>otb the Spirit work on n man as on a beaetor a*itonc ^ and cause you to itpc&k ns a clock that stri-keth itkmiwethiiot what; i>r jiliiy uiiumn'x soul, an un an iii-struiucnt ofmusic that hath neither knowledge of th<^ melody, nor any pleasure in it? No, the Spirit of God suppotiv^ DUlure, and workcLh on man adman; by exciting your own underBtanding and will to do thuir pnrts. So ibat when, against all th« rtmnant of dullness and backwardness that 18 ill yon, you can force yourselves to do your duty, it is because the Spirit of God as&iatetb you to take that reaolu-Uon, and uaelhatforce. Forthus theSpiritetriyeth against the tlesh''. Though it is confessed, that there is more of tfae Spirit, where there is no backwardness, or reciataace,oi Deed of forcing.

Direct. III. 'By all meojis labour to be fumiahed with underetacdini; in the mattem of God.' For, I. An understanding person hath a mine ofboty matter in biuiself, and never is quite void of matter for good discouriic: be is tbe good scribe, that in " instructed to tbe kingdom ofG»4, that bringeth out of his trtosury things new and old." 2. And an underutanding person will »peak disareetly, and wo will much further the succ«sa of his discounte, and not make it ridiculous, contemptuous or inefrectual through his indiscretion. But yet if you are ignorant and wanting in understanding, do not therefore be silent: for though yonr ability is least, your necessity ik greatest. Let necessity therefore constrain you to ask instruction, as it constrain-eth the needy to beg for what they wanL But spare no p&ins to increase your knowledge.

Direct. IV, ' If your own understandiij^a and hearts do not furnish you with matter, have recourse to those niso^ fold helps that God vauchsafcth you.' As 1. You may discourse of the last ftermon that you heard, or some one lately

CHAr. XTl.] CHRISTIAM ECUKOMICS.

^t

I

preached that nenrly touciled y<Ki. 2. Or of soriKthinq in the last book you read. 3. Or ol'some text of Seripturti ub-tioiaa tn yo«r thoughts. 4. Or of some notitMe (yuft, or ordinary) provi(1t![ice whicli dUl lately occur. 5. Or of tiome examples of good or evil that are tresU before ymt. 6. Or of the right (ioin^^ of the tiutf thnt y^eu aco About, or any 8uch like helps-

Direrl, ». 'Talk not of vain, improtilftble controversies, noroi^eti ofsiiwJl ar(!tuuiitiuitial iitiittc-rs that make but little to edificaflioii.' For there may be idle Lttlking about matters of religion, as weN as about othct smalltr things. Especially ^& thnt the qunrrel.'t of the times engage not your tlioiighta and apctchttn too fnr. into a eourat: of unproBtable-nesH and contention.

Dirert, vi, ' Furnish youraelven beforehand with matter for the mofit edifying discourse, and never go abroad empty.' Anil let the matter be asually, 1. Things of weight, and not smalt matlers. 2. Thinga of certniuty, and not uncertaio things. Partitttliwly the BtteBl subjects fur your ordinary diacouraeareUiese: 1. God himself, with hlaattribuUs, rela-tioD»i and worke. 2. Tiiio great niystwry of man's Pedemptioo by Christ; his person, ollftcek liu^eriiigH, doctrine, example And work ; hid I'c&HFreobion, nscenniont glory, intercession anrt all the priTilegea of liis Baiants. 3. Ths corenant of grace, the promises, the HatieB, thft conditions aad the threatenings. 4. The workings of the Spirit of Christ upon the soul, and every grace of the Spirit in us ; with all the aisM, and helps, and bindranuett of it. 6. The ways and wUm 0f s&tftn, and all our spiritnal enemien; the particular temptations whieb we ai'e in danger of; what they are, and how to avoid them, and what arc the most poiterful helps xgainst tbem. S. The corruption and deoeitliilnees of the heart; the nature and wotkinga. etfects aud si^s of igno-ra.nce, uubelief.hypocriBy, pride, sensuality,worldliness, impiety, injustice, intempei'ance, uncliaritable.iejss and every olhetsin; with all the belpH against them all. 7. The many duties to God nnd niln vrhich we hnVe to perform; botli io-teroal and external, and how to do them, and vi-hat are the chiefeat hindrti-nc^-a anrl hi>lps. (As in readinjj. bearing, me-ditatingi prayer, giving ainiBj &c.) And the daticB of oar relatiuuB. and several places, with the contrary siiks. 8. Tlitj

A

-2-28

CHRISTIAN DIRECTORY. [pART II.

vanity of the world, and deceitfuluess of all earthly thuiga. 9. The powerful reasons used by Christ to draw ua to holiness, and the unreasonable madness of all that is brought agaiiiftt it, by the devil or hy wicked men. 10. Of the sufferings which we must expect and be prepared for. 11, Of death, and the preparations that will then be found necev sary ; and how to make ready for so great a change. 12. Of the day of judgment, and who will be then justified, aud who condemned. 13, Of ibe joys of heaven, the employment, the company, the nature and duration. 14. Of tlic miseries of the damned, and the thoughts that then they will have of their former life on earth. 15. Of the state of the i^hui'ch on earth, and what we ought to do in our places for il.i welfare. Is there not matter enough in all thetie great and weighty points, for your hourly meditation and confe-renc«?

Direct, vii, 'Take heed of proud self-conceitedneiiH in your conference.' Speak not with aupercilioua, censorious contidence. Let not the weak lake on them to be wiser than they are. Be readier to speak by way of question as learuere, than as teachers of others, imless you are sure that they have much more need to be taught by you, than you hy them. It is ordinary for novices in religion to cast all llieii' dificourse into a teaching strain, or to make themselves preachers before they understand. It is a moet loathsome and pitiful hearing (and yet too ordinary) to hear h raw, self-conceited, ungrounded, unexperienced person, to prate magisterially, and censure confidently the doctrine, or pmc-tices, or persons of those that are much better and wiiier than themselves. If you meet with this proud, censorious Kpirit, rebuke it first, and read to tbem Jamea iii.; and if they go on, turn away from them, and avoid them, for they know not what manner of spirit Ihcy are of: they »rrve not the Lord Jeans, whatever they pretend to think theniRelveB, butaje proud, knowing nothing, but doting about qut-acions, and making divinions in the churrJi of God, and ready to fall into the condemnation of the devil'.

Direet. viii. ' Let the wis«8t in the company, and not the weakest, have most of tlie discourse: but yet if any on*, that is of an abler tongue than the rest, do make any deter-' • 1 Tin. IM. 4. vf. ^—S. R«n. xrl. ir. LuU ii. S!L

CHAP. XVI.] can

minationti in doubtful, coDtroverted points, take h««d of a hasty receiving liis judgraeut, let his reasons seem nerwr no plausible or probable ; but put down all 8iiv:h opinions as doubts, and move th«m to your teachers, or some other im> partial, able men, before you entertain them.* Otherwise, he that hath must wit and tongue in the company, might carry away all the rest into what error or heresy he please, and subvert their faith when he stops their mouths.

birect. IX. * Let the matter of your speech be suitable to your end, even to the good of yourselves or others, which you Keelt.' The lianie subject that is fit for one company is very uiitit for otiiers. Learuedmenand ignorant men, piouH men and profane men, are not fit for the same kind of dis-couree. The medicine must be cu«fully fitted to the disease.

Diirect. X. ' Let your speech he seasonahle, when prudence telleth you it ia not like to do wore harm than good.* There is a season for the prudent to be silent, and refrain even from good talk'^. " Cast not pearls before swine, and give not holy things to dogs, that you know will turn again and lend you V Yea, and among good people themselves, there is a time to speak, and a time to be silent ^ There may possibly be such excess as tendeth to the tiring of the hearers ; and more may be crammed in than they can digest; and surfeiting may make them loathe it afterwards. You must give none more than they csm bear; and also the matters of your business and callings, mu&t be talked of in their time and place.

Dired. xi. ' Let all your speech of holy things be with the greatest seriousness and reverence that you are able.' Let the words be never so good, yet levity and rudeness may make them to be pmfaue. God and holy things should not be talked of in a common manner : but the gravity ofyourl speech should tell the hearers, that you take them not for-small or common matters. If servants and others that live.] near together would converse, and speak as the oracles of ^ God, how holy, and heavenly, and happy would such fe.-milies or societies be ?

* AiOM r. \t, P,J. ,„ij, I, J,

Mall. tU. 6>

Eeclc*. lii. T.

CUKISTIAN UJKEUrOKV. [haKT II.

CHAPTER XVII.

tiirectioM for each parlicuiar Memhi-r of the Family how ta spend every ordinary day o/' the ^Veek.

!t Bomewhat Undeth to make a holy life more easy to when we know tht- ordinary courae and methttd of our duties, and every thing falleth into its proper yilace. An it helpeth the luisbandinan or Lmdeaman to kiiuvr the ordinary course of hia work, that he need not go out of it, unleus in cictraordinnry cages. Therefore I Ehad here give you seme brief Directions for tlie holy spending of every day.

Direct, i, ' Proportion tlie time of your sleep aright {if it be iu your power) that you waste notyourprecioua mom-iDg hours sluggishly in your bed.' Let the time of your ^leep he rationally fitted to your health and faliotir, and not sen»uiilly to your slothful pleasure. About six houra is meet for healthful people, and seven houm for the lew healthful, and eight for the more weak nnd a^cd, ordinarily-The morning hours are to most, the most precious of all th« dqy, for all our duties ; especidly flervaats that are scanted of time, must take it then for prayer. If possible, lost rfwy have none at all.

Direct. II. ■ Let Ood have your first nwakintr thou^htb : lift up your hearts to him reverently and thankfully for the rest of the night past, and briefly cast yourselveii upon htm for the following day ; and use yourselves so constanthr to this, that your confictcnccs may check you, when conimnn thoughts shall first intrude.' And if you hare a bed-fellow to speak to, let your first speech be agreeable to v««r thoughts. It will be a great help agsinnt the temptations that may eke Burprise you, and a holy engagement of yoor hearts to Qod, for all the day.

Direct. III. ' Resolve, that pride an** th« fanhion^* of the tfm«i> shall never tempt you into mich a garb nPattire, as will tnake you long in dressing you in the morning; but wear «uch clothing as ia aoon put on.' It is dear-bought bravery (or decency ttg they will needs call it) which most cost every day an hour's or a quarter of an hour's time extraordinary ; I had rather go a» the wild Indians, thui have tlioae morn-

CHAJ*. XVII.J CHKI»T1A^ ECONOMICS.

9.11

iug hoiin tit BOKWCT far, an too mauy ladieftaiid oUier gftl-[&ats have. '

I}irerl. i\-. ' I^you ari* persons of quality you may «iil-ploy a child or servant to read a. ctia)Uer in th<: Hi1>l«, whi)« you are dressing you. uad Bating your brcuklaBt (if you eat any). Else you may employ thai time in some fruitful m«-ditatioa, or conference with those about you, ait far an your necesgaiy occaaioos do give leave." As to think or speak of the mercy of a nigiit's rest, and of your Tcueweil lime, and how many epent tJiat night in hell, and how mauy iu prison, and how many in a colder, harder lodging, and how many 111 gi'icvaua pain and sickueaii, weiiry of their hedt> and of their lives, and how many in distracting terrorB of their mmilH i and how many souIh that night were called from their bodies, to appear before th« dreadful God : and think how fast days and nifflits roll on! and how speedily your last night and day will cotne ! And observe what is want*-iog in the readiness of your soul, tor Huch a time, and sv*^ it presently without delay.

Dirict. V. ' If moie necessary dutdes call you not away, let secret prayer by yourself alone, or with yom- chamber-fellow, or both,gol)efore the common prayers of the family; and delay it not cuuarkssly. but if il may be, let it be first, before any other work of the day.' Yet be not formal and superetitioud to your hoiir^, as if God had absolutely tied you to such a time : nor think it not your duty to pray onoe in Secret, and once with your chamber-fellow, and once with the family every mormng. when more necesaarj' dutifs call you off. That hour is best for one, which is worst for another : to most, private prayer in mORt reasonable as ^oon as they are up and clothed ; tti othei-s some other hour may be more free and tit. And thone personet that have not more ueoesGary dnties, may do well to pray at all the opportuni-tiea be fore-mentioned ; but reading and meditation mnsl he allowed their time also; and the labours of your callings must be painfully followed ; and servants and poor people that are not at libertYi or that have a necessity of providing for their families, may not lawfully take so much time for prayer, an some others may; especially the iiged and weak that cannot follow a calling, may tnkc longer time. And miaistcrs, that have many souls to look after, and pnblic

d

CHRISTIAN DIRECTORY. [pART II.

work to do. must', take heed of iieglecting any of this, that thev may be longer and oftener in private prayer. Always remember that when two duties are at once before you, and one must be omitted, that you prefer that which, ali things conxidered. is the ^^reatest; and understand what makath a duty greateitl. Usually that is greatest which tendeth to the greatest ^ood i yet Eouictimes tliat is greatest at that time, which cannot be done at another time, when others may. Fmyiiig, in itself considered, is better than ploughing, or marketting, or conference; and yet these may be greater than it In their proper Heasona; because prayer may be done at another time, when these cannot.

Direct, vi. ' Let family worship he performed constantly aud sefutonably, twice a day, at that hour whicb is freest in regard of inteniLptions ; not dehiying it without junt cause. But whenever it ia performed, be sure it be reverently, seriously, and gpiritually done.' If greater duty hinder not, begin with a brief invocation of God's name, and craving of his help and blessing through Christ; and then read some part of the holy Scripture in order; and either help tlie hearer^ to uuderstund it and apply it, or if you are unable for thut, then read some profitable hook to them fur such ends ; and sing a pnalm (if there be enough to do it fitly.) and earnestly pour out your souls in prayer. But if tui< avoidable occasions will not give way to all this, do what you can, especially in prayer, and do the rest another time; but pretend not neceisity against any duty, when it ia but unwillingness or negligence. The lively performance of fa-mtly-dutieu, i& a principal ineunK to keep up the power and interest of godliness in the world ; which all decayn when these grow dead, uud ulight, and formal.

Direfi. vii. ' Renew the actual intention and remembrance of your ultimate end, when you Hct your»elvc» to your doy'D wi^rk, or ttet upon any notable business in the world. Let HOUNESS TO THK LORD h« written upon your heHila in all that ynu do.' Do no work which you ctuiiiot entitle God to, and truly aay he set you about; and do nothing in the world for any other ultimate end, than to please, and glorify, mid oiijoy him. And remember that whatever yuu do. uiuM be done h» a ineauii to thene, and um by oae that ia that way going on to heaven. All yuur U-

CHAP. XVJl.] CUUISTIAN ECONOHICii.

233

hour must be as the labour of a traveller, which iu all for his jouniej''s end ; and all your respect or affection to any plac*' or tiling in your way, must be in respect to yourattainiuent of the end ; as a traveller loveth a good way, a goud iiorfte, a good inn, a dry cloak, or good company ; but nothine mutit be loved here an your end or home. Lift up your hearts to heaven und say. Ml" this, work and way did not tend thither directly or indirectly, it were no work or way for me." Wlmterer you do, do all to the glory of God,

Direct, viii. ' Follow the labours of yuur calling pain-^ fully and diligently,' FVhu hence will follow many com-' modities. 1. Vou will shew thul you are not sluggish, and servants to your fiesh, as those that caimot deny its ease; and you will further the mortification of all fleshly lusts and dtsires, which are fed by ease and idleness. 2. You will keep out idle thoughts from your mind, which swarm in the minds of idle peraona. 3. You will escape the loss of precious time, which idle persona are daily guilty of. 4. Yoa will be in a course of obedience to God, when the slothful are in a constant sin of omission. 6. You may have the more time to spare for holy exercises, if you follow your labour close when you are at it; when idle persons can have no time for prayer or reading, because they lose it by loitering at their work, and leave their business still behind-hand. fi. You may expect God's blessiri|; for the comfortable provision for yourselves and famiUea, and to have to give to thcro that need, when the slothjiil are in want themselves, and cast by their want into abundance of temptations, and have nothing to do good with. 7. And it will also tend to the health of your bodies, which will make them the filter for the service of your eoula. When alothfulness waateth time, and health, and estate, and wit, and grace, and all*.

Direct. IX. 'Be throughly acquainted with your corruptions and temptations, and watch against them all the day ; especially the most dangerous sort of your corruptioa«, and those temptations which your company or business will unavoidably lay before you''. Be still watching and working

■ E)ihci. It. Sa. Prov. I. 4. lii. 34. tT. liii. 4. iii, 5. xiii. t9, tvUi. 9. K>i. t!t. ixiv. 30.

b AiitK|u>in dumo i|iiiin«Hi, ()iiiclicturuf>it, apurt »jwrtnciit. Riintucum

iwjirnli <yU\ rgtrit, rcn>git«l. (.'Irnbiilui iii Dk)(;. Lanl. lib. J. utt. 97. p> iT.

4 J

Si34 CHKIATIAN UIKBC'I'OKY. [PAHT II.

ugainst the master, radical sins of unbelief, hypoorisy, wlfiali-ncBs, pride, eeiisuality, or HcuhpleasiDg. and the iitordiuute lOTe of earthly things. Take heed, lest nuder ]>retenoe of diligence in your catling, ynu be drawn to earthly-miiidod-ness, and eiccetwive cares or covetous detiigua for rising in the world. If you arc to trade or deal with others, Uiku he«d of selfiahaess, which desireth to draw or save from others, UH much as you can foryourselves and yonrown ad-voiita^; take heed of all that KuvouroUi uf iiijuatice or un-charitablenes^ in all your dealings with ndiers. If you cun-verBc with vain-talktars, be»till provided agutiwt the tempUi-tioD of vanity of talk. If you converse with angrj' persons, be Blill tbrtitied a^itist their provncations. If yuu couveran with wanton persons, or such an are tentpting tho«e uf the other sex, maintain that modesty and necessary dintauce and clcanncfis ofspccch which the laws of chantity require. If you hnvQ servants that are fttill faalty, be so provided agaiuAt the temptation, that their faults may not make you fnulty. and you may do nothing that is imsnenily or urijuBt, hat only that which teiidcLh to their aiuendinent. If you are poor, be still proridod againat the temptations of povcrt.y, that it bring not upon you an evil far ^eater than ilself. If you ate rich, be moHt diligent in fortifying yoiir hoartE aguinat those more dangeious temptulions of richc*. which very fuw escape, if you converse with flatterers or (hone that much admire yoa, be fortifiod u^uiuat swelling pride. If you converse with tho«e that deiipise and injure you. be fortified against impatient, lervcnguful pride. These worka at Brat will h<s very difficult, tt^ile sin is in uoy abicngtii ; but when you have ^ot an habitual appreliensioii of the poir sonons dan^r of every one of these i^inb, and uf thu tendency of all temptations, your heortti will readily and eaMly avoid Ihuin. without much tinuy;, thaiig^ttrulnt;»^, and rare ; Qven as a mnn will pass by a house infected with the phtf^ue, ar fjo out of the nvay if hcmcetn cart or any thing that would hurl him.

Direct. X. ' When you arc alone in your Inhours, im-proTc the time in practical, fruitful (not speculative and barren) meditations: especiaMy in heart-work and heaven-work :' let your chiefest meditatioUH be un the intinite good-oe&a and perfectiona of God, and the lite of glory, which in

I

CUAL>. XVII.] CHRISTIAH UCUKUUICS.

23A

tlie love a.ad praiM of him. yuu must live for ever : and nvxt let Clirist mid tlie raystenes of grace in man's redeinptioB, be the iDaIt4» of yotir thoughts: uiid next that your own haartu and Iwes, and the rest before «xpiiH»»etl, Chop. xvi. Direct. €. Ifyou are able to manage muditalions methodically it will Ijc htrst; but ifyou caimot do that, without hi much etvivitig a» will confoiiiwJ yuu, luid tliatmct you, aiid cni^t you into melancholy, it is bctltr let your meditations l>e more short and easy, like ejaculatury praytirH ; but let thtsm usually he upi-mtive to do some good upon youi hearts.

Direr/, xi. ' Ifyou Inbour in coiupauy with others, be provided with matter, akill, resolution, and zeal, to improve th« time in profitable conference, and to avoid divereions,' as is directed. Chap. xvi.

Direet. xii. " Whatever you are doiof;, in company or alone, jet the day bu ^pcnt in the inward excitation and exercise of the graces of the soul, as well as in externa! bodily duties.' And to that end know, that there is no external duty, but must have some internal grace to animate it, or else it is but an image or carcase, and unacceptable to Ood. When you are praying mid reading, there are the graces of faith, desire, love, repentance, &c. to be exercised there: when you ore alone, meditation may help to actuate any grace a^ you ttntl mo&t needful; when you are conferring with otherit, you must exercise love to them, and love to that truth about which yoti do confer, and other graces aa the subject shall require : when you are proroked or under BuH'ering, you have patience to exercise. But especially it tnuHt be your principal daily busin^s^K, by the exercise of faith, to keep your hearts warm in tlic love of God and your dear Redeemer, and in the hopes and delightful thoughts of heaveu. As the means are v3.riousaadadmit of deliberation andi choice, becauee ihey are to he used but as means, and not all at once, hut sometimes one and sonietimein anutber. when the end is etUl the same and past deliberation or choice ; so all thoae graces which are hut meatti: mui^t be Ufted thuH variously, and with deliberation and chuicu ; when the love of Ood and of eternal life must be the coustajit tenor and constitution of the mind, as being the tinal grace, which consiatetb with the exeixise of every otlier mediate grace. Never lake up with lip-labour or bodily exercise

I

d

CUKUIIAN JJIRECTOBV. [pART II,

aloue, nor barren thoughts, unless your hearts be also employed in a course of duty, and holy brcathinga after Uod» or motion lowaidshim, or in the ainc*re internal part of the duty which you perform to men : Justice and Love are graces which you must still exerciae towards all that you have to deal with in the worliL Love la called the iultilling of the laws because the Love of God and man is the soul of every outward duty, and a cause that will bring forth these as its effects.

Direct, xiii. ' Keep up a high esteem of time ; aiid be every day more oareful that you lose aone of your time, than yva are that you lose none of yuur gold <jr uilv^'r: utid if vain recreations, dressings, feuKtings, idle talk., unprofibible company, or sleep, he any of them temptationii to rob you of any of your time, accordingly heighten your watchfulueKs aod firm resolutions against thetn.' Be not more careful to escape thieves and robbers, than to escape that person or action, or course of life, that would rob you of any of your time. And for the redeBming of time, especially aee, not only that you be never idle, but aUo that you be doing Lh« greatest good that you can do, and prefer not a IcBS before a greater.

Direct, xiv. * Eat and drink with temperance, and thankfulness: for health and nut for utiprofitublc pleasure.' For quantity, moitt carefully avoid excess ; for many exceed. for one that taketh too little. Never please your appetite in meat or drink, when it tendeth tu tli« detriment of yoar health. "Jt IK not for kings to drink wine, nor for prioces

strong drink. Give stroug drink to him that is ready

to perish, and wtue to those that be of heavy hearts"." " Woe to thee, O land wheo thy king is a child, and tliy princes eat ill ihe inaniing. Ble»ited art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength and not for drunkenness '." Then muitt poorer men also take heed of intemperance and excess. Let your diet incline rather to the coarser tiian the Bner sort, and to the cheaper tiiuii the costly sort, and to sparing abstincau; than to fulness. 1 would adrise rich men especially, to write in great letters on the tvalU of their dining, rooms or parlvurs thexe two sentences : " BEHOLD THiSi •R««i.xni.ia • PMir.utL4.A. • Ectlet. z. IS, 17.

CHA3P. XVll.] CHRISTIAN ECONOMICS.

237

WAS THE INIQUITY OF SODOM ; PRIDE, FULNESS OF BKEAD, AND ABUNDANCE OF IDLE-NESS WAS IN HER. neithei did she strengthen the hand of the poor and needy '." " There was a certain rich man which wan CLOTHED IN PURPLE AND SILK AND FARED SUMPTUOUSLY eveiy day. Son remember that thou in thy litelime receivedst thy good things"." Paul wept when he mentioned them, " whose end is destruction, whose God is their belly, and whose glory is in their shsme, who mind earthly things, being enemies to the cross''." O live not after the fiesh, lest ye die '."

Direct. XV. ' If any temptation prevail against you, and yoo fall into any sins besides common infirmities, preaontlj lament it, and confess not only to God, but to men, wheal confesBion conduceth more to good than harm; and rise by a true and thorough repentance, immediately without delay.* ; Spa,re not the flesh, and daub not over the breach, and do not by excuses palliate the sore, but speedily rise whatever it! cost: for it will certainly cost you more to go on or to remain impenitent. And for your ordinary infirmities, make not too light of them, but confess them, and daily strive against them; and examine what strength you get agaiost them, and do not aggravate them by impeDitence and contempt.

Direct. XVI. 'Every day look to the special duties of' your several relations :' whether you are husbands, wives, parents, children, masters, servants, pastors, people, magistrates, subjects, remember that every relation hath Ita special duly, and its advantage for the doing of some good; .1 and that Ood requlretb your taithfulaess in these, as well as in any other duty. And tliat in these a man's sincerity or hypocrisy is usually more tried, than in any other parts of our Jives.

Direct. xviT. ' In the evening return to the worshipping of God, in the family and in secret as was directed for the morning.' And do all with aeriouaness as in the sight of'1 God, and in the sense of your necessities ; and make it your

' Ewt ivi. 49. f I-ukc '"■ 19. <5.

<■ Phil. ill. II. ig. See Dr. Hammond's Annutat. ■ BiMn. *iii. tS. aftl.n.8. *. «1.9S,M.

CHBlSriAK DIBIitTORV.

delight to receive iivRtruutiunit from the huly Scripture, and praise God, and call upon, his naine through Chrifil.

Direct, xviii. ' Ji you Uavt- any exUiiordinary impetlK iu«iits one day to hinder you in yonr duty to God and man, nake it up by diligetice the ntxt; «iid if yoii have nay ex-IraordiDary help^, make use oi' tliem, and let tJiem &ut uvlt-nVip you.* Ah, if it be a lecturu-day, or a fiiAerai Bermou, or you ha.TG opportunity of converiie with n)on of anUwXft-dinary worth; or if it be a dny of humtliutiuti or tliai^sgiv-ing; it ma.y he expected tliat yon get a douhle laeasuni of strength by such extraordinary helps.

Dirfjct. XIX. ' Btlbrc you betake yourselves to eleap. it M ordinorily a safe and needful counie, to take a review of the actions and ni«rci«H of tbe paftt day; tliat you may be specially tJianktul tor all special mercies, and humbled for your sins, ttnd niay renew your rep«ntiuice luid resulutifitis for obedience, and amy oxamiae yoar-^lveti, whetJier your souls (^w better or worse, and whclJier sin go down, and grace tncrense. and whether you iirr any lietter prepared for auB'eringB and df ;U.h.' tint yel wapte not too mucli ttine in IJm ordintiry accotmts of your life, as ChoEe that neglect their duty while they are examining theniMf lve» how they perform it. iind perplexing theaiHelvM with the long pemstU of their ordinary infirmitieis. But by a geneml (yel Minoere) repentance, bewail your unavoidable daily failiu;rH, ntiilliave recouTse to Christ for a daily par^lon and reni.>w«d grace; aod in case of cictraordinaT^ nn* or niereie», be sure to be eitraordinsrily hnmblod orthaokfal. Some think itheglto keep a dally catalogue or diurnal of their sins and mercies. If you do so, be not too particular in the rBimieration oi those that are the matter of evei^ day's return; for it wiU be but a temptation to waste your time, and neglect greater duty, and to innke you grow cuRtomary and KenHeleaa of «ucb sins and mercies, when tbe same come to he recited oftir and over from day to day. But lut tbe coinnion tner-oies be more generally mcord'-d, and the romnion oin* gs-nerally confesiied (yet neitlier of them therefore flighted) ■ and let the extraordinary mercien, and greater itinii, have a more particular observation. And yet remember, that im& and mcrciett, which it is not fit that others be acquainted with, are more Hafely committed to memory than to writing :

I

UUAP. XVlI.] rUHtSTIAN ECONOMICS.

089

and m«tli.inks, a. well bumbled aiid a tlmiikful heart, iibould not pfisily let the aiciuory of tlietn slip.

Direct, xx, ' When you comiioae yourselves to sleep,' a^n coaunit yauriielvea to Ciud ibroiiglt Christ, and crave liis protection, aud closu up the day with some holy exercise of faith and love." And if you are persona thai mii^t tieccls Ue waking in the lught, l«t yuur uiedltklious \k hnly, bdcI exercised upon that suhject that is most profitable to your itouU. But 1 caiiutiL ^ivctluB us to. oidiiuiry direction, because that the boUy must bare sleep, or cIbc it will be- anfit for labour, and all thoughts of holy thiikgs must be serious ; mid all serious thou|rhts will hinder nleep, und tlumu that I make itt the uLght, do wakt; uitwilliiigly, and would uot put tlMmi^elve^ out of ho)>«» of sleep, which such f>«r)oui» medir tatJoiui would do. Nor can L advise you (or<linarily) to rise in. thHiiLght to prayer, as the papists* vubarieK do. For thin is hut to serve God with ivvational and hurtful ceremony luid it is a wonder how far such meu will gs iu ceremony, that will not be drawn to iilife of love and spiritaat wortbip: uuless men did irrationi^lly place the service of God in praying this hour rather tlian another, they might see how ini-providently and siiii'uUy tliey loee their time, in Lwic^ dre»it-iu^ aud undressing:, 'in^^' in the iatervak of their sltap, when they might spare all that time, hy sitting up the lunger, or rifting the eurlier, for the siune employnatnt. CeBiden what tet»lency it hath to the destructiooiof healthy hy cold aud iQterruptioa of necessary rest; whe»God approveth not of the disnhlitig of the body, or destioyiu); our ht^alth, or ahort«nin»HI'e(no moru than of murder or cruelty to othum); but only caUeth a*, to deny our unnecessary, sen.<iual delightK, and use the body so as it muy be most serviceable to the soul and him. '

I have briefly laid together the^e twenty Directions for the ri^ht spi^nding of every day, that tho&e that need thorn, and cannot remcmher the larger more particular Directions, may at least pet these few engraven on Iheirminds. and make them the daily practice of their lives; which if yiMi will sincerely do, you cannot conceive how much it will conduce to the hoTinesR.fniitfiilness, and quietness of your lives, and tu your peaceful and comfortable death.

MO

CHItlS-t'lAN DIBECTORY.

[part II.

TV/. 1.

CHAPTEH XVIII.

Directiom for Ike hot}/ spending of the Lord's Day in FamHies.

Direct, i. * Be well resolved against the cavils of those caiaat men, that would make you believe that the holy spending of the Lord's day is a needless thing'.' For the name whether it shall be called the Chriatian aabbatli, ie not much worth coutenditig about: undoubtedly the name of' The Lord's Day," is that which was given it by the Sjiirit of God'', and the wncieut Christians, who sometimes called -it,' The Sabbath,' by allusion, as they used the names, Sacrifice and Altar : the question is not so much of the name OS the thiug; whether we ought to spend the day in holy exercises, without unnecessary divertisements ? And to settle your consciences in this> you have all tlieee evidences at hand.

1. By the confession of all, you have the law of nature to tell yon, that Ood must be openly worshipped, and that 8ome set time should be appointed for hi» worship. And, whether the fourth eomniandmeut be formally in force or abrogated, yet it is commonly agreed on that the parity of ceBKon, and general equity of it. serveth to acquaint us, that it is thi: will of God that one day in seven he the least that we deatinate to this use; this being then judged a meet proportion by God himself, (even from the creation, and on the account of commemorating the creation,) and Chrietians being uu less obliged to take as large a space nf time, who have both the creation and redemption to commemorate, and a more excellent manner of worship to perform.

2. It is confessed by all Christians that Christ roM on the 6rst day of the week, and appeared to his congregated disciplot on that day, and poured out the Holy Uhoat on them on that day. and that the apostles appointed, and the Christian churcheti obHerred, their nsKemblies and communion ordinarily on that day ; and that these apostles were filled with tiic extraordinary gifts uf the Holy Ghost, that

• SInM Ihc vriting of thif. t h>«*|>ublubMl >Tr«atiw of lh« l.onl'>U»]r.

• RtT. i. lA

CHAP. XTIII.] CHRISTIAN ECONOMICS.

they might infallibly ac^ualot the church with the doctrine and will of .lesug Chriml, and leave it on Kcord for Kaeceed-■tig age»'; and ko were intrusted by office, and enabled by ^ifts, to aetUe the ordeia of the Go»pel-church, as MoKca did the matteio of the tabernaclb and worship then; and no that their laws or orders thus settled, were the lows or orders of the linly GhosL''.

3. It in ulno confessed, that tlie UDivenal church from the du.ya of the apoatles down till now, hath cODstantly ke[)t boly the Lord's day in the memorial of Christ's resurrection, and thai an by the will of Christ delivered to tliem by or from the apostles: ineomueh that I remember not either any orthodox Christian, or heretic, that ever opposed, questioned. or scrupled it, till of late ages. And as a hiatoricaE discovery of the matter of fact, this Js a good evidence that indeed it was settled by the ap^Btles ', and conseqiaently by Christ who gave them their oommisfiiou, and iiiapired them by the Holy Ghost.

4. It is confessed, that it is utiU the practice of the tini-versal church; and those that take it to be but of eccIeiiiaH-tical appomtment. some of them mean it of such extraordi-nary ecclesiastics as inspired apostles, and all of them take the appointment as obligatory to all the members of the church.

5. The laws of the land where we live command it, and the king by proclamation urgeth the execution; and tlie canons, and homilies, and liturgy shew that the holy observation of the Lord's day, ia the judgment and will of the governors of tlm church. Read the homilies for the time and place of worship. Yea, they require the people to suy whet) the fourth commandment is read, " Lord, have mercy upon U8, and incline our hearts to keep this law." And the command of authority is not a contemptible obligation.

G. It is granted by all, that more than this is due to God. and the life that is m every CbriUian tclt&tb him, that it a very great mercy to a» ; not only to servantii, but even to all men, that one day in seven they may disburden them-

' Mark i>tt.S. 9. IjiLo xniv. 1.

' John IX. I. 19. 8«. Aeu ii. I- x». T. I Cur. «»i. I. S Bev. i. 19. Uaiu ixiilL 19, W. Mn it). 19—IS. Itoni.4Ti.lA. iTItckii. 1& KOI.. IV. R

CHltlSTIAN DIRECTOHY. fPAftT tlf.

Atilresof all the cares and biiBincss of the world, which may hindc-T their holy communion with God and one another, ftnd wholly apply theuisf Ives to lekrn tht< will of God. And nature teacheth ub to accept nf metcy wl-.en it h offered to us, and not dispute against our happiness.

7. Common experience telleth ur, that where-the Lord's day is more holily and carefully observed, knowledge and religion prosper heot; and that more sonls are converted on thoKe days, than on all the other days besides; ttiid that the people are accordingly more edified; and that wherever the Lord's day te ordinarily neglected or misspent, r«ligioh And civility decay, and there is a visible, laraeTituble ditference between those places and fKmilies, and the other.

8. Reason and experience tell us, that if men were I6fi to themsclveft, what time they should appoint for God's public worship, in most places it would be so little, and disordered, and unceitain. that religion would be for t\\v most part banished out of tlie now Christian world. Tlirre-fore there being need of a universal law for it, it is probable that such a law them is ; and if so, it can bo by noue hot Ood, the Creator, Redeemer, and Holy Ghost, there being no other universal Governor and Lawgiver to impose it.

'*' 9. All must confess, that it is more desirable for unity and concord sake, that all Christians hold their holy aasem-hlies on one and the same day, and that all at once through-all the world, do worship God and seek his grace, than that they do it some on'one day. and some on another,

10. And ail that ever I have conversed with, confess. that if the holy spending of the l-ord's day be not neceseary it is lawful; and therefore when there in so mnch to be said for the necessity of it too, to keep it holy w the Kafest way. seeing this cannot be a sin, but the contrary may ; and licence ia encouragement enough to accept of so great a mercy. All this set together will satisfy a man, that hath any spiritual sense of the concernments of his own and others* souls.

" Object. But you will say, * That besides the name, it is yet a controversy whether the whole day should he .tp^^nt in holy exercieeB, or only so much as is laeel fur public communion, it bein^ not found in antiquity, that the churches Qited any further to observe it.'

I

CHAP. XVllI.] CHRISTIAN ECONOMICS.

24.1

I' Amw, No sober mnn denieth that workit of ne«eRf«ity for tile preeervation of our own ur othtr niviiV liveH, or health, or goods, may be done on the Ixird's dny : so thai wlwii we say, that the whole day is to bti ftjxiDt liolily, vrc exclude noteftting and sleeping, no? the n&cessary actions about wurtihip ; ok the pneats tn the temple ore i^aid to brf^sk th« sabbath, (that is. the external rest.) and to be bUmeleMi But otherwise, that it is the whole day, is evident in thtf arguments produced: the ancient historieB and canoos of the churcli speak not of one part of the day only, bnt the whole: all confess, that when labour or sinful K)>urta are forbidden, it is on the whole Jay, and not only on a part. And for what is alleged of the custom of iht ancient church, I answer, I. The ancientest cburches spent almost al) the day ill public worship and conmiuaion: they begun in the morning, and continued wiUiout parting till the evening* The first part of the day being spent in teaching the uate* obumens, they were then dismissed, and the church continued together in preaching a.nd praying, but especially in thoHB laudatory, eucharistical offices, which acoomptin-y the celebration of the sacrament of the body and blood of Chriet. Tbey did not then, (as gluttons do now,) account it fHstiog to forboar a dinner, when they supped, yea, feasted at night; it being not usual among the Romans to eat any dinnera at all. And they that spent all the day together in public worship and communion, you may be cure spent not part of it in dancing, norsUigfe-pIaye.noruorlflly busineasee, 2. And church history giveth uk bnt little account what partieular perKons did in private, nor can it be expected. 3. Who Mtb brought u8 any proof that ever the church approved of spending any part of the day in aporta, or idleness, or Dnnecessnry, worldly busiaeas ? Or that any churches (or personii regardable) did actually so spend it? 4. UnleBH their proof be from those many canons of our own and other churches, that command the holy ohHsrvation of it, and fbr-lud these plays and laboim on it; which I confess doth intimate, that some there were that nt>eded laws to resti^ih them from the violation of it. 6. Again 1 say, Uiateeeiog few men will have the face to say tliat plays and games, or idleoem-ara a duty on that day, it will suffice a holy, thankful Christian, if hs have but leave, to spend all thb

CHKISTIAN DIRECTORY.

[PABTII«

day tbr llie good of lii» t^oul and tlioge about him ; and if he may be reading and meditating on the Word of God, nnd praying and praising him, and instructing hist family, while others waste that time in vanity; eHpecialiy to scpvanls and poor men that hare but little other leit^nr« all thf^ year, to seek for knowledge, or use any such help* for their salvation. As to a poor man that is kept hungry all tl'ie week, a bare liberty of feasting with his landlord on the Lord's day, would satisfy him without a law to coufttrain bioi to it; ao ia it here with a hungry soiil.

Direct, ii. ' Reuieniber that the work of the day is, in general, to keep up knowledge and religion id the world, and to own and honour our Creator, Redeemer, and Rcgr-nerator openly before all; andtohave communion with God through Christ in the Spirit, by receiving and cKercieing his grace, in order to onr communion with him in glory. Lei these therefore (well understood) be your eiids.and in these be you exercised all the day. and stick not hypocritically in bodily rest and outward dutieu.' Remember that it ia a day for heart-work, a.s well as for tlie exercise of the tongue, and ear, and knees; and that your principal busine»«t is with heaven; follow your hearts therefore all the day, and Ree thftt tliey he not idle while your bodica are exercised: nothing is done if the heart do nothing.

Direct, iii. 'Remember that the special work of the day is to celebrate the memorial of Christ's resnirection, and of the whole work of man's redemption by him. Labour therefore with all diligence in the senile of your natural sin and miti^y, to stir up the lively sense of the won* derful love of Ood and our Redeemer, and to spend all the day in the special exercises of faith and love. And seeing it is the Christian weekly festival, or day of thanksgiving for the greatetit mercy in the world, spend it as a day of thanks^ving shmdd be spent, especially in joyful praises of our Lord; ajid let the humbling and instructing exercises of the day, ho all subordinate to these laudatory exercise^.' I know that much time miut be spent in teaching and warning the ignorant and ungodly, because their {Ktvfriy and labours hinder tlium from other such opportunities, and we must epeak to them then or not all. But if it were not for their mere necessity, and if we could as vrelJ speak to then

I I

I

<!HAP;XVIfl,j CMKIi!iTM^ tfCONUMICS.

84»

other days of the week, the churches khould spend all th« the Lord's day iti sucii praises uud tbiuikNgiviugii as mr suitable to the end»i of the inHitiition. Hiit )<,eeiiig that caa-! not be expttitvd, mi:tlii»ks it io dcsintblc that the Bncienb custom of the churches were more imitated, luid Lhu iiiora-ing sermon being aiiitcd to the »itatu of the more ignorant and unconvL'rtud. that the re^t of the day were spent iu ths* exercises of Lhankisgiviog to the joy and L'ncounigcment of believers, and in doctriue suited to their state. And yet I must add, that a Bkilful preacher will do both logpthcr, and »0 declare the luve and grace of nur Hcdeeraer, as by a meet'j appUcHlJon may both di'aw in the ungodly, and comfort thosftj that arc already sanctified, and raise their hearts in praise God.

Direct. %v. ' Rtmember that the Lord's day i» appoint^ ed specialty for public worship and personal communioD ol the churcbeH llierein : see therefore tliat you spend as niuct^ of the day as you can in this public worship and churclt-communion ; especially in the celebration of that eacranieuKj wbich is appointed fur the memorial of the death of Chrisl^ until his coining '/ This sacrament in the primitive church was celebrated every Lord's day; yea, and oftcr, even ordi* ■ narily on every other tlay of the week when the churches a*-, sembled for communion. And it might be su now without-any hinilrance to preaching or prayer, if all things were ofr^ dered as they 8houIdbe; forthnse pra.yei's.andiDati'uctions, : and eshortatioiie which are moist suited to Lliis eucliaristical'j action, would be the most suitable prayers and Kcmions fori the church on the Lord's days. In the mean time see tliatj BO much of the day as is ttpent in churclwcommunion andj puhlic worship, be accordingly improved by you ; and bcnotl at that time about your secret or family servicciR, bat take , only those hours for siieh private duticB, iu which the church] is not assembled; and remember how nmch the love of aaints is to be exercised in this commuuiun, and tbi-rcfore] labour to keep alive that love, without which no man con celebmte tlie Lord's day according to the end of the insti-| tution-

Direct. V. • Understand how great a mercy it ict, thati you have leave thus to wait upon God for the receiving and • I Cor. &i. i». t&

no

CHRItiTlAN DIBECTOHY, [PART ilv

ex«rcise of grace, and to cast oft' the distracting ttiuugbie and businesses of the world, and what an opportunity is put into your band, to get iiioie in one day, than thie world urna aftbrd you all your Uvea. And therefore come with gladneas a» to the receiv ing of bo giea.t a mercy, and with db&iire afler it, undwith hope to speed, and act with uiiHillingResaas to at) un|)lea8aiit task, as carnal hearts that love not God, ur his grace or seTvice, and are weary of all ihey do, and glad when it 13 done, as the? ox that is unyoked.' '* If thoa turn away thy foot from theealibath, from doing thy pleaaure »n my holy day, and call the tialibath a delight, the holy of the Lord, honourable; and shall honour bim, not doing thiiH; own ways, nor finding tltine own pleasure, nor speaking thine own words, then shalt thou delight thyself id the Lo^d^" The affection that you hav-e to the Lord'* day, iiiucli shewetfa the temper of the heart: a holy person is glad when it cometh, a^ loving it for the holy exercises ofthu dny ; a wicked, carnal heart U glad of it only for his camstl ease,butiveary of thespiritual duties.

Direct. V'l. ' Avoid both tlie extremes of profanenees and Huperstition in the pointof your external rtst;' and to tba4. «id, obacrve 1. That the work is not for the day. but tbu day for the lioly work : as Christ naith, " The »abbath w«A made Cor man. and not muu for the Babbalhi'." It is a|i-poinied for our gofid. and not for our hurt. 2. The outward real is not appointed for itself, but as a means to the fretnlom of the mind for inward aud spiritual employments: and therefore all thone outward and common labourti and discourses are unlawful, which any way distract the mind, and hinder either our outward or inward attendance upon God, «biul our ediAcatloti. 3. And (whatever it wo^ to tbc Jews) uo common words or actions are unlawful, which are no hindrance to diis commuuioti. aud wortiliip, and ttpiritual edifi-utttion. 4. Yea, thoae things that are necessary to the support ofnaturc, aud the saviag of the life, or health, or eatatc and goods of ourwives or our neighbours, are ut'cdful duties onthat dny: not all thostt works that are truly charitable, (for it may be a work of mercy to build hospitals, or uiake f|;«rmant5 for the poor, or till iheir ground) but liiich works of niercy as cannot be put off to another day, and SHcb w '[w.iri>i. ts,ii. • Miriiii.ff.

CUAt. will.] CUKISTIAN ECONOUICS.

2-47

bwider not tlie duties of Lbe day. 6. The dani« word or ap-tjon on the Lord's day which is unlawrul to one man m»y be kwful to another; as being im hiuUraiice, yea. a duty to him: a« Christ saitb, " The priests in the temple break or profane the sabbath, (that ii;, the outward rest, but not thL-cnujuuuid) and are blameless''." And the cook may be law-fuily employed in dressing meat, when it were a sin in another to do it voluntarily nitboat need. 6. The Lord's day being to be kept as a diiy of thanksgiving, the dressing of such meat as is fit for a day of thanksgiving in not to be Kcrupled: the primitive Christians in the apostles' time, had their love-feasts constantly (with the Lord's supper, or after) on the evening of the day; and they could not feast without dressing meat 7. Yet that which is lawful in itAal^ must be so done as consisteth with care and compa&sioa of the souIb of servants that are employed about it, that they may h<a deprived of no more of their spiritual benefit than

iLeed^. 8. AUo that which is lawful mustsometimes be forr I home, when it may by scandal tempt others that are loose or weak, to do that which isiiolawful: nut that the mere displeasing of the erroneous should put us out of the riglii] way; but the scandal which i* spoken against in Scripture, is the Laying a temptation before men that are weak Lo make them sin. 9. Take heed of that hypocritical an J censor! oub temper which turneth the holy observation of the day, into a ^ceri^monious abstinence from lawful tilings i and ceiisuretii those as ungodly thatarfenot of the same mind, and forbear uoL such things as well && they. Mark the ditlerence be^ L tween Christ and the Pharisees in this point: much of their contention with him was about the outward observation of the sabbath ; because hisdixciples rubbed out corn to eat ou the sabbath-day ; and because he healed on the sabbalh, and bid the healed man. " Take up his bed and walk :" ajid they said," There are six days in which men ought to work ; they might come and be healed on them ^" And a maa .that U of their spirit will think ihat the Pharlsccu were inth« right: uo doubt Christ might have chosen anotlier day to

■ MaU. xii. J3,

' IJikc vL 1. 5, 6. xill, 12 H—U.. John v, 1!, 18, ^Miyk i. f IL M,

:i. SS—SB. iii. 2, 3. 5, vi. S. •,. Liiko .W. J. 3., 4, «. Jotm ». 9, 10. Id. ■ ■■,.«—§»■ "- 14. 16-

CHRISTIAN PIRECTOBV.

[part II-

heal oaj but he kuew that the works which most declared the power of God, and honoured him before n!!, and confirmed the Gospel, were fittest for the sabbath day. Take heed therefore of the Pharisees' ceremonioufiness and censo-rioueueas. If you nee a. man walking abroad on the Lord's day, censure him not litl you know that he doth it from pro-faneness or negligence: you know not but it may be necessary to his health, and he may improve it in holy meditation ? If you hear some speak a word more than you think needful, of common things, or do more about meat and clothing than you think meet; cenHnre them not till you hear their reason. A scrupulousness about such outward obser— vmnces, when the holy duties of the day are no whit hiudei^ ed by that thing, and a ceosoriouaness toward those that arc not as scrupulous, is too Pharisaical and ceremonious a religion for spiritual, charitable Christians. And the extremes of some godly people in this kind, have occasioned the Quht kers and Seekers to taJce and use all days alike, and the profane to contemn the sanctifying of the Lord's day.

1ft. 2. More Pnrlicutar Direcliom for the Order of Hoitf

Duties.

Direct. I. • Remember the Lord's day before U cometh, and prepare for it, and prevent those disturbances thai would hinder you, and deprive you of the benefit.' For preparation : I. " Six days you muitt labour, and do all that you have to do.'* Dispatch all your busineKS, tbut you may not have it then to hinder and disturb you j and see that yonr Rcrvants do the ftitme. 2. Sliiike oil' tlie thoughts nf worldly things, and clear your niiudai of worldly delight« and cares. 3. Call to mind the doctrine taught you th« last Lord's day, (and if you have servants, cause them to remember it) that you may be prepared to receive the next. 4. Qo seasonably to bed, that you and your servants may not b« constrained to lie long the next morning, or be sleepy on the Lord's day. 5. Let your meditations be preparatory for the day. Repentof the sinsof the iveek past as particularly and seriously as you can i and seek for pardon and peace through Christ, that you come not with guilt oi trouble upon your consciences before the Lord.

CHAP. XVIII.] CKKISTIAN CCONOMICS.

S40

Direct. U. ' Let your firm thoughts be not only holy, but suitable to the occasious of the day.' With gladness re^ member what a day of raeroies you awake to, and how early your Rt^deemer rose from the dead that day, and what excellent work you are to be employed in.

Direet. iii. ' Rise full as early that day as you do orx other days.' Be not like the carnal generation, that sanctify the Lord's day but as a awiue doth, by sleeping, and idle-ueas, and fulness. Think not your worldly business more wortJiy of your early rising, than your spiritual employment is. >

Direct, iv. ' Let your dressing time be spent in Bom« fruitful meditation, oi conference, or hearing some one lead a chapter :* and let it not be long, to detain you from your duty.

Direct. V. 'If you can have leisure, go first to secret ptayer:' and if you are scrvanta, and have any necessary business to do, dispatch it quickly, that you may be free for better work. »

Direct, vi. ' Let family-woihip come next, and not ba slubbered over slightly, but be serious and reverent, and suit all to the nature or end of the day.* Especially awakcit yourselves and servants to consider what you have to do in' public, and to go with prepared, sanctified hearts.

Direct. VII. ' Enter the holy assembly ivith reverence and joy, and compose yourselves as those that come thither to treat with the living God, about the matters of eternal life.* And watch your hearts that they wander not, or sleep not, nor slight the sacred matters which you are about. And guard your eyes, that they carry not away your hearts; and let not your hearts be a moment idle, but seriously employ' ed all the time: and when hypocrites and distempered Christians are quarrelling with the imperfections of the speaker, or congregation, or mode of worship, doyou rather make it your diligent endeavour, to watch your hearts, and ' improve what you hear.

Direct, viti. * As soon as you come home, while dinner is preparing ; it will be a seasonable time, either for secret' prayer or meditation ; to call over what you heard, and urge it on your hciirts, and beg God's help for the improvement of it, and pardon for your public failings.

OlIRUTIAN DIRECTORY. [PART |f.

,1. Mirtet. IX. ' Let yotir titm: atmeat be spent in tbe cfae«r-

ful teiDembraiicc ot mcotion of the love of your RedeeniJ^.} or somewliat suitable to tliK cempiiny aiul the day.'

Dirtct. X. ' After dinner call your iamUies tngeUier, oud uirig a psalm of jiraiee, and by exaoxination or repetition, or botli, cause them to remember whB,t was publicly taught them.'

Dirtct. XI. • Then go again to the congregation (to tlie beginning) and behave yourselves as before.'

Direct, xit. ' When you come home call your fiuniUes together, and tirut crave God'susaiHtauce and acceptance; and then ning a pEalm of praise ; aud then repeat tlie oennoii wliich you heard;' or if there was none, read one out of some lively, profitable book \ taid then pray and praise God; and all with the holy seriousness and joy winch is suitable to tbe work, and day.

Direct, xiii. ' Thuu while supper is preparing, betake yourwlves to secret prayer and meditation ; either in your cbamberH nr walking xi» yr>u find most prnfitahle :' and let your servants, bare no more to hinder them from tbe tame pnrilege, than what is of tieccsaity. (•

Dirtrt. xiv. ' At supper spend tb(> time an \% nl'oresnid (at dinner):' always renieniberJiig that though it be a day nf fhankngiving, it is ndta day of gluttony, and that you munt not use too full a diet, leet It make you heavy, and dn>u'8y. and unlit for haiy duty.

Direct. XV. ' After supperexamineyour children and ser-vuiitA what they have learnt all day, aud fting a psulmof praiav, and concludt: with pruyuraad thanks^tving.' I' Direct, xvi, ' If tiere be time alter, both you and thjey may in tieuret review the duties, and mercies, and fajling« qS the day, and rwcommeud youraelvea by prayer into th« hiinda of God for the night following:' and so betake- yourselves to your rest.

Direct. XV11. ' And to shut up aU, let your lart thoughts be holy, in the thankful senxe of the mercy you havt: received, and the goodness of CJod revealed by our Aledialor. and Comfortably tlutittngyour kouIs and bodies into hiit hands, and longing for your nmr^r Approach unto his glory, ond ihc h<'h<tU(iiig and full enjoying nfhim forever.*

I hare briefly named tliis order of duties, for the memory

CHAP. XIX.] CHRISXrAN ECONOMICS.

of those that have opportunity to observe it: but if any man's place and condition deny him crpportunity for soin* of these, he must do what he can: but see, that carnnl negligence cause not his nmission. And now I appeal to rewon, oonsoience and experience, whether this employment be not more liuitable to the pHmiiplea, end* and hopes of u ChriisttAn, than idlefieas, or vain talk, or tartls, or dice, or dancing, or ale-house haunting, or worldly bueineaa ordiscourae? And whether this would not exceedingly conduce to the increaw of knowledge, holiness nnd honesty? And whether there be erer u worldling or voluptuous sensuahst of them all, that had not rather be found thus at death; or look, back when time 18 pa»t and gone, upon the Lord'H day thuB spent, than as the idle, fleshly and nngodly spend them ?

CHAPTER XIX.

Directions/or prqfitab/e Hearing the Word PreatJitd.

Omitting thoEc Directions which coucera the external modes of worship (for the rea.sons mentioned Part, iii, and known to all that know me, and the time and place I live in) I shall give you such Jiirectioii8 about the personal, internal management of your duty, as I think most necessary to your editication. And aeeiog that your duty and benefit lieth id these four general points: 1- Tliat you hear with understanding. 2. That you remember what you hear. 3. That yuu be duly aSected with it. 4. And that you sincerely practice it, I shall more particularly direct you in order to all Ihe^e ends and duties.

.Tii.\. Directions for tfie Vndtntatiding ike Word whkk you

Hear.

Dirtct, I ' Read and meditate on the Holy Scriptures much in private, and then you will be the better able to understand what ie preached on it in public, and to try the doctrine, whether it be of God.' Whereau if you are uuac-

»tHttISTIAN DlftECTOHV. [PART II.

quainted with the iScriptures, all that is treated of ur allag ed from them, will be so strange to you, that you will be but little edified by it'.

Direct. 11. * Live under the clearest, distinct, convincing tcacliing that possibly you can procure.' There is an unspeakable (litference as to the edification of the btarerH, be* tween a judicious, clear, distinct and useful preacher, und one that is ignorant, confuaed, general, dry, and only scrap-eth together a cento or raiugltj-mangU of some undigeat«d-Bsyings to fill up the hour with. If in philosophy, physic, gramtuar, law, and every art and science, there be so great a difference between one teacher and another, il must needs be 80 ill divinity also. Ignornnt teachers that understand not wha.t they say Lliemselved, :iru unlike to make you moo of understanding : as erroneous teachers are unlike to make you orthodox and sound.

D'lrtct in. * Come not to hear with a careless heart, as if you were to hear a matter that little concerned yon, but come with a sense of the unspeakable weiglit, nfcessity and consequence of the holy Word which you are to hear: and when you understand how much you are concemetl in it, ai.d truly love it, as the Word of life, it will greatly help your uodertitanding of every paitlculur truth.' That which a man Icivelh oot, and perceivelh no necessity of, he wJtl hear with so little regard and heed, tliiit it will make no considenible impression on his mind. But a good understanding of the excellency and necessity, exciting love and serious attention, would make the particulars easy to ba understood; when else you will he like a stopped or narrow moulhed bottle, that keepeth out that which you desire to put in. I know that understanding tuust go before affeclionx; but yet tile understanding of the concernments and worlli of your own souls, must first procure such a serious care nf your salvation, and a general regard to the Word of Gml. as is needful to your further understanding of the particular instructions, which you shall after hear.

DtTtct.i^'. 'Sufl(:r not vain thoughts or drowsy n<^li-

gence to hinder your attenlion.' If yon mark not what is

tftiight you, how should you understand and leorn ? Set

yourtielve* tn it, as for your liven : be as earnest and diligent

'P»l-».«. Eli*. t>ti>k*t.tl,ir.

4

CHAP. XlX.] CHRISTIAN ECONOHICfc.

in attending; and learning, as you would ImTc ttic preachei be,] in teat'hiiig". If a drowsy,carele«fl prftacherbe bud. a drowsy,; careless hearer is not good. Saitli Moses, " Set your li«irt% i t« all the words which I testify among you this day."—'* For, it is not a vain thing for you, because it is your life''." Yom would have God attentive to your prayers in yourdistreaacs, and why will you not then be attentive to his words; when '" the prayers of liim are abominable to God, tJiat turncth away his ear from hearing the law T' "All the people were vary attentive to hear Christ^" When Ezia read the law "from niuniing till mid-day, the ears of all the people were attentive to it''." WheD Paul continued hiB Lord's day exercise, and speech until midnight, one young man t)iut fell ast«ep, did fall down dead iL» a warning to them, that will sleep when they should hear the message of Christ*^I Therefore you are exciiited that day from worldly business, "that you may ultend on the Lord without distraction'." Lydia's attending to the w»rdt< of Paul, accompanied the opening of her heart ajid her conrersion ".

Direct. V.' Mark especially the design and drift, and prin cipal doctrine of the sermon.' Both because that is the chief | thing that the preacher would hare marked; and because the understaodiog of tliat will much help yOH to nndenstand all the rest which dtpendeth on it, and relateth to it. ,

Direct. VI. 'Mark most those things which are of greatest weight and conceromeiit to your soub.' And do not fix upon some little saying-s, and by-discourees, or witty Bcntencea ; like children tJial briug home some scraps and worda which they do but play witli. . j.

Direct. VII. 'Learn first your catechisms at home, an^ the great eitsentiat points of religion, contained in the creedj, the Lord's prayer, and the ten commandments. Aurl in your hearing, first labour to get a clearer understanding of ^ these; and then tlie lesser branches which grow out of these, will be the better understood,' You can ftcarca bo-" stow too much care and pains in learning these great essential points. It is the fruitfuUest of all your studies. Two, things further I here advise yon to avoid. 1. The hasty

• PrUT.iv. L m ». I, "Dcut-iwii. 46.47. ' Acti tti, H, IK. 9.

vii.f4. Nirli. i.li. 11. pMil,cix>.t. Pniv.atiiiiSk

< I.nhp iix.48. "* Nr'i. viii. 3,

r<:fiRisnAN DiftEdTouY. [pari- It.

dimbing up to smaller poihle (which some call higher) b«-' fore you have well received these, and the receiving of those hTglier points, independently, without their due respect, lo" thefle which they depend upon. 2. The fetidirig upon dr^ and harren controversies, and delighting in the ch&ff of jingling words, and itnpertinent, unedifying things, or diBcourseS dhoiit formalitieft and circoatBtanceB.

Dirtft. viii. 'Meditflte on what you hear when you come home, till you hetteruDderHtandit''.

Direct. IX. 'Infjuire where you douht, of those that cftQ resolve and teach you.' It sheweth a carelesa mind, and a ci^ntcmpt of the Word of God, in most people and !ierTnnU> diat never tome to ask the resolution of one douht, from one weelc's or year's end to another, though ihey have pM-tora or muHtem that have ability, and leisure, and willibg-nes9 to help them. " When Christ was alone, they that were about him with the twelve, naked htm. the meaiiiil); of faiB payable'." t

Direct. X. 'Read much those holy books which treat best of the doctrine which you would understand.'

Direct. XI. * Pray earnestly for wisdom, and the illumination of the Spirit''.'

Direct, xn. 'Conscionable practicing what you knew^ i)ian excellent helti to understanding'.'

jR*. H. Directions for Rtmtmbering what you Hear.

That want of memory, which cometh from age and decay of nature, is not to be cared: nor abould any servant of Christ bcovermueh troubled at it; seeing Chrirt will no more cast off his nervantft for that, then be will for age oi-any sickness : but for that want of memory which'ii) cura-ble^ and ia a fault, I shall give you Ihese Directions following.

Direct, i. * It greatly helpeth memory to have a full on-derstandiug of the matter spoken, which you would remember.' And ignorance is one nf the greatest hindrance»io memory. Common expt^rieoce telleth you this, how easily you can remember any discourse which you Uiurvughly un-

»PmLL«. •Mwkk.lO. •JduidLT. 17.

*.Bpli.1.18. AcnuvLlS. JanMl.5.

THAP. six.] CHRISTIAN ECONOMICS.

SS5

derstaiid (for your very knowledge by invenlion will reviye ynor memory) ; and how hard it \» to rem«mbfir any words whith are iiiBignificaut, or which w« uudunstajid not. Therefore labour moat for a clear underfttandincr nceordiofi; to the iMt Directions:

Dirrct. ii. ' A deep, awakenftd affection ift a »eiy {loweifa ful help to memory.' We easily remember uny thing whicli our estates or Vitcs lie on, when trifles are ncKlected and aoon forgotten. Therefore labour to get all to your heartc,t according to the next following Directions.

Dirtet. III. ' Method is a very great hel)> ia memoryt'l Therefore be acquainted with the preachtr'e method; and] then yoH ar* put into a path or tract, which yoiicnnnnt: easily go out of. And therefore it is, that niintBt«rs mustj not only b(> me4,hodical, and avoid prolix, confused, and ir Tolved diacouraew, and that niftUcioiis prid« of hiding their method, but mast be aa oft in the use of the same method, aR the iiubjcct will bear, and choone that method which is ■boat e&sy to the hearers to understand and r&member,- and labour to mnlie them perceive your tract. '^^■Dinti. IV. * Numbeis are a great help to memory.' As IftJie resaona, the uses, the motives, the bignK, the riireo tions.be six, or seven; or eight) when jau kuowjunt the number, it belpeth yon much'to'retnember* which, was the first; second, third, &c.

•"J Diret^. v. 'NameBaUoand signal words are agrart help to memory.' He may remember one word, that cannot remember all the sentence; and that one' word may help him to remember much of the rest. TberefWe preaohefs should contrive the force of every reason, use, directt^o, 8£c. an muoh ae ma.y be into some one emphatiealword. -(And some do very profitably contrive each of those words to b&-^in with the same letter, which is good for memory, so it he not too much etrained, and put them notu^n greater iikor-veniences); as if I wore to direct you to the cfaiefe«t helps b> your salvation, and should name, 1. Powerfiil preaching. %. Prayer. 3. Prudence. 4. Piety. 6. Painfulness. 6. Patience. 7. Perseverance. Though I opened every one of these at large, the very names would help the heercrs' memory. It ie this that raaketh ministers thut care more for their people's souls, than the pleasing of cnriouB ears, to

^0 in tbe common road of doctrine, reason, U8«8, motires, helps, &c. and to give their u»e& the same titles of inibnoa-lion, reproof, exhortation, Stc. And yel when the subject • iihall direct us to some other method, the hearera munt not he offended with us : for on« method will not serve exactly for every subject, and we must he loath to wrong the te^it or matter.

Direct. VI. ' It is a great help to memory, often in the time of hearing to call over and rcprat to yourselves the names or heads that have been spoken.' The mind of man can do two things at once : Vou may both hear what ia said, and recal and repeat to yourselves what is past: not to iitantl lon^ upon it, hut oft and quickly to nnme over, e. g. The reasons, uses, motives, &.c. To me, this hath been (next to understanding and aiFection) the greatest hel[) of any that I have used; for otherwise to hear a head but once, and think of it no more till the sermon is done, would never serve my turn to keep it.

Direct, vii. 'Grasp not at more than you are able to hold, lest thereby you lose all.' If there be more particulars than you can possibly remember, lay hold on some which moKt concern you, and let go the rest; perhaps another may rather take up Uiose, which yon leave behind. Yet say not that it is the preacher's fault to name more than you can carry away; for, I. Then he must leave Out his enlargement much more, and the most of his sermon; for it ia like you leave the most behind. 2. Another may remember more than you. :). All is not Ingt when the words arc forgotten ; for it may breed a habit of undertstunding, and promote resolution, af-fcclion, and practice.

Direct. VIII. 'Writing is au cany help for memory, to thoso that can use it.' Some question whether they should use it, because it hindereth their aflection. But that muxl be diflerendy determined according to the difierence of bubjectit, ami of hearers. Borne sermons are all tu work upon the aU'ections at present, and the present advantage is to be preferred before the after perusal: but some must more profit uk in after digestion and review. And some hearers can write much with case, and little hinder their iiHcction i and some write so little and arc hindered so much, that it recompenseth not their loss. Some know so

CHAP. XIX.] CHRIST1AK F.rONOMICS.

257

fiilly all that is keuiJ, that tbey need no notes; and some that are ignorant need them for perusal.

Direct, ix. ' Peruse what you remember, or write down; when you come home ; and fix it speedily before it is loot; and hear others that can repeat it better.* Pray it overt and confer of it with others.

Direct. X, ' If you forget the very words, yet remember the main drift of ail; and get those reBolutions and afleo tions which they drive at.' And (hen yon have not lost the sermon, though you have lost tbe words; as he hnth nut lost his food, that hath digested it, and turned it into deah and blood.

Tit. 3. Directions for holtf Resolativiis and Afftctions in Hearing.

Th« understanding and memory are but the passage to the heart, and the practice h but the expression of the heart: therefore how to work upon th« heart is the principal buai-ness.

Direet. i. ' Lire under the moat convincing, lively, se-, rious preacher that possibly you can.' It is a matter of ] great concernment to all, but especially to dull and sense* less hearts. Hearken not to that earthly generation, that.1 tell you. because God can bless the weakest, md because] it is your own fault if you profit not by the weakest; that therefore you should make no difference, but sit down under an ignorant, dumb, or senseless man. Try first whether they had as willingly have a bad servant, or a bad phy- i siciau as a good one, because God can bless the labours of* the weakest? Try whether they would not have their children duly reproved or corrected, because it is their owa faults that they need it ( And whether they would not take physic after a surfeit! though it be their own fault that made them sick. It iK true, that all our sin is our owQ' fault; but the question is. What is the most effectual cnre t'* Whmtman that is alive and awake, doth not feel a very great'^ difference between a dead and a lively preacher?

Direct. 11. ' Remember that ministers are the messengers of Christ, aud come to you on his business and in his name. Hear them therefore as his officers, and bb men that have roL. iv. s

t^e

CHRISTIAN DIRECTORY.

[part II,

more lo do. with God hinoBelf, than with the speaker".* It ia the phrase of the Holy Ghost, " All tilings are naked and opened to the eyes of liim with whom we have to do "." It is God with whom you have to do, and therefore* accordingly behave yourselves ".

Direct, in." Remember that this God is instructing you, and warning you, and treating with you, about no less than the Baving of your souls. Come therefore to hear wt for yonr salvation.* Can that heart he dull that well consider-eth, that it U heaven and hel] that is the matter that God is treating with him about?

Direct, iv. ' Remember that you have but a little time to hear in ; and yon know not, whether ever you shall hear again. Hear therefore an if it were your last." Think when you hear the calls of God, and the oifers of Grace, I know not but this may be my last: how would I hear if I were sure to die to-morrow? I am sure it will be ere long, and may be to-day for aught I know.

Direct. V. ' Remember that all these days and sermong must be reviewed, and you must answer for all that you have heard, whether you heard it with love, or with unwillingness and weariness { with diligent attention or with carelessness ; and the Word which you hear shall judge you at the list day. Hear therefore as those that are going to judgment, to give account of their hearing and obeying''.

Direct. \i. 'Make it your work with diligence to apply the Word a» you nre hearing it, and to work your own hearts to ihcwie suitable resolutions and atfectiuns which it h«-bpeaketh.' Caitt not all upon the minister, »» those that will go tio further thnu they nre carried as by force: this is fitter for the dead than for the living. You have work to do as well an the preacher, and should all the while be as busy an he; as helpless as the infant is, he must suck when the aiothcr onVreth him tlie breast: if you munt l>e fed, yet you muift open your mouths, and digest it, for another cannot digeflt it foi yuu i nor can the holiest, wiseet, powerful jxunifitor, convert or snve you without yourselves, nor deliver a people from sin and hell, tliat will not stir for tlicir own de-livenuice. Therefore be all the while at work, and abhor an idle heart iu hearing, an well as an idle wimsur.

- 4Cor,.j. 1. "Htb.ir.U.

"ScrLokc t.ie.lThM.i>.S. iCur.lT'.l. rJotuuLM.

CHAB. XIX.] CHB1811AN ECONUMlCil.

3fi9

Dirtct. VII. ' Cliew tbfi cud,, and call up all wheo you com« liomi? in secret, ^ud by mfcdiutiou prt!»ch it over lo yourselves.' If it were coldly delivered by the preacher.do you consider of the great weight of the matter, aiid preach it moj'e tni'iiestly over to your own bearU. You should loy« j yoursulves best, nnd best be ac^iutiiiitcd with your own coiir j ditiou and necessities.

Direct, vi 11. ' Pray it over all lo Ciod> and there liiment a Stupid heart, aiu) put up your complaints to heaven aj^ainat,, iu' The naoie and presence of God hath a quickening aoijLi aivaking power.

.1 Diitft. IX. ' Go to Christ by faith, for the quickening*| of his Spirit.' Your life is hid in him, your root and head \ and from him all must be conveyed : he that hath the Soa, bath life; and because he Hvelb, we »hall live also. Eii*>j treat him to glorify the power of his resurrection, by raiaiug the dead; and to open your hearts, and speak to you by hi» Spirit, that you may be taught of God, and your hearts may be hi(i epiatles, and the tablea where the everlasting law ia written'!.

Direct. %. ' Make conscience of teaching and provoking others.' Pity the iiouU of the ignorant about you. God often blcKfieth the grace that is most improved iu doiug him service; and our stock is like the woman's oil, which increased as long asshu poured out, and wats gone when she stopped'. Doing good ia the heat way for receiving good: be that in pity to a poor man that it> almost starved, will but fall to rubbing him, shall get himselfhcat. and both be gainers.

Tit. 4. Direciiom to bring what we Hear, into Practice.

Without thie the rest is vain or counterfeit, and therefore somewhat mu«t be said lo this.

Direet. i. ' Be acquainted with the failings of your heartf | and lives, and come on purpose to get directions and helpj^J against those particular failings.' You will not know what' medicine you need, much less how to use it, if you knoftl not what aileth you. Know what duties you omit or care--lessly perform, nnd know what sins you are most guilty of.

1 Col. iii. S. 4. J«hn xr. 1—3. «i- «S. iiv. 19. Phil. I'l. 7. 8. Acli I*^. 14. John vl. 4A. t Cor. iii. 3. $. IT, 1». EI«ti. «>!>. !<>■ >-1$. Jer. laa. S9. ' I Kinglivii. If-li. Ifi.

CHRISTtAN niRECTORV.

[PAHT II.

and s&y when you go out of doore, 1 go to Christ forphyitic for my own disease. I hope to hear something before I come hack, which may help Die mciie agiiiiisl this sia, and fit me better for ray duty, or provoke me more effectually. Are those men like to practise Christ's directions, that either know not their disease, or love it and would not have it cured ?

Direel.ii. 'The three foremeationed are 8lill presupposed, viz.That the Word have first d'One its paat upon your understaiidinge, memory and hearts.' For that Word.can-not be practised, which is not understood, nor at all remembered, nor bath procured res>o)utions and affections. It in the due work upon the heEirt that muat prevail for the re-fomaation of the life.

Direct, iii. 'When you understund what it is in point of practice that the preacher driveth at. observe especially thfc uses and the moving reasons, ajid plead them witb your own hearts; and let conscience be preaching over all that the minister preacheth to you.' You take them to be soul-murderers that silence able, faithful preachers, and aIbo those preachers that silence thecnBetvea. and feed not the flock cummitted to their care : and do you think it a small matter to silence your own conscience, which must he the preacher that must set home all, before it con come to re-Rolution or practice? Keep conscience all the while at work, preaching over all that to your heartii, which yon hear with your ears; and ur<rr yourselves to a speedy resolution- Remember that the whole body of divinity is practical in it» end and tendency, and therefore be not a mere notional hearer; but consider of every word you hear, what practice it is that it tendetb to, and place that deepest in your memory. If you forget all the words of the reasons and motives which you hear, be sure to remember what practice they werK brought to urge you to. As if you hoard a sermon against unchjuitableness, censorionsness. or hurting others, though you should forget all the reasons and motives iu partir-ular, yet still remember that you were convinced in the hearing, that censorious and hurtful unchari-tableness is a great sin. and that you beard reason enough to make you re»olvc iU And let conscience preach out the sermon to the end, anil not let it die in bare conviction i but resolve, and be past wav.eriag before you stir: and above all

CHAP. XI

FCONOMICS.

261

the semon, remembei- the directioae and heipa for practiuc, with which the truest mi>tho(l usuaJly shuts up the Hermon.

Direct, iv. 'When you come home, let couscienc« in seuret also repeal Lhe sermon to you.' Between Qod and yourselves, consider what thei-e was delivered to you in the Lord's message, that your souls were moat concerned in. What sin reproved which you are guilty of! What duty prea»ed which you omit? And there meditate seriously on the weight and reasons of the thing; and reaist nut the light, l>ut yet bring all to a fixed resolution, if till then you were unresolved : nut etunaring yourselves with dangerous vows about things doubtful, or peremptory vows without dependence on Christ for strength: but fimily resotvini^ and Cftutelously en^ging yourselves to duty; not with carnal evasions and reserves, but with humble dependence upon grace, without which of yourselves you are able to do nothing.

Direct. V. ■ Hear the most practical preachers you can well get.' Not those that huvc the Hnest notions, or the cleanest style, or neatest words; but those tliat arc still urging you to holiness of heart and life, and driving home every truth to practice: not that false doctrine will at all bear up u holy life, but true doctrine must not he lefl in the porch, or at the doors, but be brought home and used to its proper end, aud seated in the heart, and placed as the poUe upon the cloclc, where it may set all the wheels in motion. ■

Direct. VI. 'Take heed especially of two sorts of iaise teachers. Antinoinian libertines, ajid autonomiau phariseex.' The first would build their sini, on Christ; not pleading for sin itself, but takiug down many of the chief helps ngainst it, and disarming us of the weapons by which it should be destroyed, and reproaching the true preachers of obeditnce as legalists, that preach up works and call men to doing, when they preach up obedience to Christ their Kin^, upon the terms and by the motives which are used by Christ him-aelf, and his apostles. Not understanding aright the true doctrine of faith in Christ, and justilication, and free^grace (which they think none else understand but they), llicy - pervert it and make it an «nemy to the kingly office of Christ, and to sane ti Beat ion. and the necessary duties of obedience.

I

CHRISTIAN OIRECTORV. [PART Hi

The other sort do make void Ihe comniEindmentg of God by their traditions, and instead of the lioly practice of ilia laws of Cliiist. they would drive the wurJd with fire and »word to practise all their euperetiliouB fopperies; so that the few plain and necessary precepts of the law of the oni-vei'snl King, are drowned in the greater body of their canoo law, and the ceremonies of the pope's imposing are so many in comparison of the institutions of Christ, that the worship of God, and work of Christianity is corrupted by it, and made as another thing. The wheal is lost in a heap of chtttf. by til era that will be law-givers to thentseWes, and all the church i>f Christ.

Diirct. VII. 'Associate yourselves with the moat holy, seriouR, practical Christiana,' Not witii the ungodly, nor with barren opinionists, that talk of nothing bat their controversies, and the way or interest of their sects (which they call the church), nor with outside foi'ina! ceremonious pha-risecB, that are pleading for the washing of cupa, and tithing of mint, and the tradition of their ftthers, while they hate and persecute Christ and his disciples. Bui walk with the most holy, and blameless, and cliaritable, that live upon that (ruth which others talk of, and are seeking to please God by the ** wisdom which is first pure, and then peaceable and gentle'," when others are contending for their several secte, or seeking to pleaaeCbrist, by killing him, or censuring him, or slandering him in his servants'.

Dirpft. viii. ' Keep njiifltaccount of your practice; examine yourselveH in the end of every day and week, how yon have spent your time, and practised what you were taught; aitdjudge yourselves before God according ns you tiiu) it.' Yea, you must call yourseU-es to accottnl every hour, what you arc doing, and how you do it; whether you are upon God's work, or not; and your beajtii muBt be wgitchedand followed like unfiuthfui servanta, and like loitering scholars, and driven on to every duty, like a dull or tired honw.

Dittci.xx. 'Above all s«t your hearts to the deepest contemplations of the wonderful love of God in Christ, and the i*«eetnei-s and escetlenry of a holy life, and the certain incomprehensible glory which ittendeth to, that yoaraonls may l>e in love with your dear Redeemer, and all (hat if^

' J*m, 111. IT, IS. ■ Joliii ivi. }, 3, .MalT. itr. 40. 4.y

CHAf. XK.

CHRISTIAN ECONOMICS.

im

holy, and love and obedience may be as natural to yon.* And theii the practice of holy doctrine, will be easy to yoo, when it is your delight.

Dinrl. x-Tfike heed that you receive not ungrounded, or unnecessary prejudices agttiiist the penion of the preacbci'.' For that wiLl turn your heart, and lock it up against tbe doctrine. And therefore abhor the spirit of uncharitableneAS, cruelty, and faction, which always beiideth to the suppressing, or vilifying and disgracing all those, that are not of their way and for their interest: and be not so blind as not to obBcrve, that the very deaign of the devil, in ruiHitig up diviaioni among ChriKtiaus is, that he may use the tongues or bunds of oue another to vilify th«m all, and make them odious to one another, and to di.iiable one another from hiudering his kingdom, and doing any considerable service to Christ. So that when a minister of ClirtRt should be winning i^ouU, either he is forbidden, or he is despised, and the hearers are saying,' O, he is ^uch, or such a one,' accordiug to the nameg of reproach which the enemy of Christ and love hath' taught them.

C&APTER XX.

Directicns/or projtiable Rvading ihf Ho/i/ Scriptures.

Seeing the diversity of men's tempers and uudereLaiidings is so exceedingly great, that it is impossible that any thing should be pleasing and suitable to some, which shall not he di^iliked and quarrelled with by others; and seeing ia the Scriptures there are many things hard to be understood, which the unlearned and unstable wrest to their own de-Atruction*. And the word ii! to some tbe »uivour of death unto death''. You have therefore need to be careful in reading it. And'as Christ saith. "Take beed how you hear';" so I any. Take heed how you read.

Direct. J. ' Bring not an evil heart of unbelief. Open the Hible with holy reverence as tbe book of God, indited hy the Holy Ghost. Remember that the doctriue of the New Teatament was revealed by the Son of God, who was

CHHISTIAN DIRECTORY. [i-AKT II.

purposely sent from heaven to be the light of the world, aud to ma.ke known to men the will of God, and the matters of their salvation''.' Bethink you well, if Qod should but send a book or letter to you by an angel, how revereutly you would receive it ? How carefully you would peruse itj and regard it above all tbe books in the world 'i And how much rather should you do so, by that book which is indited by the Holy Ghoat, and reeordeth the doctrine of Christ himself, whose authority is greater liiuji all the aii-gels ? Head it uot therefore as a couuuoii book, with a common and unreverent lieart; but in the dread and love of God the author.

Direct. II. ' Rtniember that it is the very law of God which you must live by, and be judged by at last. And therefore read witli a full resolution to obey whatever it CO mm an de til, though desh, and men, and dfivils contradict it.' Let there be no secret exceptions in your heart, to baulk any of its precepts, aud shift off thut part of obe-diflucc, which the flesh accounteth difficult or dear.

Direct. III. ' Remember thai it is the will and testament of your Lord, and the coveuant of most full and gracious promi^tni; which all your comforts, and all your hopes of pardon and everlasting life are built upon. Read it therefore with love and great delight.' Value it a thunttand fold more than you would do tlie letters of your dearest friend, or the deeds by which you hold your lauds; or any thing elso of low concernment. If the law wub sweeter to David than honey, and better than thousands of gold and silver, and was his delight and meditation all the day, O what shuuld the sweet and precious Gospel be to uu!

Direct, iv. * Remeit\ber that it'is a doctrine of unseen tilings, and of the greatest myetciies; and therefore come not to it with arrogance as a judge, but with humility as a learner or diMciplu : and if any thing uvem difficult or improbable to you.xuiipectyoui own unfurnished understanding, uod not the sacred Word of God.' If a learner in any ai-t oracicnce, will suspect his teacher and his books, whenever he is stalled, or meeteth with that which «cenicth unlikely to him, hiK pride would keep possession for his ignorance, nnd his folly were like lo be uncurabk*.

" RtiKi CliBji. tii, Dincut. i. (Viid ucBimi I'uttcllcr, Pm I.

CHAP. XX.] CUBISTIAN ECONOMICS.

8d»

Direct. V. ' Remember that it is an universal taw and doctrine, written for tbe moat ignorant a» well as for the., curious i and therefore luust be suited ta plajnneiis to thei capacity of the simple, aud yet have matter to exercise tb«.1 most iidbtle wits; and that Ood would have the style, to bo* your more of ihe iiiiioc«nt weakness of the intitrumeiitti, than the matter.' Therefore be not offended or troubled n'heu> the style doth seem less polite thaii. yuu might think be-^j seemed the Holy Ghoet; nor at the plainness of some porcs^j or the mysterioufinesfi of others : but adore the wisdom audi] tender condescension of God to his poor creatures.

Direct, vi. ' Bring not a uarnal mind, which gavouretb] only fleshly things, and is en&laved to those eins which th< Scripture doth coiidenm :' " For the carnal mind is enmity against God. and neither is, nor can be subject to his law *.'^] " And the things of God are not discerned hy the mere na* tural ina», for they are foolishness to him, and they muat be spiritually discerned^:" and enraity is aii ill expositor. It willl be quarrelling with all, and making faults in the Word which findeth so many faults in yuu. It will hate that Word which cometh to deprive you of your most sweet and dearly beloved sin. Or, if you have such a carnal mind and enmity, believe it not, any more than a partial and wicked enemy should be believed against God himself; who belter understandeth what he hath written, than any of bis foolish enemies.

Direct, vu. ' Compare one place of Scripture with another, and expound the darkest by the help of the plainest, and the fewer expreseions by the more frequent and Of* dinary, and the more doubtful points by those which are moat certain ;' and not on the contrary.

Direct, vui. ' Presume not on the strength of your own understanding, but humbly pray to God for light; aud he-foru and after you read the Scripture, pray earnestly that the Spirit which did indite it, may expound it to you, and keep you from unbelief and erior, and teaxl you into the truth«.' I

Dirtct. IX. ' Read some of the beat annotations or expositors;' who being better acquainted with the phrase of

• Rom, *iii. 7.». '2 Cor. ii- U.

the Scripture than yourselves, may help to clear your understanding. When Philip aeked llie euiiiich that read Tsa. liii. " Understandest thou what thou readest ? he said. How can I except some man should guide me "^l" Make use of your guides, if you would not err.

Direct, x. ' When you are stalled by any difficulty which ovcr-oiatchtth you, note it down, and propound it to your pftstor, and crave his help, or (if the minister of the place be ignorant and unable) go to some one that God hath fur-nislied for such work.' And if after all, some things remain still dark and difficult, remember your imperfection, and wait on God for further light, and thankTutly make use of all the rest of the Scriptitre which is plain. And do not think aa the papists, that men muBt forbear reading it for fear of erring, anymore than that men must forbear eating for fear of poison, or than subjects must be kept ignorant of the lawG oi' the king, for fear of misunderstanding or abusing them.

CHAPTER XXI.

iHreetioM for Reading othtr Bookx.

Bbcaosb God hath madetlie excellent, holy writings of hiti »ervants, the singular bleKsing of thi& land and age; and many an one may have a good book, eveu any day or hour of the week, ^at cannot at all have a good preacher'i 1 aHvise all God's servants to be thankful for so great a mercy, and to make use of it, and be much in reading ; for rpjiding with most doth more conduce to knowledge than hearing doth, because you may choose what eubjoct* and the moat excellent treatitces you please; and may be often at it, and may peruKe again and again ivhat you forget, and may tuke time 08 you go to Rx it on your mind ; and n-ith very many it doth mor« than hearing also to move the heart, though hearing of itself, in this hath the advantage ; because lively books may be more easily had, than lively preachers: e^

•■ Aeii riil.*), SI.

* Xciuiittiitu jirinua omn'iun qun dioetMatari nutu ucc^ta iu (lublieUDi cdidit* Ol0K< Imen, lib.)). ted. 4ft. p. tOO.

CHAP. XXI.] CHRISTIAN SCONOHlC».

8«7

P

peoially these sorts of men should be much in reading." Masters of families, that have more souls lo care for thaif * iheir own, 3. People that live where there is no preaching; I orHH bad or worse than none. 3. Poor people, and serTants,'^ and children, that are forced on many Lord's days to stay at horae, whilst othem have the opportunity lo hear. 4. And vacant persons thot have more leisure than other* hdve.] To all these, but especially masters of families, 1 shall hertf' give a frw Directions.

Direct. I. ' I presuppose that you keep the dcvirahook*^ out of your ha.nd8 and house.' 1 mean cards, and idle tales',) and play-books, and romances or love-books, and false, he-^ witching stories, and the seducing books of all faUtt teachers, and the railing or scorning books which the men of several sects and factions write against each other, on purpose to teach men to hate one another, and banish love ; for where these are sulfered lo corrupt the mind, all grave and uaeiul writings are forestalled. And it ix n wonder %b see, how powerfully these poison the minds of children, and many other empty heads : also books that are written by the sonE of Corah, to breed ditttanttes and discontents in the minds of the people against their governors, both magistrates and ministers. For there is something in the best rulers, for the tongues of seditious men to fasten on, and to aggravate in the people's ears; and there is something even in g>>dly people, which tempteth them too easily to take fire and be distempered before they are aware ; and they foresee not the evil to which it tendeth.

Birett, ii. ' When you read to your family, or othen, let it be seasonably and gravely, when silence and attendance encourage you to expect eucceas; and not when children are crying or talking, or servants hustling to disturb you.' Distraction ie worst in the greatest busine^sos.

Direct, iti. * Choose such hooks «8 are most suitable to your state, or to those you read to''.' It ie worse than unprofitable to read books for comforting troubled minds, to-those that are hlockiahly secure, and have liardened, obstii'l nate, anhumbled hearts. It is as bad as to give medicinea

'' Saith Ar>£tippus> in Dicg. Lacit. A^ the; nrc uot <lir JieKlibluitvi that («t luoat, so OK lijcy iiut ilir mnii learned itinl Trad iiiiosi \ but X\\ty llintrmtl i)ih1 whicb !» mtftt nrcfuary uid profitable.

CUKISTIAN OIRBCTORV.

[part II.

or planters coutrary to the patieiit'o need, and such as cherish the disease. So is it to read boolts of too high a style or BubjecL, to dull and ignorant hearers. We use to say. • That which is one man's meat, is another man's poison.' It is not enough that the matter be good, but it mast be agreeable to the case for which it is used.

Direct, iv. ' To a common family, begin with those books, which at oace inform the judgment about the fun* dameiitals, und awaken the afliectious to entertain them and improve them.' Such as are treatises of regeneration, cxinversion, or repentance : to which purpose 1 have writ' ten myself, The Call to the Unconverted;—The Treatise of Conversion;—Directions for a Sound Conversion;—A Treatise of Judgment j—A Sermon against making Light of Christ;—True Chriatianity ;—A Sermon of Repeotanoe ; —Now or Kever;—A Saint or a Brute j with others; which I mention, not as equalling them with others, but as those which I am more accountable fur. On thia subject these are very excellent. Mr. R. Allen's Works;—Mr. Whateley on the New Birth;—Mr. Swinnock of He-genoration ;—Mr, Pinka'i) five Sermons ;—moat of Mr. Hooker's Sertnons j—Mr. J. Rogers's Doctrine of Faith ; — Mr. Dent's Plain Man's Pathway to Heaven ;—most of Mr. Perkins', and Mr. Bolton's Works, and many the like.

Dirtct. V. ' Next these, read over those books which are more suited to the state of young Chritstiiuis for their growth iu gi-ucc, and for their cxoicisL' of faith, and love, and obedience, nnd for the niorlifyiug of selfishness, pride, sensuality, worldliness, and other the most dangerous sins.' My own on this subject arc, my Dirrctiona for Weak Chrtfitiunet ;—my Saints' Rest ;—A Treatifte of Self-de-uial;—another of The Mischiefs of Self-ignorance;—Life of Faith ;—Of Crucilying the World ;—The Unreason* ableuess of Infidelity ;—Of Right Rejoicing. &c. To Uu3 u»e these are excellent, Mr. Kildersham's Works ; —Dr. Preston'«) ;—Mr. Pcrkinti' ;—Mr. Bolton's ;—Mr. Fenner*s;—Mr. Gurnall's;—Mr. Anthony Burgess's Ser-monii ; —Mr. Lockier un the Colossiana, with abundance more that God hath blessed us with.

Direct. VI. ' At the same lime labour to methodise your knowledge, and to that end read first and learn u>me sliort

CHAP. XXI.] CHRISTIAN ECONOMICS.

cRtechism, and tlien some largvr (a& Mr. Ball'i), or the Assemblies, larger); and next some body of diviaity, (as Amesius's Marrow of Divinity, and Casea of Con»cieuce. which are Englished).' And Let the catechism be kept in memorywhjle you live, and the rest be throughly understood.

Direct, vii. ' Nest read (to yourselves or families) the larger expositions of the Creed. Lord's Prayer, and Ten Commandments.' Such as Perkins, Bishop Andrews on the CommandmerLts, and Dod, iic- That your understanding may be more full, particular, and distir^t; and your families may uot stop in generals, which are not understood.

Direct, Tin. ' Read much tho^e hooks which direct you in a course of daily conaiannion with God, and ordering all your conver»attoDti.' As Mr. Reyner's DirectionH;—The Practice of Piety ;—Mr. Palmer's ;—Mr. Scudder's;—Mr. Bolton's Directions ;—and my Divine life.

Direct. IX. ' For peace, and comfort, and increoes nf the love of God, read Mr. Symmond's Deserted Soul, &c,; —and his Life of Faith :—all Dr. Sibhs's Works;—Mr. Harsnet's Cordials ;—Bisbop Hall's Works, 2tc.; my Method for Peace, and Saints' Rest, &c.

Direct. X. ' For the understanding of the text of Scripture, keep at hand either Deodate's, or the Assembly of Divines, or the Dutch Annotations; with Dr. Hammoud's, or Dickson's and Hutchinson's brief observations.

Direct, xi. ' For securing you agatnut the fever of uncharitable zeal and schism, and contentious wran^linga and cruelties for religion sake, Read diligently Bishop Hall't Peacemaker (and other of his books) ^—^Mr. Bu.rrough'«<^ Ireniconi—Acontius's Stratagems of Satan ;—and my Ca-tiiolic Unity;—Catholic Church ;—Universal Concord, Stc.*

Direct, xn. ' For establishing you against Popery, od the ftoundest grounds, not running in the contrary extreme; read Dr. Challoner's Credo Ecclesiam. &.C.;—Chilling. worth ;—Dr. Field of the Church. &c.;—and my True

t Catholic ;—and my Key for Catkoliui ;—and ray Safe Religion;—and Wiuding-sheet for Popery j—and Disputation with Mr. Johnson.* Direct. X11I. ' For especial preparation for affliction, Bofferings. sickness, death : read Mr. Hughes's Rod ;—Mr. Lawrence'o Christ's Power over SicknosacB;—Mr. S. Ru-^ - •

CHRISTIAN orRECTORY. [PART II.

therford'a Letters, &c.;—^my Treatise of Self-denial j—the Believer's Last Work;—the Last Eaemy Death i—and tlie Fourth Fart of my Saints' Rest. I will add do more, lest they seem too maiiy.'

CHAPTER XXII.

Dirtctions for the Right Tmehing of Children and Serr<inii, so Kit mai/ be most (ikeii/ to have Success,

I HSKE sappose them utterly uutaut^ht that you have to do with i and therefore shall direct you what to do, from the very tiist beginning of your teaching, and their learning. And 1 beseech yoa study tlti» Chapter more tliao many of the rest ; for it ia an unspeaVable loss tliat befallft the church, and the soulu of men, for want of ^kill, and will, and diligence, in parents and masters in this matter.

Dirfet. i. * Causo your younger ehildrcn to learn the words, tliongh they be not yet capable of understanding the matter.' And do not think as some dci. that this is hut to make them hypocrites, and to teach them to take Qod'a name in vain : for it is neither vanity nor hypocrisy to help them ftrst to undertjEand the words and signs, in order Co their early uuderstaading of tbe matter and si^itioutioii. Otherwise no man might teach them any lauguaE!^, nor teach them to read any words that be good, bvcau&c thcy must first understand the words before the meaniii£. If a child learu to read in a Bihli>, it is not taking God's name or Word in vain, though he understand it not: for it is in order to hi? learning to understand it; and it is not vaiD which is to so good a use: if you leave them untaught till they come to he twenty years of age, they must tlien learn the words before they can understand die matter. Do not therefore leave them tlie children of darknces, for fear of making them hypocrite*. It will be an excellent nay to redeem their time, to teach them first that which they arc capable of learning: a child of five or six years old can learn the worda of a catecJiiam or Scripture, before they are capable of understanding them. And tb«n when they como to years of understanding, that part of tlieir work is done.

CH^P. XMl.] CHBISTIAN ECONOMICS.

9n

ftnd they hov* nothing to do but to study the meamog and use of those words which they have learned already. Whereas if you leave them utterly untaught till "then, they must then be wasting a long time to learn the same voixls which they might have learned before; and th« lona of so much time ie no small loes or stn.

Direct. II. ' The moat natural way of teaching children the meanin;^ of God's Word, and the matterti of their salra-tion. is by fiuuiliar talk with tiieni suited to their capacities : begin thiri betimes with them while they are on their mo-' ther's laps, and use it frequently. For they are quickly ca-i pable of some understanding about greater matters as weUj aa about less : and knowledge must come in by slow d«> grees: stay not till their minds are po39es6ed with vanity, and toys.

Direct. III. ' By all means let your children learQ to read,! though you be never so poor, whatever shift you makct**] And if you have servants that cannot read, let them Icami ^et, (at spare hours.) if they be of any capacity and wilting ness. For it is a vei-y great mercy to be able to read the Holy Scripture, and any good books themselves, and a very great misery to know nothing but what they hear from, others. They may read almost at any time, when they caor*! not hear.

Direct, iv. ' Let your children when they are little ones read much the history of the Scriptures.' For though this, of itself, is not sufficient to breed in them any saving knowledge, yet it enticeth them to delight in reading the Dible, and then they will be often at it when they love it; so that all these benefits will follow. 1. Itwill m»ke them love the book (though it be hut with a common love). 2. it will make them impend their time in it, when else they would lalher be at play. 3. It will acquaint them with Scripture history, which will afterwards be very useful to tlieni. 4. It will lead them up by degrees to the knowledge of the doctrina, which isall along interwoven with the history.

Direct, v. ' Take heed thiit you turn not all your family instruction* into a customary, formal course, by bare readings and repeating sermons from day to day, without familiar personal apptication.' For it is ordinarily seen that they will grow »■ Bleepy, and seueeless, and customary> under

CHRlSriAN DIHEU'lOBY. fPART II.

such a dull and distant course of duty, (though the matter be good,) almost as if you had said nothing to them. Your bnBiueBS therefore must be to get within them, and awaken their conaciences to know that the matter doth most nearly concern them, and to force them to make application of it to themselves.

Direct. VI. ' Let none affect a, formal, preaching way to their families, except they be preachers themBeKes, or oxea ttiatare able for the ministry : but rather spend the lime in reading to them the most powerful hooks, and epeaking to them more familiarly about the stale and matters of their HouU.' Not that I think it unlawful for a man to preach to his family, in the same method that a minister doth to bis people; for uo doubt but he may teach them in the profita-blest manner he can. And that which is the best method for a set speech in the pulpit, is usually the best method in 8 family. But my reasons agaiimt thi» preaching-way ordinarily, ave these :—1. Because it ia very few masters of families that are able for it, (even among them that think they are;) and then they ignorantly abuse the Scripture, so a« teutts much to God's dishonour. 2. Becautie there is scarce any of them all, but may read at the same time, such lively, profitable books to their families, as handle those things which they have most need to bear of, in n far more edifying manner than they theraselveii are able, (except they be &o poor that they can get no such books.) 3. Because the familiar way is most edifying: and to talk seriously with children and servants about the great concernments of tJieir Bouls, doth commonly more move them than aer-mons or set speeches. Yet because there is a season for both, you may sometimes read some powerful book to them, and sDmetimes talk familiarly to them. 4. BocauBC it often comes from pride, when men put theirspeecb into a preaching mc^thod to shew their parto, and as often uourisheth pride.

Dirttt. VII, ' Let the manner of your teaching them bo veiy often interlocutory, or by way of queations.' Though when you have so many or such persons present, as that Buch familiarity is not seasonable, then reading, repeating, or set speeches may do best; but at other times, when tbe number or quality of the company hindereth not. you will

tHAP. IJUTT CHRISTIAN ECONOMICS.

ms

Had tha.t>(fueHtian» and familiar discourae are besU Forji Jt keepeth ibem awake and attentive, when they know they musl mftke some answer tu yuur c^uestioiis ; which set K;)eec!ies, with the dull and sluggish, will hardly do. 2. -And it mightily heipelh them in the application; so that they much more easily take it home, and perceire ilitsnl-eelves concerned in it.

Dtreci. VIII. ' Yet prudently take heed that you tipt/ak nothiug to any in the presence of others, that tends to open their ignorance or sia, or th^ secrets of their hearts, or Ibut any way tendeth to shame them' (except in the necesnary reproof of the obstinate). If it he thsir commoa ignora&ce that will be opened by questioning them, you may do it bcr fore your servants or children themselves, that are fajDiliar with each other, hut not when any utifiiigcrs arc present-But if it be about the secret state of their souls that you ex~ amine them, you must do it singly, when the peroon is alone. Lest fthamtng and troubling make thetu hate inatructioD, and deprive them of all tht: beneht of it.

Direct, ix. 'When you come to teach them the doc t.rine of religion begin with the baptismal covenant, as the sum of all that is essential to Chrisdaaity: and here teach ihem brietly all the substance of this at once.' For though anch general knowledge will be obscure, and not dii^linct and Batisfactory, yet it is necessary at firat; because thay must sue truths oet together: for they will uuderMtand nothing truly, if they understand it but independently by broken parts. Therefore open to them the sum of tlie covenant or Chri&tian religion all at once, though you aay bkt little at tirst of the several parts. Help them to understand what it is to be baptized into the nutne of the Father, Son, and Holy Ghost. And here you must open it to them in this order. You must help them to know who are the <K(r venanters. God and Man: and ■first the nature of man i« to be opened, because he is first known, and God in him who is his image- Familiarly tell them. " Tliat man i» not like a beast Uiai hath no reason, nor ireewill, nor any knowledge of another world, nor any other life to live but thid : but he hath an understanding to know God, and a will to c^oMe good and refuse evil, and an immortal soul that rauiit live for ever: and that all inferior creaturea were made for his

VOL. IV. T

W4

CHKlSTIAN DlliECTORY.

Bcrricc, ae he was made for the service of his Creator. Tell , them that neither man, nor any thing that we see, could '■toake itself; but God is the Maker, Preserver, and Disposer of all the world. That this God is infinite in power, and wisdom, and goodness, and is the Owner, and Ruler, and Benefactor, Felicity, and End of man. That man was made lo he wholly devoted and resigned to God a& his Owner, and to he wholly ruled by him as his Governor, and to be wholly given up to his love ajid praise as his Father, his Felicity, and End. That the tempter having drawn man from thii) blessed state of Ufe, in Adam'a fell the world fell under the wrath of God, and had been loist for ever, but that God of his Diercy provided ub a Redeemer, even the eternal Son of God; who being one with the Father, was pleased to take the nature of man, and go is both God and man in one person ; who being bom of a virgin, lived among men, and ful61ted the law of God, and overcame the tempter and the world, and died as a sacrifice for our sins, to reconcile us onto God. That all men being bora with corrupted natares, and living in sin till Christ recover them, there is now no hope of salvation but by him. That he hath paid our debt, and made satisfaction for our sins, and risen from the dead, and conquered death and satan, and is ascended and glorified in heaven; and that he la the King, and Teacher, and High-priest of the church. That he hath made a new covenant of grace and pardon, and offered it in his Scriptures, and by his ministers to the world; and that those that are sincere and faithful in tliis covenant shall be. saved, and those that are not shall remedilessly be damned, b«cau8« they reject this Christ and grace, which is the last and only remedy. And here open to them the nature of this covenant: that God doth offer to be our reconciled God, and Fa-' ther, and Felicity, and Christ to be our Saviour, to forgivo ■ our sins, and reconcile us to God, and renew us by his Spi-I rit, and ihe Holy Spirit to be our Sanctitier, to illuminnte, and regenerate, and confirm us; and that all that is required ^y on our part, is such an unfeigned coniMrnt, as will appear in ^M the pprformance in our serious endea^-oura. Even that we ~ wholly give up ournelves to be renewed by the Holy Spirit, to b« justified, taught, and governed by Christ, and by him lo be brought again to the Father, to love him u our Qod

CHAP. XXtl.] CHRISTIAN ECONOMICS.

275

r

and End, and to lire to him, and with htm for ever. But

whereas the temptations of the d«vil, and the alluremeuts of this deceitful world, and the desires of the flesh, are the great enemies and hindrances in our way, we muetaUo consent to renounce all these, nnd let them go, and deny our-selves, and take up with God alone, and what he seeth meet to give us, and to take him in heaven for all ouu portion. And he that consenteth unfeignedly to this covenant, is a member of Christ, a justified, reconciled child of God, and an heir of heaven, and ao continuing, shall he saved ; aad he that doth not shall he danined. This is the covenant, that in baptism we solemnly entered into with God the Father, Son, and Holy Ghost, as our Father and Felicity, cor Saviour, and our Sanctifier." This in some etich brief explication, you must familiarly open to tbem again and again.

Direct, K. ' When you have opened the baptismal covenant to theni. and the essentials of Christianity, cause tbem to learn the creed, the Lord's prayer, and tlie ten commandments.' And tell them the uses of them; that man having three powers of sent, his understanding, his will, and his obediential or executive power, all these must be sanctiHed, and therefore there must be a rule for each; and that accordingly the creed is the suaimary rule to t«ll us what our understandings must believe; and the Lord's prayer is the summary rule to direct ua what our wills must desire and our tongues must ask ; and the ten commandments are the summary rules of ourpractice : and that the Holy Scripture, in general, is the more large and perfect rule of all; and that all that will be taken for true Christians, must have a general, implicit belief of all the Holy Scriptures, and a particular, explicit belief, desire, and sincere practice, according to the creeds. Lord's prayer, nnd ten commandments.

Direct, xi. ' Next teach them a short catechism (by memory), which openeth the»e a little more fully, and then a larger catechism.' The shorter and larger catechisms of the Assembly are very wfiU fitted to this use. I have published a very brief one myself, which in eight articles or answers containeth all the essential points of belief, and in one an-twer, the covenant-consent, and in four articles or answers more, containeth all the substantial parts of Christian duty :

•i?6 CHRISTIAN DlBEt/fOHY. [PART It

Tha answers &re ftome of them long for children'; but if

I kaew of any otJier that had so niucli in so few words, I would not offer this to you, because ] am conscious of its imperfections. But there are very few catechiam^ that differ in the substance ; whichever they leam, let them as they go have your help to under&taud it, aod let them keep it in memory to the last.

Direct. XII. ' Next open to them more dUtinctly the particular part of the covenant and catechism.' And here l think this method moat protitable for a family; !■ Rend over to them the best expositions that you ca^n get on the creed, the Lord's prayer, the ten coramaudmenls, which are not too large to confound them, nor too brief, so as to be hardly understood. For a summary, " Mr. Brinsley'n True Wfltch"is good ; but thus to rend to them, such aa " Mr. Perkins on the Creed," and" Dr. King on the Lord's Prayer,"and " Dodd on the Commandmeuts," are fit; so that you may read one article, one petition, and one commandment at a time; and read the^e over to them dtvera timen. 2. Besides this in your familiar discourse with them, open to them plainly one head or article of religion at a time, and another the next time, and so on till you come to the end. And here (1.) Open in one discourse the nature of man and tlie creation. (2.) In another (or before it) the nature and attributes of God. (3.) In another the fall of man, and especially the corruption of oor nature, as it consisteth in an inordinate inclination to earthly and fleshly thingit, and a backwardness, or aversenesB, or enmity to God and holiness, and the life to come; and the nature of ain; and the im-posgibility of being saved till thia sin be pardoned, and these tiaturei) renewed, and restored to the love of God and holiness, from this love of the world and fleshly pleaauie*. (4.) In the next discourse, open to them the doctrine of redemption in general, and the incarnation, and natures, and person of Christ, particularly. (6.) In the next, open the life of Christ, his fulfilling the law, and bis overcoming the tempter, his humble lift;, and contempt of the world, and the end of all, aod how he is exemplary and imitable unto us. (0.) In the next, open the whole humiliation and sullering of Christ, and the pretences of his persecutors, uad tlie ewls ■ III) h a/VoirerMl CotMOfd. and b.v ItMlf.

I

CHAP. XXll.] (-.MRISTIAN KCONOMICS.

277

aiid uses of huiauffering, deatb, and burial. (7.) In the next, open hisresurrectiuii. the prt>ofs. and the uses of it. (8.) Ittj the next, open his ascension, glory, and intcrccft»ii>a for usf] and ttje uses of all. (9.) In the next, open his kiugl;> and] prophetical offices in general, and his making the coveDantj of grace with vanu, (ind the nature of tlmt covenant, and Jta I effects, (10.) In the next, open the works or office of the Holy Ghost in general, as given by Christ to be his agent ie men on etuih, and his great witne^B to the world ; and particularly open the extraordinary gift of the Spirit to tlie prophets and apostles, to plant the churches, and indite, and »ea] the Holy Sciiptures ; and shew them the authority uud use of the Holy Scriptures. (11.) In the next, open to them the ordinary works of the Holy Ghost, as the illuminator, renewer, and sanctiher of souls, and in what order he doth all this, by the ministry of the Word. (12.) In the next, open to them the otfice, and use, and duty of the ordinary ministry, and their duty toward them, especially as henrers, and the nature aud use of public worship, and the nature and communion of saints and churches. (13.) In the next, open to them the nature and use of baptism, ant] the Lord's supper. (14.) In the next, open to them tlie shortness of life, and the state of aouU at death, and after death, and the day of judgment, and the Justification of the righteoije,and the condeninatloii of the wicked at that day. ■(15.) In the next, open to them the joys of heaven, and the ' tniseries of the damned. (16.) In the next, open to them the vanity of all the pleasure, and profits, and honour of I lliis world, and the method of temptations, and how to over-|.feome them. (17.) In the next, open to theui the reason and . ttse of liutfering for Chriet, and of self-denial, and how to iprepare for sickness and death. And after this, go over al-'bo the Lord's prayer, and the ten commandments.

Direct, xiii. 'After all your instructions make them

brie6y give you an account in their own words of what they

understand suid remember of all; or else the next time to

(give an accotmt of tlie former.' And encourage them forall

' that is well done in their endeavours.

Direct, xiv. ' Labour in all to keep up a wakened, scri-i-OuH attention, and still to print upon their hearts the great-tflt thinga.' And to that end, for the matter of your teach-

CHRISTIAN DIRECTOHY. [PART II,

ing and discourse, Ut nothinK be so much in your mouths, as 1. The nature uud relations of God. 2. A cmcified and a gloiified Christ, with all his grace and privileges. 3. Tlie operations of llie Spirit on the soul. 4. The inadiiefts of Binnera, and the vanity of the world, o. And endltus glory and joy of saints, and misery of the ungodly after death. Let these five points be frequeutly urged, and be tlie life of all the rust of your discourse. And then for lIic uiauuer of your speaking to them, let it be always with such a mixture of faoiiliority and seriousness that may carry along their serious attenUous, whttht-r ihey will or no. Speak to them an if tht-y or you were dying, and &a if you saw God, and hea^ ven, and hell.

Dirett. XV. 'Take each of them BometimcB by them-eelveSi and there describe to tlKiu the work of renovation, ood ask them, whether ever such a work was wrought upon them.' Sliew tliem the true markK of grace, and help tliem to try themitelves : urge them to tell you truly, whether their love to God or the creature, Lo heaven or earth, to holiness or Htish-pluutiiug be more: and what it la thai hnth their hearts, and cart^, and chief endeavour; and if you find them regenerate, help to strengthen them. If you find them too much dejected, help to comfort tbeui; and if you find them unrftgenerate, help to convince them, and then to hutn-ble thorn, and (hen to shew Ihciu the remedy in Chrif>t, and then shew them their duty that they may have part ia Christ, and drive all home to the end that you desire to see: but do all this with love, and gentleness, and privacy.

Direct. XVI. * Some pertinent queetions which by tlie answer will engage them to teach tliemselveK, or to judge themselves, will be sometimes of veiy great use.* As such u these ; " Do you not know that you must shortly die f Do you not believe that iromcdiatcly your souU must enter upon an endless life of joy or misery? Will worldly wealth and honours, or Heslily pleasures, be pleasant to you then? Had you then rather be a ^aint. or an ungodly sinner i Had you not theo rather be one of the holiest that the world despised and abused, than one of tlie greate.4t and richest of the wicked ! When time is past, aud you must give account of it, had you not then rather it had been spent in holines*, KOd obedience, and diligent preparation for the life to uoinn.

CHAP- XXII.] CHRISTIAN ECONOMICS.

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P

than in pride, and pleasure, and pampering the fleith * How could you make shift to forget your endlesB life so long? Or to Bleep quietly in an unregenemte state? What if you had died before conversiin, whut think you lind become of you, and where had you now been ? Do you think that any of tho&e in hell are glad that they were ungodly ? Or hatt now any pleasure in their formermerrimeuts and sin? What tliink you they.would do, if it were all todo again? Do you think, if an angel or saint from heaven should come to decide the controversy between the godly and the wicked, that he would speak against a holy and heavenly life, or plead for a loose and Beshly lifcl Or which side think you he would take? Did not God know what he did when he made the Scriptures ? Is he, or an ungodly scomer to be more regarded ? Do you think every man in tlie world, will not wieb at last that he had been a saint, whatever it had cost him?" Such kind of questions urge the conscience, and much convince.

Direct, xvii, ' Cause them to learn Bome one most plain and pertinent text, for every great and necessary duty, and against every great and dangerous sin ; and often to repeat them to you.* Ab Luke xiii. 3. 6. " Except yc repent, ye shall all perish." John iii. 5. " Except a man be born again of water and the Spirit, he cannot enter into the kingdom of heaven. So Matt, xviii. 3. Rom. viii. 9. Heb. xii. 14. John iii. 16. Luke xviii. 1. &«. So against lying, swearing, taking God'tt name in vain, tieeh•pleasing, gluttony, pride, and the rest.

Direct, xviii, * Drive all your convictions to a resolution of endeavour and amendoient, and make them some-tiinea promise you to do that which you convinced them of;' and sometimes before witnesses. But let it be done with these necessary cautions. 1. That you urge not a promise in any doubtful point, or such aa you have not first convinced them of. 3. That you urge not a promise in things beyond their present strength : as you must not bid them promise you to believe, or to love God, or to be tenderhearted, or heavenlyminded ; but to do those duties which tend to these, as to hear the Word, or read, or pray, or mo-ditote, or keep good company, or avoid temptations, Slc.-3. That yon h« not too o^en upon this, ^or upon on« and

S80

CHRIHTIAN DIRECTORY. [PARTH.

the same «triua iu the other loethods) leet they take them but for words of coiirse, and custom teach them to contemn them. But seasoiiahly and prudently done their promises will lay a great engagement on them.

nirtit. Jtix. • Teach them how to pray, by forms or without, as is moet suitable to their case and parts: and either yourself, or some that may inform you, should hear them pray sometimes, that you njay know their spirit, and how they ptoht.'

Direct. XX. ' Put such books into their hands as are meeteet for them, and engage them to read them when they we alone; and ask them what they understand or remember of them.' And hold them not without necessity eo hard to work, an to allow them no time for reading by themseLvea : but drive them on to work the harder, that they may have some time when tlieir work is done.

Direct,XXI. 'Cause them to teach one another when they are together.* Let their talk be profitable. Let those that read best, be reading sometimes to the rest, and instructing them, and furthering their edification. Their familiarity might make them very useful to one another.

Direcl. 5XII. 'Tire them not out with too much at onc«; but give it them as Ihcy can receive it.' Narrow-mouthed bottlea, mu6t not be filled as wider vcsaels.

< Direct. X.XUI. ' Labour to make all Eweet and pleasant to them: and to that end sometimes mix the reading of some prolit&hio history :* as the " Book of Martyrs," aad " Clarke's Martyrology," and his " Lives."

Direct. XXIV. ' Lantly, entice them with kindnesses and rewards.' Be kind to your children when they do well, and bctaaUberal to your servants as your condition will allow yDUi For this maketli your pcr&oni) acceptable first, oud then your instructions will be much more acceptable. Nature teactietli them to love those that love them, and do tit^ good. and.to hearken willingly to tho^ they love. A fuuall gift now luid Uicn, might signify much to the further beuefit of Lheir souls.

b Direct. xx\. If auy Ahull aay, that hvrois oo much ado in all these Directions, as that few con (bllow them : I entreat them to considt with Christ that died for them, whether souls be not precious, and worth all tJiis ado ? And to

CHAP. XXIII.} CHRISTIAN F.roVOMICB.

2ai

consider how small a labour alt this ib, in comparison of the eperlasciii.g end; and (o r(inieinh«r, that all is gnin and pt«a-sure, and a delight to those that have holy beartn ; and to remember, that the effects to the church aud kingdom, of such holy governraent of familieH, would quite over-compen-Gate all the pains.

CHAPTER XXIII.

,, Kf. 1, Diredioits Jbr Prater m General.

Ub that handlelh this duty of prayer as it dcserveth', must make it the second pari in the body of divinity, and allow it n larger and more exact tractate than I heve intend ; for 1 have before told you, that as we have three natural fecul-ties, an understanding, will, and executive power, so these are qualified in the godly, with faith, love, and obedience ; aud have three particular rulea: the creed, to shew us. what ■we must believe, and in what order: the Lord's "prayer, to shew us what, and in what order, we must desire and love : and the decalogue, to tell us what, and in what order we must do ; (though yet these are so near kia to one another, that the &a.w.e actions In several respects belong to each of the lulea). As the commandments must be believed and loved, as well aa obeyed, and the matter of the Lord's prayer rauat be believed to be good and necessary, as well as loved and desired; aud belief, and love, and desire, are commanded, and are part of our obedience; yet for all this, they are not formally the same, but divers. And as we any, that the heart or will is the man, as being the commanding faculty ; so morally the will, the love or desire is the Christian ; and therefore the rule of desire or prayer, is a, principal piirt of tiue religion: the internal port of this duty, I partly touched before Part i. chap, 3. And the church part I told you, why I passed by Part ii. it being not lefl by the goveni-nwut where we live, to private ministers' discussion (save

■ Thr Sioicitay, Onbit tapteiii at voIh t'liciM liuiiu s dlli pusiiilnDi. Lmti. hi Zvnnni?. Su tliut wlitii Sei)ec:i uitlli. Cur De>» jirpctbui rnligali*, tii:. lie only iii< teniii^th tn r«pr»Tc the ilniht'iii, tliui thiiik (u have nil dfinn ti; pr«v«r ainnf. whll* ilicy arc idle and neglccl ihc mcwiiw

ouly to persuade men to obey wliat is established and cotn-manded). Tticrefore because 1 have omitted the latter, and but a little touched upon the former, 1 shall be the larger on it ia this place, to which (for eereral reasons) 1 have reserved it.

Direct. 1. 'See that yoa understand what prayer is. Even the expreBsing or acting of onr desires before another, to move, or some way procure him to grant them. True Chriatian prayer is, tlie believing and serious expressing or acting of our lawful desires before God, through Jesus our Mediator, by the help of the Holy Spirit, as a means to procure of him, the grant of these desires.* Here note, 1. That iowai'd de»ire is the soul of prayer. 2. The expressions or inward actiuga of them, is as the body of prayer. 3. To men it must be desire so expressed, as tliey may understand it; but to God the inward acting of desires is a prayer, because he understandetb it^ 4. But it is not the acting of desire, simply in itself that is any prayer: for he may .have desires, that oiTereth them not up to God with heart or voice, but it n desires, as &ome way offered up to God, or repreaeuied, or acted towards him, as a means tu procure his blessing, that is prayer indeed.

Direct. II. ' See that you unilerstand the end»and use of prayer.* Some think that it is of no use, but only to move God to be willing of that which he was before unwilling of j and therefore because that God is immutable, they think that prayer isa useless thing. But prayer is useful. 1. As an act of obedience to God's command. 2. As the performance of a condition, without which he liath not promised us his mercy, ami to which he hath promised it. 3. As & means to actuate, and express, and increa»e our own humit-ity^ dependance, desire, tru-st and hope in God, nod so to make us capable and At for mercy, who eUe should be inca-[Htble and unfit. 4. And so, though God be not changed. by it in himself, yet the teal change that is made by it an ourselves, doth infer a change in God by mere relation or extrinsical denomination; he being one that is, according to the tenour of his own established law and covenant, engaged to disown or punish the unbelieving prayerlcsH and disobedient, and after engaged to own or pardon Uiem that

^ Ptrruiwiuc hociirenllnii) |i1ii> [([piiKilniO gciiiiTtbut qiM«i (rnniinlbin tj^nir, Au(u«. KpiiU ni. (Aiiri»i.O(«f.B<iirtlici. Edit. Y«i1. i.E|ii«. ISO. [.. .WO. T. C.}

CHAP. XXIII.] CHRISTIAN ECONOHlCS.

283

are faithfully de»iroua and obedient: and so this is a relative, or at least a denominative cfaajige. So that, iu prayer, faith acii fervency, are 6o far from being useless, that they as much prevail for the thing desired by qualifying ourselves for it, as if indeed they moved the mind of God, to a real change : even as he that is in a boat, and hyhis hook layelh hold of the bank, doth as ti'uly by bis labour get nearer the baiik, as if he drew the bank to hiiu.

Direct, in.' Laboui' above all to know that God to whom you pray.' To know him as your Maker, your Redeemer, and your Regenerator; as your Owner, your Ruler, aad your Father, Felicity and Knd ; as all-sufficient for your relief, in the infinitenetiH of his power, his wisdom and hia goodness; and to know your own dependance on him; and to understand hie covenant or promises, upou what terms he ia engaged and resolved either to give his mercies, or to deny them. " He that comeUi to God, must believe that He Is, and that he is the rewarder of them that diligently seek him'." " He that callelh on the name of the Lord shall he saved: but how shall they call on him, on whom they have not believed ^."

Direct, iv. * Labour when yon are about to pray, to stir up in your souk the most lively and serious belief of thostf unseea thlags that your prayers have respect to; and to pray as if you saw them all the while: even as if you saw God in his glory, and eaw heaven and hell, the glorified and the damned, and Jesus Christ your Mediator interceding for you in the heavens.' As you. would pray if your eyes beheld all these, so strive to pray while you believe them: and Bay to yourselves, Are they not as sure as if I saw them? Are they not made known by tlie Son and Spirit of God!

Direct. V. 'Labour for a constant acquaintance with yourselves, your sine and manifold waote and uecessities; and also to take an actual, special notice of your case, wheo you go to prayer.' If you get not a former constant au-quaintance with your own case, you cannot ejcpect to know it aright upon a sudden as you go to pray : and yet if yott-j do not actually survey your hearts and lives when you go to prayer, your souls will be unhumbled, and want that lively sense of your necessities, which must put life into jfour prayers. Know well what sin is, and what Cod's < Hell. a. «. * Bam. 1.13.14.

CMltlSl'IAM UllttiC'roUY. [PAHt t/.

wradi, and hell, and judgment are, and what sin you hare roiwmitted, and what duly you have omitted, and Tailed in, and what wants and corruptions are yet within ycni, and M^at mercy and grace you stand in need of, and then all ihia will make yau pray, and pray ta purpose with all yonr hearts. But when men are wilful strangers to themselreti, and never seriously look backwards or inwards to see what inauiiss and wanting; nor look forwards, to see the danger that is before them, no wonder if their henrtt; be dead and dull, and if they ere as unlit to pray, as a. sleeping man to work •.

Diivtt. VI. 'See that you hate hypocrisy, and let not your lip« go againet or without your hesirts ; but that vour hearts be the spring of all your word^ : that you lore not flin, and be nut loatl) to leure it, when you fieem to pray against it; and that you truly desire the grace which you risk, and auk not fur tliat which you would not have : and thnt you be ready to use the lawful means to get the mer-cies which you ask;' and be uot like those lazy wishers, thikt will pray God to give them increase aiharrest. when tbey lie in bed, and will neither plough or sow ; or that pray him to uave them from fire, or water, or danger, white they run tuto it, or will not he at the pains to go out of the viay, O what abundance of wretches do offer up hypocritic<J, mock prayers to Ood! blaspheming him thereby, as if he were an idol, and knew not their hypocrisy, and seurcbetl not the heartsi Alas, how commonly do men pray in public," that the rest of their lives hereafter may be pure and holy," that hate purity and holiness at the heart, and deride and oppose that which they seem to pray for? As Austin confesseth of lnm*elf before he was converted, that he prayed against his filthy sin, and yet was afraid lest Ood should grant his prayers. Romany pray against llie sins which they would nut be deli>cred from, or would not use the means that» necessary to their conquest and dclivctance." " Let him that nameth the name of Christ, depart from iniquity'." "ir I regard iniquity in my heart, the Lord will not hear me «." Alas, how easy is it for an ungodly person to Icam to

* ButiMvipb*! iilii|u>iKfi> cam iiiipija. el quuin luiiiii lcMi|mi*lo, <]iiiil«rttii^ AMt, ini|i>'>i, n« voi lik llli ii»H|i;tr« tcndmii. Divg. Ucn*

MUt.NCt. 80. p.Sl3. ' S Ttm. M 19,

Pwl.lsoi IIL »r<-£u-k.il*.9,4. 14.

CHAP. XXlll.] CURISTIAN ECONOMICS.

•285

f

say a few words by rot«, utd to run them ov«r, n-ithoatany

sense of wkut he speaketh ; while the tongue is asUiuiger to the heart, and apeaketb uut according to itii desires.

Direct, vii. ' Search yonr hearts and watch them care' fully, lest Bome beloved vanity alienate them ftom the worL in hand, and turn away your thoughts, or preposMSB yonr atfectionB, «o that you want them when you ahuuld use them-* If the mind be set on other matters, jirayer will be a hoartlesB. lifeless thing. Alas, what a dead and pitiful work, is the prayer of one that hath hie heart enenatcd ruiUi« tove of money, ur in any ambitious or covetous desigu f !l'ibtt thoughts will easily follow theaSections.

Direct, vni. ' Be sure that you pray for nothing that is disBigreeable to the will of God, and that is not for the good of yourselves or others, or for the honour of God: and. there^ fore take heed, lest an en-iiig j udgaieut, or carnal desirsfi, or I passions should corrupt your prayers, and turn them into sin.' If meu will iguorantly pray to God lo do them burt,^ it ia a mercy to them if God will but patxlon and deny such prayers, and a judgment to grant them. And it is an easy thing for Beshly interest, or pari'iality, or passion to blind the judgment, and coiisetjuently to corrupt men's prayers. An ambitious or covetous man will easily be drawn lo prayi' fur the grant of his sinful desires, and think it would he for bia good. And there is scarce an heretical or erroneous peiy son, but thinketh that it would begood that the world were all reduced to his opinion, and all the opposers of it were< bonie down : there are few Kealous Antinomiaiis, Aoabapr, tists, or any other dividers of the church, but they put their opinions usually into their prayers, and plead with God foiHi the interest of their sects and errors : and it is like that th*; Jews that had a persecuting zeal for God''. did pray according to that zeal, ^s well ax. persecute: as it iji like that Paul himself prayed against the Clu-jstians, while he igno-rantly persecuted them. And tbey that think they do God service by killing hisi servants, no doubt would pray against them, as the Papiata and others do at this day. Br. utipt cially careful therefore that your judgments and deaipes bej* sound and holy, before you offer them up to God in prayor»j For it is a most vile abuse of God, to begof liim tn do tbaj' devirn work ; and, as most malicious and erroneous persons

* Rom.». t.

CMKI.niAN UlKECrORV.

[part II.

do, to call faim to their help against himself, hie eervants and his cause.

Direct, ix. 'Come always to God in th« humility that beseemeth a condemned sinner, and in the faith and bold-nesH fchat beseemeth a son, and a member of Chriot: do QO-thiag in the least conceit and confidence of a worthiness in youraelTes; but be as confident in eveiy lawful request, as if you saw your glorified Mediator interceding for you with his Father.' Hope is the life of prayer and all endeavour, and Christ is the life of hope. If you pray and think you shall be never the better for it, your prayers will have little life. And there is no hope ofsuccesii, but through our powerful Intercessor. Therefore let both a crucified and glorified Christ, be always before your eyes in prayer; not in a picture, but in the thoughts ofa believing mind. Instead of& crucifix, let some swch sentence of Holy Scripture, be written before you, where you use to pray, as John xi. 17. " Go to my brethren aod say unto them, 1 ascend unto my Father and your Father, to my God and your God." Or Heb. IT. 14. " We have a great high priest that 18 passed into the heavens, Jesus tho Son of God :" ver. 13, 16. "that was in all points tempted as we are, yet without Hin : let us therefore come boldly to the throne of grace, that we may obtain mercy''," &,c. " Which hope we have m an anchor of the Boul both sure and stedfast, and that entereth into that within the vail i whither the fore-runner is for us entered,'* •' He tit able to sare to the uttermost them that come to Ood by him, seeing he ever livelh to make irtrrcession for them'." " If ye ask any thing in my name, I will do il^:" ChriHt and the promise must be the ^ound of all your confidence and hope.

Dimt. X. 'Labour hard with your hearts all the while to keep them In a reverent, aeriouH, fen-ent frame, and suffer them not to grow remiss and cold, to turn prayer into lip-labour, and lifeless formality, or into hypocritical, affected, seeming fervency, when the heart is senseless, though tho voice be earnest.' The heart will easily grow dull, and cug-tomary, and hypocritic»l if it be not carefully watched, and diligently followed and stirred up. "The effectual, fervent prayer ofa righteous man uvaileth much'." A cold prayer sbeweth a heart that is cold in desiring that which is prayed

* Heb. rl. 9.30. 'Ileb.»ii. « ^ Joliii m. 13,14. ' Juiwi r. |6.

.V «i^r^

CHAP. XXIII.] CHRISTIAN ECONOMICS.

287

for, and therefore in unfit to receive the mercy ; God will make you know that his mercy is not contemptible, but vrurthy your most earnest prayers.

Jhrect. XI. ' For the matter and ordtr of your desires and prayers, take the Lord's prayer as your special rule j and labour to uuderstand It wel)*".' For those that can make use of so brief an explication, I shall give a litUe help.

A Brief Explication of the Method of the lAtrrfs Praj/er,

Tlio Lord'i

(jrBjcrcou-uiai^lh. 1. The lull! rciR or iwcfiicp iiiwliiclinrr diKrib-cd ■jr impli-Ml

I. T<i whoiD the pmyer il mnde.

1. Who he it: GO D : not Crpuiarcs, SsiiiH, uf Angeti.

"

n. Who

■M tbio pn-litinnnni—

i. Hot rclot^ (am.he is OUR t'ATHER. wliich cu^pn.*-beiidelli I'ucxlii-

lUDIllull^, tlltft

3. What he is in his nl-tribulct: WHICH ART IS HEAVii:^f, Which iig-iiiliflh ibui iliorcfore he

1, Our Ovrurr, or

Abiuluiu Lord.

3. Oui HuJui-, Of So-

pr^niL' King.

3. Our Beiipfttclor

mid chief GocHJ. Odd «i fiiir Felicity mill uur £nd.

1, Our CrT»-

Inr.

fc Out Redeemer.

3 Our H«^i

neialof. (.lo

[he (cgcuc

rate.) 1. Aloiishly jBlid.blpio f^^ „,i, ^^^ gniiit nil Itml wraiiK,Knd to reliovc and help lu in every ulniil.

liimrts., ai;d wsnis, itid all thingi bfiing open m his liglit. i

S. Mail Good: iiom \_ 'whom, and bj iviiom, aiid Co ivliom Bie oil ihi'igs ; thci'uuntmn, the Diipo-mit.aiicllhtEiidof nil. ui> wh<i»o bouinj arid iullu-cncf all suMst. And IliP pnocnl lensc' ART' doth iulimatchis Etrfmiy

■utd is nol only implied nJl lUtac ultiibnlci of Gnd, bui Dim our hcarti ant dirfcled whitlier la louk for iticii* Tclirl' and di-recriun now, and their fclicily ti.'trTBr, and culled iiff I'rom Mirthl^ dc|ii>ii<luncca, uiid Mpeeialions of 1iDp]iiiicM nnd mat : atiil lu look lor ii> fniiii liL-uven, nikd at h»l iiihcUVPIl.

I. Msii! M tohiiBeing.

1. By CrratKin; so «" nr* •

111 therefore nil miiy lhii«lhr | e»ll hiia Fathar. i. By Rcdrniiiiiiin: ns HPP »! to ihe sufficient priM< and lalisfncliiin. 3. By lUgecemiion; and an | onlj ihfl RegeDeratBarpchil-l dmi.

3. B,v Rein' liun, Gnd* ciiUdrtii.

I. HliOwn; i. 111!) Sub-

jecl? :

S. HUUeW-rdaiid tleno-fiiLiBriet, ihni I'li-e ujHiii him ■nd M him. ,B3 lliclr End.

3. By Quuliiy.

1, Dcpcii-

daut on Owl* i

t. Xcceui'

t«lia.

3. fiiiutcn.

'■"8t''*^'="f All which F.iher. I i, ^i„j6-

'^■\»cWe». »"«"■■.■ ^„t,rd

J 3. Loving oihers, I q^j^

^BS hrclhteii. \_

rl. Lai' \ iheir F«l^ . 1 1

» Of the niethod of thcLonls PfBjrr. «c B->n«. 'i' n^lig, ChriM. lih. iii.cap. 3. ^ Ludolphtti de riuChrlMl.P«rt i. cap. 37. wiJ P*'''"" '" "'-'-•'on'- '^'^ "'• Iloyi on Iho I.iiurgy, pp. 5—7.

«HRIST^AN mRECTOBy. fpART

Iff

tt. Tht Prewr, or Pfililniu. In

two n«t> of whichr

2. Fortltceni] r»ppetively in / the ioterrtt of'

God, and tlist bin

[. Tliclini

Pjirl ia oc-

conlinc to. the ufdcT of eittmatiun, ■iitci»!uii, ■nd Jttirc

=

n. TTicSf.

ttind Pact U atCDrdiii^to Ibt otAvx i>f

nriil !• I'lif

the lu''nt,( inci w ct i il-ing. till llie f lu) Itni ro. (rlKtrd. be \tM Miuin-*■] : mul it 1>.

/'j. F<jrtlioen<i«im|>lj;. wUcliliGOD; in the ■wd * TflV * repealed ineTt.-rj* twiilioo.

'I. The liigfaMi iir utllmatr.tli«i U. ifarl^ ry wGvdi'HAUjUWEJI BE THY NAME." n. rii»hij;1>Nt mmiunrhiiiglof?, ■ TTTY KtNGDOM COME;'llaiie. kl the worirltc subject \o tliirtlieirCn^aloTHiil n<:dpcmrr; tbo tiiiJTCCtal King. lil, Tlie next mt^ii", bcii« W't rffnct of iliij; -THY WrLL BK DONF-.tlu't it, Ice Iby likwt tic riulfiUod, nnd llijrdb-(, potals tuibminril Xa. 3. For ihc Inwer eiiil, «von ihr iiibircl oflhoe means; wbicb ■ the iiublrc Eonl of miuiltiud, the worid umI flmrcli! ' IN EARra,' tUt i», let Ilic wurlrf U* »i>b-jrciiri lo Ihce, iiiiit tlic duirch otwy th«* ; ""hleli nil! be 'hp );n-iilVHl blruinB to tlic-m : ounrl w^, Mne included In ilie niirld. And ilic niriuujT utitl psilprn ii adilrd, ■ AS IT IS IN Hli^AVEN,' liiul n. Icf tlic ewth be eun-ftirmcd *» iicar u nay be la ilif lioivciily pattcro. So

^^atthl. part of (be Laird's Pmjrr, [JKiceedini; in the order of pie^-lJpntj mud mlmrinii, dircclcth ui 1. To tnall« Gud Mir iitllniale, higheM eitd ; hiuI to doaie bii tnloreu Knt.Mid tnlhliatdcr,(l.)ili>E'fi7.(<'^ Hii kin^ont, (S.y Obndicii(« in M) Inwii. 11. To mako the public giKid ef tlic world (ind the cliurch, u-ur tiKt «ni] w being llio nnbJeil iDO«nK III, To indudc unr u«n intereit in and under Ihi., «itUe lout oTalii tkrofetdngfiM vat

. own euiinEnt to that wliicli we deaiK ifnt for oliict).

I. For ilK iiippori of our nature by iiecpuary meati):

■ 'Gr\EUSTIIIS DAY OL'R DAILY DREAD :' ihii Ixiii); God't tint gift, pceiupiitincil UjIJi to ^ace aad^o-ry. ' GIVE,' Mgoificih our depeudmic* on God for all. ' VS,' imt charity, that *rdmm n'ltrffar oorseUeaand oiJiem. 'JJAILV (nr nititlantiMl)'RRE-UJ'' «ar too-dcialian; lliat ne desire not tinnecruattei or iiipat)iii> ticu -Tills DAY'.'tlw eoiwUiucj of o«r depciidaooe. Mild IhatHcdcilteoot, or cVBttKunutb for tl» future, and pRioiiH- nut tninelees long lile.

3. ForcleaTui^ HI fiuui tliE |{uilt of all tin M>t(repaitanee anil ^itli being luTTP nmiipprited) ( nrhere b (1 .) The Tetitioii: 'AXD FORGIVE US OUR DEBTS "(tret-piiM(.-3 oriiiiO. (S.) TIjc tuiilive (romfliir uualificalion for farBircncM: ■ AS WEFORGH'E OtJRDESTDRS.' Witfioot irhrch Gixl "ill "ol furei*i: u».

3. Forfotare preaenatiuii: <]-) From Ihe ineaNf, ' LEAD US NOT IKTO TEMPTATION ■' ibal i*, though then ira,*tt juilly try iw, yel fn"? •>"' (niilty, and nekher caawcrpernul u> mlo be tried, ai may leinpl ualo sia andrvbi. (t.}Ff^m Ihe end. ' BVT DELIYER US FROM THE EVIL;' thai i., 1. riie E.il One, Salan (aiid l« iialiumciili). K. The evil thing: I. Hia. f. IVtimv. wtiieharr ^Blairaetid, He thai would be «««d rr<:<ni hell aiiil initerr.inuit be iBml rromllti: and he llint would be ivnd fruiu Lulti.niiiil be aared from ulaD anil rrMDlmqitatiuf. Qitt*4, But where areihc m^ttw fer|iatit!ic hsJuN**, ki«cc and heairn: Antte.t. Rr-pen^oeD utd faitb an aofpMcd in the petiikmer. f. , WlBlhe«i«M«ltiia»ik«ttn ilicDiree pelilioni of ihallrN Put, thai w« witti othm may uinrtify Gutft luiDr, and

be Uw Mifajed) a^ Ilia kingdalu. and dti b!) «(ll, &<• Oiriil and a ilate ol inner, ire Gimlly in ibe Itrtt peliliva, * lurmll} iiitbe lecviid.MideafireMn-ly in tb«IhM>

CHAP. XXLII.] CHRISTIAN ECONOMICS.

m, Tlw

c«acJutloii: tba Kuon •Dd tcmti-nuleaefour dedrci. in thrir ulri<. atole cuj / •len; pmis-* ed: begin-niiiS St tlic lowrn. niid Mcrniling ro Ills liighni: cunlainiiig,

L Wliall we i>nii«>; or ihc nint-^ tcri orlnlc-

11. Wlium i we [iraiiii>t \

m. The) duralkui: f

1. Hii uiihenal reiri. 'TOR THINE ISTHEKIKO" DOM,' aJaiJiiiLsicrcd miiautly, afjetrrMy lo tliir mV jccla: uH uwc tliii abwlkitc obi-diciKC ^ wlwcoiunuuiil*

«. Hiinwn pMiVctiojii, 'THF. I'OWF-R:" bcrtli rijflit und all-tuniciriir> : including liii DninticiciiccHiul i;c>ix)iitM, u well 01 (juitiipulriicc.

3. His inmEn[ircljt-iuibIa cinrllcnc; Bud blcmtilije'**, m he ia t!iu uliininic rml "fin and all tbing» t 'AND TJIK GLORY.' Rom. li. .16. I Cor. x. 31.

GOD, in the word ' THINK;" in him, Iho first tfliciiMit cnuM <if oil Ibingi, H< begin: bU hdp u llic ilirJi-rnt caiiiCi no Kvb : uiid in liiiii si tlic final cbuki wc tcr. ininslti

• FOR EV£R AND EVER,' to rl«nilly : uid' AMKK* ii llie eipTcBJon ofDurroiui-nt. For nrHiro, iiid llirdunh Him, uiul to liiin mte all ihiiigt: ri> Him b« glory lor cvirr, Aniea. Rojn.u. A6.

So that it IB apparent that the method of the Lord's prayer is circular, partly nnalytical, and partly syiithetica]: beginning with God, and ending in God: beginning with 8uch acknowledgments as are prerequisite to petition, and ending in those prai»ea nhich pHitiou and grace bestowed tend to : beginning our petitions for Ood's interest and the public good, according to the order of eatimalion and inten-tion, till we come to the mere means, and then beginning at the loweat. and ascending according to the order of oAecu-tion. Ai9 the blood passing Irom the greater to the smaller numerous vesgele, ia there received by the like, and repas-seth to its foimtain; euch a circular method ha.th mercy and duty, and consequently our desiree.

THt. 2. Sojne Questions about Prayer answered.

The refit of the general c^uestions ahout prayer, I think will be beet contrived into the rcftolviug of these following doubts.

Quest. 1. ' In the Lord'tt prayer a directory only, or a form of words to be used by us inpraycr?'

Answ- 1. It is principally the rule to guide our inward dcsircB. and outward expressions of them; both for the matter, what we must desire, and for the order, which we must desire Britt and moiit. 2. But this rule in given iu a form of words, most apt to express the said matter and order. 3. And this form may fitly be used in due season by all, (ind more necessarily by aome. 4. But it was never in. VOL. IV. V

A

CHHIRTIAN DIKRCTORY. (fAHT II.

tended to be the only words which we must use, no more thiut the creed ia the only words that we must use to expresB the doctrine of faith, or the decalogue the only words to •x-prtifis our duty by'".

Quest. II. 'What need is there of nny other fonn of pmycr. if the Lord's prayer be perfect?'

Atisw. BecauRcit is only a perfect summary, contwning but the general heads: and it is needful to be more particular in our desirea; for univereals exist in particulars; and he that only namelh the general, and then another and another general, doth remember but few of the particulani. lie that shall eay, " 1 have sinned, and broken all thy commandments," doth generally coofesa every sin ; hut it is not true repentance, if it he not particwlar, foT this, and that, and the other sin ; at least as to the greater which may be rvmembered. He that shall say, " I believe all the Word of God, or I believe in God the Father, Son, and Holy Ghost," may know little what is in the Word of God, or what tlicse generals sigrufy, and therefore our faith must be more particular. So must desires after grace he particular also: otherwise it were enough toaiik for mercy in the general. If yon say, that God km>weth what those general words sipiify, though we do not; 1 answer, this is the PapistH* silly argument for Latin prayera, God knoweth our desire* without liny expressions or prnyers at all, and he knoweth our wants without our deeirps. But it foUoweth not that prayers or desires are unnecessary. The exercise of our own repentance and desire doth make «a persons fit to receive forgiveness, and the grace desired ; wlieu the impenitent and those that desire it not are unAt. And it is no true repentance, when you say, " I nm sorry that 1 have sinned," but you know not, or remember not. wherein you have sinned, nor what your sin is ; and so repent not indeed of any one Bin at all. And 6o it is no true desire, that reacbelh not to the particular, necessary graces, which we must deiirvi though 1 know some few very quick, comprehensive minds

•• bidcu bt Eut>>cliii AL-ianitr. Orig. p. 4), 4.1 thrwcih ihw titft(« Eos lk« Jwn pnjpd wiibonl liinnii, kikI thAl tira kiid the rlilm wtiii him, iCMyinl tiMM K furm which hftd cigliltpn bvncdklion* anil jiclitiuui, Uut a, Uic lliiw: (km ant) Om Ihrcrlui <oT t\ii! gUtr'tifin^ OihI. anijilie ml Imcrtucdlxc ibr pcnuiul u>d pabBc bcndiis. Ami pii|« 48. Tli*i rlitj ifilglu umit nmrorihcH, bui might add otWra.

CHAP. XXIII.] CHRISTIAN ECUNOMICS.

991

can in B tdoment tliink nf many particuiarn, when thc^ (ine bat general words : and I know tbiit sutnc ttmBlIer, leas necessary tliiogB, may be f^Qeralty pasBed orer; and ^eater ni»tter8 in a time of liaste, or when we, besides thoB« g(?»^ rals, do al^o uae particular Fe<[ue8ts.

Quest. II). ' (b it lawful to pray in a feet form of ■wtfrds ?

Amw. Nothing but very gi^eat igftorauoe can make you realty doubt of it". Hath God any where forbid it? Yoa will say, that itis enough thathehath not commanded it. I answer, That in general he hath commondetl it t« all whose edificatiou itteniieth to, whr^n he commaiideth yoti, thai all be done to edification ; bat he hath given no particular command, nor prohibition. Mo more he bath commanded you to pray in English, French, or Latin; nortosingpitatms in thia tune or that; nor after thie or that version i>r translation ; nor to preach in this method pai-ticularly or that; nor always to preach upon a text; nor to use written nnteu; nor to compose a form of wortU, and learn thvin, and preach them aftertheyaiecomposed, with a hundred auchlike, which are undoubtedly lawful t yea, and needful to »otii«, thuuck not to others. If yoa mnkc «p all yourprayer of Scriptnre sentances, this is to pray in a form of prescribed wori^K, and yet M.& lawful and fit as any of your own. The pBalmn are most of them forms of prayer or praiae, which the Spirit of] Ood indited for tlie use of the church, andof parlicuiar per-soQfi. It Would he eaey to i\l\ many pages with larger roa-flonings, and Hnswern to all the fallaciauB iibjections that are brought against tbini but I will not so far weary the reader and myself.

Quest. IV. ' Bnt tu-e those fonna lawfnl which are pic-ftoribed by others, and not by God?'

Armp. Yea ; or else it would be unlawful for a child or aoholar to use a form preacrihed by hia parents or master. And to think that a thing lawful doth presently become nn- ' lawful, because a parent, master, pastor, or prince doth prescribe it or command it, is a conceit that I will not wrong my reader »o far, as to Bnppose him guilty of. Indeed if | an usurper, that hath no authority over us in tiuch matters,

■ Rre SrUku abl tupni, |inn-ing thnt the Jew* had atbdnuf prsjrr)3iKf Ein>'» linir: Iherefufe H wu in Chriil'i ciin«. Y«l lir uid lilmpcnllo JinumI with tiirm, and neTiCr coiitniilictrd or blanwd ibam Top Ibrint.

'292

CHRISTIAN DIRECTORY.

PART II.

do prescribe it, we are not bouod to fonnn) obeflience, that i«, to do it therefore because he commandelh it; bot jet I majr be bound to it on some other accounts; and though bU command do not bind me, yet it maketb not the thing itself uolavful.

Quat. V. ' But is it lawful to pray extempore without a premeditated form of words V

Ansa. No Christian of competent understanding doiibt-etb of it. We must premeditate on our w&nti, and sine, and the graces and mercica we deeire, and the God we speak to; and we must be iible to express these things without any loathsome and unfit expresgions. But whether thr words are fore-contrived or not, is a thing that God hath no more bound you to by any '»""■ than whether the speaker or heareritehnll use sefmon-nutes,or whether your Bibles shall be written or in print.

Quest. VI. ' If both ways be lawful, which is better?'

Atiatc. If you are Lo join with others in the church, that is better to you which the pastor then useth : for it is his office and ant yours to word the prayers which be put« up to God. And if he choose a form, (whetlier it be as most agreeable to his parts, or to his people, or for concord with other churohes, or for obedience to governor)), or to avoid some greaterinconvenience,)yocimu8t join with him, or not join thereat all". But if it be in private, where you are the speaker yourself, you must take that way that is most to your own edification, (and to others, if you hare auditors joining; with you). One man is so unused to prayer (being ignorantly bred,) or of such unready memory or erpression, that he cannot remember tbe tenth pert so much ofhis particular wants, without the help of a form, as with it; iKir caii he enpress it no aflectingly for himself or others; nay, perhaps not in tolerable words. And a form to such a msut may be a duty ; as to a dim-sighted man to read by spectacles, or tu an unready preacher to use prepared words and notes. And unotlicr man may have need of no such helps; niLy.wheniieiii habituated in the understanding and feeling of his sins and wonts, and halli a tongue that is used to ex-

" Thnc or Ibui of iIkk cwo m to cbnrdi-prijon mn men \»iseiy uawMMt ■dcrmuri, Pati ill. SocMlot aliw Oiu* ikorDin pmukmci, InvocalkaieMfiw onh-HiJpdu Ubc- iMien. ill Sirratc. tU>. iLitcl. tr. |> 109.

C-UAP. XXIII.] CUKUriAN ECONOMICS.

303

press his mind even in these niatLers, witb readiness and fa^ ciliCy. it will greatly hinder the fervor of such a man's afTec-tj tiona, to tie himself to premeditated words ; to say the con*'] ti'ary, is to speak against the coouuon sense and experlencA ' of 8uch speakers and their hearers. And let them that yeC deride this as uncertain and inconsiderate praying, but mark themselves, whether they cannot if they be hungry beg for bread, or ask help of their phytsician, or lawyer, or landlord, or any other, as well without a learned or studied form, an with it? Who knoweth not that it is true which the neWi philosopher saith ; Cartes, de Passion, part i. art. 44. ' Et cum inter loqiiendam solum cogitanius de sensu illiuK rei, quam dicere volumus, id facit ut moveamus linguam et labra celerius et melius, q^uam si cogitaremus ea movere oiiinibua modis reqiuBitis ad prolerenda eadem verba; quia habitus quern acquisivimus cum disceremus loqui,' tk.c. Turning the thoughts too solicitously from the matter to the words, doth not only mortify the prayers of many, and turn them' into a dead form, but also maketh them more dry and bar-' ren even as to the words themselves. The iieavy charge aud-bitter, scornful words which have been too common in this age, against praying without a set form by some, and against praying with a book or form by others, is so dishonourable a symptom or diaguostic of the church's sickness, as must needs be matter of shame and sorrow to the sounder, understanding part. For it cannot be denied, but it proveth men'» understandings and charity to be both extremely low.

Quest, vn. ' Must we always pray according to the method of the Lord's prayer, and is it a sin to do otherwise?"

Answ. I. The Lord's prayer is first a rule for your desires: and it U a sin, if your desires foLloiv not that method. If you do not begin in your desires with God, as your ultimate end, and if you first desire not his glory, and then the flourishing of his kingdom, and then the obeying of his taws, and herein the public welfare of the world, before and above your particular benefit. . And it is a sin if you desire not your daily bread (or necessary support of nature), as a lower mercy in order to your higher spiritual mercies; and if you deeirc not giurdon of s'la, as a means to your future sanctity, duty, and felicity i and if you desire not these, hb a means to the glory of Godj and tak«

CHRISTIAN DlRECi-OKY. [PART U-,

nut his praisesas tbohigheat part of your prayers. But for the expreaaiog of these desirest paitioulor occasions may warraot you ofttimes to hegiu in anQtl:ker order: as wht-u yon pray for the sick, or pray for diseclions, or a blessiug before a sermon or some particular work, you may begin iukI end wilh the subject tbsit is before you, as the pruyura ofhoLy naeD in all agesbavedone. 2. YoamQatdistmguisJi also, RK between deslreaaod ^preasions, sobeLwetinan universal niid a particular pmyar. The one contaioetli all tb« inrts of prayer, aod the otlicr is but about some one aubjcui or pnrt, or but aoiue few ; this last being but one or few, paf-tiouUr petitions caimot pOitaibLy be uU^red ia the method of an untver^ prayer which hath aJl the parts. Tbeie is no one petiticiti in tliu Lurd's piayer, but may be madi: a pruycritaelf; aud tlieu it cannot have the other petitions aa parte. 3. And you must distint^ish between the even and ordinary cast; of a Christian, and hii^ extraordinary oase, Vflien soTue Hpecial reason, afiucttDU. or accident call-»tli hiu) to look Eoofti to aoDie one particular. lu his eveu aud ordinary case, ev^ry uitiverttal prayer should be ex-presBcd in tho mt-thod.of the Lord's prayer; but in caaea of special reason and inctiivement it may be otherwise.

Qitesi. VIII, ' Must »e pray alwny:) when (lift Spirit uiuv-cUt UB, and only then, or as rea&on guideth uo V

Amw> There are two sorts of the Spirit'b laotioos ; the onu lit by extraordiiiiiry luidpiratiun or impuit>e, i^it he lotuvet} ttw prophets aitd apostles, to reveal new laws, oi prec«ptaj Of events, or t<i do some actimis without respect tu auy other commantl than tlm int>ptmtinn it)>«lf. This Christiana are not now to expeot, because experience tcUeth us that it ia ccavcd ; or if any should pretend to it us not yet ceased, in the predictiun of evenljj, and direction iu some tbiugs uthur-wiiw iQdillcrcnt,yet it is most certain that it iit cca^^td an to legislation ; lor the Spirit it«ctf hath already given iis those Ian», which be hath declared to be perfect, and uiwh&a{;e> able till the end of the world. The otlier sort of the Spirit's working, ia not tonaakvnew tawa or duties, but to guide and quicken us to the doing of that which is our duty before by the lawfiuhready made. Alul theae are tbe motionn thul all true ChiiiiLr4nii> wust now expert. By which you ui»y >)««, that the Spirit and reaaon are not to be here diajoined, much

CIIAI*. XXUI.] CHRISTIAN ECONOUIC8.

2fllS(

tsas opposed. Afi reason gufficeth not williouL ihe bpirii. being daik ajkd ^aeep ^ so th« Spirit worketh not on the. will but by the reason: he movoth aot a man as a beast ot stone, to do a thing be knoweth not why, but by illumiaa" tioa giveth btm tbe fioimdesL i-easou for the doing: of it. And duty is first duty bt-fbro we do it i and vihfnx by one own sin we forfeit the special notions or help of the Spirit, duty doth not thereby cea^c to be duty, nor our omiiision to be ain. ]f the Spirit of God teach you to discern the meet-Gst season for prayer, by considering youi afiairs, and when yuu are moat ft&f^ tbi^ is not to be denied to be the work of the Spirit, because it is cattotial, (an fujiatic t;uthu»i«Bts imagine). And if you are morcd to pray in a crowd of bu-avnesfi, or »A aay time wh«a reuaoti eau prove Chat it in not your duty but your ain, the same r«a»OQ proveth that it was not the Spirit of God tbnt moved you to it: for tbe Spirit in tbe heart is not ciintrary to> the Spirit in the Scripture. Set upon tbe duty which the Spirit in the Scnptsre com* niandeth you, and then you may be 6ute that you obey the Spirit: otherwiaeyoii disobey it. Yea, if yourhenrlB be'cold, pruyer is a more likely means to warm them, than the omis-aion ofit. To ask whether you iiiuy pray while your tiearla are cold and backward, is as to A»k whether ynu otay labour or coDkc (o tJie See l>eJore you arc warm. God's Spirit is more likely to help you in duty, than in the neglect of it.

Qual. IX. ' May a man pray that hath no desire at all of (he grace which he prayeth fori'

Aiaw. No; because it ia no pvuyei but diE&emblingf and dissembling is no duty. He that asketb for tiiac which he would uot lia.ve, doth lie to God in his hypocrisy. But if a maa bavu but coUl and conwion desires (though they reach uot to that which, will prove them evidences of true' grace), be may pray aiid express thot^e desires wbich tlf Intk.

Quest. X. ' May a man pray that donbteth of his intereiil in Qod, and dare not call him tbthcr ax his cbild ?'

Atttw, I- There ia a common intereiit in God, which all ^^B< Stankind have, an he h good to all, and a£ hia mercy through ^^^^ Christ iu offered to all: and ihiis those that are not rcgenc-B rate iire his children by creation, and by participation of

CHRISTIAN DIRECTORY. [PART II.

himBcir, though yet they are unregenerate''. 2, Ood hath an interest in you, when you have no special interest in him : therefore his command must be obeyed, which bids you pray. 3. Groundleaa doubts will not disoblige you from your duty; else men might free themselves from almost all their obedieuce.

Quett, XI. *May a wicked or unregenerate man pray,: and 18 he acoepted? Or is not his prayer abonuBahle to Ood?"

Aiisic. 1. A wicked man aa a wicked man, can pray no how hut wickedly, tha.t is, he askelli only for things unlawful to be iisked, or for lawful things to unlawful ends; und this 15 still abominable to God". 3. A wicked man may hare in him i*orae good that proc.«cdeth from common grace, and this he may be obliged to exercise4 and (to by pr*yev to express his desires so far as tliey are good. 3. A wicked man's wicked prayers are never accepted ; but a wicked maD's prayers which Ate for good thiii^,ftom cona— mon grace, ore so fai' accepted as tliat they are some meant^ conducing to hi^ reFormaliou, and though his person b« still uDJustified.and these prayers sinful, yet the total omia-sioi) of them is a greater sin. 4. A wicked man is bounti at once to repent and pray'. And whenever God bids hiiu twk for grace, he bida him desire grace; and to bid hitu pray, is to bid liim repent and be of a better mind: therefore thoBc that reprove ministers for persuading wicked men to pray, reprove them for persiuading them to lepeu-' tance and good desires. But if they pray wttboui that re-p«»tanc6 which God and man exhort tJiem to, the itin in theirs: hut all tJieir labour is not lent if their desires fall short of buviiig eiucerity ; tfa<;y are under obligations to many duUcu, which tend to bring them nearer Christ, and which they may dn without special, saving grace.

Quesl.xii. ' May a wicked man pray the Lord's prayer. or be uxhortcd to use it V

Aific. 1. The Lord's prayer in it» full and proptr sens*, must be spoken by a penitent, believing, justilied person*;

r ]>Ml.iltt.9. ziiLl, JoJiiili.i. Jn.i«u.». Lutexir.IY.IT.lv. UaL ii. 10.

«Acui«. 17. Kvii. 17. «iil.«9. lU. ki«. 4. ' Adi >iu. vt. Ih- >▼' 6, 7. Iktr-ii. 6. Rom, i. H>

CHAP. XJflll.j CHRIJtTIAN ECONOMICS.

397

for in the full seuse no one el&e can r.alt him 'Our Father,* (though in a limited sense the ivicked may) ; and they cannot desire the glory of God, niid the comtiig of his kingdom, nor the doing of his will on eartli as it is in heaven, and this sincerely, without true grace: (especially those enemies of holiness, that think tt too much stiictueBs to do God's will on earth, ten thnnsiind dcgreen lower than it is done in heaven). Nor can they put up one petition of that prayer sincerely according to the proper sense; no not to pray for their duily bread, as a means vf their support while they are doing the will of God, and seeking first his glory and his kingdom. But yet it is possible for theui to speak these words from such common desires as are not so bad as none at all.

Qttest.xiti. 'Hit idolatry to pray tc»saints or angels! or 18 it always sinful?'

Amw. 1 love not to be too nuarrelsorae with other men's devotions; but). I see not how praying to en u.ngel or tf departed saint can be excused from sin'. Because it sup-pofleth' them to be every where present, or to be omniscient, and to know the heart, yea to know at once the hearts of all men ; or else the speaker pretendcth to know when the saint or angel is present and heareth him, and when nut: and because the Scripture doth no where signify that God would have us pray to any such saints or angels ; but sig-nifieth enough to satisfy us to the contrary. 2. But all prayer to them is not idolatry, but some is, and therefore we must diBtinguish, if we will judge righteously. (1.) To pray to saints or angeU as supposed omnipresent, omniscient, or omnipotent, is flat idolatry. (2.) To pray to them to forgive us our sins against God, or to justify, or sanctify, or redeem, or »ave us from hell, or any thing which belong-eth to God only to do, is no better than idolatry. (3.) But to pray to them only to do that which belongeth to the guardian, or charitable ofHce that ia committed to them, and to think that though they are not omnipresent nor omniscient, nor you know not whether they hear you at thie time or not, yet you will venture your prayers at uncertainty, it being hut s.o much labour lortti this* 1 take to bu

■ I'mI-IxlV. Iu. lilii. 16. Vaal. r.ilr. 10. t Kiiiy»vuJ.Si). Xttai.ti-Rum. viii. iff. \. 14. FmI, \»\i. A. Mull. I*. 9

CHRISTIAN DIRBCTORV. [P4BT II.

ttiafully supcn^litiouB, hut not idolatry ". (4.) But to pray to living saints or sianere, fortbai which bulung<;Gi U> Uiem to give,in nu sin at alt.

Quest. XIV. ' Is B m&Q bouEul to pray ordinncily ia bit iamily V

Ansui. 1 have aoswered this affirmatively before, and proTcd it; one grain of grace vrould answer it b«tler than atgumeiita caa do.

Qtteni, XV. ' Must the same man pray secretly that hath prayed with his family or with others ?'

Atisfg}. \. Diytinj^tJKh between those tlmt were Lho ep«ak-L-nt,aQd those that were not; and 2. Between tho»e that haw Leisure from greater or more urgent duties, and those that have not. And so, (1.) Those that are free from the ui-goncy of all other duties, which at that time are greater, Hhoutd pray both in the family and in secret^ espentally iS they were not themselves the speakers, a^ually they will irare the more need of secret prayec; because their hearts in public may more easily flag, and much of their case tuny be omitted. (2.) But those that have more-urgent, greater duties, may take up at that time" with fuuiily-prayer alooe (with secret eiaciilationo; especially if they were the speak> era) ; having there put up the aame requests as tliey would do in aecret.

Qag$t. x.vt. ' la it best to ke«p net hours, fur prayer, oc to take the time which is littutit ut present.''

Antw^ Ucdiuartly set timea will prove the iilte&i tinkcsi and to U'ftve the time undetermined and uncertain, will put all out of order, and multiply iutpe^linKotM, ajid hinder duty. Bat yet when extraurdinary cuKeci make the ordinary tima unfit, a fitter tiuu: niUBt be (akeu.

Qucit. xvii. ' Ls it Uwful to join iu t^ttily (o« cht»tch> prayors with ungodly men/'

Anna. I join both tou;eUier, becati»e the cases little differ; iiC the pastor hath the govenimeut of the people ta church-vporship> lus tlie tuaatcrof the faiaily hath in fauiily-worship : you may dioose at firat whether you will heft momher of the church or fiunily <if you wcr« oot bora, t* it aa your privilege). But when yuu are a member of either, you uuiat be govemcd a^ mcuib<^r£i. And to the caae, 1.

• tW«.xiit.S,9. CuLti.10. ■ AlMkiktrliiv bvi- ■iilMtin*.'

CHAf. XXin.] CUR18TIAN BC'UNOMtCS.

2»&

You must (liatin^iHh between professed wicked men, vad those tbat sin against tbe profemuon. 2. And between a faniily (ov churcJi) that is totally wicked, and that which is mixfd of good and bad. 3. And b«tw«eu ttiosc wicked meu whose preseuoe is your Bin, because you have power tu remove them, and those whuM» pnistutue is not your sin, nor the matter in your power. 4. And between ore that may yet choose of whatfanuly he will be, aad one that may not. And ao I answer, (1.) 11'Ltbdthe fault of the iuai>t«r of the family (or th« pastors of tbe church) that such wicked men are there, and not c^aat out, then it is their siu to joia with them, because it i» their duty to remove thtim; but that ia not the ca«e of the fellow-sorvants (or people), Uiat have no power. (2.) If thai wicked men profess their wickedness, after sufficient admonition, you must professedly disown communion with theui; and then you are tuorally separated and discharged, wh«a you hfcve no power locally to Bcparate. (3.) It is your sin to fly from your duty, because a wicked man is there, whom you have no power to remove. (4.) There are many praycifi that a wicked man is bound to put up to God ; and you must not omit your duty, because he ptfrforraetli his, though faultily: melhiidis you BbuuM more scruple joining or conversing with uue that forsakeUi prayer (which is the greater sin) than with one that prnyetb. (.5.> But if you are fi'ee to choose, you are to be blauicd if you will not choose a better family (orchurch) (other things being equal): especially if all tlie company be wicked.

QkcsI. xviit. ' But what if tlie master of a family (oi pastor) be a heretic or ungodly Y

A>»i?s. You mui^t dintinguish between hi& personal faults, and tbe faults of hi& performance or worslii]). His pergonal faultN (euchas swearing or drunkenness. &c.) you miiU disown, and must not chooae a mafttfr (or pastor) that is such, while you have your choice^ and may have better: but oUierwioe it is lawful to Join with him in doing good, though not iuevil. Butif the faultof his duty itself be intolerable you must not join with him: now it ia intolerable in thvse cases. 1. In caiio he be utterly unable to express a prayer, and so make it no prayer. 2. In ca»e lie bend his prayers against godliness, and known truth, and chaxity, and peace,

nURISTlAM UlRECTORV. [PART II.

and so make hia prayers but tli« in^truiucaU of iiiischicr, to vent heresy, or malice, and do more hurt tlian good to others.

Quest. XII. ' May we pray absolutely for outward mercies, or oitly conditionally V

Amos. You must diBtiDguish, 1. Between a condition spoken of the subject, when we are uncertain whether it be a mercy or not, and an extrinsic conditiuti of the grant, 2. Between a condition of prayer, and a coudition of expecta-tion. 3. Between submission to God';* will, and a conditional desire or prayer. And »o I Enswer, (1.) It i» necessary when we are uncertain whether the thingitself b« i^ucd or not, that we pray with a sabjcclive conditioiialily. ' Grant this if it be good:' or ' If it be not good I do not pray for it,' For it is presupposed in prayer that we know the thing prayed for to be good. (2.) But when we know the thing tu be a mercy and good, we may pray for it abiiolutely. (3.) But we may not believe that we tthall receive ail with an al>-soUite expectation, which wc absolutely pray for. For prayer being the expregsion of desire, that which may be abitolutely desired, though not absolutely promised, maybe absolutely prayed for. (As our increase or strength of grace, or the conversion of our relations, &c.) (4.) But yet alt anch muHt be asked with a eubmiiiiiion to the will of God : but that maketh it not properly a conditional form of praying ; fur when the nature ofpraycr is as it were to move the will of God, it is nut bo proper to nay, ' Kord, do this if it be thy will already;' or * Lord, be pleased to do this if il be thy pleasure,' as to say, 'Lord, grant this mercy i but if thou deny it, it is my duty to submit.' So Christ mcntioncth both the auhjectiTc uonditionality and the submission of bis will. " If it be possible let thi4 c»]) paan from me : nevertheless not as 1 will, but as thou wilt^ As il' h« had said. Nature requiretb me with a simple nolition to he unwilling of the Buffering, and if il be consistent with the desired end of my mediatorBbip, to be deKtroua to avoid it: but seeing that cannot be, my comparing will comuuDd-etb this simple will of self-protervation to submit to tby most perfect wilL But if any call this Csubmission) a condition, Uiu tualtvr ift not i;rcaL

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Quist. XX. * May wc pray for all that we may lawfully desire?'

Aww. No: for prayer is UDt only an eicpresMioti of desire, but also a means to attain the thing deaiicd. And some thingB may be lawfully desired (at least willi a siuiijle velleity), wliich may not be sought, because they muxt not be hoped for, where God hath said that he will not grant them. For it is vain to seek, that which you have no hope to hnd: as to desire to see the conversion of the whulu world, or to pass to heaven as Enoch without dying, are lawful (by a simple velleity): but all things compared, it h not lawful peremptorily to desire it, without submission ; and therefore not to aak it. It is the expression of a com-parate, determinate desire, which is properly called prayer, being the use of means for the obtaining of that desire; and whatsoever I may so desire, I may pray for; for if there be no hope of it, I may not so desire it. But the desire by way of simple velleity may not be put into a proper prayer, when there is no hope. I must have a simple desire (with euhmission) to attain a sinless perfection here, even this hour ; but because theie is no hope, I may not let it proceed to a determinate peremptory deuire upon a comparing jud^^ent, uor into a proper prayer. And yet these vel-leities may be expressed in prayer, though they have not the full nature of a prayer. Ottject. ' But was not Christ's a prayer?* Amw. Either Christ as a man was certain thai the cup must not pass frum him, or uncertain. If you could prove him uncertain, then it is a proper prayer (with Bubmin-sion to his Father's will;) but if he was certain tliat it wan not to pass from him, then it was analogically only a prayer, it bein^ but a. representing of his velleity, to bis Fattier, and not ofhis determinate will, nor was any means to attain that end: and indeed such it was, as if he had said, Father if it had stood with the ends of my office and thy will, I would have aaked this of thee ; hut hecauae it doth not, I submit. And tliis much we may do.

Qiust. XXI. ' How then can we pray for tlie salvation of all the world? must it be for all men collectively? or only for some, excluding no numerical denominate person?'

Aasw. Juat as Christ prayed here in tliis text, we must express our simple velleity of it to God, as a thing that in

SOS

CHRISTIAN UIBECTOnV. [pABT H,

itxelf is mottt desirable (ns the passing of thi- cuf) wan nnto Christ) : but we caonot express a determinate volition, by a liilt |]rs]rer, nuch zs has any tendency an a Diean» io attain tiiulend; because we are certain that God's %rill ia ftgaioftt it, or that it will not be.

Qma. stxii. 'May we pray for the oonvemion of all the natioDH of the world to Christianity, with a hopeful prayer?'

A71S10. Yes: For we are not certain tiittt «vn'y nation Bhall not bo so converted, though it be improbable.

Quest, xxiii. ' May we pray in liope of a proper prayer (as a means to obtain it) that a whole kingdom may be ail Iraly conyerted and saved?'

kMSW. Yes: for Ood hath on wuy told ufl that it shall not be; though it bo a thing improbable, it is not impniwi-ble; and therefore being greatly desirable may be prayed for. Though Clirist bus told us that bin flnck ia little, and few find the way of life, yet that may stand with the aaJra-tion of a kingdom.

Quest. XXIV. • May wt! pray for the destruction of Uic enemies of Christ, or of the Gospel, or of the king ?*

Arutp, Not with respect to tliat which is culled God's antecedent will, for KO we ought first to pray for tlieir coo-version (and reHtraint till then); bnt with respect to tiitt called his coofiequeut will wc may; that is, we must Ant pray tliat thuy may be restrained and convorted, and sc-oondly, that if not, they may be destroyed.

Qntst. XXV. • What is to be thoup;ht ofthot which some call a particular faith in prayer f If 1 can hnnly believe that a lawful prayer shall be granted in kind, may I not be sure by a divine faith ttmt it shall be so V

Attsw, Belief hath relation to a tefitioiony or revelation. Prayer may be warranted as lawfal, if the thing be desirable, and there W any possibility of obtaining it, though there be no certainty, or flat promise; but faith or expectutioo muiit be warranted by the promise. If God have prou^ised you the thin(;prfty«d for, you may believe that you shall receive it: otherwise your particular faith is a fancy, or a believing of yourselves, and not a believing God that never proraiiM] you the thing. OAfvcf. Matt. xxi. 22. " And all things wbatsoerer you ask in prayer, believing, ye shall receive."

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Ansm. Th«re are rvro Horts of ftiith : the one n. belief tbnt is ordinaiy, having respect to oriiioary promlnoi aiul mercies: the text can be uadeiBtood of tJits in no other seiue thua this : * All ^iiigft which I hnvt^ prouiisod yon, you sball receive, if you ask tliein believiiigly.' 'Bat thi» in nothing to that which is not promised. The other laith vnts extraordinary, in order to ths working of miracles : and this faith was a poteiit inward confidence, which was nut in the power of the person when he pleased, but waa given like an iospi-ration by the. Spirit of God, when a inLraote was to be wrought; and tliis seemelh to be it that is spuktrn ofin the text. And this wa^ built on this extraordinary prouuse, which was made not to nil men in all Kges, but to those limes when the Gospel was to be sealed and deLirered by miracles ; and especially to the apostles. So that in theite tioKs, there is neither such a promise of our working miracles ae they had to boheve, nor yet ft power to exercise that Bort of extraordinary I'oitb. Therefore a strong conceit (though it conie in a fervent pray«r) UkU any thing shall come to pass, which we cannot prove by any promise or prophecy, is not lu be called any act of diTine fuith at aU> nor to be trusted to.

Quest. XXVI. ' But must we not believe tlmL every law-Ail prayer ii accepted and heard of God ?'

Anfio. Yes: but not that it should be granted in tlie very thing, unless ao promised: but you may believe that your prayer ie not lost, and that it shall be a meana of that which tendethto your good".

Utiieil. KXVI1. ' With what faith must I pray ibrthe souls or bodies ofother meni for their conversion or their lives?* Anew. A godly man may pray for wicked relntiani; OT, others, with more hope tlian they can pray for themselves,' while they remain ungodly : but yet not with any certainty of prevailing for the thing he a^iketh; for it is not peremptorily promised him. Otherwise Samuel had prevailed far Saul, and Isaac for Elsau, and David for Absalom, and the good people for all the wicked; and then no godly part^uts would have their children lost; no nor any in the wrorld would perish, for godly persons pray for tliem alh I^ut, those praycn ore not lost to him tbat puta them up. • Kom. viii. 38. Im. xh- IS.

CHRISTIAN DIRECTORY. [PART It.

Quest, XXVIII. ' With what t'ailJi may wc pray for the continmnoc of the churcU ajid Gospel to any nation V

Answ. The former answer eerveth to this; our hope may be according to the degrees of probability: but we cannot believe it as a certainty by divine faith, because it ia not prooiised by God.

Qu«g;. ixix. * How may we know when our prayers are heard of God, and when not T

Answ. Two ways : sometimes by experience, when the thing itself is actually given us; and always by the promise: when we ask for tliat which God connuaudeth us to ask, or promiseth to grant; for we are sure God's promises are all fulfilled. If we ask for the objects of Bense (as food, or raiment, or health, £cc.). sense will tell us whe-ther our prayers be granted in the same kind that we asked for; but if the questions be of the objects of faith, it is faith that must tfeU you that your prayers are granted; but yet faith and reason make use of evidences or signs : as if I pray for pardon of sin, and salvation, the promise aseun;tl) mc that this prayer is granted, if I be a penitent, believing, regenerate person, otherwise not; therefore faith only assureth me that suoh prayers are granted, supposing that I discern the evidence of my regeneration, repentance, and faith in Christ. So if the question be, whether my prayer for otlicra. or for temporal mercies, be answered io some other kind, and conduce to my good some other way, faith only must tell you this from the promise, by the help of evidences : there ore millions of prayers that will all be found answered at death and judgment^ which we knew not to be answered any way but by believinj;; it.

Qaext. XXX. ' What should aChristianof weak pari* do, tliat in dry and barren of matter, and can scarce tell what to say in prayer, but is ready ti> rise ofi* bis knees almost as eoon as ho hath begun V

Answ. I. He must not be a stranger to biniHelf, but study well btH heart and life ; and then he will find such a multitude of iuward corruptions to lament, and such a multitude of wanl8 to be supplied, and weaknesses to be Btreiigtheiied, and disorders to be rectified, and actual ttins to be forgiven, that may find him work enough for confea-Mons, couiplaints, and petitions many days together, if ex-

tHAP. XXIII.] CHRISTIAN ECONOMICS.

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prcKHion be but as ready aa matter. 2. Let Kim study God, and get tbe knowledge of hia ntilure. attribates, and workn. and theu be will find inaUer enough to aggravate hU sin, and to furnish bim with the hoiy pmise of God from day to day. As be that h acrjuainted with all that ia in any book, can copiously discourse of it, when he that kuowcth not what is in it, hath little to eay of it: bo he that knowetli God and bis works, aud himself, and his sins and wants, is acquainted with the beat prayer book; and hath always a full heap of matter before him, whenever he cometh to apeak to God, 3. Let him study the mystery of man'a redemption, and the person, and office, aad covenant, and grace of Christ ; and he need not want matter for prayer or praise. A very child if he sees but a pedlar's pack opened, where there are abun-dfknce of things which he desireth, will learn without book to say, ' O father, buy me this, aud give me that, Sec' So will the soul that seeth the treasuries and riches of Christ*.

- 4. Let him know the extent of the law of God, and the meaning of the Ten Commandaients : if he know but what sins aro forbidden in e.acb comiria.ndment, and what duties are required, he may find matter enough for confession and petition: and therefore the view of such a brief exposition of the commandment, a& you may find in " Mr. Brinsley's True Watch," and in " Dr. Downam's" and " Mr. Whateley'a

* Tables," will be a present furniture for such a use, especially in days of humiliation. So it wJtl also to have a particular understanding of the Creed and the Lord's prayer, which will furnisli you with much matter. .5. Study well the temptations which you carry about you in your flesh, and meet with in the world, aud are suggeated by the tempter; and think of the many duties you have to do, and the many dangers and sufferings to undergo, and you will never b« unfurnished for matter for your prayera. 6. Observe tb« daily passages of providence, to yourselves and others: mark how things go with your souls every day, and hearken how it goeth with the church of God, and mark also how it goeth with your neighbours, and sure you will find matter enough for prayer, 7. Think of tlie heavenly joys that yoii are going to, and the streets of the New Jerusalem will be large enough for faith to walk in. 8. For wnrdfi, be ac-

■ fUr.Iil. 17. i». VOJ.. IV. X

CHRISTIAN DIRKCTORY.

[part II.

quainted with the phrase of Scripture, and you will find pro-viaions for all occasions. Read Dr. Wilkins' book, called '■ The Gift of Pray«r." or " Mr. Brinsley's Watch," or " Mr. E. Parr'e Abba Father." 9. Keep up the heart in a revereiit, serious, lively frame, and it will be a rontinu&t spring to furnish you witli matter : wheu a dead and barren heart hath a dry and sleepy tongue. 10. Join as oft as you caji with those that are full and copionB in prayer ; for example and u-se will be very great helps. U. Quench not the Spirit of God that must aasiat you. 12. In case of iiocesBity, uso those books or forms vvliich are more full than you can be youraelveB till you come to ability to do better without them. Read further the Directions Part i. Chap. 6. Tit. 2. for more.

Qutit. XXXI. ' How should a Chri!*tian keep up an ordinary fervency in prayer?'

Amw. I. See that knowledge and faith provide you matter: for aa the fire will go out if there be not fuel, ho Ten-ency will decay, when you are dry. and scarce know what to say ; or do not well believe what you understand. 2. Clog not the body either with overmuch eatioji; and drinking, or over-tiring labours : for an active body lielpetfa much th^ activity of the mind : and the holiest person will be able but poorly to exercise his fervency, uudir a dull or languishing body. 3. Rush not suddenly upon prayer, out of a crowd of other buxinettaes, or before your last worldly cares or discourses be washed clean ont of your minds. In study and prayer how certain a truth is il, that ' Non bene Ht quod occupalo tuiimo6t.' Hieron. Epist. 143. ad Paulin. That work is not well done, which is done witti a mind that i» preposessed, or buciied about other matters : that mind must be wholly free from all otlier pnisent thoughts or business, that will either pray or study well. 4. Keep a tender heart, and conscience that is not senseleos of your own concemmentn; for all your prayers munt needs be sleepy, if the heart and tonacience be once hardened, seared, or fallen asleep. 5. Take more pains with your hearts than with your tongues. Remember that the success of your work lieth most on them. Bear not with their slug-gishnesR; do by them as you would do by your child or servant Uiat sleepetli by you at prayer; you will not let them snort on. but J0f( them till you have awakened them.

4 4

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Sudo by yotir hearts mhcQ you find them dull. 6. Live m in the continual presence of God ; but labour to apprehend his special presence when you are about to Kpe»k to him : ask your hearts how they would b«have themsHlveB^ if liiey saw the Lord, or but the lowest of his holy angels? 7. Let f&itb be called up to see heaven nnd hell an opeo all the while before you ; and SQch a sight will surely keep you aerious. 8. Keep death and judgment in youv continual renaembrance and expectation: remember how :i)l your prayers will be looked back upon. Look not for long life: reoiember that this prayer for ought you know may be your lasit; but certainly you have not long to piay : pray therefore as a dying man should do. 9. Study well ttie iin-gpeakable necessity of your soal». If you prevail nnt fur pardon, and grace, and preservation, you are undone and loBt for ever. Remember that oeccasity ia upon you, and heaven or hell are at the end, and you are praying for more than a thoutiaiid liTea. 10. Study well the unspeakable excellency of those mercies which you pray for: O think bow blesaed a life it would be, if you could know God more, and love him more, and live a blameless, heavenly life, and then live with Chri^it in heaven for ever! Study these mercies till the flames «f love pnt life into your prayers. 11. Study well the exceeding encouragements (huL you have to pray and hope: if your hope decay your fervour will decay. Think of the inconceivable love of God, the astonishing mercy shewed to you in your Redeemer, and in the helps (rf the Holy Spirit, and how Christ la now interceding for you. Think of these till faith make glad your heart; and in this gladness, let praise and thanksgiving have ordinarily no small share in your prayers; for it will tire out the heart to be always poring on its own distempers, and discourage it to look ou nothing but its infirmities : and then, a ead. di8-cour^ed temper will not be so lively a temper, as a thankful, praiseful. joyful temper is : for ' Laetitia loc|uax res est, otquft ostentatrix sui:' ' Gladness is a very expressive thing, and apt to shew itself^' But ' tristesnoneloquentes sunt: maxime ai ad tegritudinemanimiaccedat corporis agritudo.'

eEpist. 31. ad Theoph. Alexand. * Sad men are sel-[juenl: especially if the body be sick as well ax the *• )>yiniiM«h. EpUt. 31. Ub. 1. ad Aiuun.

CHRISTIAN DIRECTORY. [PAHT II,

Tnind.* 12. Let the image of a praying and a bleeding Christ, and of his praying snints be (not on a wall bufore your eyes, but) engraven on yoar minds : is it not desireable to be eonfonued to them ? Had tbey more need to l>r*y inv portunately than you ? 13. Be very caiitelous in the use of forms, lest you grow dull and cuBtoDiary, and before you ore aware your tongues use to go without your hearts. The heart is apt to take its ease when it feeletb not some nrgent instigation. And though the presence of God should serve the turn without the regard of man, yet with imperfect men the heart is beiit held to its duty when both concur. And therefore moat are more cautelous of their words, than of tlieir thoughts : as children will learn their lesson bettefj when they know their masters will hear them it, than when they think he will not. Now in the use of a form of prayer, a eleepy heart is not at all discerned by man, but by God only; for the words are all brought to your hand, and may be said by the moat dull and careless miml ; bnt when you are put to express your own desire, without such helps, ynn are necegsitated to be so mindful of what you do, as to fonu your desires into apt espresBions, or else your dulnesa or in-attentiveness will be observed even by men; and you will be like one that hath his coach, or horse, or crutches taken offhim, tliat if he have legs must use them, or else lie still. And to them that are able, it is often a great benefit to be neceseitated to use the ability they have ; though to others it is aloss to be deprived of their helps'. I speak not this against the lawfulness of a form of prayer; hut lo warn you of the temptations which are in that way. 14. Joinoftwith the most Rerioua, fervent Christians ; for their fervour will help your hearts to bum, and carry you along with them. 15. Destroy not fervency by adulterating it, and turning it into an affected earneetneris of speech, and loudness of voice. Lichen it is but an hypocriticai cover for a frozen, empty Sheart.

Quest, xxrii. ' May we look to speed ever the better Pfor any thing in ourselves, or in our prayers t Is not that [to trust in them, when wc should truiit on Christ alone V .

Anste. We must not trust in them for any thing thai is Christ's part and not their's: but for their own part it is a ' See Mf. Haja't DtMctioiu o» ihi* com).

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duty to trust in tbem, (bowerer quarrelsome pentons may abusi! or cavil at the words :) and he that diHtrualf^th prayer in that which is its proper oAice. will prayt« little pur|)08e: aad he that thinks that faiLht'ul. tbrreut, itnportuuatc, iia-derstanding prayer, is no more eliectual with God for mercy, than ihe babbling of the hypocrite, or the ignorant, careless, unbelieving, sleepy prayers of the negligent, will either not care how he prayeth, or whether he prayctli at all or not. Though our persons and prayers have nothing that is meritorious with God, in point of commutative juBtice, nor an in co-ordinate with the merits of Christ, yet have they conditions witliout which God will not accept them, and are meritorious in subordination to the merit of Christ, in point of paternal governing justice according to the covenant of grace; as an obedient child deserveth more love, and praise, and reward from his father than the disobedient: us the ancient fatkersi commonly used the word merit''.

Qufsf. XX3CI1I. ' Uow must that person and prayer be qualified that shall be accepted of Godi'

Aiuio, There are severul degrees of God's acceptance. I. That whicli is but from common grace, may be accepted as better than none at all. 11. That which hath a promise of some success, eepecially as to pardon and salvcition must be, I. From a penitent, believing, holy person, 2. It must proceed from true desire, and be sincere; and have renewed faith and repentance in gome measure. 3. It must he put up in confidence ou the merit and interceasiou of Christ. 4. It must be only for things lawful. 5. And to a lawful end. III. That which is extraordinarily accepted and successful, must be extraordinary in all these respects; in the person's holiness, and in renewed faith and fervent importunity, and holy love.

Tit. 3. Special Directions Jhr Familif Prayer.

Direct, i. ' Let it be done rather by the master of the family himself than any other, if he be competently able, though others be more able; but if h© be utterly unfit, let it rather be done by another tliau not at all.' And by such

aio

CHRISTIAN DIEKCTORY. [PART II.

an one as is most acceptable to the retit, and like to do most good.

Direct, ii. 'Let prayer be suited to Uie case of tfaose that joia m it, aud to the condition of the family :' and not a few general words spoken by rote, that serse all times and persona alike.

l>ireet. m. ' Let it neither be so short as to end before their hearts can be warm and their wants expressed (as if you had an unwilling task to slubber over, and would fain have done); nor yet so tedious as to make it an ungrateful burden to the family.'

Direct. IV. • Let not the coldness and dulness of the speaker rock the family asleep:' but keep awake yonr own heart, tbat you may keep the rest awake, and force them to attention.

Direct, v. • Pray at such hours as the family may be leant difitractcdj sleepy, tired, or out of the way.'

Direct. VI. ' Let other duties concur, as oft as may be, to assist in prayer :' as iea(3ing, and singing psalms.

Direct. VII. ' Do all with the greatest reverence of God that possibly you can:' not seeming reverence, but real; that HO more of God than of man may appear in every wonl you Bpeak.

Direct, viii. ' The more the hearers are concerned in it, the more regard you must have to the fitness of your ex-pressione :' for before others, words mast be regarded, lest they be scandalised, and Ood and prayer be ditshonoured. And if you caimot do it competently witliout, use a well composed form.

Direct, ix. ' Let not family prayer be used at the time of public prayer in the church,* nor preferred before it, but prefer public prayer, though the manner were more imperfect than your own,

Dirett. x. ' Teach your children and servants how to pray themselves,' that they may not be prayerletis when they cotiie uuiung those that cannot pray. Jolm and Christ taught their diitciptcK to pruy.

CHAP. XXIU.] CHRISTIAN ECONOMICS.

Tit. 4. Special Directions Jitr Secret Prater.

Hirecl. I. ' Let it be in as secret a place as conveniently you can ; that you may not he disturbed.' Let it be dune 60 that otkera may nut be wituessfs of it, if you can avoid it; and yet take it not for your duty, to keep it unknown that you pray secretly at all: for thut will be a snare aad scandal to them.

Direct. II. • Let your Toice be suited to your own lielp and benefit, if none elac hear you/ If it be needful to the orderly proceeding of your own tbougbts^orto the wanning of your own affections, you may use a voice; but if others be withiu heariug, it is very unfit.

Direct, iii. ' la secret let the matter of your prayere be that which is. moet peculiarly your owu conceriimeut, or those secret things that are not fit for public prayer, or aie tliere passed by;' yet never forgettiug the higheal interest of Chrifit, aad the Gospel, and the world and church.

Direct. IV. ' Be less solicitous about words in secret than with others, and lay out your care about the heart.' For that is it that God most esteemeth hi your prayers.

Direct, v. ' Do not through carnal unwiUiDgneBs grow into a ueglect of secret prayer, when you have time: nor yet do not superstitiously tie yourselves to just no loog time, whether you are fit, or at leisure from greater duties or not.' fiut be the longer when you are most (it and vacant, and the shorter when you are not. To give way to every carnal backwardness, is the sin on one isidtt; and to resolve tu spend so loug time, when you do but tire yourselves, and sleep, or business, or dintemper maketh it a lifeless thing, is ,a oin on the other side. Avoid them both.

. Direct, vt. ' A melancholy person who is unfit for much solitariness and heart-searchings, must be much shorter, if not aUo seldomer in secret prayers, than other ChriKtiiuis that are capable of bearing it:' and they must instead of that which they cannot do, be the more in that which they can do; OH in joining with others, and in shorter ejaculations, besides other dulies; but not abating their piety in the main uponcuiy pretence of curing melancholy.

CHRISTIAN DIRECTORY.

fpART If.

CHAPTER XXIV.

Brief Hirectiota for Families, ahont the Sacrament oj'l/ie Body and Blood of Christ.

Omitting those thin^ which concern the pnblic adminis-trntion of this sacrameot, (for the reaaoas before tntimntMl Part ii.) I shall here only give yoa some brief Dtrections for your private duty herein.

Direct. I. ' Understand well the proper ends to which thifl Bacrament wa^ instituted by Christ; and take heed that you use it not to ends, for which it never was appointed."" The true ends are these, I. To be a. solemn commemoration of the death and passion of Jesus Christ, to keepit, as it were, in the eye of the church, in his bodily absence till he cotue". 2. To be a Bolemn renewingof the holy covenant which waa. first entered in baptism, between Christ and the receiver^ and in that covenant it is on Christ's part, a Molemn delivery of himself firett, aud with himself the benetite of pardon, reconciliation, adoption, and right to Hfe eternal. And on man's part, it is our solcDin acceptance of Christ wiUi bis benefits, upon his lerms, and a detivering up of ourselves to him, as his redeemed ones, even to the Father, as our reconciled Father, and to the Son as our Lord and Saviour, and to the Holy Spirit as our Sanetifier, with professed thankfulness for so great a benefit. 3. It in appointed to be a lively objective means, by which the Spirit of Christ should work to stir up, and exercise, and increRse the repentance, faith, desire, love, hope, joy, thankfulaesH, and new obedience of believers; by a lively representation of the evil of sin, tlie infinite love of CJod in Christ, the firmness of the covenant or promise, the greatness and sureness of the mercy given, and the blessedneea purchased and promised to us, aitd the great obligations that are laid upon us*'. And that herein believera might be solemnly called out to the most aertons exercise of (ill these graces, and might be provoked and as-

• 1 Cor. xi. e«—tt.

<• U&it. iivi. vi. Mini. x'tt. ««. Vvkw uil. tO. IJk—IB. I Cot. 1.16, $4. Juhii *i. 31. 35.51. SO-

1 Cor. xi. «&. tteb. u.

CHAP. XXIV.] CHRISTIAN ECONOMICS.

313

8tEtt«il to fltir up themselves to thi& communion with God in CliriHt, and to pray for morcuH through a Kacriliced Christ'. 4. [t is appointed tg be the Holcmn profession of believera, oF their ftuth, and love, and gratitude, and obedi«uce to God the Father, Son, and Holy Ghost, and of continuinj^ firm in the ChriHtian religion. And a badge of the church before the world. 5. And it is appointed to be a sign und meaiut of the unity, love, and conununtoii of eaints, und their rea-dinees to communicate to each other.

The false, mistaken ends which you must avoid are tlieaa. 1. You must not with the Papists, think that the end of it iii to turn brcud into no bread, and wine into no wine, ukI to make them really the tnte body and blood of Jesus Chriet, For ifeensc (which ttitleth all men that it is still bread and wine,) lie not to be believed, then we cannot believe that ever there was a Gospel, or an apostle, or a pope, or a man, or any thing in the world. And the apostl* expressly call-eth it bread three times, in three veraee together, after the consecration"^. And he tetleth us, that the use of it i>t (not to make tlie Lord's body really present, but) " to shew the Lord's death till he come ;'' that is, as a visible representing and commemorating sign, to be instead of hie bodily presence till he come.

2. Nor must you with the Papists use this sacrament to sacrifice Christ again really unto the Father, to propitiate him for the quick and dead, and ease souls in purgatory, and deliver them ont of it. Fop Christ having died once dieth no more, and withoat killing him, there is no sacrificing him. By once offering up himself, he hath perfected for ever them that are sanctified, and now there remaineth no more sacrifice for sin: having Biiii^htid the sacrificing work on eartli, be is now passed into the heavens, to appear before God for hie redeemed ones*.

3. Nor is it any better than odious impiety to receive the sacrament, to confirm some confederacies or oaths of secresy, fur rebellions or other unlawful designs; as the powder-plotters in England did.

« 1 Cor. il, tr—«9.31. i.lS,tT.II. il.tt.tS- *1.14. Acts ii. 41. 4<^ xt. 7.

« I Cor, It. «6—».

• Rom. H, ?. t Cur. it. d. 1 Cor. *. U, 14. HH'- !»• 16- «• H- «.-

CHaiSTIAN DIRECTORY. [PART 1|.

' '4. Nof 18 it auy other Ihan impious profanation of these s&cred mysteries, lor the prieaL to coDstrein ui Buffer ooto-riously tgiioraiit, aud ungodly persomt, to receive tliem'i eitlier to make themselves believe that tlvey are indeed the children of Gotl, or to be a ueaiis which itngodly meu should use to mitke them godly, or which iulidels or impenitent persons iuu»t U8e to help them to re|)entance aod liaith in Christ. For though there is that in it which tutiy become a means of tlieir conversion, (as a thief that dtcaleth a bible or eenuoa book, may bo converted by it,) yet is it not to be need by the receiver to that end. For that were to tell God a He, as the means of their conversion ; for whosoever Cometh to receive a sealed pardon, doth thereby pro-fees repentance, as also by tlic worda adjoined he must do > and nhosoever taketb, and eat>;tli, and drinketli the bread Hud wine, doth actually profesa Lliereby. lliat he takellt and applieth Christ himself by faith: and therefore, if he do neither of these, he lieth openly to God; and Lies and false covenants are not the appointed means of converBion. Kol that the minister is a liar in his delivery of it: for he dotli but conditionally seal and deliver God's covenant aud benefits to the receiver, to he his, if he truly repent and believe : but the receiver himself lieth, if he do tiot actually repeat and believe, as he there profeaseth to do.

5. AUoitis an impious profanation of the sacrament, if any priest for the love of fUtliy lucre, shall give it to those that ought not to receive it, that he may have his fees ox oflTeringR; or, that the priest may have so much money that is bequeathed for saying a masa for Kiich or such a soul.

6. And it is an odious profanation uf the su(Tumt;ui. to use it as a league or bond of factiou, to ^tlicr perHous into the party, and tie them fk»t to it, that they may depend upon the priest, and his faction and interest may thereby be strengtbeued. and he may seem to have many followers.

' Noi)Bt«qur probaliun? tt ezaniiiip pmrin llliini ^mr-briKlum tine iiMgiw iiovm i,M)iiv vflcribui Clirutianu. QiiiwH liquia cm fumiciiluT, But cbriumi. aui idolit t^i-tifiu, cum r|uiiiH>di rliairn cuiiiniuncu ciltuiu cuptrr ic<uil B|Hnloh», iM<fun> cwliiBrt mcnw cwiiiuuiiicwviMiilli a Jotiii, Acvals. lib. u. cap.iu Aiid al'li-', Nf^u« riuM uU ^m|KtU I'll luiicnlitiuiila mitjijun.- sir) ilifliMllnlJt, mil liciiir raiiiui-tuJinU nn-cula, ml allan' Iililui llclicl niliiiilli, ititl cuulrario o|H.-ni illaiu iiiiiii|l(Mr el rilliicrlilpr dutttl.—^CliriMiuiii cuiiLvtlBlur i ici) Kiiii.ClirulutHt, tliguia nwtibui wblnliolw.

CHAP. XXIV.] CHRrSTIAN QCONOMICft.

314

7. And it is a dangerous abase of it, to receive it, that

you may be (>ardoned[, or sanctified, or saved, barely by the work done, or by the outward exercise alone. A b if God were there obliged to give you gca<;e, while you strive not with your own hearts, to slir Ihem up to love, or dasire, or faith, or obedience, by the means tlial are before you; or, Sk if God would pardoa and save you for eating so much brend and drinking ao much wine, when the canon biddeth you ; or, ns if the sacrament conveyed graee, like aa charms are supposed to work, by saying over so many words.

8. Lastly, It is no apjMiinted end of this Bocnuneitt, that the receiver thereby profess himself certain of the sincerity of his own repentance and fiuth : (for it is Dot managed ob the ground of such certainty only by the receiver; much less by the minister that delivereth it.) But only he pro-■fesaeth, that as far as he can discern by observing his own heart, he is truly willing to have Christ and hie benefits, on the terms that they ore offered; and that he doth consent to the covenant which he is there to renew. Think not therefore that the sacrament is instituted for any of these (mistaken) ends.

Direct, ti. ' Distinctly understand the parts of the sacrament, that you raay distinctly use them, and not do you know not what.' Thi8 sacrament containeth these three parts. I. The consecration of the bread and wine, which maketh it the representative body and blood of Christ-2, Tiie representatiou and commemoration of the sacrifice of Christ. 3. The communion: or. communication by Christ, and reception by the people.

I. In the consecration, the church doth first offer the

creatures of bread and wine, to be accepted of God, to thin

sacred use. And God accepteth them, and blesseth them

to this use i which he siguifieth both by the words of his

owo institution, and by the action of hiaministers, and their

' bencdic-tioTi. They being the agents of God to the people

'in this accepting and blessing, as they are the agents of the

people to God, in offering or dedicating the creaturen tti

this use.

^^^ This consecration having a sptciaJ respect to Ood the

^^B Father, in it w*' acknowledge his tbiee grand relatioim. I.

J That he i* the Creator, and no the Owner of alt the crea-

a\6

CHRirriAN DIKECTOBT. [PAHT II.

turea ; for we offer them to him a» hia own. 2. TJiat he is our righteous Governor, whose law jt was, that Adam and we have broken, and who required satisfaction, aiid hath received the sacrifice and atonement, and liath dispensed with the Btiict and proper execution of that law, and will rule us hereafter by the law of grace. 3. That he is our Father or Benefactor, who hath fr&ely given us a Redeemer, and the covenant of grace, whoae love and favour we have forfeited by sin, but desire and hope to be reconciled by Christ.

As Christ himaelf waB incarnate and true Christ, before h^ was sacrificed to God, and was sacriBced to God before that sacrifice he communicated for Hfe and nouriBhmcut to Kouls; bo in the sacrament, consecration unxsi finit make the creature to be the ftcsh and blood of Christ representative; and then the sacrificing of that flesh and blood muBt be represented and commemurated ; and then the aacriliccd flesh and blood communicated to the receiverft for their epi-rituol life.

II. The conimemoratiou, chieily (but not only) respect' eth God the Son. For he hath ordained, tliat these cOD* secrated representations should in their manner and measure,supply the room ofhis boddy presence, while his body iftin heaven: and that thus, as it were, in ethgy, in representation, he might be still crucified before the church's eyes; and they might be affected, as if they had seen him on the cross. And that by faith and prayer, tliey might, ae it were, oBcr him up to God; that is, might shew the Father that sacrifice, once made for sin, in which they trust, and for which it is timt tliey expect all the ucc<-ptnncc of their pelrsons with God, and hope for audience when they beg for mercy, and offer up prayer or praises to him.

III. Id the communication, though the sacrament have respect to llie l-atlier, as the principal Oivcr, and to the Sou,

,,a6 both the Gift and Giver, yet luttfa it a special respect to

.the Holy Ghost, as being that Spirit given in the fiesh and

blood, which c|uickeneth souls; without which, the flesh

will profit noiliiii;^; mid whose operations mutit convey and

apply Christ's saving benefita to us*.

I John vi. (». »il.S9- Hi. 1*. I Cur. >1L It. |«. >*. 46. Gak iB. 14-■«. fi. Bph.ri.n.

CHAP. XXIV.] HHRISTIAN ECOKOMICS.

.317

These three being the parts of the Bacraraent in nliole, as coiupieheDding that sacred action and participation which IB essential to it. The material parts, called the relate and correlate, are, 1. Suhstantial and qunlitative. 2. Actire and passive. 1. The first, are the bread and wine as signs, and the body and blood of Christ, with his gru.ceB and benefits, as the things signified and given. The second, ajre the actions ofbreakitif^, pouring out, and delivering on the minister's part, (after the consecration,) and the taking, eating, and drinking, by the receivers as the sign. And the thing signified is the crucitying or sacrificing of Christ, and the delivering himself wit)i hi^ benefits to the believer, and the receiver's thankful accepting, and u^ing the said gift. To these add the relative form, and the ends, and you have the definition of this sacrament. Of which see more in my " Universal Concord," p. 46, )Jtc.

Direct. Hi. ' Look upon the minister as the agent or officer of Cliriftt, who is commissioned by him to seal and deliver to you the coveniint and its benefits; and take the bread and wine, as if you heard Christhimself saying to you, ' Take of my body and blood, and the pardon and gmce which is thereby purchased.' It ia a great help in the application, to have mercy and pardon brought us by the hand of a commissioned oSicer of Christ.

Direct, iv. In yoar preparation beforehcjid, take heed of these two extremes: I. That you coine not profanely and carelessly, with common hearts, aa to a common work''. For God will be sanctified in them that draw near him' : and they that eat and drink unworthily, not discerning the Lord's body from common bread, but eating aa if it were a common meal, do eat death to themselves, instead of life. 2. Take heed lest your mistakes of the nature of this sacrament, should possess you with such fears of unworthy receiving, and the following dangers, as may quite discompose and unfit your souls for the joyful exercises of faith, and love, and praise, and thanksgiving, to which youare invited. Many that are scrupulous of receiving it in any, save a feast-

•i Quiiuia oiiCein indigni, ineptife mnr, qulbiiM Angclamm paiiit poebelur, «». ccnJtiiixin ipsoniniBiidiiiicvQrijssioae, (:nncrlK|Ue pen|>«ctli Jtidkciom esto. Acmla, lib. *I. c»p. IC. ptfif H9.

SIS

CHRISTfAN D1RB4:T0RV. [fABT JI.

ing getitOTe, are too little careful and scnipnlouB of receir- < iDg it in any, save a feagtiog frame of mind.

The first extreme ie caused by profaiiciDess and negligence, or by gross ignorance of the nature of the sacismen-tal work. The latter extreme is frequently caused as follow-eth: 1. By Betting this sacrament at a greater distance from otber parts of God's worship, than there is cause; so that the excess of reverence doth ovenv-htlm the minds uf somo with terrors. 2, By atudyiug more the terrible words of eftitng and drinking damnation to themselves, if they do>U unworthily, than all the expresaions of love and mercy, which that blessed feast is furnished with. Ho that when the views of infinite love should ravish them, they are Kta-dying wratb and vengeance to terrify them, aa if they came to Moaes, and not to Christ. 3. By not lutdeTBtandiog what maketh a receiver worthy or unworthy, bat taking their unwilling infirmities for condemning uuworthinesa.

4. By receiving it so seldom, as to make it strange to them, whereas if it were admin is ttred every Lord's day, as it was til the primitive churches, it would better ucquainl them with it, and cure that feur that cometh from strangeness.

5. By imagining, that none that want assurance of their own Bincerity, can receive in faith. 6. By contracting an ill habit of mistaken religiousness, placing it all in poring on themselves, and mourning for their corruptions, and not in Btudj-irg the love of God in Christ, and living in the daily pnises of his name, and Joyfiill thanksgiving fbr his exceed-^ ing mercies. 7. And if besideH all thexo the body contract a weak or timoroaa, melancholy distemper, it wUl leave the mind capable of almost nothing, but fear and trouble, even in the sweetest works. From many such onseii it cometh to pass, that the sacrament of the Lord*H supper is become more terrible, and uncomfortable to abundance of 8ucb dia-tempered Christians, than any otlier ordinance of God; and that which should moRt comfort them, doth troubl« them most.

Quest. ' But is not this sacrament more holy and drend-fol. and. should it not have more preparation than other parta ofworslupC

Answ. For the degree indeed, it should have very careful preparation : and we cannot well compare it with otlier

CHAP.XXIV.] CHRISTIAN BCONOUICS.

3i8

parts of worship; as pr&ie«j thanksgiving, covenontingwith God, prayer, &c. because that all these other paru are here comprised and performed. But doitlttlesx, God must aUo be sanctified in all hJB other irorship, and bis name must Dot he taken in vaiu. And when this sacrament wna received every Lord's day, and often in the week besides. Christians were supposed to live continually in a state of general preparation, and not to be so far iVom a due parti-ciilnr preparittion, as many poor Chriatians think they are.

Quest. It. ' [low often should the sacrajnent be now ad-miniatered, that it neither grow into contempt or strangeness?'

Ansio. Ordinarily in well disciplined churches it should be still every Lord's day: for I. We have no reason to prove, that the apoBtles' eicaraple and appointment in thiB case, was proper to thoise times, any more than that praise and thanksgiving diiily i& proper to them: and we may as well deny the obligation of other institutions, or apostolical orders as that. 2. It is a part of the settled order for the Lord's day worship; and omitting it, maimeth and altereth the worship of the day; and occasioncth tlie omisBioo of Ihe thanksgiving and praise, and lively cooimemorationB of Christ which should be then moat perfcirmed: and so Cbriatians by use, grow habituated to sadneaa, and a mourning, melancholy rftligion, and grow unacquainted with much oftlie worship and spirit of the goepel. 3. Hcrel^y the Papists* lamentable corruptions of this ordinance have grown up, even by an excess of reverence and fear, which seldom receiving doth increase, till they are come to worship bread as their God. 4, By seldom communicating, men are seduced to think all proper communion of churches lieth iu that sacrament, and to he more profanely bold in abusing many other parts of worship. 5. There are better means (by teaching and discipline) to keep the sacmment from contempt, than the omitting or displacing of it. 6. Every Lord's day is no oftener than Christians need it. 7. The frequency will teach them to live prepared, and wot only to make much ado once a month or quarter, when the same work is neglected all the year besides; even as one that liveth In continual expectation of death, will live in continual preparation: when he that expecteth it but in some gne-

»so

CHRISTIAN DIRECTORY. [PART 11.1

vouB sickness, will then be frightened into som« seeming preparations, wklch are not tht; habit of his soul, but laid by LBgain when the disease is over.

p 2. But yet I muGt add, that in some undisciplined * churches, and upon some occasiona it may be longer omitted or seldoraer used ; no duty is a duty at all times : and therefore extraordinary cases may raise such impediments, as may hinder us a long tims from thie, and many other privileges. But the ordinary faultiness of our imperfect hearts, that are apt to grow customary and dull, is no good reason whj it should be seldom ; any more than why other special duties of worship and church-communion should be seldom. Read well the Epistks of Pawl to the Corinthians, and you will tind that they were then as bad as the true Christians are now, and that even in this sacrament they were very culpable; and yet Paul seekcth not to cure them by their seldomer coinraiinicating.

Quest. III. 'Are all the members of the visible church to be admitted to this sacrament, or communicate?'

A71S711. All are not to seek it, or to take it, because many may know their own unfitness, when the church or pastoDi know it not: but all that come to seek it, are to bcadmitted by the pastors, except such children, idiot»), ignorant persons, or heretics, as know not what they are to receive and do, and such as are notoriously wicked or scandalous, and have not manifested their repentance. But then it is presupposed, that none should be numbered with the adult members of the church, hut those that have personally owned their baptismal covenant, by a credible profeMioa of true Christianity'.

Quest. IV. • May a man that halh knowledge, and civility, and common gifts, come and take this Bacrament, if b« know that he is yet void of true repentance, and other sa^ viog grace V

Anm. No; for he then kooweth himself to be one that Is incapable of it in bis present state.

Quett. v. ' May aji ungodly man receive this ftacrameat, who knoweth not him^iclf to be ungodly V

Answ. No \ for he ought to know it, and his sinful ignorance of his own condition, will not make his sin to be bia duty; Dor excuse his other faults before God.

CHAP. XXIV.] CHRISTIAN ECONOHltS.

m

Quest. VI. ' Must a HlQcere Cliristian receive, that is uncertain of his sluuerity, and iii continual doubting ?*

Arms. Two preparations are necessary to tfiia sacrament; the geneial preparation, which is a stale of grace, and this the doubting Christian hath ; and the particular prBpiiratii>[i, which coii>ii»teth in Kin t^reseiit actual litneas: and all the question 19 of this. And to know tliis, you tnuBt further distinguish, between immediate duty and more remote, and between the degrees of doubtruhiess in Christians, ]. The nearest immediate duty of the doubting Christian is, to use the means to have his doubtb rtsolved, till be know his case, and then bis next duty is, to receive the sacrament; and both tliese still remain his duty, to be performed in this order ; and if lie say,' I cannot be resolved, when 1 bare done my best;' yet certainly it is some sin of his own that keepeth him iu the dark, and hinderetfa bia assurance ; and therefore duty ceaseth not to be duty. The law of Chriat still obligeth him. both to get assurance, and to receive : and the want both of the knowledge of hia state, And of receiving the sacrament, arc his continual sin, if he lie in it never &o long through these scruples, though it be an infirmity that God will not condemn him for. (For he is supposed to be in, a state of grace.) But yon will say, •What if still he cannot be resolved whether he have true &itb and repentance, or not? what should he do while he ia in doubt V I aaawev, it is one thing to ask, what in his duty in this case; and another tiling to ask, which is the smaller or less dangerous eio ? Still his duty is both to get the knowledge of bis heart, and Co communicate : but while he sinneth (through infirmity) in failing of the fit»t, were he better also omit the other or not? To be well resolved of tbat.you mast discern, 1. Whether his judgment of himself, do rather incline to think and hope that he is sincere in his repentance and faith, or that be is not. '2. And whether the consequents are like to be good or bad to him. If hi^ hopes that he is sincere, be as great or greater than Iiim fears of the contrary, then there is no such ill consequent to be feared as may hinder his communicating; but it is bin best, way to do it, and wait on God in llie use of his ordi-aance. But if the persua&ion of l)l& graceleitsneiis be greater than the hopes of his sincerity, then he muet observe how

VOL. IV. V

CHKtSTIAN DIRECTORY.

rrART II.

be i» like to be aflected, it' be do corauiuiiiaitte. If he find tbut it is like to clear up bia mind, and increase bis hopea by the actuating of his grace, he is yet best to go : but tf he find that his heart ia like to be overwhelmed with horrur, and ttunk into despa'tr, by running into the suppo^d guilt of unworthy receiving, then it will be worse to do it, than to omit it- Many such tearful Christians i have known, that are fain many yearfi to absent tbemeelv^s from the naopft-ment; because if they iibould receive it while they art; per-BUaded of their utter uiiworthine»a, they would be swallowed up of desperation, and think that they had titken their own damnation, (as the twenty-tiftb Article of the ehurch £^ England saith, the unworthy receivers do.) So that the chief sin of such a doubtiag receiver, \s not Ihat he receiT-eth, though he doubt; for donbting will not excutte im fo? the liinful omivtsion of a duty (namore of this than of prayer or thauksgiving): but only prudence requiretli auch a one to forbear that, which through hie own diBtempei woahl be a means of hi* dettpair oi- ruin : as that physic or food, how good eoever, i» not to be taken, whioh would kill the taker: Qod's ordinances are not appointed for our destruction, bat for our edification; and 80 must be used an lendelh thereunto. Yet tu those ChrlHttaUB, who are in thin caxe, and dare not communicate. I must put this question. How dare youiw tong refuae il? He that cont^enteth to the coTcnant, nrny iKtIdly come and signify his consent, and receive the eealett covenant of God ; for consent is your prfparHtion, ur the neceHSary condition of your right: if you consent not, jon refnsc all the mercy of the covenant. And dare you lire in such a state? Suppose a pardon be ofl'ered to a condemned thief, but »o, that if he after caa it in the dirt, or tnm traitor, he shall die a sorer death ; will' he rather choose feo die than take it, and ssay, 1 am afraid I Hhall abuse hi To refuse Ood'e covenant \s certiitn death: but to consent is yoar preparation and your life.

Quest. VII. ' But what if superiors «ompel auchaObria-ttian to conimuiHcate, or else they will excommunicnie and imprison him: what then should he choose'.''

Ahsw. If he could do it without hiK own soul's hurt, he should obey them (ftuppoHing that it ia nothing but that

CHAP. XXIV.] CHKlSttAN fc<:oNoHlOB.

MS

frhich in ttneH* is good that they oOmitaand bim^)i Btt( they have their power Ui vdiBoatlcm, (mtt not to destruction, and he must value bis soul above his body; and therefor^ it JA past quesiion, that it is a smallur burt to be excotsmnnifiit'^ ted, and lie and die in prison, than to cnM hiK soul intod^R* pair, by doing that vrliich he Uiiiik«lh in & gYieVoiifl aln, and tvotild be hift damnation. But all meant) muHt he uaed M curu tire mistake of his own understanding.

Quest, viii. ' la not the case of kq hypocrite that kAdfr-eth uot hinis^fto be ao hypoorite, aad of ft sincete Ohris* tian thatknoweth not himself to be sincere, all one aii w comniunieating : when botb are equally in doubt?'

/lum'. No: for being and ageing; are things th»t must be difttiuguished. The one hath ^rftce \a bein^, though he rite it not; and therefore bath a right to the bleaeinga of UttA ' covenant; and therefore at once remaineth obligwi both to discern ht» title, and to come and take it: and therefore if he com« doubtingly, hia sin is nob thabhe reoeivetfa, bttt iti the manner of receiving, that h« doth i( doubtingly; and therefore it will be a greater sin tKit to receive al all, unless in the last mentioned case, wherein the conseqnenta afalik^ to be worse to him. But the other hath no true repentAnce or faith, or love in being; and therefore hath no right to (he blesftinga of the ooyenant, aad therefore, at preoeiA, is obliged to die«wn that he is gmcelegs, and to repent of it; and it is not bis sin that he doubteth of his title, but ^at h4 ^enandeth and taketfa what lie iMth no title to';- and there^ fore it is a greater sin in him to take it, than to delay in or^ der fco his reeoTCnr and preparation. Yea, «ven in point of comfort, there is soma disparity; for though the true Chri»t tian hath far greater terrors than hypocrites, when he taketh bim«elf to be an onwovthy receiver (a« being more sentoihle and regardfal of the weight of the mutter), yen uoually i» the midee ofaUbis feans, lher« are aome secrut tostimoniaa m hi* heart of the love of God, which are u cordial of bop« that keep^him from sinking into despair, tmd have more htfs and power in thrm, than ull the hypo&ritOs' false pcrsuaBiom of his own aincerity^ <:j

QMe»t. IK. ' Wherein lieth the sin of aa bypocrit«y dM ungodly person, if be do receive?'

CHRISTIAN DIHECrOKV.

[part IK

Answ. His ain ie. 1. In lyiog and hypocrifiy ; in that he profesgeth to repent, un feignedly of his ein, and to be resolved for a holy life, and to believe iu ChnBt, and to accept him oo his covenant terms, and to give up himself to God, as his Father, his Saviour, and his Sanctiher, aud to forsake the flesh, the world, and the devil: when indeed, lie never did any of this, but secretly abhorreth it at his heart, and will not he persuaded to it: and so all thia profession, and h)9 very covenanting itself, and his receiving, as it ia apro-fesfling-covenaating sign, is nothing but a very lie. And what it is to lie to the Holy Oboat, the case of Ansnias and Sapphira telleth us. 2. It is usurpation to come ^nd lay claim to those beueBte, which he hath no title to. 3. It ia aprofaoatioQ oftheee holy myeteriee, to be thus used; aud ' it is a Caking of God's name in vain, who is a jealous God^ and will he sanctified of all that draw near unto him'- 4>] And it is a wrong to the church of God, and the comniunion of saintH, and the honour of the Christian religion, liiat such ungodly hypocrites intrude as members : as it is to the king's army, when the enemies' spies creep in amongat them; or to his marriage-feast to have a guest in rags ^*

Object. ' But it is no lie, because they think they say true in their profession.'

Amur. That is through their sinful ncgligeace and self-deceit: and he is a liar that speaks a falsehood, which he may and ought to know to be a falsehood, though he do not know it. There is a liar in ra&lmess and negligence, as well u of set purpose.

\.: Quest, X, ' Doth all unworthy receiving make a man liable to damnation? Or, what tinworthiness is it thai ia so threatened'.'

Amw. There are three sorts of unworthinesn (or un6t^ neas) and three sorts of judgment answerably to be feared. 1. There is the utter unworlUiaesa uf an infidel, or impenitent, ungodly hypocrite. And damaatioa to hell fiie, is the puniribment that such muRt expect, if canversion pre- . vent it not. 2. There is an unwoTthioess throngfa sobM'' great and scandalous crime, which a regenerate person fallvth into; and tliis should stop him from tlie sacrament

> Cummwiiluwnl ii, ui. Lev. z. 9,9. > MotLuii. II, It. '

' 1 C<>r.xi.ta,tfl.

for a time, till he hare repented and cant away his nia. And if hfc come before he rise from his fall by a particular repents ance (as the Corinthiani; that sinned in the very use uf the sacnuneot itself), they may expect some notable temporal judgment at the present'; and if repentance did notprcveat it, they might fear etevnal puaisbment. 3. There is that measure of unworthinesB which consietelli in the ordinary infirmiueB of a saint ; and this should not at all deter them from the sacnunent. because it is accompanied with a greater worthiness ; yea, thougli their weakness appear in the time and manner of their receiving: but yet oi-dinary corrections may follow these ordinary infirmities. (The grosser abuse of the sacrament itself, I join under the second rank.)

Qacst, XI. ' What is the particular preparation ueedfui to a fit commnnicant V

Amw. This briogeth me up to the next Direction.

Direct. V. ' Let your preparation, to this sacrament consist of these particulars following. 1. In your duty with your own consciences and hearts. 2. In your duty towards God. 3. And in your duty towards your neighbour.'

I. Your duty with your hearts consistet}! in these particulars. 1. That you do your best in tEie cloBe examination of your hearts about your states, and the sincerity of your faith, repentance and obedience: toknow whetheryout heartdaretruetoGod.intbe covenant whichyau are to renew and to seal. Which may be done hy these inquiries, and discerned hy these signs, (1.) Whether you truly loathe yourselves for (lII the sins of your hearts and lives, and ore a greater offence and burden to yourselves, because of your imperfections and corruptions, than all the world beside is"'. (2.) Whether you have no sin but what you are truly desirous to know; and no knoiro sin, but what you are truly desirous to be rid of; and so desirous, as that you had rather be perfectly freed from sin, than from any affiic-tiou in the world". (3.) Whether you love the searching and reforming light, even the most searching parts of the Word of God, and the most searching books, and searching sermons, that by them you may be brought to know your-

' Vide Sjnod Dorldnbl. tnlTriii;. Tlicd. BrilUn> in Artio. 5-

■° Eieb^ri. 9. *i.4S. iiivl.51. Row. ■U.S^

" Il«tii. tU. IB. It-14. till. IS. ^^ -

Kelves. io order to your settled peace and refoiiQaticui". (4.) Whether you truly love tliat degree of holiaeSH in others which you Have nol yet attained youraelvee. and love Chriftt in his children, with eiLch an unfeigned Iove> aa will cause you to relieve them according to your abilitieB, and RufTer for their sftkee, when it m your duty?. (6.) Whetlier you can truly say, that there \a no degree of holiuaaa so high, but you desire it, and bad rather be perfect in ihc love of God, and the obedience of his will, than have all Ibu riches and pleasures of this worldi. And had rather be one of the holiest Kaints, than of the moat renowned, proajMcrous princes npon earth'. (G.) Whether you have so far laid up your treasure, and your hopes in heaven, aa that you are resolved to take that only for your portion ; and thai the hopea of heaven, and interest of your souU, hath the preeminence in your hearts against all that Btands in competi-lion with it'. (7.) Whether the chiefent care of your h^rts, and endeavour of your lives, be to Kerrs and please God* and to snjoy him for ever, rather than for any worldly thing*. (8.) Whether it be your daily desire and eiideavuur to moFlify tlie flesh, and master itaicbalUoui opposition to the Spirit; and you no far prevail, a» not to live, and walk, and be led by the fle^h, but that the course and drift uf your life is spiritual". f9.) Whether the world, and all il« honour, wealth and pleasure appear to you so amall and contemptible a thing, as that you esteem it a.^ dung, and nothing in comparison of Christ, and the love of God and ffUftry I and are resolved, that you will rather kt go all. than your part in Cbrist? And, which useth to earry it in the time of trial, in your deliberate choice'? (10.^ Wfaetbitc you are reeolved upon a course of holineM and obedience. and to \ue those means which Ood dutli make known to

* Johii iu.19—ei.

■> 1 Ma 111. 14.16. LP«teikH. 111.8. J^m* >>• in—15. kUtt. u«.

t KoiB. rlU 18. il. 84. P>*lui cilx. S. Had. *. (. 'PmlniiT. 4. ivi. I. ndmlinh. 10. lit. 4. kC<>1.9i.L. 3.«. Mut-iiaa, fi. ■ MMt. vi.93. John v.«(S. aCoi. t. 1.6—9.

• Ruin., viu. 1. IS—to. li Ual. V. 17. m , 99,

< rbu. iu. r—SI, IS. iftr-ita. i >hii a, i^ ut^ «*. «6. w. as. Matt. ■111. \9. ti.

RHAP. KXtV.] CHBItiYlAN KOONOMKS.

J87

you, to be the way to please turn, and to sabdue your corruption ; and yet feeliug ihe friuUloii of your lu'iLrtti, and lliti burden of your sius, do tnwt iu Christ as your riglitcnui^ness before God, and in the Holy Qhost, whose grace olonc can iiluminat«. aanctify, and oonfinn you''. By these sigiu yoK may safely try your aLates.

2. When ihie is done, you are alito to try the RtreDgth and measure of your grace i thut you may perceive your weakneea, and know for what help you should eeek. to Chribt. And to find out what inward corruptions and sinful inclinations are yet Btrongest in you, that you may know what to l&ment, and to ask forgireneas of, aiid help a^inst. My book called " Directions for Weak Christians," will give you fuller advice in thU,

3. Yon are alao to take a strict account of your' Uvea ' ^ and to look over your dealings with God and men, in aecretj Olid in public, especially of late, oiuuo the la»t renewal of yoar covenant with God, and to hear what God and conscience have to Bay about your sins., and all their aggravations •-

■4. And you must labour to get your hearts affected with your condition, aa you do dincover it. To be humbled fur' what is sinful, and to be desirous of help against your wcak-nefs, and thankful for the grace which you disceri^,.

5. Lastly, you must consider of all the work that yon are todo, and all the niercieB wbich you are going to receive, and what gtacea are necessary to nil this, and how they must be lued; and accordingly look up ail those graces, and prepaxe them for the exercise to which they are to be called out. I sliall name you the particulars anon.

II. Your duty towards God in your preparation for this. sacrament, is, I. To cast down yourselven before him in humble, penitent confession, and lamentation of all the gins which you discover; and to beg hi» pardou in secret, before you come to have it publicly sealed and delivered. 'i. To look tip to him with that thankfulness, love, and joy, as becomes one that i» going tn receive ao great a

lAcMii. )!S. PmIoi eux.ST.4a 69.106, iCur.LA). Roni. vlii. ». Joba «». S. tCut. x\\.9-

' ISniui it. 4—fl.

• PMlmciMh.M. 1 C«r. iiL<8.

CUKISTIAN DIRECTORV. fpART II.

mercy from him; and humbly to beg that gra,ce which may prepare you, and quicken you to, and in the work.

HI. Your duty towards others in this your preparation, [is, 1. To forgive those that hav« done you wrong, and to 'confess your fault to thoae whom you have wronged, and Bsk. tiietn fargiv^enees, and make them amends and restitution so far as is in your power; and to be reconciled to those with whom you are fallen out; and to see, that you love your neighbours as yourselvea. 2. That you seek advice of your pastors, or some fit persons, in cases that are too hard i'or yourselves to resolve, and where you need their epcciul help. 3. That you lovingly admonish th«ta that [you know do intend to conmiuntctite unworthily, and to come thither in their ungodliness, and gross sin unrepeuted [of: that you shew not such hatred of your brother, as to ir Mu upon him: but tell him his f&ults, as Christ hath Sted you. Matt, xviii. 15-^17. And do your parta to I promote Christ's discipline, and ke«p pure the uhurch. See 1 Cor. V. throughout.

Direci.vi. ' When you come to the holy commiuiioor let not the over-scrupulous regard of the person of the mi-Ixiietcr, or the company, or the imperfections of the minta-Itrdtiou, disturb your nrndilations, nor call away your mindu I Jrom the high and serious employment of the day.' Hypo-icritus who place their religion iu bodily- exerciscH, have .taught many weak Christians to take up unnecessary scru-iples, and tn turn their eye and observation too much to I things without them.

It Quest. ' Bui should we have no regard to the due cele-^on of ttieao sacied tuysteries, and to the mimater, uud

lunicants, and manner of administration^

Answ. Yea: you lihould have so much regard to them,

I J. As to see that nothing be amiss through your default,

I vrhicb is iu your power to amend. 2. And that you join not

[in the commrtting of any known sin. But (I.) Take not

every sin of another fur your sin, and think not that you are

guilty «f that in otherii, which you cannot amand; or. that

you must forsake the church and worship of God, for these

eoreuptious which you are not guilty of, or deny your own

mercies, because others unnrp them or abuse them. (2.) If

you suspect any thing imposed upon you to b« sinful to you.

CHAP. XXIV.] CHKISTIAN ECONOMICS.

320

try it before you come thither; and leave not yonr minds open to ilisturbance, when they should be wholly employed with Cfarist.

Quest. I. ' May \(e lawfully receive this sacrament from an ungodly and unworthy minister?'

Amw. Whoever you may la-wfully commit the guidance of yoursoulB lo as your pustor, you may lawfully receive the 8acramt>nt froin, yea, and in some cases from some others; for in case you come into a church that you are no member of, you may lawfully join in communion with that church, for that present, as a stranger, though they have a pastor so faulty, as you might not lawfully commit the oidinaty conduct of your soul to. For it is their fault and not yours, that they chose no better; and, in some cases, such a fault as will not warrant you to avoid communion with them. But you may not receive, if you know it, from a heretic, that teacheth any error against the essence of Christianity. 2. Nor from a man so utterly ignorant of the Chriatiaa faith or duty, or so utterly unable to teach it to others, as to be notorioaaly uncapable of the minielry. 3. Nor from a man professedly ungodly, or that settetli himself to preach down godliness itself. These you must never own as ministers of Christ, that are utterly uncapable of it. But see that you take none for such that a,re not s«ch. And there are three sorts more, which you may not receive from, when you have your choice, nor take them for your pastors: but in ease of necessity imposed on you by others, it is lawful and your duty. And that is, (1.) tTsacpera that make themselves your pastors, without a lawful call, and perhaps do forcibly thrust out the lawful pastorsof the church. (2.) Weak, ignorant, cold and lifeless preachers, that are tolerable in case of ueceseity. but not to be compared with worthier men. (3.) Ministers of scandalous, vtcioun lives. It is a sin in you to prefer any one of these before a better, and to ohoose them when you have your choice ; but it is a sin on the other side, if you rather submit not to one of these, than be quite without, and have none at all. You ' own not their faulta in such a case, by submitting to their

I ministry.

I Quest. II. * May wo communicate with unworthy per-

sao

CHRISTIAN DIRECTORY.

[part II.

Atuw, You must here dJstingui&h if you will not en*i\ lind that, I. Betiireen persone so unworthy f%» to be no Christians, atid those that are culpable, scandalous Chrii tiaoB. 3. Between a few members, n.nd the whole societyj or the denoaiJoat'iDg part. 3. Between sin pTofenscd and owned, and sin disowned by a seeming penitence. 4. And between a caae of liberty, when I have iny choice of « bettcrj iiocJety; and a case of necessity, when I must communicate with the worser eociety, or witli none: and so I answer,

1. Vou ought not to communicate at all in thi» sacrament with a society tltjit professetb not Christianity : if tlie whole body, or denominating part be such; that is, I. With aach as never made profession of Gliristianity at all. 2* Or have apostatized from it. 3. Or, that openly own ODy heresy inconeiHtent with the essential faith or duty of a Cbri*-tian. 4. Or, that are notoriously ignorant what Christianity is.

2. It is the duty of the pastors and ^ovemora of the church, to keep away notorious, scandalous ofTendert, till they shew repeiLtaiicc ; mid the puople'n duty to a«»iHl them by priTOte reproof, and informing the churcli when there b cdUBc, ThoTclore, if it be through the neglect uf your own duty, that tlie church ia corrupted and uu disci pi iued, the atn ^j » yours, whether you receive with them or not. fl

3. If yoo rather choose a corrupted, undisciplined ^^ . church to communicate with, when you hare your choice of ' B better,' caiteris paribus.' it in your fault.

But on the contraj-y, it ie not your sin, but your duty to commuuicate witti that church which bath a true pastor, and where the denominating part of the membem are capable of church communion, though there may some infidels, or heathens, or iocapable persons violently intrude, or acandaloat I persons are admitted throuc^h the ae£;lcct of discipline; in cwK jou have not your chaiee to hold personal cooununioD with a better church, and in ca»e also you be aot guilty of the corruption, but by seasonaJilc and modest profeaaing

I

* UMu ie lUwM. Bniu ■pntvih Ibm i« the b«ltt« tort of ^Mn IJult i^nam ot «iniiliuin ■nDlignaiiiliviu, cl cum ini|iiit iiuu iciltl i Qui liUucliu Mc* (luc nl, iniuc E«iJciia,> iiuUuui Vm wlixiuntrm ui tiiK dUuvU puri', nun ■■Im'iiii, nl priipituc Kimuirurciuc iiuii uui uuiuiiui vrl ponilmtck •pe-K'bh. ui ilnniiincii iloniu me Anherr^ JmuA'mt'i Kl. p|h 6(, 61.

CHAP, XXIV.] CHRISTIAN ECONOHICS.

351

your dtsDent, do eluar yout'self of the f^ilt of such intnisioQ aud corrnplion. For here the reason<« and ends of a lawful fteparation are removed ; because it tendeth not to God's hooour, or their reformation, or your benefit: for all the^e are more crossed by holding communion with no church. than with such a corrupted chiircli. And this is to te preferred before none, a» much aa a better before thig. * Qveit. 111. ' Bat what if I cannot communicate oideaal conform to an impo&ed gesture, aa kneelint; or sittiug V i Answ. I. For sitting or standing, no doubt it ia lawful in itself: for else authority were not to be obeyed, if tbey sliouLd comiuAud it; and else the church had sinned in for-heatia^ kneeling iu the act of receiying. bo many himilred ye^rs at^r Christ; as is plain tbey did, by the canons of general couucils (Nic. i. and Trull.) that universally forbade to adore kneeling, any Lord's day in the year, and any week duy between Easter and Whitsuntide; and by the fathers, Tertallian, Epipbanius, &c., that make this an apostolic or universal tradition. 2. And for kneeling, I never yet heard any tiling to prove it unlawful ; if there be any thing, it must b« either eome Word of God, or the nature of the ordinance, which is supposed to be contradicted'. But 1. There is no Word of God for any gesture, nor against any gesture : Christ's example can never be proved to be intended to oblige us more in Ibis, than in many otlier circumstances that are confessed not obligatory : as that he delivered it but to oiinisters, and but to a family, to twelre, and titer supper, and on a Thursday night, and in an upper room. &,c.: and his gesture was not &uch a Bitting; as ours. 3. And for the nature of the ordinanc*, it \n mixed : and if it be lawful to take u parduo from the king upon oar knees, I know not what can mako it unlawful to take a sealed par^ don from Christ (by his ambassador)upon our kneen.

Qutat. IV. ' But what if I cannot receive it, but according to the administration of the Common prayer-book f or some other imposed form of prayer? Is it lawfiil so to take it V

Answ. If it be unlawful to receive tl, when it is adminis-, tered with tlw; Conunon prayer-book, it is either. 1. Be-'

I cause it is a form of prayer. 2. Or becauBs that form hath

K ' Mr. PaybwIVs bode. I tfiink ununtwcratili-.

SM CHRISTIAN mRECTORY. [PART II.

some forbidden matter ia it. 3. Or because that form ia ^M imposed. 4. Or because It is iraposed to Hoine evil ent) and coii8e<{ueDt. 1. That it is not uatawful. because a form, is ^^ proved before, aud indeed need» no proof with any that is^l judicious. 2. Nor yet for imy evil in this particular form: for in this part the Common Prayer is geuerally approved. 3- Nor yet, because it ia imposed : for a command maketb not that.unlawful to us. which is lawful before; but it maketh many things lawful and duties, that else would have been unlawful accidentally. 4. And the intentions of tbe commanders, we have little to do with ; and for (he coase-quents they must be wejglird on both sides ; and the come- , queuti) of our refusal will not be found ligbt. ^M

In the general, 1 must here tell ell the people of God, in ^^ the bitter sorrow of my soul, that at last it is time for them to discern that temptation, that hath in all agea of the churcit almost, made tliis sacrament of our union, to be tbe grand occasion or instrument of our divisions ; and that true humility, and Rct|uaintftnce with ourselves, and sincere love to Christ and one another, would shew ttome men, that it was but their pride, and prejudice, and ignorance, that mode them think so heinously of other men's manner of -worship : and that on all &ides among true Christians, tbs manner of their wori^hip is not so odious, as prejudice, Bud iaction, and partiality representelb it: and that God aooept-eth tliat vrhicb they reject. And tlicy should see how th« devil hath undone the common people by tliis means; bjr teaching them every one to expect salvation for being of tliat party wkich he taketh to be the right church, aud for Worshipping in that maimer which he and his puity tlunketh beat: and so wonderful a thing is prejudice, thatevery party

I by thig is brought to account that ridiculou* aud vile, which the other party accounted best.

Qutiit. V. ' liut what if my conscience be not satisfied, but I am still iu doubt, oiust I not forbear? Seeing he

I th&t doubteth is coudemn«<l if he eat, because be eatcth not

I in faith ; for whatsoever ik not of faith la aiu ".'

Aiuw. The apuatle there speaketh not of eating in the

ftnorameut, but of eating meats which he doubteth of i

I Vheihei lliey are lawful, but is sure that il ijt lawful to for-

' Rom. ah. M,

i

^

CUAP. XXIV.] CHKISTIAN ECONOMICS.

333

bear them. And in case of doubting about tbings indif)*e-reot, the fturer side is to forbear them, because there may be Biu indoiug i but there cadi be tione on the other aide, in forbearing. But in case of duties, your doubting will not disoblige you; else men might give over praying, and hearing God's Word, and believing, and obeying their rulers, and maintainiag their fauxilies, when they are but blind enough to doubt of it. 2. Your erring conscience is uota law maker, and cannot make it your duty to obey it: for God is your king, and the ofSce of conscience is to dig-cern his law, and ui^e you to obedience, and not to make you laws of its own: so that if it speak falsely, it doth not oblige you, but deceive you: it doth only ' ligare,' or in-snare you, but not 'obligare,' or make a sin a duty: it casteth you into a necessity of sinning more or less, till you relinquish the error ; but in the ca&e of such duties as these, it is a sin to do them with a doubting conscience, but (ordinarily) it is a greater sin to forbear.

Object. ' But some dtrines write, that conscience being God's officer, when it eneth, God himself doth bind mn by it to follow that error, and the evil which it reqaireth bc-cotneth my duty.'

Atisvt. A dangerous error tending to the subversion of &ou)s and kingdoms, and highly dishonourable to Ood. God hath made it your duty to know hta will, and doit: and if you igiiorantly mistake him, will you lay the blame on him, and dra.w him into participution of your sin, whcu be forbiddeth you both the error and the sin 1 And doth he at once forbid and command the same thing? At that rery moment, God is &o far from obliging you to follow your error, that he &lill obligeth you to lay it by, and do the contrary. If you say,' You cannot,* 1 answer, youi impotency, is a sinful impotency ; and you cau use the means, in which hi» grace can help you: and he will not chajige his law, nor make you kings and rulers of yourselves instead of him, because you are ignorant or impotent.

Direct. VII. ' In the time of the administratioD.goalong

with the minister throughout the work, and keep your

, hearts close to Jesus Christ, in the exercise of all those

I graces which are suited to the several parts of the adminis-

I tratkon.' Think not that all tbe work must be the minis-

CHRISTIAN DIRKCTOHY. [fARt- fT.

ter'a: it should be a bosy day with yon, and your hrartx should be taken up with as much diligence, as your hands be ill your common labowr; l>ut not in a toilsome, weary ciiligeuce, but in such delig;htf'ul business as bccometh the guestt; of the God of heaven, at so sweet a feaat, and tn the receiving of such invaiiiable ^fts.

Hen: 1 sliould distinctly ehewyoa, 1. What graces they be that yoo most there exercise. II. What there i» objectively presented before you in the Sacrament, to exercise all these gracet. III. At what seaaooe in the achninistrft-tion tiiMzh of these inward works are to be done.

i. The graces to be exercised are these, (beiides that holy fear and reverence coioraon to all worship,) I. A btim-ble sense of the odiousuess of sin, and of our undone coadt* tion as in ourselves, and a displeasure against ourselves, and loathing of ourselves, and melting repentance for tb* sins we have committed ; qb against our Creator, and as o^hist the love and mercy of a Redetnuer, and against the Holy Spirit of Grace. 2. A hungering and thirsting desire after the Lord Jeaus. and bis grace, and the favour of God antf communion with biu, which arft there represenlcd aact oflered to the soul. 3. A lively faith in our Kedeetner, hhr death, fesurreetion, and intercession; and a trustht^' our misernble souU upon him, an onr KufHcient Saviotir and help ; omd a hearty acceptance of him and his benefits upon hia otiiered terms. 4. A joy and gladness in the senaeof that luispeatable mercy which is here offered us. 6^ A thankful heart towards him from whom we do receire H. 6. A fervent love to hrin that by snch love doth seek our love. 7. A triumphant hope of life eternal, which is pnr^ chased for us, and sealed to us. 8. A willin^ess and reso^ lotion to deny ouiselvcs, and all thin world, nnd suffer for him that hath suflered for our redemption. 9. A lore to unr brethren, our neighbours, and our enemies, with areadi' neas to relieve them, and to forgive them when they <to tis wrong. 10. And a 6rm resolution for future obedience, to-our Creator, and R«deeraer. and Sanctifier, accordiiTg to our covenant.

11. In the naaoiag of Uiesc graces, I have oamed their objacu, which you should observe as distinetly as you cut tbat they may be operative. 1. To betp-year humiliatifln

CHAV. XXIV.] eHRTSTIAN BOONnMICS.

*W

and repentance, you bring thither a loaden irtMerable soul, to receive a parJon and relief: and ynu see before yon the sacrificed Son of God, who made his soul nnofl'ering'forsin, and became a curse for oi to save us who were accursed. 2. To dfftw out your des^ires^ you have the most excellt^nl gifts and the most needful mercies presented tn you that this world is cupuhlc O'f; evcti the pardon of aia, the lore of God, the Spirit of grace, and the hopes of glory, and Christ himself with whom all this lu given. 3. To exercise your faith you hare Christ here tirst repreaented as crucified ht-fore your eyes: and then with his benefits, freely given yon,' and offered to your acceptance, with a command that you refuHc tlieiii not. 4. To exereiseyourdclight and gladne-es, you have this Saviour and this salvation tendered to you ; and all that your souls can well deaire set before you. 5. To exercise your thankfulnea», what could do more than bo great a gift, so dearly purchased, no surety sealed, and so freely ortered f 6. To exerciiie your love to God in Christ, you have the tiillest manifestation of bis attractive love, even offered to your eyes, and tafite, and heart, that ft utoul on earth can reasonably expect; in such woitdeiful condescension, that the gFeatnesa and strangeness of it sur-passeth a natural man's belief. 7. To exercise your hopes of life eternal, you have the price of it here set before you; you have the gift; of it here sealed to you ; and you have-that SsTiour represented to you in bis suffering, who is now there reigning, that you may remember him as expectants of hia glorious coming to judge the world, and glorify yuu with himself. 8. To exercise yonr self-denial and rssohition for suffering, and contempt of tb« world and Seshly pleasures, you have before you both tlie greatest example nnd obligation, that ever could he offered to the world; when you nee and receive a crucified Christ, thftt so strangely denied himself for you, and set so httle by the world and flesh. 9. To exercise your love to brethren, yea, and enemies, yon hiivc his example before your eyes, that loved you to the death when you were enemies: and you have liis holy servants before your eyes, who are amiable in him through the workings of hi)i Kpint, aud on whom he will have you shew y<>Qr love to himself. 10. And to excite yovr rceointion for future obedience, you see his double tide to

CHRISTIAN DIRECTORT. [PART If.

the government of yon, as Creator and as Redeemer; and you I'eel the obligations of mercy and gratitude; and you are lo renew a covenant with him to that end ; eren openly where all the church are witnesses. So that you see here are powerful objects before you to draw out aJl these grace*, and that they are all but such as the work requireth you then to exercise.

111. But that you may be the readierwhen it cometh fo practice, I shall as it were lead you by the hand, through all the parts of the administration, and tell you when and how to exercise every grace, and those that are to be joined together I shall take together, that needless distinctness do not trouble you.

1. When you are called up and going to the table of the Lord, exercise your humility, desire, and thankfulness, and euy in your hearts, ' What, Lord, dost thou call such a wretch as t? What! me, tliat have so oft despised thy mercy, and wilfully offended thee, and preferred the filth of this world, and the pleasures of the flesh before thee 1 Alaa, it is thy wrath in bell that is my due : but if love will chooae such an unworthy guest, and mercy will be honoured upon such sin and misery, ! come Lord at thy call: 1 gladly come : let thy will be done j and let that mercy which in-riteth me, make me acceptable, and graciously entertain me i and let me not come without tlie wedding gartuent, nor unreverently rush on holy things, nor turn thy mercies to my bane.'

2* When the minister is confessing sin. prostrate yotir Tery souls in the sense of your unwortbiness, and let youti particular sins be in your eye, with their heinous aggravations. The whole need not the physician, but the siok.. But here I need not put words into your mouths or minda,, because the miuister goeth before you, and your hearta must concur with his confeasioos, and put in ab>o the secret &in& which he omitteth.

3. When you look on the bread and wine which is provided and offered for this holy u»«, remember that it Js the Creator of all things, on whom you live, whose laws you did offend J and say in your hearts, * O Lord, how great is my, offence! who bave broken the laws of him that made m( ond 00 whom tlie whole creation dotli depend t 1 had my

tlHAV. \X.IV.] CHniSTlAN ECONOMICS.

;i37

1»etQg From thee, and my daily bread ; and should 1 have |-e-quited thee with disobedience ? Father, I have sinned agatiiKl heaven and before thee, and am no more worthy to be callnd thy son." "

4. When the words of the inatitutian art; rend, und the bread and wine art: solemnly consecrated, by septtratiDg them to that sacred use, and the acceptance and blcesinj^ of God is desired, admire the mercy ihnt prepared us a Re*-deemer, and say, " 0 God, how wonderful is thy wisdom and thy love I How strangely doat thou glorify thy mercy over those sins that gave thee advantage to glorify thy justice! Even thou our God whom we have olFended, hast out of thy own treasury satistied thy own jnstice, and given us a Saviour by &uch a miracle of wisdom, love, and con-deacenBion, as men or angels shall never be able fully tu comprehend : eo didst thou love the sinful world, as to give thy Son, that whosoever btlioveth on him, should not pe-riah, but have everlasting life. O thou ibat hast prepared us so full u remedy, and eo precious a gift, sanctify ihexe creatures to be the representative body and blood of Christ, and prepare my heart for so great a gift, and so high, and holy, and honourable a work."

5. When you behold the consecrated bread and wine, discern the Lord's body, and reverence it as the representative body and blood of Jesus Christ; and take heed of profaning it, by fcoking on It as common bread and wine; though it be not transubstantiate, but Btill is very bread and wine in its natural being, yet it Ib Christ's body and blood in represieutation and effect. Look on it as the consecrated bi:eud of Hfe, which with the (juiokening Spirit must nourish you to bfe eternal.

G. When you see the breaking of the bread, and the pouring out of the wine, let repentance, and love, and desire, and tliaukfulness, thus work within you: "O wondrous love! O hateful ain! How merciful, lord, hast thou been to sinners! and how cruel have we been to ourselves and thee! Could love stoop lower? Could God be merciful at a dearer rate? Could my sin have done a more horrid deed, than put to deatli the Son of God ? Ilow small a matter hath tempted me to that, which must cust so dear fapfore ir w«8 forgiven! How dear payed my Saviour for VOL. IV. ..■ ■■— •■ z

CHRISTIAN DIRECTOKV. [pART II.

that which I might have avoided at a rery cheap rate ! At how low « price have I vahi«d hi»t blood, when I have sinned and sinned again for uotUiiig 1 This ie my doing ! My sins were the thorns, the nails, the Rpear! Can a murderer of Christ he a amall offeuder? O dreadful justice ! It was I and such other siunere thatdeserved to bear the punishment, who were guilty of the sin; and to have heen fuel for the unquenchable ftames for ever. O precious sacrifice! O hateful fiin! O gracious Sa.viour! How can man's dull and narrow heart be duly affected with &uch traneceudent things ? or heaveu make its due imprettsion upon an inch of flesh? Shall I ever again have a diUl apprehension of such lore? ot ever have a favourable thought of sin? or ever have a fearless thought of justice? O break or melt this hardened heart, that it may be gomewbat conformed to my crucified Lord ! The tears of love and true repentance are easier than tl)e ilames from which I am redeemed. O hide me in these wounds, and wash me in. this precious hlood ! Thia is tlic Bacri6ce iu which I trust: thia is the HghtcousncK$ by which 1 must be justified, and saved from the curse of thy violated law! Aa thou hast accepted tliis, O Father, for the world, upon the cross, behold it still on the behalf of sinners; and hear bis blood that crieth unto thee for mercy to the miserable, and pardon us, and accept ua as thy reconciled children, for the sake of this cruafied Christ olune! We can offer Lbee no other sacrifice for sini and ^veneed no other."

7. When the minister applieth himself to God by prayer, for the efficacy of this sucrajuent, that in it he will give ua Chiiat and his beuefils, and pardon, and justify us, and accept us as his reconciled children, join heartily nnd earnestly in tlie&e requests, as one that knowutlt the need and worth of such a mercy.

8. When the minister dclivereth you the conaccrated bread and wine, look upon him as the messenger of Christ, and hear him as if Christ by him said to you, " Take this my broken body and blood, and feed on it to everlasting life: and take with it ray sealed corenaob and therein the sealed testimony of my love, and the sealed pardon of your uins, and a sealed gift of life eternal; so b« it, you unfeigncdly consent unto my covenant, and give np /oui-ifelves to me as my redeemed ones." Even aa in deliver-

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ing the [losBHsioD of house or lands, the dHiverer giseth a key, and a. twig, and a turf, and saith, " 1 deliver you this house, and I deliter you this land ;" so doth the mlnieter by Christ's authority deliver you Christ, and pardon, and title to eternsil life. Here is an iraage of a sacrificed Chrirt of God's own appointing, which you may lawfully use : and raore than an image ; even an investing inatnimcnt, by wh ich these highest niercicB are solemnly delivered to yo« in the name of Christ. Let your hearts therefore nay with joy and thankfulness, with faith and love, " O matchless hoiinty of the eternal God! what a gift is this ! and unto what unworthy sinners! And will God stoop so low to man? and come 80 aear htm.' and thus reconcile hiH worthless enemies? Will he freely pardon all that I have done? and tate me into his family and love, and feed me with the flesh and blood of Christ? I believe; Lord, help niioe unbelief. I humbly and tlmnkfuUy accept thy gifts! Open thou my heart, that 1 may yet more joyfully and thankfully accept them. Seeing God will glorify his love aud mercy by nach incomprehensible gifts as these, behold, I^rd, a wretch that needeth all this mercy ! And seeing it is the offer of thy grace and covenant, ray soul doth gladly take thee for my God and Father, for my Saviour and my Sanctifioi. And here I give up myself unto thee, as thy created, redeemed, and (I hope) regenerate one; && thy own, thy subject, and thy child, to be saved and sanctified by thee, to be beloved by thee, and to love thee to everlasting. O seal up this covenant and pardon, by thy Spirit, which thoo Healest and deliverest to me in thy sacraii)«nt; that without reserve I may he entirely and for ever thine !"

9. When you see the communicants receiving with you, let your very hearts be united to tlie saints in love, and say, " How gaodly ore thy tents, O Jacob ! How aminble is the iomily of the Lord ! How good and pleai>aQt is the unity of brethren! How dear to me are the precious members of my Lord ! though they have yet all their spotis and weakuesaes which he pardoneth and so must we. My goodness, O Lord, extendeth not unto thee; but unto thy saints, the exp cellent ones on earth, in whom is my delight. What portion of my estate thou requirest, I willingly give unto the poor, and if I have wronged any man, I am willing to rcB-

.340

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tore it. And Keeing thou hast loved rae an enemy, and forgiven me so great a debt, 1 heartily forgive those that have done me wrong, and love my enemies. O keep me in thy family all my days, for a day in thy courts is better than a thousand, and tlie door-keepers ia thy house are happier tlian the most prosperous of the wicked'."

10. When tlie minister returnetli thanks and praise lo God, fltir up your souls to the greatest alacrity ; and aap-poae you aaw the heavenly hosts of saints and angels praising the same God in the presence of his glory; and think with youreelves, that you belong to the same family and society as they, and are learning their work, and must shortly arrive at their perfection: strive therefore to imitate them in love and joy; and let your very aouls be poured out in praises and thanksgiving. And when you have the next leisare for your private thoughts, (as when the minister !b exhorting you to your duty,) exercise your love, and Uianks. and faith, and hope, and self-denial, and resolulioa for future obedience, in some such breathings of your souls as these; " O my gracious God, thou hast auipassed all human comprehension in thy love! Is thia thy usage of unworthy prodigals? 1 feared lest thy wrath as a coosuming fire would have devoured such a guilty soul; and thou wouldnt have charged upon me all my folly. But while I condemned myself, thou hast foTgiven and jUHiificd me ; and Burpriaed me with the sweetest embraceraents of thy love! I see now that thy thoughts are above our thoughts, and thy ways above our ways, and thy love excelleth the lore of man, even more than the heavens are above the earth. With how dear a price hasi thou redeemed a wretch that deserved thy evt'riasting venjjeance I with how precious and sweet a feast hast thou entertained me, who deserved to be ca«tOQtifith tlie workers of iniquity ! Khali 1 evermore slight such love as this ? nhall it not overcome my rebel-liousneas, and melt down my cold and hardened heart? shall I be saved from hell, and not be thankful? Angels are admiring tlieiie mirucleH of love? and shall not I admire-them? Their love to us doth cau.se ihem to rejoice, while they stand by and see our heavenly feast; and should il not

• Nuuth uW. i. F«l. t^iiiin. tf. 4. )ti. «, i. Ijuks sit. S. IW.

'IUBiV.10.

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341

be sweeter to us that are the guests that feed upon it? My God, how dearly liasl thou purchased my love ! how sLnuige-ly h[iat thou deeeived and ttoaght it! Nothing is bo luuch my grief and shame, as tha,t 1 can answer each love with no more fervent, fruitful love. O what an addition would it be to alt this precious nievcy, if thou wouldet give me a heart to answer these thine iav^tAtione, that thy love, thus poured out, might draw forth mine, and my soul might flame by ita approaching unto these thy flamps I and that love, drawn out by the sense of love, might b« all my life; O tliat 1 could love thee as much as I would love thee! yea, as much as thou wouldet have me love ihee ! But this is loo great a happineeti for earth! But thou hast shewed me the place where I may attain it '. My Lord iu there, in full possession : who hath left me these pledges, till he come and fetch ub to himself, and feast us thtre in our Master's joy. O blesaed place ! O happy company that see his glory, and are filled with the streams of those rivers of consolation ! yea, happy we whom thou hast called from our dark and miserable stale, and made us heirs of that felicity, and passengers to ■t, and expectants of it, under the conduct of so Sure a guide! O then we shall love thee, without these sinful pauses nnd defects ; in another meai;ure and in another manner than now we do : when thou shalt reveal and communicate thy attractive love, in another measure and manner than now! Till then, my God, I am devoted to thee , by right and covenant I am thine ! My soul here beareth wit-nesa against myself, that ray defects of love have no excuse i thou de»ervest all, if I bad the love of all the saints in hea> veit and earth to give ihee. What hath the world to do with my afiections { And what is thiA sordid, corruptible flesh, that its desires and pleasures should call down my soul, and tempt it to neglect my God'? What is there in all the sufferings that man can lay upon ine, that I should not joyfully accept them for his sake, that hath redeemed me from hell, by such unmatched, voluntary suflerings? Lord, seeing thou regardest, and so regardest, so vile a worm, my heart, my tongue, ray hand confess, that I am wholly thine. O let me Uve to none but thee, and to thy service, and thy saints on earth! And O let me no more roturn unto iniquity! nor venture on that siu that killed my Lord.! And

■ i|Lui.y ;

CBKKTIAN DIRfiCTORy.

MP ART II.

DOW thou hast chosen ao low a. dwelliog. O be not Htrangc to the heart that thou haet so freely chosen! O make it the datiy residence of thy Spirit! Quicken it by thy gruce ; adorn it with thy gifts; employ it io thy love; delight it in ita attendance on tliec; retresh it. with thy joys and the light of tJiy countenance ; and destroy this carnality, BelfeshueB.*, aud unbelief: and let the wotIcI see that God will make a palace of the lowest hesut, when he chooaeth it for tlie place of his own abode."

Diroct. vtii. ' When you come home review the mercy which yon have received, and the duty which you hare duuv, and the coTenaot you have made : aud 1. Betake yourselve» to Ood in praise and ]>rayer, for the perfecting of his work. And 2. Take heed to your hearts that they ^^ow not cold, and that worldly things or diverting tiiflea, do not hlol vut tile iiacred impressions which Chri&t hath made, and that they cool nut <juickly into their former dull and sleepy frame. 3- And gee that your lives be actuated by the gruce that you have here received, that even they that you converse with may perceive that you have been with God/ Especially wheo temptations would draw you again to sin ; and when the injurie» of friendii or enemies would provoke you, and when you ate called to testify your love to Christ, by any costly work or&ufltrinp; remember then what was ao lately before your eyet^, and upon your heart, aud what you resolved ou, aud what a covenant you made with God. Yet judge not of the fruit of your receiving, so much by feeling, na by faith; for uorc ii> iiromibed thau you yet pobsess.

CHAPTER XXV.

liretiionsfQr Fearful, Troubled Vhrisliam that are perpttj<4 vntk Doubts of their Sincerity and Juitijkalwn.

Havino directed faiiiilit.-)t in the duties of their relatioiu. and in the ri^ht worshipping of Qod, I shall Kpcak soiae-tbin^ of the special duties of aome ChriRtiaop, who in t«-gard of their state of soul and body, have special need of

CHAP. XXV.] CHniRTUN ECONOMICS.

S4d

help and counsel. Ah 1. The doubting, troubled Christian. 2< Th« deullningr or baclcsllding Christian. 3. The poor. 4. The aged, 5. The slclt. 6, And those that are about the sick and dying. Though these aiight Eeem to belong rather to the first Part", yet bccayae I would have tfause directions lie here together, which llie several aorta of persons in f&miUes m08t need, I have chosen to reserre them rather to this place. The special duties of the atrong, the rich, and the young and healthful, 1 omit, because I lind the book grow big, and you may gather them from tvhat is snid before, on Geveral such subjects. Aad the Directions which I shall first give to doubting Christians, shall be but a few brief memorials, because 1 have done tliatwork already, in my " Directions or Method for Peace of Conscience and Spiritual Comfort;" and much is here said before. In the Directions against Melancholy ami Despair, ''

Direct, I. * Find out tlie special cause of your doubts and troubles, and bend most of your endeavours to remoTC that cause.' The same cure will not serve for every doubting Boul, no, nor for every one that bath the very same doubts. For the causes may be various, though the doubts should be the same : and the doubts will be continued while the cause remainetl).

1. In Bome persons the chief cause is a timorous, weak, and passionate temper of body and mind; which in some (especially of the weaker sex) is so natural a disease, that there U no hope of a total cure ; though yet we must direct and support such a& we are able. These persons have so weak a head, and such poweritil passions, that pasoion is their life; and according to passion [they judge of themselves, and of all their duties. They are ordinarily very high or very low; full of joy, or sinking in despair; but usually fear i^ their predominant passion. And what an enemy to quietness and peace strung fear is, is easily ol>-served in all that have it. Assuring evidence w»ll not quiet such fearful minds, nor any reason satisfy them. The directions for these persons must be the same which I have before given against melancholy ond despair. Especially that the preaching, and books, and means, which they make use of, be rather auch as tend (o inform the judgment, and

* Sm Parti.ChB]>.?. 'I'H. 10. OfDupair.

rHKISTlAS DIKKCTORT.

rpAKT IT.

settle (he will, and guide the life, tliansucb as by the great-I est fervency tend to awaken them to such passions or affeo-I tioQs which they are unable lio nia-nage.

2. With others the causes of their troubles is melancholy, trliicb I have long obaerved to be the commonest cause, with tho.ie godly jjeople thai remain in long and grievous doubts; where this is the cause, till it be removed, other remedies do but little : but of thiii I have spoken at large before.

3. In others the cause is a habit of dtscont^iit, sad peevishness, and impatient-y; because of some waiita or croBseg in the world : because they have not what they would have, their minds grow ulcerated, like a body that is eick or sure, that carrieth about with them tbe paiii and ■mart f and they are still complaining of the pain they feel; but not of that which makelh the 5ore,and cau»eththe pain. The cute of these is either iu pleasing them that they may have their will in all thinga (as you rock childi-en and give them that which they cry for to 'i^uiet them) ; or rather to help to cure their impatiency, and settle their luiiids ag^ust their childieh, sinfiil diHContents (of which before).

4. Id others the caase is error or great igi\orance about the tenor of the covenant of grace, and the redemption wrought by Jesiim Christ, and the work of sancUiicatiun, atid evidences thereof; they know not oiiwhat terms Christ dealcth with sinners in the pardoning of sin, nor what are the infallible signs of ftanctiticatioD: it is sound teaching, and diligent learning that must be the cure of these.

5. Id others the cause is a careless life or frequent sinning, and keeping the wounds of conscience still bleeding : Uiay are still fretting the t^oro, and will not sutler it to skin: either they live in railing and contention, or n)nlic«j or soma secret lust, or fraud, or some way stretch and wrong tbeir consciences : and God will not give liitt peace and comfort to

Ilbem till tliuy refunu. It is a mercy that they aro disquiet-; ed and not given over to a seared contcieace, which is ' past feeling.

6. la others the cause of their doubts is, placing the«r religion too much in humiliation, and in a continual poring on their hearts, and overlooking or neglecting the high and fhiefewt parts of religioa. even the daily studies of the lovo

CHAP. XXV.] CHRISTIAN ECONOMICS,

345

of GoJ, and the riches of grace in Jghuk Chriiit. and hereby stirring np the soul to love and delight in God. When they make this ftiore of their religion and business, it will bring' their souk iiit& a sweeter relish.

7. Ill others the cause is such wvaknesK of jmrts and confusion of thoughts, and darkness of mind, that they are not able to examine themselves, nor to know what is in them: when they ask theraaelvea any question, about their repentance or love to God, or any grace, they are fain to answer like strangers, and say, they cannot tell whether they do it or not. These persons must make more U8« than others, of the judgment of some able, faithful guide.

8. But of all others, the commonest cause of uncertainty,! is the weakness or littleness of grace; when it is so little', as to be next to none at all, no wonder if it be hardly and seldom discerned: therefore I

Direct, n. 'Be not neglecters of Belf-examtnation, but labour for «kill to manage aright so great a work ; but yet let your care and diligence be much greater Ici g«t grace and use it. and increase it, than to try whether you havt^it already or not.' For in elimination, when you have once taken a right course to be resolved, and yet are in doubt as much as before, your overmuch poring upon these trying questions, will do you but little good, and make you but little the better, but the time and labour may be almost lost; whereas all the labour which you bestow in getting', and using and increasing grace, is beetowed profitably to good purpose; and tendeth first to your safety and salvation, and next that, to your easier certainty and comfort. There is no such way in the world to be certain that you have grace, as to get so much as is easily discerned and will shew itself, and to exercise it much that it may come forth into observation : when you have a strong belief you will easily be sure that you believe: when you have a fer» vent love to Christ and holiness, and to the Word, and waya, and servants of God, you will easdy be assured that you love them. When you atrongly hate sin and live in universal, constant obedience, you will easily discern your repentance and obedience. But weak grace will have but weak assurance and little consolation.

Direct, iii. * Set yourselves with all your skill and dill-

CURISTUN DIKECTOkV. [I'ABT ll.

gence t9 destroy every siB of heart aud life.aiid nuikcityour priucipal care aad basiuess to do your duty, tiiid please, and honour God in your place, and to do all the good you can in the world: and trust God with your souU, aa long ait you wait upon hini in his way." If you live in wilful sin und negligence, t'C not unwilling to be reproved and deli* vered! If you cherish your gen&ual, fleshly lusts, and set your hearts too eagerly on the world, or defend your un-peaceableness and passion, or neglect your own duty to God or man, and make no conscience of a true reformation, it is not any enquiries after signs of grace, that will help you to assurance. You may complain long enough before you have ease, while such a thorn ts in your foot. Cunacience must be better used before it will speak a word of sound, well-grounded peace to you. But when you set yourselves with all your care and skill to do your duties, and please your Lord, h« will not let your labour be In vain; be will take care of your peace and comfort, while you take care of your duty : aud in this way you may boldly trust him : only think not hardly and falsely of the good-uetw of that God whom you study to xerre and please.

Direct, i v. 'Be sure whatever condition you are in, that you understand, and hold fast, aud improve the general grounds of comfort, which are common to mankind, so far as they are mode known to them : and they are three, wtncti arc the foundation of all our comfort. 1. The goodnesc and mercifulneas of God in his very nature. 2. The sufficiency of the satisfaction or sacrifice of Christ. 3. The univetsality, and freeness, and sureness of the corenonL or promise of pardon and salvation to all, that by final iiope' nitence and uubelief do not continue obstinabcly to reject it:' (or to all that unfeignedly repent and helieTe.) (1.) Think not poorly and meanly of the infinite goodness of God'': even to Moses he proclaimeth his name at the second delivery of the law, " The Lord, the Lord God, toei-ciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity. and tran8c:re8sion, and sin *" His mercy ib over ull his

^ pMlnidlI.8. 11.17. Uuii.ii. [sit«i. A. 15. iiv. 10. «li.64. esinnt. * Band. mut. 6» 7.

CHAP. XXV.] CHRISTIAN ECONOMICS.

347

works; it U grc«t and rcachetb to the beaveuH^ it is firm and encliir«lh for ever; " And he hath pleasure in those that hope in his mercy'', (2.) Extenuate not the merits and sai^rilice of Christ ; but know that never man was damned foi' want of a. Christ tu die and be a sacrifice for his sin, but only for want of repentance and faith in him'. (3.) Deny not the universality of the conditional promise of pardon and Kulvatioa, to all that it is offered to. and will accept it on iJie olTtiitiir'sterma. And if you do but feel these three foundations firm and stedfast under you, it will encourage «rety i willing sou!. The love of God was the cause of our redemption by Christ: redemption was the foundation of ihe promise or new covenant: and he Lhat buildeth on this thre«- , fold foundation is safe.

Ihrect. V. 'When you come to try your particular title to the blessings of the covenant, be sure that you well uu-derstiUid the condition of the covenant; and look for the performance of that condition in yourselves, as the infaUi-bLe evidence of your title i and know that the condition ia nothing but an unfeigned consent unto the covenant.' Or such a belief of the Gospel, as maketb you truly willing of all the mercies ofiered in the Gospel, and of the duties required in order to those mercies. And thut nothing depnv-eth any man that heareth the Goapel of Christ, and pardon. and salvation, but obstinate unwillingnesu or refusal of the mercy, and the necess'jry annexed dutieit. Understand tluK wtll. and then peruse the covenant of grace (which is. but to take God for your God and happiness, your Father, your Saviour, and your Sanctifier): and then ask your hearts^ whether any thing be here that you are unwilling of; and unwilling of in a prevailing degree, when it is greater than your willingness: and if truly you are wilting to be in covo-nant with your God. and Saviour, and Sanctifier upon these terms, know that your conaent, or willingness, or ao-Ceptauce of the mercy offered you, is your true performance of the condition of your title, and consequently the infallible evidence of your title; even as marriage consent is a title-condition to the pfirsoa and privileges : and therefor« if you find this, your doubts are answered : you have found

• JubnULK.

iiiiii. in. [vii. 10. crB. «.

S4H

CHRISTIAN DIRIiCTOnv. [I'ABT li-

as good an evidence as Scripture doth acquaint ua with; and if thiB will not quiet and satisfy you, you understand not Llie busiiicit^t; nor is it reason orevideuce that can satisfy you, till you are better prepared to understand them. But if really you are unwilling, aiul will not consent to tbe terms of the covenant, then instead of doubting, be paat doubt that yoL are yet unsanctified : and your work is presently to consider better of the terms and benefits, and of those unreasonable reasons that make you unwilling: till you see that your happiness lieth upon the business, and that you have all the reason in the world to make you willing, and no true reason for the withholding of your con-Kent: and when the light of theme cousiderfttioiiB hath prevailed tor your consent, tlie match is made, and your evidence is sure.

Direct, vi.' Judge not of your hearts and evidences upon every sudden glanc« or feeUng, but upon a sober, deliberate examination, when your minds are in a. clear, composted frame: and as then you find yourselves, record the judgment or discovery: and believe not every sudden, inconsiderate appearance, or passionate fear, ngninst that record.' Otherwise you will never be quiet or resolvtid ; but carried up and down by present sense. The case is weighty, and not to be decided by a sudden aspect, nor by a scattered or a discomposed mind ; if you call your unprof idcd or your distempuriid understandings suddenly to so great a work, no wonder if you are deceived. You must not judge of colours when your eye is blood-shotten, or when you look through a coloured glaas, or when the object is far oH". It is like casting up a loDg and difHcult account, which must be done deUberaluly aa ti work of time; und when it is bo done, and the sumft subscribed, if afierwarda you will question that account again, you must take as full a time to do it, and that when you are as caliu und vacant ais before, and not unsettle an exact account upon a audden view, or a thought of some one particular. Thus must yuu IruEttu no examinations and decit^ions about the state of your sonla. bat those that in long and calm deliberation, have brought it to an issue.

Direct, vii.' And iu doing this, neglect not to make use nf the askislunce of an able, faithful guide, tto far as your

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own weakness makes it necesaary.' Your doubting uliew-eth that you are not sufficient to dispatcli it satisfactorily yourselves: the question then is, what help a wiser man can give you? Why, he can more clearly opan to you the true nature of grace, and the innrks that are infallible, and the extent of the grace and tenor of the covenant; and he can help you how to trace your hearts, and obficrve the discoveries of good or evil in them^ he can shew you your mistake!«, and help you iu the application, and tell you much of his own and others' experiences; and he can paB» & strong conjecture upon your own case in particular, if he be one that knoweth tlie course of your lives, and is intimately acquainted with yoii; for sin and grace are both expressive, operative things, like life that ordinarily will etir, or fire that will be seen ; though their judgment cannot be infallible of you, and though forawhile hypocrisy may hide you from the knowledge ai' another, yet ' ficla non diu.&c' ordinarily nature will be seen, and that which is within you will shew itself; so that your familiar acqutiinttvnce that see your lives in private and in public, may pasH a very strong conjecture at your state, whether you set yourselves indeed to please in sincerity God or no. Therefore, if possible, choose such a man t" help you, as is 1. Able. 2. Faithful; and 3. Well acquainted with you; and underva-hie not his judgment.

Direct, viir. ' When you cannot attain to a certainty of your case, undervalue not and neglect not the comforts which a bare probability may afford you.' I know that a certainty in ho weijrhty a case, should be earnestly desired, and endeavoured lo the utlenuo&t. But yet it is no small comfort which a likelihood or hopefulness may yield you. Husband and wife are uncertain every day, whether one of them may kill the other; and yet they can live comfortably together, because it is an unlikely thing; and though it be possible, it is not much to he feared; all the comforts of Christiane dependeth not on their assurance ; it is but few Chriatians in the world that reach to clear assurance ; for all the Papists, Lutherans, and Arminians are- without any certainty of tlicir salvation; because they tliink it cannot be had ; and all tho^ie Jausenists, or I'roiestants that are of Augustine's judgment are without asburancr of salvation,

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Uiougli they may Imve asBurajic* of their justification and saiictification ; becaase their judgment is that the justified and Ranctifiud (ihoiigh not tlie elect) m»y fall away. And of those that hold the doctrine of perecTerance, how few do w« find, thiit can say. they are certain of their sincerity and ualvation. Alas, pot one of very irmny. And yet mauy tllouBaude of theiw do live in Home peace of conscience, and qui«lneH8, and comfort, in the hopefulness, andpTobabilitien to which they hare attained.

Direct. IX. ' Resolve to be much in the Ki'^ai, dolightfot duties of thanksgiving and the praise of Cod ; and to speod a considerable part (ordinarily) of all your prayers herein; especially to spend the Long's day principally in these.' And thus you will have three great advajitages ; 1. The very actings of love, and thanks, and joy, will help you to comfort in a nearer way, than argument* and eelf-examination will do ; even in a way of feeling, an the fire maketh you warm. 2. The castum of ex«rci(iing those sweetest graceti, will habituate your souls to it, and in time wear ont tbe sadder impreB&ion. 3. God will most own you in tboae highest datiea.

Direct X. 'Mark well how far your doublings do help or hinder you in your sanetitication : So far as they turn your heart from God, and from the lore and sweetneis of a holy life, and unfit you fur thankfulness and cheerful obedience ; 8o far you may be sure, that satan is gratified by them, and Ood displeased, and therefore they aliovld b« r»-aisted : but so far, as they keep you humble and obedient, and make you more tenderly afraid of sin, and quicken your desires of Christ and grace, i>o far God useth them for your benefit.' And therefore be not too impatient under them, but wait on GoH in the une of his meitns, and he will giva his comforts in the fittest seaicon. Many an one hath sweet assurance ai his death, or in his sufferings for Christ when he needed it most, that was fain to live long before without it. Especially take care, 1. Thatyou miss not of aBsurance. through your own neglect. 2. And that your doubtjngfl work uo ill effects, in turning away your heartM from God, or discouraging you in his service, and thvn you may taks them as a trial of your patience, and tbey will certainly have a happy end.

CHAP. XXVI.] CHRISTIAN ECONOMICS.

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CHAPTER XXVI.

Directions for Declvnng or Baclaliding Cftriatians: and about Perseverance.

The cSLse orBfLcketiders is bo terrible, nnd yet tliemitEtakeit of many Christians ho common in thtaking uujuHtiy, that they are backsliders, that tliis subject must be handled with the greater care. Aad when I have first given some Directions for the cure, I shall next gire some to others for pre-ventioi), of so »nd a state.

Direct, i. ' Understand well wherein backsliding' doth coiKtiat, the aorta, and the degrees of it, that so yon may the more certainly and exactly discern, whether it be indeed your case, or not.' To this end, I shall here open to you, I. The Beveral M)rts of backsliders, tl. The several steps or degrees of backsliding. III. The aigna of it.

I. There are in general three eorts of backsliders. 1. Such as decline from the truth by the error of their understanding. 2. Such as turn from the goodness of Ood and holiness, by the corraption of their will and affections. 3. Such as turn from the obedience of God. and an npright conversation, by the eiiifuluess of their lives.

The flrat sort contain«th in it, 1. Such as decline to infidelity from faith; and doubt of the truth of the Word of Ood. 2. Such an decline only to error, about the meaning of the Scriptures, though they doubt not of the truth of them. This corrupted judgment will presently corrupt both heart aad life.

The second sort ^backsliders in heart) containeth, Ji Such aa only lose their affections to good; their complacency and desire ; and lose their averfieness and xea! against ain. 2- Aud such as lose the very resolution of the will also, and grow unresolved what to do, if not resolved to do evil, and to omit that which is good.

The third sort (backsliders in life) comprehendeth, I. Those that fall from duty, towards Ood or man. 2. And those that fall into positive i'mti, and turn to eensuality, in voluptuousness, worldlLnesa, or pride.

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II. Backsliders ia judgment, do sometimes fall by slow degrees, and somt^tinies suddenly al once. Those that fall by dtjgrees, do some of them begin in ihe failing of the understanding ; but most of them, begin at the failing or falseness of the heart, and the corraptvd wilt coixupteth the understanding.

1. Those that fall by degrees through the faiUng of the nnderstanding, are those simple aou]» that never wtim well grounded in the truth : and some of them reason themselvea into error or unbelief; and others of them (which is most usual) are led into itby the cunning and diligence of sedu-crrs. And for the degrees, they grow first to doubt of BontE arguments whi^h formerly seemed valid to th«m; and theo they doubt of the truth iteelf; or else they hear some argu-meat from a seducer, which, through their own weakness, ihey are unable to answer; and tiien they yield to it, b5 thinking that it is right, because they see not what is to b« said against it ; and know uot what others know to the contrary, nor how easily another can confute it. And when once they are brought into a suspicion of one point, which they formerly held, they quickly suspect uU the rest; and grow into a suspicion and disaffection to the persons whom thoy did before most highly value. And then they grow ia-to a high esteem of tlie persons and party that seduced them; and think that they that are wiser in one thing, are wiser in the rcat: and so are prepared to receive all the errors which follow that one, which they hrst recmred : and next they embody with the sect that seduced them [ and separate from the sober, united part of tlie church : and BO they grow to a zealous importunity for the incrtaae of their party, and to lose their charity to those that are against their wray ; and to corrupt their morals, in thinking all dishonesty lawful, which seemeth necessary to promote the interest of their sect, which they think is the interest of the truth and of God. And at last, it is like they will grow weary of that sect, and hearken to another, and another; till in the end, they come to one of these periods; cither to Kettle in Popery, m the easiest religion: and being tak«n with their pretence of antiquity, stability, unity, and universality ; or else to turn U> uthcism ur inlidelity. and take all religion for a mere deceit j ot else, (if they rcUiiued uu ho-

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oeet heart in their former wauderings) God sheweth them their folly, aud brlQ^eth tliem back to unity tind charily, and oiukelii them at^e the vanity of tlioae reasonings which before reduced thetn, and which oace they thmi^ht were some spiritual, celestial light. This is the common coiinte of error; wh«n the uiiderstaiidiDg is the luoat notable cause. But sometimea a deceiver prevaileth with, them on a sudden, by such false appearances of truth which they are unable to confute. But stilL an ill-pieparcd. unfuriiisbed miud is the chiefest cause.

2. But those whose judgiueata are conquered by the per* v«rse iucUnation of their wills, are usually cftrno I, worldly hypocrites*, who never conquered the fleshly mind and bitcrest, uyr overcame the world, nor ever were acquainted with the heavenly nature and life, uor with the power of divine love ; and theBe having made a cliange of their profession, through the mere conviction of their understandings, and benefit of education or government, or the advantages of religion in the country where they live, without a renewed, holy heart, the bias of their hearts doth easily prevail against the light of their luiderstandtngs: and because they would fain have those doctrines to be true, which save them from suHerings, or give them liberty for a fleshly, ambitioue, worldly life, therefore they do by degrees prevail with their uaderetand-ings to receive them.

II. Backsliders in henrt, do fall by divers degrees and means : for satan's methods are not always the same. Some of them (all through the corruption of their judgments ; for every error hath much iafloence on the heart. Some arc tempted suddenly into some gross or scnsunlsin; and so the errors of tiieir lives call away their hearts from God. Kot but that some sin of the heart or will, doth still go first, but yet the extraordinary declension and pravity of the heart, may sometimes be caused by the errors of the judgment, or tlie life. But sometimes the beginning and progress is almost observable in the appetite and will itself: and here the iaclining to evil, (that is. to »cnstia,l di' carnal good) and the dccliDing from true, spiritual good, du almost always go together. And it is most usually by this method, and by these degrees.

I. The devil usually beginneth with the fantasy and ap-

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oetite, and repre&enteth some worldly, fleshly thing, aa very pleasant and desirable. 2. Next that, he causeth this com-placercy to entice the thoughts ; so that they are much and oft ill thiuking on this pleasure. 3. Next that, the will it drawn into a. liking of it, and he wisheth he might enjoy it (whether it be riches, or pleasant dwellings, or pleasant company, or pleasant meats or drinks, or fleshly Bccooimodations, or apparel, or honour, or command, or ease, or lust, or sporte and recreations, or whatever else). 4. Next that, the understanding is drawn into the design, and is casting and con* triviiig how it may he obtained, and all lawful means are first considered of, that if possible, the huaineits might be nccompLi&hed without the hazard of the soul. 5. Nest to that, endeavours are used to that end, by i^uch means ns Are supposed lawful, and the conscience quieted with the conceit of the harmlessness and security. 6. By this time the man is engaged in hii! carnal caua« and course, and so tlic difficulty of returning is increased : and the inclination of the heart groweth stronger to the sensual pleanure than before. 7. And then he is drawn to prosecute hiet design by any means how sinful soever ; ifit he possible, making him* ««lf believe by some reasonings or other, that all i» lawful ■■till, or if the case be too palpable to be 90 cloaked, conscience, at last, is cast asleep, and seared, and stupifled. that it may be silent under all; till either grace or ven-gennce awake the sinner, and make bim ama-/cd at his mad-nesfi and stnprdity. Thie is the most usual method of the Ticarl'* relapw to ponitire eTil.

2. And by such degrees doth the heart decline from the love of God and goodness : as 1. The thoughts arediferted to some camaJ vanity that ia over-loved : and the thoughts of God are Beldomer and shorter, than they were wont to be. 8. And at the same time, the thoughts of Ood dogroiv leU serious and pleasing, and more dead and lifeless. 3. And then the means which should kindle love, ore used with more dulness, and remissness, and indiftcrency. 4. And then conscience being galled with the guilt of wtlfal omissiona and commisaions (being acquainted wttli the fleshly designs of the heart), doth raiae a secret fear of God's displeaaure. And this being not strong enough to restrain the man from sin, doth make his sin greater, and moketh him very back-

CHAP. XXVJ.] CUIKSTIAN ECONOMICS.

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wai'd to draw near to Qod, or aeriousJy lo thiiik of liiai, o( call upon him; ajid turneth love into terror and (iT«rsioQt 6. AndifOod da not stop and recover tlie fcinuer, he will next grow quite wciuy of God, and out of love with a holy liiV*, fttid change him for his worldly, fieehly plciiaurea. 6. And next that, he will entertain some infidel, or atheistical, or libertine doctrine, which may quiet him in his courne of ain. by justifying it, and will confurm his judgment to bis hea.rt. 7. And next tliat, he will hate God, and hitt waye, and servants, and Hirn a pentecutor oC them ; till vengeance lay him in hell, where paiu and desperation will increime hig hatred; but his fleshly pleasure, and malicious per&ecutLuo shall be for ever at an end.

(II. Baclcslidera in life and practice, do receive th& 6rst infection at the heart; and the life dvcliueth no furtlier than the heart declineth: but yet i distinguish this sort from the oth'Sr, as the efl'ect from the cause ; and the rather, because some few do much decHne in heart, that yet aeem to keep muchblanielessneAtt of life in the eye of men: and it is usuat-ly done hy these degrees.

1. [nthe man's bncksliding into positive sin (as sensuality or worldliness) the heart being prepared as before. 1. The judgment doth reason more remissly against sin, than it did before; and the will doth oppo&e it with less resolution, and with greater faintneas and indiHerency. 2. Then the sinner ta^tetli of the bait, and hrat dmweth as near to sin as he dare, and embraceth the occasiona and opportunities of sinning, while yet he thinketh to yield nu further. And in this case, he is so long disputing with the tempter, and hearkening to him. and gazing on the bail, tili at lastha yieldeth; and having long been playing at the pit's britili, his violent lust or appetite doth thrust him in. 3. When he hath once ninned (against knowledge) he is troubled awhile, and this he takelh for true repentance: and when he is grown into some hope, that the first ain is forgiven him, he is the holder to venture on the like again; and thinketh, that the second may be as well forgiven as the first. 4. In the same order he talletb into it again and agaip, tilt

Lit come to a custom. O. And by this time he loveth it more, and witshcth it were lawful, and there were no danger by it. 6. And then be thinketh hira»elf concerned to proys

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it lawful to quiet conscience, that it may not torment hiin; Mid therefore he gladly heareth what the Justifiers of hiit »in can say for it. &ndheiiiaketh himseU"believe that the rea-iM>n» are of weight. 7. And then he siiineth without remorse.

2. So in men's backsliding from the practice of religion. I. The heart is alienated and undisposed o aforesaid. 3. And then the life of the duty doth decay, and it dwindl«U» towaids a dead formality; like a body in a consumption, the vivid complexion, and strength, and activity decay. 3. Xext this, he can frequently omit a duty, especially in secret where no man knoweth it; till by degrees lie grow more eeldomin it. 4. All thi» he taketh for a pardoned io-firmity, which confiisteth with a state of grace ; and therefore he is little troubled about it. 5. Next this, he loii«th all the life and comfort of religion, and mtsseth not any duty when he hath omitted it, but is glad that he escapeuL it, and when it is at an end, as aa ox Is when he is out of the yoke. 6. Next, he begiimeth to hearken to them that speak agaiuBt ao much ado in religion, as if it were a needless, unprohtable thing. 7. And if God forsake him, he next repRnteth of bin former diligence, and Rctlleth him»elf, either in a dead course of such customary lip-service as doth coat him nothing, or elee in utter worldliness and ungodliness, and perhaps at la&t in malignity and persecution.

III. Though the signs or symptoms of declining may be gathered from what ia said already, I iihall add some more. 1. You are declinimg when you grow bolder with sin, or with the occasioim of it, and temptations to it, than you were in your more watchful istate. 2. When you make a small matter of those inward corruptions and infirmities, which once it«emed grievous to you, and almost intolerable. 3. When you settle in a course of profession or religiousness, that putteth your Besh to little coat, in labour, reproach, or suffering from the ungodly, but leave out the hard and costly part, and seem to be very religious in the resU 4. When you are quiet and contented in tJie daily, caBtoooary tise of ordinances, though yon find no proht or increase in grace by it or communioo with God. S. When ]rou grow strange to God and Jesus Christ, and hare little

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converse with him in the Spirit; and your thoughts of him ere few, and cold, and lifeless ; and your religion lieth all in conversing with good men, and good booVtt, and outward duties. G. When you giow neglectero of your hcarLs, and strangera to them, and find little work about them from day to day, either in trying them, ot watching them, or stirring them up, or mortiiyiiig their corruptions ; but your buHtness in religion is nio^t abroad, and In outward excrcisea- 7. Yea, though your own hearts and duties he much of your care and thoughts, you are on tlie losing hand, if the wonders of love and grace in Christ ha\e not more of your thoughts, or, if you set not yourselves more to the study of a crucified and glorified Chriel, than of your own distempered hearts. 8. All is not well with you, when epirilual helps and advantages are iess relished and valued, and you grow more indlDerent to the sermons, and prayers, and sacraments, which once you could not live without, and use them but as bare duties for necessity, and not ns meanii, with any great hope of benefit and 8ucce?ts. 9. When you grow too regardful of the eye of man, and too regardless of the eye of God ; and are much more careful about the wordo, and outside of your prayers and discourses, than the spirit and inward part and manner of them ; and dress yourselves accurately when you appear abroad, as'those that would seem very good to men, but go at home in the most sordid garb of a cold and careless heart and life. 10. When you grow hottestabout some controverted, smaller matters In religion, or studious of the interest of some private opinion and party which you have chosen, more than of the interext of the common truths and cause of Christ. 11. When in joining with others, you relish more the Oneness of the speech, than the spirit, and weight, and excellency of the matter; and are impatient of hearing of the most wholesome truths, if the speaker manifest any personal infirmity in the delivery of them ; and are weary and tired, if you be not drawn on with novelty, variety, or elegancy of speech. 12, When you grow more indifiereot for your company, and set leas by the company of serious, godly Christians than you did, and are almost as well pleased with common company and discourse. 13, When you grow more impatient of reproof for sin. and love not to be told of any thing in you

CHRISTIAN DlREtJTORV, [I'ART II.

Hiat 18 araias ; but lov« those best that most highly applaud you. 14. When the renewing of your repentance is grown a lifeless, cursory work ; when in preparation for the Lord's day, 01 Sacrament, or other occaaions, you call youraelvea to no considerable account, or make no greater a matter of the aine which you find on yonr account, than if you were almost reconciled to them. 15. When you grow more un-chniilable and censorioHS to brethren that differ from yon io tolerable points ; and less tender of the names or welfare of others, and love not your neighbours as yourselves, and do not as you would be done by. 16. When you grow losa compaesionate to the ungodly world, and less regardful of the common interest of the universal church, and of Jesus Christ throughout the earth, and grow more narrow, private spirited, and confine your care to yourselves, or to your party. 17. Wlien the hopes of heaven, and ike love of Qod, cannot content you, but you are thirsty after some worldly contentment, and grow eager in your desireR, and the world groweth mote sweet to yon, and more nminbie in your eyes. 18. When sense, and appetite, and fleshly plea-Bore are ^rown more powerful with you, and you make a great matter of them, and cannot deny them, without a gT<*nt deal of striving and regret, as if you had done aome great exploit, if you live not like a beast. 19. Whtsu you are more proud and impatient, and are less able to bear disesteem, and slif^hling, and injuries Irom men, or poverty, or sufferings for Christ; and make a greater matttir of your lussvs, and croaseB, or wrongs, than beseemeth one that in dead to tlie flesh, and to Uie world. '2t>. Lastly, when you had rather dwell on earth than be in heaven ; and ajre more on-willing to think of ripAth, or to prepare for it, end expect it, and are loss in love with the coming of Christ, and are ready to «ay of this sinful life in flesh, it i^ good to b« here. All Lfaesc am signs of a declining atatc, though yet you arc not come to apostacy.

But the sigiiH of a mortal, damnable state inricod, are found in tiieiie following degrees : 1. When a man hud rather have worldly prospeiity, than the favour and fruitioD ofOod in heaven. 2- When the intercHt of the Bc!«h oaii do more witlt him, tliun the interest of God and hi-i mouI, and doth more rule and dispose of his heart and life^' iZ,

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When be had rather live it) sensuality, than in bolinfisd: and bad ratber have leave to live as he list, than hav€ a Christ aiid Holy Spirit to sanctify and cure him ; or, at least, will not be cured on the terms proposed in tlie Gospel. 4* When h« lov«th not the meaus thut would recover him (as such). The nearer you come to this, the more dangerous i» your caae.

And these following aigns, are therefore of a very dangerous signiQcation. 1. When tlie pleasuro of siiiful prosperity and delighte, doth so far overtop th« pleaaurea of holiness, that you ore under trouble and weariiieBu iu holy duties, and at ease and m^rry, when you have your sinful delights. 2. When no persuasion of a minister or a friend, can bring you no thoroughly to repent of your open, scaadalou* sins, as to lake shame to yourselves in a free confession of tliem (even in the open aasembly, if you arejustly called to it), to condemn yourselves, and give warning to others. and glorify the most holy God: but you will not believe that any such disgraceful confession is your duty, because you will not do it. 3. When you cannot bring your hearts to ;a. full reaolutioa to let go yone sin; but though coiir science worry and condemn you for it, you do but slightly gurpoBe hereiaJler to amend, but will not presently resolve. 4. When you will not be persuaded to consent to the necessary, etfectual meaus of your recovery ; as to abstain from the bait, and temptation, and occasion of sin. Many a drunkard hath told me, he was willing to be reformed ; but when 1 h^ve desired them then to consent to drink no wine or ale, for 80 many months, and to keep out of tbe place, and to commit the government of themaclves for so many months to their wives, or some other friend that liv eth with them, and to drink nothing but what they give them ; they would not conseait to any of this, and so shewed the hypocrisy of their professed willingness to amend. 6-When sin becometh easy, and the conscience groweth patient with it, and quiet under it. 6. When the judgment taketh part with it, and the tongue will plead for it, and justify or extenuate it, instead of repenting of it.

These are dangerous signs of an impenitent, unpardoned, miserable soul. And the man is in a dangerous way to this, 1. When he hath plunged himself into such engagement* (fl

CHRISTIAN OIRECTOBY

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sin, that he cannot leave it, but it will cost Iiim very dear : as it will be his shame to confess it, or his undoing in the world to forsake it, or a great deal of cost and labour must be lost, which his ambitious or covetous projects have cost him: it will be hard breaking over so great difficulties. 2. When God letteth him alone in sin, and prospereth him in it, or doth not much disturb him or afflict him. This also is a dangevouB case.

By all this yon may perceive, that those are no signs of a backsliding state, which some poor Christians are afraid are such. As, 1. When poverty uRceBsitateth thetu to lay out more of their time, and thoughts, and words about th« labours of their caUings, than some richer persons do. 3. When age or sickness cau«eth their memories to decay ; bo that they cannot remember a sermon as well as heretofore. 3. When age or sicknesti takelh olf the quickness uad vigour of their spirits; so that they have not the lively affections in prayer, or holy conference, or meditation, or reading, or hearing, as formerly they had. But (though they are as much as ever resolved for Qod, against sin and vauity. yet) they are colder and duller, and have less zeal, and fer-vency, and delight in holy exercises, 4, Whiin ago, or weakness, or melancholy, hath decayed orconfounded their imaginations, and ravelled their thoughts, so that they cannot order them, and command them, us formerly they could. 5. And when age or melancholy hath weakened their parte and gifts ; so that they are of slower understandings, and more unable in prayer, or preaching, or conference to express themselves than heretofore. All these are but bodily changes, and such hindrances of the soul as depend thereon, and not to be taken for sigatt of a soul that declineth in holiness, and is less accepted of God.

Direct. 11. 'When you know the marks of a bnckslider, come into the light, and he willing to know yourselves, whether this be your couditioo, or not, and do not foolishly cover your disease.' Inq^nire whether it be with you as in former times, when the light of God did xhiae upon you, and you delighted in his ways: when you bated «iu, and loved holiness ; nnd were glad of the company of the hetrs-of life: when llie Word of God was pleasant to yon ; and when you poured out your souls to turn in pniyer ami

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thanksgivings : when yon were glad of the Lord's day, and were quickened and confirmed under the teaching and exhortation of Ilia niiaisters: when you toO'k worldly wealth and pleasures, as elilldlsh toys and fooleries, in ODniparinoii of the content of holy souls : when you hungered and thirsted after Christ and righteoiisnes*; and had rather have heen in heaven to enjoy your God, and be free from sinning, than to enjoy all the pleasures and prosperity of this world. And when it waa your doily business to prepare for death, and to live in expectation of the everlasting rest, which Christ hath promised. If this were once your case, inquire whether it be so still ? Or, what alterations are made upon your hearts and iires'!

Direct. III. * If yon find yOuraelves in a backsliding c&ste, by all means endeavour the awakening of your eouU, by the serious consideration of the danger and misery of such a state.' To which end I shall here set some such awakening thoughts before you (for security is your greatest danger).

1. Consider that to fall back from God, wa» the sin of the devils. " They are angels that kept not their first estate, but left their own habitations, and are now reserved in chains under darkness, to the judgment of the great day '." And sha.ll they entice you into their own condemnation "i

2. It was the sin of our hnt parents Adam and Kre, tc revolt from God, and lose their holiness. And is there any ein that we should more carefidly avoid, than that which ail tbe world bath ho much aullered byT Every one of the creatures that you look'on, and every pain and misery you feel, doth mind you of that ain, and call to you to take heed by the warning of your first parents, that you suffer not your hearts to be drawn from God.

3. It is a part of hell that you are choosing upon earth. " Depart from me ye cursed''," is the sentence on the damned. And will you damn yourselves by departing from God, and that when he callcth you and obligeth you to him f To be separated from God, is one half of the misery of the damued,

4. You are drawing back towards the case thut you were in the dayx of your unconverted state, And what a stntv

■Judeo >M«ti.>xv.41. vii,it3.

CHKISTIAN DIRECTORY. [pART II.

of darkneas, and folly, and delusion, and ain, and miaety, vrtts that'.' Jf it were good or tolerable, wby turned you from it? And, why did you ho lament it? And, why did yoa so earnestly cry out for deliverance ! But if it were as bad as you then apprehended it to he, why do you again turu towards it'^ Would you be again, in the case you were? Would you perish in it ? Or, would you have all those tieart^brelikings «nd terrors to p»ss through a<^aiii f May I not 8ay to you, as Paul Lo the Galatians i " O roolish sid-ners! who hath bewitched you. lliat you are so soon luracd back ' 1 Who have seen that of sin, and of God, and of Christ, aud of heaven, and of hell, as you have done?

d. Yea. it i& a far mure doleful state that you are drawing towards, than that which you were in before. For the gtiilt of an ai>o«tate is much greater than if he had never known the tcuUi. And his recovery is more dithcult, and of smaller hope : becauii^ he is " twice dead and plucked up by the root"*." " For if after they have escaped lh.e pollutions of the world, through the knowledge of the Lord and Saviour Jeaus Christ, tiiey are again entangled therein, and ovevcomc, the latter eud is worese with them than the beginning; for it had been better for tbeni, not to have known tile way of righteousness, iban after llity have kuuw^ it, to turn from the holy commandment delivered unto them. But it is happened unto them according to tlie true proverb. The dog is turned to his own vomit again; and the su« that was washed to her wallowing in the mire'." " For if we am wilfully (by apostaoy) after that we have received the kuowledgeofthe truth, thereremaineth no more sacrifice for sins, but a certain fearful looking for of Judgmeat, oud fiery indignatioi) which shall devour the adverxaries '■" I know this npcuketh only of total ajiostacy from Christ (such being wortliy " of far oorer (lunishment, than he that deapiaeth Mo«es's law"). But it is a terrible thing to draw towards so tieeperale a iitatc. A habit is eauier introduced upon a negation thnn a privation; iu him that never had it, than in him that Uulh totally lost it.

6. What abundance of experience do you sin against iu yourbackaliding? You have had experience of the evil of fliu. and o( the smarl of re|>«ujtaoce, mid of the deceitfulueeis

'tiaLin,l-4.

'Hf*.i.#e.f7.

• tr«.ri.jo—s*.

CHAi>. XXVI.] CHRISTIAN ECONOMICS.

363

of all thut can be Raid of sinDing; and of the goodness of God. and oftlie safety and swectuess of religion: aud will you sin against eo great expeneiice i If your bortie fall once into a quicksand, he will scarce be forc«d into it again. And will you be less wise?

7. What abundance of promises aud covcnsjitii, which you have made to God, do you violate in your backsliding? ti.ow often in your fears, and datigors, nod ttickncgges, at tOr craments aud days of humiliation, have you buund yourselves afreali to God ! And will you forget all these, and sin against them?

8. By what a multitude ofnierciea kathOodobli£;edyou? Mercies before your repentance, aud niercieB tluit drew you to repent, and mercifB since ? How mercifully liutU he kept you out of hell ? Uow mercifully hatli he borne with you in all your singf and maintained you while you provoked him? and pardoned all that you have done ag'&inst him ^if you were truly penitent believers)'! How mercifully hath he taught you. a]id sanctified you. and comforted yon; aud plentifully provided I'or yon ? And yetdo you forsake him, and retucn to folly t For which of all hie mejcies is it that yon thus unworthily requite hiin ! Can you remember how he hath dealt with yon, and not be ashamed of your baekslid-iugs ? Doth it not melt your heart to look back on his love, and to think of your uugiatefnl dealing?

9. Nay what a multitude of present mercieB do&t thou run away from ? Doth not thy coiiacience tell thee, that it is safer and better for liiee to be true to Christ, than to re-Imn to aiu? Wilt tho" take thy leave of thy God,and thy Kedecuer, and thy Comforter '. Wilt tbon quit thy title to pardon and protection, and all the promises of grace? Wilt tJiou bid faiewell to all the comforts of a saint ? Dost thou not tremble to think of such a day? Thou forsakest all these when tliou forsakest God.

10. Yea look before thee man, and consider what greater things are promised thee, than yet thou ever diddt enjoy. iChrift is conducting thee to eternal happin«si>, in ihe sight

..■O! QoA. And wilt thou forsake thy guide, and break away 4:trom him, and quit all thy hopes of everlasting life i

11. Consider for what it is, that thou art about to run

-^CHKISTIAN DIRECTORY. [pAHT II,

KO great a Iiazurd? Ib it not for some worldly gain or bi>-nour. or some fleshly pleasure, sport, or ease ? And hast thou not known long ago what all these are '! What hare they done for thee ? or what will they ever do ? Can any tiling in the world be more causeless and iinrea&onablv, than thy forsaking God, and turning back from the way of holiness? Will the world or sin give more for thee, than God will? Orbebettcr to thee here aiid hereafter? What wouldst thou have in God, or in thy Saviour, that tliou think^st wanting in him? Is it any thing that the world can make up? Which hath nothing itself but what is from him? What wrong hath God, or bis service done thee, that thou shouldfit now forsake him, and turn back ? For thy fionl's sake, man, think of some reasonabl« answer to such questions, before thou venture thyself upon n course, which thou ha»t found so bad and penlous heretofore] Let all the malice of earth or hell, say the worst it can againsit God and bolineBs, it shall never justify thy revolt!

IS.Considerwhat abundance oflabourandsutfering.i&all lost, if thon fall away-Irom Christ. Is all thy hearing, and meditation,and prayer, come to this? Is all thy Helf-denial, and sufferings for Chiiat, and godliness, come to this ? " Call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became com-paniouB of them that were bo used.- Cast not away therefore your confidence, which hath great recompense of reward*." You should have let Christ alone, if you would not follow him to the end : he is less foolish that nitteth still, than he that hrsL liretli himself, and then turnoth afnuo. The idle beggar i» not no foolixh, as the husbaodmiui that will plough andeow. and at last lose hie crop for the want of tlie labour to reap it, and carry it home. Shall all thy pains and &ufierin|;H, be lout at laat, for nothing?

13. Ood is not so forward to cast you off, who hath just cause: and why then alumld you be forward to turn from him? [f he had, what had become of you long ago? Tea what abundant occasion have you given him, when he never gave you any at all i Thy Aiuti have tesftififd and ciied > H«b. >. MS4.

CHAP. XXVI.] CHRISTIAN ECONOMICS.

3Cd

agsioat thee ! Abused taerciex have nitnesKed againtit Uiec ! And yet he )mth uot cast thee oif! Sittaa haCh stoad ap be> fore God to accuse thee; and glad he would be to sec thee utterly forsaJten of God, and yet he bath not utterly forsaken thee! Even while ihou art forsaking him, he U protecting and supporting thee, and providing for thee! Did he forsake tbee wheii thou wast in sicliaess, waul, and dan-get ! W he had, thou hadat not dow been heru. And wilt thou begin, and run away from him? AVhal if Christ should offer thee a bill of divorce, and say, 'Seeing thou bant ao little mind of tne, or of my service, take thy course, and Aeek another master, I discharge thee from all tliy relations to me ; follow thy own way, and take what thou getteet by it.' Would this be welcome tidings to thee '. Or durst thou accept of it, and be gone ?

14. If thou do turn back for the pleaaureR of the flexli, or the preferments or profits of the world, thou wilt have leBB pleasure in tliem now, than thoo hadst heretofore, or than the unconverted have. For they that sin in the dark, do not know their dauger. and therefore sin not with so mucli tenor, as thou wilt hereafter. Thou hast known the danger, thou baet confcBged the folly ; the rca«onH of Gud'n Word will never be forgotten, nor thy conviction ever totally blotted out: thou wUt be remembering the ancient kindnesses of Christ, and thy former purposes, and pro-mit^e^, and ways ; and thou wilt be thinking both of the days that are past, and the days that are to come, and foreseeing thy terrible account: so that thou wilt sin in such terrors, that thou wilt bare a taste of hell in the very exercise of thy sin,and be tormcntfd before the time. And will the world and sin, be worth the enjoying oil such terms as these ^?

15. Either thou hopest to recover frDm thy backslidlag by A second repentance, or eUe thou purposest to go on.

" III ibi- Vfcmlil*' jiooccution, Epitlophorui«ii alMdtate, wiulhc meal crurl pcr-kTCutnr; nllnai ii c&me \o lilstucu la toriucnt MJrilii, (hat lind ba|>Ii(«d liirn, nha »|i<Tud brlutc liiL'mnll iliftliiriu in wUJcti he wni haplixcd, invlng,' Hki: le m^tiiM-bunt dum iiiajruiiu vrnc^rk jmllcnutl*. CiitluilicQliir illligciUla itira ad Iritimoiiluiu luvfH-rdUioiil*, 111 nirr|>di<tumic in alij'HUiD putcl sulphuriiiiMi. Hdrc ir ucrius jwn^

ijiiriiturfiniuiuanUiD Hchciinam '.ntn cactcrli piHdidcntrm . (Jurd liicl>iru«<?s inii«t

cuict vrvi piiiriH taibiiliH* nA rn-jiurii rrpniii i^an^rrgur? co^jirriiit inviln^jii I Ugblc eiini tnB(ilbuspc(libQW|iic, &c Hcc ci alU Mcriu diccnr*, ignc cun«cn:ntu «nlc igncmnicniuiiiubmuitKCinEpidopbuiut torrelMlur- Vicim' Uilc. p>466.

CHRISTIAN DIBECTOKY. [PA RT II.

It'thou sboiLldst he so happy, as lo be recovered, dosttbou know with how miioh pain and terror it is like to be accom-plinhed ! When thou thinkest of thy b&ckslidingB, and whatthoa hast done in revolting after such convictions, &nd proiuiiies, ajid mercies, and experiences, ihoa wilt be very hardly kept from desperation. Thon wilt read such pa*> sages, ae Heb.-ri. 4—6. x. 26—29. mtk so much horror, that thou wilt hardly be persuaded that there is any hope: thou wilt be rendy to think that Ihou hnst sinned agaioflt the Holy Ohost. and that thou hast trampled under foot the blood of the covenant, and done despite to the Spirit of Grace. And thou wilt think, that there is no betag twice born again! Or, if thou be restored to life, thou wilt hardly ever be restored to thy comforts here; if thy backsliding should he very great. But indeed, thit danger is exceeding great, lest thou never be recovered at all, if once thott be " twice dead, and plucked up by the roots'. And lest God do finally forsake thee ! And then how deRperat4> will be thy case ?

Id. U not the example of Backsliders very terrible, which Olid hath set up for the warning of his serTantn, as monuments of his wrath 1 Remember LoC'a wife, saith Christ'", to them thnt nrc about to lose their estates, or goods, or lives, by saving them? How frightful is tho remembrance of a Cain, a Judas, a Saul, a Joash ", aJulianl How sad is it to hear but such a one &s Spira, espectslly at bis death, crying out of his backsliding in the horror of his soul? and to tteesuch ready to make away with theind«tve8T

17. Considei', thatthere isnone that so much dishonour-eth God as a backslider; others are supposed to sin in ignorance. But yon dn by your lives as bad na speak such blasphemy as this against the Lord : tw if you should aay, ■ I thought once that Qod had been the beat master, and his servants the wisest and happiest men; and godliness the best and safest life: but now I have tried both, and I find by experience thut the derd is a better master, and hh »er* vants are the happiest men, and the world and the Hesh do give the truest contentntent to the mind.* This is the plain blasphemy of your Uvcs. And bethink thee how Qod should bear with this 1

JudeO.

Lake k*U. St.

■SOiKM. ulr. f.

CHAP. XXVI.] CHBrsTIAN (XUNOMICb.

3«7

IS. Tbere is none thst so much hardanetli th« wicked in his Bin, and furthereth the damnfttioo of soiiU, as the back-filider: if you would but drive your sheep or cattle into a house, those that go in first, do draw th« rest after them; but tboBe tha.t ruu out ^uin, make all the rest afraid, and runaway: one apostate that hath be«n noted for religion, and afterwardB turnetb otf again, doth discourage many that would come in: for he doth, as il were, say to them by his practice, 'Keep offhand meddle not with a religious life; for 1 hftve tried it, and found that a life of worldlinees and fleshlinees, is better.' And people will think with themselves, ' Such a man hath tried a religious Itfu. and he hath forsaken it again ; and therefore he had some reason for it, and knew what he did.' "Woe to the world, because of offences; and woe to him, by whom the offence tthall come"." How dreadful a thing is it to think that men's souls ahould lie in hell, and you be the cause of it? " Tt were ^ood for that man, that amillEtoiie were hanged uboul his neck, and he were drowned in the depth of the sea*."

19. There is none that are so great a terror to wenk Christians, as these backsliders. For they are thinking how ftir such went before they fell away; and those that think that true grace may be lost, ar« saying;, ' Abis, how shall I stand, when such that were better and strouf^er than I have (alien away.' And thoBe that think that, true grace cannot be lost, are as much perplexed, and say. ' How far may an hypocrite go, that after falleth away ! How piously did this man live! How sorrowfully did he repent! How blamelegsty did he walk? How fervently and constantly did he pray! How savourity did he speak! How charitably and usefully did he live ! And I that come far short of him, as far as I can discern, can have no asswrance that 1 am sincere, till I am sure that 1 go further, than everhedid.' Woe to thee, that thus perplexest the consciences of the weak, and hinderest the comforts of believers.

20. Thou art the greatest E;rief to the faithful ministerHof Christ. Thou canst not conceive what a wound it giveth to the heart and comforts of a minister, when he hath taken a

^^L great deal of pains for thy conversion, and after that rejoiced ^^V when he saw thee come to the flock of Christ i and after I •Matt. (rililT. i-MNiL.(ii'Ui.6,T.

CHRISTIAN DIRECTORY. [PART II.

that, laboured many a year to build thee up, and suflered many a frown from (.he ungodly, for thy sake; to see all hU labour u.( last come to nought, and all his glorying of thee, turned to hia shame, and all his hopes of tliee tlisap-pointed r 1 telL tbee, this is more doleful to liis heart, thai), any outward loss or croBs that could have befallen him: it is not perBecution that is hie greatest grief, as long as it hin-dereth not the good of souU: it is such as thou that are his sorest persecutors, that frustrate hi* labours, and rob him ofhiBJoysi and Uis sorrows shall one day cost thee dear. The life and comforts of your faithful pastors, in much in your hands. " Now we live, if ye gland fastiu the Lord"*."

21. Thou art more tieaclierous lo Christ, than thna wouldnt be to a common friend. Wouldst thou forsakt: tUy friend without a cause? cBpecially an old and tried friend / And especially, when in forRalting hiui, thou dost forsake thyself! " Thy own friend, and thy father's friend forsake aof." "A friend lovelh at all tiniesj and a brother is born for adversity \" If thy friend were lu distress, wouldat tllou forsake him? And wilt thou forsake thy God, that needi thee not, but supplieth thy needs? Ruth was more faithful to Naomi, that resolved. "Whither thou goest I will go ; and where thou lodgest, 1 will lodge : where Uiou diest,! will die'—." And hath Goddcserved worse of Uiee?

22. Nay, thou dealest worHe with God, than the devil'* servants do with him: alas, they are too constant to him, Ucasoii will not change them, nor the commaods of God, nor the ofters of eTerlaating life, nor the fears of hell; nothing will change them, till the Spirit of God do it. And wilt thou be less constant to thy God I

23. Consider also that tby end is no near, that thoa hadst but a little while longer to have held out; and thou mi^htst have known that thou couldst keep thy worldly plea&urfH but n little whde. And it h a pitiful thing to see a man that hath borne the sorest brunt of the battJe, and run till he is almost at the end of the race, to lose all for Oxe wont of a little more ; and to see a man tiell his Gud, and sold, and heaven for tieshly pleasure, when perhaps be hath not a year or a month, or for aught he knowelh a day

1 tCor. fILS. tTh««.Ui.a. ■'Pro*. u«a. 10. • rtor. x*iL 17.

'RaUiL1«,ir.

CHAP. XXVI.] CHKiariAN ECONOMICS.

HHQ

more u> enjoy it. For a man to be weary and give orer

prayer, jusl. when the mercy is ut hand! ami t.o be weary ajid give over a liolj iiie, when his labour and sufferings are eliuoEit at an end J How gad will (his day be to ttiee, if death this ni^ht be sent to fetch away thy soul! Then whose will all thoae pluauures be, that tliou voidest thy soul for? If thou knewest that tliou hadst but a moiitb or yeur to live, wonldst thou uol have held out that one year? Thou kuowe»t not thitt it elmll be on« week. This is like the sad etory of a student at one of our Umvergilies, who wanting money, and hiii father delaying to send it btm, he staid so long, till at last lie resolved to stay no longer, but steal for it rather than be without: and so went out, and robbed, and murdered the first man he met, who proved to be his father's mcsKenger, that was bringing liim the money that he robbed and killed him for: which when he perceived by a letter which he found in his pocket, he confessHd it through remorse of conscience, and was hanged. When a few hours'patiencemore might have (taved his tniiocency.iLud his life. And sn is it with manya bucksliding wretch, that is cut oiT, if not like ZLmri and Coz.bi in the act of tlieir&in, yet (juickly after ; and enjoy ihe pleasure which tliey forsook their God for, but a tittle while.

Direct, iv* * When you are awakened to see the terribl«> ness of a relapsed elate, presently return and fly to Christ, to reconcile your guilty souIk to God, and make a i^top and go not one step further in your sin, nor make any delays in returning to your fidelity.' It in too sad a case to be continued in. If thou darest delay yet longer, and wilfully sin again, thou art yet impenitent, and thy heart ii hardened j and if the Lord have not mercy on thee, to recal thee mpeedily, thuu art lost for ever.

Direct. Y, ' Make haste away from the occasions of thy sin, and the company which ensnnreth thee in it.' if thou knewest that they were robbers that intended to murder thee, thou wonldst be goue : if thou knewest that tliey had plague-sores running on ttieni, tliou wouldstbu gone. And wtlt thou not be gone, when thou knowcst that they are the servants of the devil, that would infect tliee with sin, and clit.it thee of iby salvation I Say nut. Is not this company

tiawfnl, and that pleasure lawful ? &c. If it lie like to eii-VUl.. IV. iJ B L

CHRISTIAN DIRECTORY

[pAR'r It.

tic« thy Keart to »in, it ia unlawful to thee, whatever it is to others; it is not lawful to undo thy bouI.

Direct. VI. 'Come off by sound and deep repentaace, and shame thyself by free conression^and mince not the aiai-tev, and deal not gently with thy sin, and be not lendir of thy fltshly interest, and ekin not over the sore, but go to the bottom, and deceive not thy&elf with a seeming cure"*! Many a one is undone, by repenting by the halves, and refusing to take shame to themselTes by a free confession, oad to engage themaelveft to a tliorough reformation by an openly profcesed resolntion. Favouring th«inBclves and tipariiig the deBh, when the sore ithould be lanced and searched to the bottom, doth cause ranny to perish, while they supposed that tliey had been cured.

Direct. VII. 'Command thy senses, and at least forbear the outward act« of sin, while thy couKcienco eonaiderelh further of the matter.* The drunkard cannot say, that be hath not power to shut hia mouth ; let the forbidden cap alone ; no one compelleth you; you can forbear it if you will. The same 1 may say of other such sins of spneaaliiy. Commaiid thy hand, thy mouth, thy eye, and guard these entrances and instruments of sin.

Dirert. viii. ' Engage some faithful friend to axsistthee in thy watch.' Open all thy case to some one, that is fit to be thy guide or helper; and renolve that whenever thou art tempted to the sin, tliuu wilt go presently and tell them before thou do commit it; and entreat them to deal plainlj with you; and give them power to use any advajitages that may be for your good.

Direct, jx. ' Do your first works, and set yourselves ae-riouflly to all the duties of a holy life: and incorporate your aelves into the society of the saints : * for holy employment and holy company, are very great preservatives against every sin,

Dirtei. x. ' Go presently to your companions In sin, and lament that you have joined with them, and earnestly warn and entreat them to repent; and if they will not, renounce their course and company, and tell them what God bath ■hewed you of the sin and danger'.' If really you will re-

• Jan. *, t«. Ndi.h. t,3. Mut. iil.fi. iUlirii. 18.

* Mm. ml r$. Uiki xM. 6t. ,

CHAP. XXVI.] CHRISTIAN GCOKOMICS.

371

turn, tts with Peter you have fallen, so with Peter, go out and weep bitterly; and when you are cfinverted, ettrengthftn your brethren, and help to rcuov«T tliose that you have sinned with *.

I have suited moBt of these Directions to those that re'-lapse into sins of sensuality, rather than to them that fall into atheism, infidelity, or heresy; because 1 have spoken against theee sinsi^ already ; and the Divections there given, shew the v^ay for the recovery of such.

Til. 2. Directions far preventing Backsliding, or for Ptnt'

verance.

Apostacy and backsliding \% a fitat« that is more easily prevented than cured: and therefore I shall desire those that stand, to use the&e following Directions, lest they fall.

Oirect. I, ' Be well grounded in the natarc and reasonK of your religion." For it is not the highest zeal and resolution that will cause you to persevere, if your judgments be not furnished with sufficient reasons, to confute gains^yera, and evidence the truth, and tell you why you ehould perse-verc. I speak that with grief and shame which cannot be concealed : the number of Christians lk so Small that are well seen in the reasons and methods of Christianily, and are able to prove what they hold to be true, and to confute op-poscrfr, that it j^reatly afflicteth me to think, what work the athetets and inlideln would make, if they once openly play their game, and be turned loose to do their worst I If they deride and oppose the ioiiaortality of the soul, and the life to come, and the truth of the Scriptures, and the work of redemption, and oBice of Christ; alas, how few are able to withstand them, hy giving any sufficient reason of their hope? We have learnt of the Papists, that he hath the strongest faith that believeth with least rea.son; and we have been (truly) taoght tliat to deny our foundations, is tht horrid crime of intidelity: and therefore because it is so horrid a crime to deny or que&tio» them, we thought we aeed not study to prove them: and so most have taken their

tition upon trust (and indeed are scarce able to bear • Luke (lii. S3.

CHKISTiAN IJlRKfTOBY.

[part II.

Uie trial of it), and have apeiil their days about the supej-stnicture, and iu learning to prove the coiitroverted, less ne-cessary points, (nsoniiich, that 1 fear there are more that are able to prove the points which an Anlinomian, or an Anabaptist do deny, than t» prove tlie immortality of the soul, or the truth of Scripture, or ChriaLiamty; and to die-pote about a ceremony, or form of prayer, or church govern-meut, tlian todispul:e fur Christ against an inlidel. So that tht^ir work is prepared to their hiiiids, and it is no great victory to overcome auch raw, uneettled eools.

Direct. II. ' Get every sacred truth which you beticTe, into your very hearts and lives; and sec that alt be digested into holy love and practice.' When your food is turned into vital nutriment, into fleah and blood, it ia not cast up by every thing that iiiaketh you eick, and turneth your Hto-machs ; as it may be before it is concocted, distributed and incorporated. Tiiith that is but barely known, is but like meat that is undigested in the stomach : but truth, which is turned into the love of God, and of a holy life, is turned into a new nature ; and will not so easily be let go. .k Direct. III. 'Take heed of doctrines of presumption and security, and take heed leat you fall away, by thinking it »o impoatiible to fall away, that you are pas^t all daiigerV The covenant of grace doth sufficiently encourage you to obey and hope, against temptations to despair and casting off the tueuig : but it encourageth no man to preeumcwr sin, or to cast off means as needless things. Remember that if ever you will stand, the fear of falling must help you to stand : and if ever you will persevere, it must be by 8e«ing I the danger of backsliding, so far as to maku you al'raid.and ' qnicken you in the means which ire necessary to prevent it. It is no more certain that you shall persevere, riian it is certain that you shall use the means of persevering: and on« means is, by seeing your danger, to be stirred up to fear and caution to escape iL Because it in my meaning in this Direction, to save men from perishing by security upon the abuse of the doctrine of perseverance, 1 hope none will be offended that I lay down thesB antidotes.

* Vinulmi L')ii>*i^|)u* iiiuitil po>i>f, Ckunllm TPit) nnn jjiinF ait; ill« dmm luntaM*, be. 8«^ Diog. lM*n. IJK. >ti. wri. fl9.

CHAP. XXVI.] CHRISTIAN BCUNUMICS.

373

1. CoiiHidtir, that the doctrine of pcMeveiancu hath no-thing in it to encourage security. Ttie wry controveixies about it, may cause you to conclude, that a certain sin is not to be built upon a controverted doctrine. Till Augustine's time, it ia hard to find any ancient writers, that clearly asserted the certain perseverance of any at ail. Augustine and Prosper maintain the certaio perseverance of all the elect, but deny the certain perseverance of all that are regenerated, justified, or sanctified: for they thought thftl more were regenerate and juntified than were elect, of whom some stood (even all the elect) and the rest fell away : bo that I confess. I never read one ancient Father, orCbriBtimi writer, that eyer maintained the certainty of the jj^erseve-rance of all the justified, of many hundred, if not a thou-awnd years after Christ. And adoctriiie, that to the church was BO long unknown, hatb not that certainty, or thatueces-sity, aa to encourage you to any presumption or security. The churches were saved many hundred years without believing it.

2. The doctrine of perKeverancc is against security, because it uniteth together the end and ttie meaus: for they that teach, thai the justified shall never totally fall from grace, do also teacii.. that ibey t^hall never totally fall into security, or into any reigning sin. For this ie to fall away from grace. And they teach that they shall never totally lall from the use of the necessary means of their preiiervatioa; nor from the cautious avoiding of the danger of tlicir kouIx : God doth not simply decree that you shall peraevero; but that you shall be kept in perseverance by tlie fear of your danger, and the careful use of meauit; and that you shall persevere in these, as well as in other graces. Therefore if yon fall to security aud sin, you fall away from grace, and shew that God never decreed or promised, that you should never fall away.

h 3. Consider how far many have gone that have fallen away : the instances of our timei> are much higher than any 1 can name to you out of history. Men that have neeiued to walk humbly and holily, fearing all sin, blameless in their lives, zenlouH in religion, twenty or thirty years lngethet_ have fallen to deny the truth, or certainty of the Scriptures, the Godhead of Christ, if not Christianity iljielf. And many

,^.'. . -^ i :

CURIitTIAN UIKECTORV. [PART XI.

tliat bave not quite fallen away, have yet fallen into such grievous sins, as make theiu a terrible waniiug to us all, to take heed of preeuinptioa and carnal aecurity.

4. Grace ia uot in the nature of tt, a thiug that caniiot perish or be lost. For, 1. It ir) a separable quality. 2. Adaui did lose it. 3. We lose a great degree of it too oft; and the remaining degr«oB are of Uie eameuature. li i^uot only possible in ttaelf to lose it, but too easy ; and not possible without co-operating grace to keep it.

a. Grace la not natural to ua; to love our ease, and hu-DOur. and friends, is natural; but to love Christ, and hi» holy way« and servants, is not natural to us: indeed when we do it, it i» our natural powers that do it; but not as naturally disposed to it, b ut as inclined by the cure of supernatural grace. Eating, and drinking, and sleeping we forget not, because nature itselfremembereth us of ihent; but learning and acquired habits may be lost, if not very deeply radicated ; and it ib commonly coucluded as to the nature oftlieoit that ' Habitus infuni habent se iid modum acquiMtoruiD :' ' lufased habits are like to acquired ones.'

5. Grace Is, as it were, a stranger, or new comer in us. It hath been there hut a little while; and therefore we are but raw, and too unatquainted with the right usage and improvement of it; and arc the apter to fofget our duty, or to neglect it, or ignorantly to do thai which tendeth to its de-Btruction.

7. Grace dwelleth in a hirart. which is not wholly di»poet-M&eod of ihoee objectB whicli are agalue^t its work, nor delivered from thoijc principles which bare an enmity a^^uinsl it. The love of the world and lle^th wa» in the heart, befuK the lore of God and holiiienK: and ignorance was before knowledge, and pride before humility, and seltitibncMs before «elf-deuial. And these are not wholly rooted out; wc have dealt BO gently with them, (as the Israelites with the Caniion-ites, Jebutiitea and other inhabitants of the land^ tliul they are left to try us, and to be thorns in our xides. And tL« garrison is not free from danger, that hath an enemy always lodged within: our enemiea are in the house with us; tliey lie down and rise up with wt, and arc as near as ourfieiah and bonex : we chu never bu where tliey are not, nor leave them behind us, whilhenfoevcr we go. or whatever if« do.

tUAP, XXVI.] CHRISTIAN ECONOMICS.

37«

No marvel, if brotlier be agninxt brother, and the fatfaer

ugninst the non; when we are bo much Bgainst ourselv««^ And are we yet secure ?

8. And the number of snaree thai are still before us, and of die subtle, tualicious enemies uf our souls may eusily convince us that we are not wholly free from danger. How subtle and diligent is the devil 1 How much do bis fiervant* imitate him '.' Every creature or person that we have to do with, and every cooLinoi) mercy which we receive, haih matter of danger in it, which calleth ua to feur and watch.

9. Perseverance ib nothing else but our continuance in the grace which we received : and this grace con^isteth in act as well as in habit: and the habit is for action ; and the act is it that increaseth and continueth the habit. And the feax of Ood. and the belief of his threateningii, and repent-tance, anil watcbfulness, and diligent obedience, are a great pai-t of this grace. And the acts are ours, performed by ouraelvee. by the helps of God : God doth not believe, and repent, and obey in uti, but cauiieth uc* ourselves to du lU Therefore to grow cold, aud secure, aud sinful, upon pre- . tence that we aie sure to perseverfl, this is to cease perse-/ vering, and to fall away, because we are sure lo persevere, and uot to fall away: which is a mere coutradiction.

10. Lastly, Bethink you well what is the meaning of all ' these texts of Scripture, and the reason that the Holy Ghost

doth speak to ub in this manner. " And you hath

he reconciled, to present you holy :——if ye continue in

the faith, grounded and settled, and be not moved away from tile hope of the Gospel ■=." " Abide in me, and 1 in you. If a man abide not in me, he is cast forth as abrancfa and withered. If ye abide in me, and my words abide ip you, ye shall ask what ye will^." "' Lei us therefore fear, lest a promise being lefl us of entering into his rest, any of you should seem to come short of it'." *' Keep yourselves in the love of Godf." " They drank of that spintual rock that followed them, and that rock was Christ; but with many of them God was not well pleased: wherefore let him thatthinketh be standeth take heed lest he fall*." " Be not higbminded, but kss; for if God spared not the natural

>■ Mali. lill. It, %, tl.

' Col. i. «1—JS. ' Jvdctl.

' John yw. 4—7. ■ 1 Cor. X. i, 6. 13.

CHRISTIAN UlRErTOKV

[PAHT

branches, take heed lest he spare not thee *'." " Ye are fallen from grace'." " He that endureth to the end sHbII be saved'^." " Whose house are we, if we hold fast the confidence, and the rejoicing of the hope finnuiito the end. For we are partakers of Christ, if we hold the begioning of oor confidence stedfaet^nto theend'." " Let us labour therefore to enter into that rest, Jest any man fall after the same example of uiil}elief'°." "Hold fasttill Icoiiie"." " Andbe that uverconieth and keepeth my words unto the end, tu liJin will I give power over the nations"."

Take heed therefore of that doctrine which tellcth you, that sins to come are all pardoned to you before tliey are committed, and that you are jusLitied from them, and that it is unlawful to be afraid offalliog away, because it is impossible. &.C. For no sin is pardoned before it is comtnii-ted, (though the remedy be provided:) for it is then no sin; and yon are justified from no sin, any farther than it is pardoned. Suppose God either to decree, or but to foreknow the freest, most contingent act, and there will be a logical impoBsihIlity in order of couBeqnence, that it should be otherwise than he so decreetb or foreseeth. Bat that inferreth no natural impossibility in the thing itself: for God doth not decree or foresee that snch a man's fall shall be impossible, but only ' non fulurum.*

Direct. IV. ' lu a special manner take heed of the conopa-ny and dotilrine of deceivers; yea, though they &ee;ui dioaI religious men, and are themselves fir&t deceived, and tliiok they are in the right. And tnke heed nffiUling into a dividing party, which scpamteth from the generality of the truly wise and godly ijeopleP.' For this hath been an ordinary introduction to backsliding ^ fidac doctrine halh a mighty power on the heart. And he that can separate one of the sheep from the rest of the flock, hath n fair advantage to carry him awayi.

Diivtl. V. ' Be very watchful against the sin of prid«-^ especially pride of gifts, or knowledge, or holiness, whicli some call spiritual pride ;* for God is engaged to cast down

•■ Ran. (i. ft), f 1. ■ Itcb.iil.G.14.

Hw. tii, i,3. Hi. ^ &c«Koni.«i). lo. IJ.

• G*l.v.4. ■• llth.iv. 11.

* M«|I. t. ft,

1 Tlli;ji. V. K, 13.

CHAP. XXVI.] CHRISTIAN ECONOMICS.

377

the proud. " PiiJe goeth before dostrtiotion. and an haughty spirit before a fall'." Satan assaulted our tinst partnts by that way that he fell himself; and his biicci^sh tmcou-rag^th bim to try the. same way with their posterity. And, alus, how greatly liath he succeeded through all ages of tlie world till now!

Direct, vi. * Take heed of a divided, hypocritical heojt, whicli never wus finiily resolved fur God, upon expectation of the worst, nnd upon terms of self-denial, nor was ever well loosed from the love of this present vorld, nor firmly believed the life to come.' For it Ib no wonder tbaLhe fall-eth from grace, who never had any grace but common, which never reneweJ hts soul. It is no wonder tliat fal«e-hearted friends forsake ns, when their interest rvquinsth it; nor that the seed which never bad depth of earth, doth bring forth no fruit, but what will wither when persecution shall arise, or that which is sown among thorns be choked'. Sit down and count wha.t it will cost you to be Christiann, and receive not Christ, npnn mistakes, or with rcRerves.

Direct, vii. ' Take heed lest the world, oruiiy thing in it, steal again into your hearts, and seem too sweet to you.' if your friends, or dwellings, or lands and wealth, or honours, begin to grow too pleaaant, and be overloved, your thoughts will presently be carried after them, and turned away from God, and all holy afl'ection will be damped and decay, and grace will fall into a consumption. It is the love of money that is the root of all evil; and the love of this world which is the mortal enemy of the love of God. Keep the world from your hearts, if you would keep your graces.

Zfired. vrii. • Keep a strict goveruraent and watch over your fleshly appetite and sensed' For tJie loosing of the reins to carnal lusts, and yielding' lo the importunity of sensual desires, is the most ordinary way of wasting grace, and falling off from God.

Dired. IX. ' Keep as far a& you can from temptalious, and all occasions and opportuuitieK of sinning.' Trust not to your own strength ; and be not so foolhardy as to thrust yourselves into needless danger. No man is long safe that

' Pruv.iLvi. 18. ' Mul.Aiii. Lute .L.te. 89.33.

■ Rtmii •ill. 19. iiii.i3,14.

CHRISTIAN DIKECTOKV.

[PART XI

staodeth al the brink of ruin ; if the tire and straw be long near together, some spark U like to catch H.t last.

DtTtcl. X. ' Incorporate youiBelvcs into the coinmunioi) of Baiiite, and go along with them that go towards heaven, and engage yourselves m the constant use of all those uiciuts which God bath appninted you to ut^e for your perseverance; especially take heed of aa idle, slothful, unprofitable life: and keep your graces in the most lively exercise; for the slothful ia brother to the vra&ter;' and idleness cotutumctii orcorrupt«th our spiritual health and streagth, as well us our bodily. Set yourselves diligently to work while it is day, and do all the good in your places, that you arR able; for it is act8 that preserve and increase the habits ; tuid a religion which consigteth only in doing no hurt, ia m> bfc-lese And corrupt, that it will quickly perish.

Direcl. XI. ' Keep always in thine eye th« doleful caw of a backslider' (which I opened before). O what horror w waiting to seise on their consciences ! How many of tbem hnvc we known, that on their deathbeds have lain ruuriogin the ongoish of their souU, crying out, " 1 ftni utterly forsaken of Ood, becaUBS 1 have forsaken him I There is no mercy for such an apostate wretch : 0 that I had never been born, or had been iiny thing rather tlian a man ! Cursed he the day tiiat ever I hearkened to the counsel of the wicked, ami that ever I pleaned tliis corruptible flesh, to the utter undoing of my soul! O that it were all lo do again! Take warning by a mad, besotted sinner, that have lost my soul for that which I knew would never make roe satisfaction, and have turned from God when 1 had found him to he good and graciouH." O prepare not for such pang« as Iheu, or worse than tlieee in endless desperation.

Direct.'S.M. ' Make not a small matter of the be}>;iDniaub of your backsliding.' There are very few that fail quii« away at once, themisery creepeth ou by inseu»ible degrecA. You think it Q small matter to cut short one duty, and omit another,and be negligent at another; and to entertain some pleasing thoughts of the world; or first to look on the forbidden fiuit, and then to touch it, and then to taste it; but this is the way to that which is not small. A tliought, or u look, or » taste, or a delight halli begun that with many, which never stopt, till it had shamed them here, and damned them forever.

CUAf. XXVIl.] CUKUIIAN KCONOHICS.

379

. ^-(f

CHAPTER XXVII.

DireclUmsJur the Poor.

Thkeb Lb ou condition of life eo low or poor, but may be sauctified, and fruitful, and comfortable to us, if our owa mistmderatanding, or sin and negligence, do uot pollute i( or irabitter it to us: if we do the duty of our conditiou faithfully, we shall have do cause to murmur ut it. Ther&' fore I shall here direct the poor in the special duties of their condition; and if they ^vilL but conscionably perform them, it will prove a greater kindness to them, than if I could deliver them from their poverty, and give them as much riches as they detsire. Though L doubt thiti would be more plea»-ing to the most, and they would give me more thanks for money, th^n for teaching them how to want it.

Direct, i. ' Understand first the use and estimate of gdl earthly things : that they were never made to be your |>o(>-lion and felicity, but your provision and helps in the way to heaven".' And therefore tliey are neither to be e&timated nor desired simply for themselves, {i'oT so there is nothiag good but God,) but only aa they are meana to the greatest good. Therefore neither poverty nor riches are aimply to he rejoiced in for themselves, bs any part of our huppinenH ; buttKat condition is to be desired and rejoiced in, which af-fordeth lis the greatest helpj* for heaven, and that condition only is to be lamented and digliked, which hindereth us most from heaven, and from our duty.

Direct. II. 'See therefore that you really tnke all tbetie things, as matters in themselves indiffereat, and of small concernment to you; and as not worthy of much love, or care, or sorrow, further than tliey conduceto^jreaterthings--' We are Hke runners in a race, and heaven or hell will be oWr endj and therefore woe to ua, if by looking aside, or turn* ing back, or stopping, or trifling about these matters, or burdening ourselves with worldly trash, we should lose the race, and lose uur ^iouU. O sirtt. what greater matters thun

* Pror, ixviii.6. Jamciii, 3.

CHKIS'llAN DIKECTORV. [PAKT It.

poverty or riches liave wB to ramd ! Can those soiiU that must filiortly he in lieaven or lieH, have time to beHtow any serious thoughts upon these imiiertinencies? Shall we ko mucli as " look at the temporal thiiige which are »een, tii> etead of the things eternal that are unseen''.'" Or shall we whine under thoi^e li[rht afflictions, which may be no improved, as to " work for us a far more exceediug and i^temal weight of glory'^T' Our preeent " life is not in the abim-dance of the things which we possess'^j" much less is our eternal life.

Direft. in. 'Therefore take heed th^t you judge not of God's love, or of your happinesa or misery by your licht^s or poverty, prosperity or adversity, a* knowing that they cunuf alike to aU%' aud love or hatred i$ uot to be discerned by them; except only God's couimon love, an they are common mercies to the body. If a Kurgeou ir> oot to be taken lor a hater of you, because he letteth you blood, nor a phv-Bician btxau&G he purgeth his patient, uot a father becaose he correcteth his child; much less i» God to bejud(*ed au enemy to you, or unmerciful, because his wiKdom and not your folly di^poseth of you, and proportiuneth yourestatoe. A carnal mind will judge of its own happineus aud the love of God by carnal things, because it savoureth nut spiritual mercies: but grac^ giveth a Christian another jud^^eut, relish and desire: ns nature Ketteth a man above the food and pleasures of a beast.

Direct. IV. 'Stedfastly believe that Ood is everyway fitter than you to dispose of your estate and you ^' He ia infinitely wiBe, and knowcth whotis best and fittest for you; he knoweth beforehand what ^ooH or hurt ony »itat« of plenty or want will do you: he kuoweth all your corniptiona, and what cotiditlon will most conduce to tstivngthen them or destroy them, and which will be your greatent t«mpta> tions and snares, and which will prove your safest stale; much better than any physician or parent Icnowcth how to diet his palieut or his child. And liis love and kindiieaa are much greater to yon, than year's are to yourself; and therefore he will not be wanting id willingness Ln do you good : and his authority over you is absolute, and Ihereforc

* »Cor.i». ts. • Vtr.n. ■• UUxO. ti.

*BodM.a 1*. it. 9,3. 'PmLi.I*. lSuii.U.7.

CHAP. XXVII.] CHHI8TIAN ECONOMICS.

381

his diRpt^sal of yon muet be unquestionable. " It is the Lord : l€l him do what sceineth Iiini good *." " TIil* will of God should be the vest and satisfactioo of your wills''." ; Direct, v. ' Stedfastly believe that, ardtnorily, ricliee arc fiiriBOre dangerous to the eoul than poverty, and a greater hihdmnce to men's i^alvatiuii.' Believe I'xperii^nce; huw few of the rich and rulers of the earth are holy, heavenly, self-denying, mortified men? Believe your Suvioiir. "How hardly eball they that have riches enter into the kiugdou of God ! For it is enitier for a camel to go through n needle's eye, thun for a rich man to enter into the kingdom of God. And they that heard il said, who then can be saved? And he said. The thiiige which are impossible with men, are possible with God'." So that you tjec the difficulty is 60 gl^t of saving such ab arc rich, that to men it is n thing impoaai-ble, but to God's omnipotency only it in pusiiible. So 1 Cor. i. 26. " For ye see your cttlliiig, brethren, how that not many wise men after the Hesb, not muny mighty, not many noble are called." Believe thia, and it will prevent many .dangerous mistakeB.

1 Direct. ¥ii ' Henue you may perceive, that though no man must pray absolutely either for riches or poverty, yet of the two it i^ more rational ordinarily to pray againat riehea thiin for them, and to be mlher troubled when God Tuaketh uh rich, than when he nmketh us poor.*' {I mean it, in respect to ourselves, as either of them eeemeth to conduce to our oWD good or hurt: though to do good toothers, riches are mote desirable.) This cannot be denied by any man that believeth Christ: for no wise man will long for the hindrance of his salvation, or pray to God to make it as hard a thing for him to be aaved, us lor u camel to go through a. needle's eye; when salvation is a matter of eucb unspeakable moment, and our strength is so email, and the difiicul-tieti so many and great already.

Object. ' But Christ doth not deny but the difficulties to the poor may be as great.' Ahsw. To some particular persons upon other accounta it may he so ; but it ia clear in the text, that Christ speakvth comparatively of such dilficuUieit lut the rich had more than the poor.

Object. ' But theu how are we obliged to be thankful to I I I Stm. ill. IR. ^ Adaui. 14. ■ LiikciviiL li,1S.«7.

G*hI for giviojf usriclies, or biessing our labours^ ?' Aasie. I. You musl be tbankful for tliem, because in their own nature they are good, and it is by accidiCiit, througb your own corruption, thattbey 1>ccame so dangerous. 2. Because you may do good with them to others, if you have hearts to ase them well. 3. Because God in giving ihcni to you rather than to others, doth signify (if you are his children) that they are fitter for jou than for others. In Bedlam atMl umoog foolish children, it is a kindne&s to keep 6re, and swords, and knives out of their way : but yet they are ueefii] tu people that have the use of reason. But our fully in Rpi< ritual matters is so gieat, that we have little cause to be too eager for that which we are inclined no dangerously to abase, and which proves the bane of moat that hare it.

Direct, vn. ' See that your poverty be not the fruit of your idleness, gluttony, drunkenness, pride, or any other flesh-pleaaing «in ^' For if you bring it thus upon yourselves, you can never look that it should be sanctified to your good, till sound repentance have titrucd you from the Hin: nor are you objects worthy of mucJi pity from man (except as you are miserable sinners). He that mther chooseth to have liis ease and pleasure, though with want, than to have plenty, and to want his ease nud pleasure, it is pity that he should have any better than he chooseLh.

1. Slothfulneaii and idleness are sins that naturally teod to want, and God hath cauiied them to be punished with poverty ; as you may see Prov. xii. 24. 27. xviii. 9. xxi. 26. xxiv. 34. xxvi, 14, 16. vi. 11. xx. 13. Yea, he com-mandetb that if any (that is able) " will not work, neither should he eat"'." In the sweat of their face must they eat their bread: and " six days must they labour and do ktl that they have to do "." To maintain yotir idlenesB is a bid in otheri*. If you will please your fiesh with ease, it niual be displeased with want \ and you must sufier what you chooRe.

2. Gluttony and drunkenneRR are such heastlv devouren of mercy, and abusers of mankind, that shame and poverty

■are their punishment and cure. " Be not among wine-bib-

^ SBil^ Ariilippui to Diiiiiyinii, QiiMidn lupicnla t^bam, ail'ii Soenitm \ nww pnunUrnm egFiM.«il t> trtA. Dicg. La«r1. lib. ii. wcl. 78. pL ltd,

> I Cor.i^S.1. " iTttcM-iii. in. • 0«n.8L IVl

^

CHAP. XXVII.] CHRISTIAN ECONOHIClf.

383

bers, aaionget riotous eaters of flesh : for the tlruiikard mid the glutton shall come to poverty, and drowsiness shall clothe a man with rags "." It in not lawful for any man to feed the greedy appetites of such : if they choose a shoit excess heforfe a longet coinpetency, let fhem have their choice.

^ 3. Pride also is a most conEuming-, wasteful sin : it sa* crificeth God's mercien to the devil, in serving him by them, in his firstborn sin. Proud persons must lay it out in pomp Riid gaudinesH, to set forth themselves to the eyes of othen ; in buildings, and entertainments, and iine clothes, and curio-fiities: and poverty is also both the proper pimiMhiiient and cure of this sin ; and it is cruelty for any to save them from it, and resist God, that by abasing them takes the way to do them good''.

4. Falsehood aUo and deceit, and unjust getting tend tc poverty ; for God doth often, cv«n in this present life, thus enter into judgment with the unjust. Ill-gotten wealth is like fire in the thatch, and bringeth ofttimes a secret curse and destruction upon all the rest. The same may be said of tinmerciftiliieas to the poor; which is oft cursed with poverty, when the liberal are blest with plenty''.

Itirect. \i\i. * Be acquainted with the special temptations of the poor, tliat you may be furnished to resist them.* Every condition hath its own temptations, which persons in that condition must specially be Fortified and watch against i and this is much of tlie wisdom and s«.fety of a Christian.' Tempt. 1. One temptation of poverty will be to draw y6u to think more highly of riches and honours than you ought; to make you think that tlie rich are much happier than they are. For the world is like all other deceivers; it is moflt esteemed where it is least known. They that neventried a life of wealth, and plenty, and prosperity, are apt tn admire it. and think it braver and better than It is. And so you may be drawn as much to overlove the world by want, as other men by plenty. Against this remember, that it is folly to admire that which you never tried and knew; and mark whether all men do not vilify it, that have tried it<tio the last: dying men call it no better than vanity aad deceit.

" Prw».»«in,J«,ai. PpmT.M.S. iiii. S3, ivi. la.

« Prav. kI. «*,!$■ In.»ni. 8. Pnl. IkiI». 91, ««. f3, (fi. S4, SS.

CHRISTIAN DIRECTORY.

[part ii;

And it is rebelliouB pride in you ao far to contradict the wisdom of God, as to think most highly of that conditioD, which he halh judged worst for you ; and to fall in love with that which he detiieth you.

Tempt. II. The poor will aUo be tempted to overmuch cart'about their wants aud worldly matters'; they will think that necessity requtreth it in them, and will excuse tliem. 80 much care is your duty, as \& needful to the rlj^ht doint^ nf your work. Take care how to discharge your owo duties ; but be not too careful about the event, wbich belongs toOod. If you will care what yon should be a.ad do, Ood will ca.i'e suKicieiitly what you sliall have*. And so be it yuu faithfully do your buMinexs, your other care will add no* thing to the success, nor make you any richer, but only vei and disquiet your minds. It is the poO'r as well aa tbc ricb, that Gfld hath commanded to be careful for nothiug, and to cast all tlii:ir care on liim.

Tempt. III. Poverty also will tempt you to repining, impatience and discontent, and t.(> fall out with others; which becuu&e it is one of the chief temptations,! will speak to by itseJf anon.

TewjH. IV. • Also you will be tempttd to be coveting after more ; natan malceth poverty a tinare to draw many needy creatures, to greater covetouBuesa than many of tbb rich arc guilty of; none thirst more eagerly after moref and yet their poverty blindeth them, so that th<;v cannot xee that they are covetouii, or else excuRe it an a justifikble thing. They think thattheydesire no more but necesuBrie*, and Uiut it is uot covetouencss, it' they desire not sapor* flaitie». Bat do you not covet more than Ood allotteth you r And are you not diecoDtent with his allowance ? And doth not he know best what is uece»aary for you. luid what superfluous? What then in covetou»ne»s, if this be not?

Tempt. V. Also you will be tempted to envy the rich, and to censure tliern in matters wliere yon are incompet«ot judges. It is usual with the poor to apeak of tlie ricb with envy and censonousness; they call them covetous, m«rely because they are rich, especiallyif they give them nothing; when they know not what ways of necessary exp^nce they have, nor how many othero they are liberal to.

riMlECB.*!. •lUtu ri. iPel-*. r. PliiLi*.«.

CHAP. XXVll.] (:HRIt>riAN ECUNOMICS.

3&5

that theyaie unacquainted with. Till youttve their accounts you are unfit to censure them.

Tempt. Yi. The poor also will be tempted to use unlawful means to supply their vant«'. How many by the temptation of necessity hn,ve been tempted to comply with siu-n«rti, and wound their coD&ciences, and lie and flatter for favour or preferment, or to cheat, or steal, or overreach! A dear price! to buy the food that periBhetli. with, tbe loss or hiuard of everlttsting life; and loi^e their bouU to provide tor their flesh!

Tempt. VII, Also you will be tempted to npglect your souls, and omit your spiritual duties, and as Martha, to be troubled about many things, while the one thing needful is forgotten; and you will think that necessity will excuse all this; yen, !«ome think to he snved, because tbey are poor, and say, God will not punish them in this life and another too. But alas, you are more inexcusable than tha rich, if you are ungodly and mindless of the liiit: to come. For lie that will love a life of poverty and misery better than heaven, deserveth indeed to go without it mm-b more than he that preferred! a life of plenty and prosperity before it. God hath taught you by his provideace to know, that you must either be happy in heaven, or no where;—if you would be worldlings, and part with keaveu lor your part on earth, how poor a bargain are you like to make? To love rags, and toil, and want, and sorrow, better than eternal joy and happiness, i» the most unreasonable kind oi ungodiiness in the world. It is true, that you are not called to spend so many hours of the week-days, in reading and meditation, as somethatharegreater leisure iire; butyou have reason to seek heaven, and set your hearts upon it, as much as they; and you must think of it when you are about your labour, and take those opportunities for your spiritual duties, which are allowed you. Poverty will excuse ungodliness in none! Frothing is so necessary as the liervice of God and your salvation ; and therefore no necessity can excuse you frnni it". Head the caise of Mary and Martha: one would think that your hearts should be wholly set upon heaven, who have nothing else but it to tru&t to. The poor have few^r hin-I drances than the rich, in the way to lite eternal ! And God

I ■Pn».>ni.e,9. J«Ui>>L)iT. « l^kc t.4l.4«.

CHRISTIAN DIlCECirOBY.

kPARTU.

will aave no man becauBC he is poor; but contlemn poor and rich thai are ungodly.

Tentpt. vtii. Another ^eat temptalion of the poor, is to neglect the boly education of tbeil' children; bo tbat io most pluces, there stre none %o ignorant, and rude, and hea-theniah, and unwilling to learn, as the poorest people and their children; they never teach them to read, nor teach them any thing for the saving of th«ir souls ; and they titiaJi that their pov«rCy wtU be ;in excuse for all. When reason telleth them, that none should be more careful to help their children to heaven, thua they that can give them iiotiung upon earth.

Direct. IX. ' Be acquainted with the special duties of the poor; and carefully perform them.' They are theDe,

1. Let your autferings teach you to contemn the worhl; it will be a happy poverty if it do but help to wean yOM affe<^tionH from all things, below ; that you ml as little b] the world as it deserveth.

3. Be eminently heaveulyminded; the less you havt or hope for in thin life, the more fervently seek a better*. Yoa are at least as capable of the heavenly trcasurea aa ilte greatest princes ; God purposely i^traiteneth your condition in the world, that ht; may force up your hf^arls uitto lumaelt, and teach you to «e«k first for that which indeed in worth yonr seeking'.

.. 3. Learn to live apou God alone; study hia goodocM, and fnithfiilne»», and nlUi^uliiuiency; when you have not i place nor a frieud in tlie world, that you can comfortably betake youraetveB (o for relief, retire unto God, aiid tnut bim, and dwell the more with hiok'. If your poverty have bat this elfect, it will be better to you than all the richea in ihe world.

4. Be laboriouft and diligent in your callings; both precept and nec4-suity call you unto thi^i; aiu) if you cheerfully serve him in the labour of your liandii, witli a heavenly and obedient mind, it will be as acceptable to him, as if you had spent all that lime in more spiritual exercisea ; for he bad rather have obedience than sacriftue; atud all things are

« Phil. ill. 1&.«0,«. tC«r.*.7,8.

> Hati. ri. S3.19—tl<

»G«l.U.fa. PHl.liiBr. SS—XK. tCaLklO.

,GHAP. XXVll.] CHRISTIAN ECONUMlCS.

387

purBimd ssmctif)«<l to thf! pure; if yon cheerfully serve Ood iu the meniiest wOTk, il la tbe moFe acceptuble to him, by how much the more subjection and submifflion there is la your obediencfi*.

5. Be humbte and aiibntiBsive unto all. A poor man proud is doubly hateful: and if poverty core yoitr pride, and help you to be trely humble, it will be no small iJieicy to you''.

6. You are specially obliged to mortify the flefth, aad keep your senses and appetites in subiectioti; b(reaus« you have greater helps for it than the rich : you have not bo many baits of luat, and wantonness, and glnttony, and voluptuousness as they.

7. Your corporal wants muat make you more sensibly remember your spiritual wants; and teach you to valae inpiiittial blessings; think with yourselves, if a hungry, cold and naked body, be so great a calamity, how much greater is s guilty, graceless soul! a dead or a diseai^ed heart? K bodily food and neceaaariea t£te &o desirable, O how desirable is Chriat, and his SfpLrit, and the love of God and life eternal ?

8. You mu«t above all men be careful redeeraerg of yonr time; especially of the Lord's day; your labours take up so much of your time, that yon must be the mote carcfiil to catch every opportnnity for your souls! Rise earlier to get haJf an hour for holy duty ; and meditate on holy things in your labours, and spend the Lord's day in special diligence, and be glad of such seasons; and let scarcity pYo-ierveyoM appetites. Tji-i •'^« ■ ■" ' ,i-..^. Vi-'''-<''* »^'

9. Be willing to die; seeing the world giveth you 80 cold entertainment, be the more conteQt to let it go, when God ahaJl call yoa; for what is here to detain yoor hearts^

10. Above sJl men, you should be most fearless of sufferings from men, a,nd therefore true to God and conscience': for you have no great matter of honour, or riches, or pTea-snre to lose ; as you fear not a thief, when you have nothing for him to rob you of. ''

11. Be specially careful to fltyour children al^ofor Kii!-

> EpIii>B.i'. as. Procnl-fa. 1 Sw*.»«. 83. i! Thru. iii.S. UK ' Proi'. iTiii. ?S.

rt«4 •

CHKIKTIAN DIRECTORV.

[fakt

I[.

ven: provide thetn a portion wliicb i» better than a king-doot; for you cati provide but liltte for them in the world.

12. Be exemplary in patience and coDteQt«dDeft8 witb your state: for that gra.ce should be tlie strongcfit in uh, which is most exercised i and poverty caJleth you to the frequent exercise of this.

Direct, x. 'Be specially furnished with those reasons which should keep you in a cheerful contentedoess with your state; and may auppreas every thought of aiixiety and discontent.' As 1. Consider as aforesaid, that that is the .best condition for you which hclpeth you bctit to heaven; and God best knoweth what will do you good, or hurt. 2. That it is rebellion to grudge at the will of God ; which must dispose of US, and fihould be our rest. 3. Look over the life of Christ, who chose a life of poverty for your eakes ; and had not a place to lay his head. He was not one of the rich and voluptuous in the worldj and are you grieved to be conformed to hiin°. 4. Look to all bis apostles, and most holy servants and mnvtyrs. Were not they as ^reat sufferers an you.' o. Couhider that the rich will shortly be alias poor aa you. Naked they cainc into the world, and naked ihey must go out; and u little time makes little diHer-cncc. b'. It i» no more comfort to die rich than poor; but oftually much less : because the more pleasant the world is to them, the more it grievetli them to leave it. 7. All man cry out, that the world is vunity at last. How little is it valued by a dying man? And how sadly will it coHt him off! 8. The time is very short and uncertain, in which yoM must enjoy it: we have but a few days more to walk aboai, and we are gone. Ala», of how Muall concernment is it, whether a man be rich or poor^ that is ready to step into another world? 9. The lore of tliis world drawing the heart from God, i8 the common cause of men's damnation: and ia not the world more likely to be over-loved, when it enter-taineth you with prospeiity, than when it usetli you like ao enemy f Are youdispleased. that (lud thus hrlpeth to save you from the most damning sin .' Andtlialhi- maketh not your way to heaven more dangerous? 10. You little know the troubles of the rich. He that hath much, hath much to do ivilli it, and much to care for; and many perRonR to dftal wltht * put »l 7—9.

nJIAP. XXVIIl.] CHRISTIAN ECONOMICS.

380

and more vexations than you imagine. 11. It is but tbe fleah that ttufi'ereth ; and it furtbert'th your mortiBcation of it, 12. You pray but for your daily bread, and therefore should be contented with it. 13. Is not God, and Christ, and heaven, enough for yovi1 Should that man be discontent that must live in heaven ? 14. Is it not your lust, rather than your well-informed reason that repineth? I do but name aJl tliese reasons for brevity: you may enlarge thera in your meditations.

CHAPTER XXVIIl.

Directions for Ike Rich.

I HAVE said so much of this already, Part j, about co-vetousness or worldliness, and about good worltB, and in my bonk flf " Self-denial." and that of " Crucifying the World ;*' that my reason commandeth me brevity in this place *.

Direct, i. ' Remember that ttuhes are no part of your felicity ; or, that ifynu have no belter, you are undonemeo.' Dare you say. that they are fit to make you happy ? Dare you say, that you will take them for your part? and be content to be turned off when they forsake you? They reconcile not God ; they save not from his wrath; they heal not a wounded conscience; lliey may please your flesh, and adorn your funeral, but they neither delay, nor sanctify, nor sweeten death, nor make you either better or happier than the poor. Riches are nothing but plentiful provision for tempting, corruptible flesh. When the flesh is in the dust, it is rich no more. All that abounded in wealth, ainoe Adam's days, till now, are levelled with the lowest in the duet.

Direct. 11. ' Yea. remember that riches are not the smallest temptation and danger to your souU.' Do they delight and pleaMc you? By that way they may destroy you. If they be but loved above God, and make earth seem better for you than heaven, they have undone you. And if God

■ .Scr nioTF In in j ' Life of Faith.'

u

^

CHB15TlAy PIKECTORY. [PART IT.

recover yoji not, it had been better for yoa to have be«ai worms or brutes, Oian such deceifed, luiserable souls. It is not for nothing, tJial Christ giveth you ko many i«rrible wwpingg about richfis.aQd so describ^th the folly, the danger, and the misery of the worldly rich^ And telleth you how hardly the rjcU are saved. Fire bumeth most, when ii ha-th nio^t fuel; and riche» are the fuel of worldly lore, and

fleshly lu»t%

Dirtcl. 111. * Underewind what it iB to lo»e and tmrt in worldly prosperity and wealth,' Many here deceive tbcia> selves to their destruction. They persuade themselven. that they desire and use their riches but for necessity ; but that they do not love them, nor trust in them, because they can say that heaven i^ better, ftad wealth ^ill leave a% lo a grave! But do you not love that ease, that greatnifas. that domination, that fulnetts, that satisfaction of your appetite, eye, and fancy, which you cannot have without your wealth f It i& fleshly lust, and will, and pleasure, which camal worldlings love for itself; and then they love their wealth foi these. And to trust in richeg. is not to trust that they will neier leave you; for every fool doth know Oie (^uutruj* But it is to rest, and quiet, and comfort yourmiqda in tbetn, ais that which most pleas^th you, ojid makelh you well, or to be as you would be. Like him in Luke xii. 18^ It), that said, " Soul take thy ease, eat, drink, and be merry, thou hastenough laid up for many years." Thta is to lovu and truKt in riches.

Direct, iv. 'Above all the deceits and dangera of Ihii world, take heed of a secret, hypocritical hope of recouuiliitg the world to heaven, so as to make yoii a felicity of both; and dreaming of a compounded portion, or of iterviug (iod and mammon.' The true 8t4te of the bypocnte's heart utd hope is,' To love his worldly prosperity beat, am) detfirv to keep it as long m he can, for the enjoyment of his flesbJy pleasures ; and when he must leave this world agatnol hu W(U> he bopeth then to have heaven as his reserve; bec«UKe he tbifiketJi it better than hell, and hi-t tongue can &ay. III* better than earth, ihou(^h his ivUl itnd atfection« wy tbi contrary.* If lliis be your ca»c, llie Lgtd have mercy

« UUilUl?—]!). *n.i»-ai.JM. xtSl.vi—w, i*. ' 1 jDkn U. 15. IIS. Hai».iHi. 19, tfc

CHAP. XXVni.] t-HKISTlAN K^'ONOMICK.

upnn you, and gire vnD a more believing, MpirituBl mind, or else you are lost, aud yon and your treaswre will (lensh togethef.

Direct. V. ' AccordiDf^ly take heed, lent when you neem to resign yourselvcR, and all that you have to Ood. tlierv should be a eecjet piirpn«e at the huart, that you will never be undone in the world for Christ, nor for the hopes of a bett«r world.' A knowing hypociite is iiol i(rnonmt, that the terniH of Chnnt, proposed in the Gotspel, are no low«r than Ibniaking all; and that in baptism, and our corcnaat with Christ, all mnst he designed and devoted to him, and th« cross taken up inntead of all, or else we are no Chria-tians, as being not in covenant with Christ. But the hypo-crit4?'s hope is, that thongh Chrixt put him upon these pro-miHei^j he will never put him to the trial tor pcrforniRnce. nor erei' call him to forsake a.11 indeed: and therefore, if ever he be put to it, he will not perform the promise which he hath made. He is like a patient that promixeth to be wholly ruled by his physician, as hoping that he will put him U|>on nothing which he cannot bear. But when the bitt«r potion or the vomit cometh, he aaitb,' I cannot take it, 1 had hoped you would have ^ven ms -gentler physic'

Direct.v\. 'And accordingly take heed lest while you pretend to live to God. and to u«e all that you have aa his atewarde for his service, you should deceitfully put him oil' with the leavings of your lusts, and give him only so much as your fleah can spare.' It is not likely that the damned gentleman, Luke xvi. was neverused togive any thing to the poor; else whatdid beggars use his doors for? When Christ promiseth to reward men for a cup of cold water, the meaning is,when they would give betterif they had it. lliere are fewrich men of all that go to hell, that were so void of human compassion, or of the sense of their own reputation, as to give nothing at all to the poor: but God will haveall, though not all for the poor, yet all employed as he commandeth ; and will not be put off with your tithes or scraps. His stewards confess that they have notliing of their own.

Ihrtet.wu 'Let the use of your riches in proepenty •hem, that you do not dissemble when you promise to forsake all for Christ in trial, rather than foraake him.' Vou Diay know whether you ate true or false in your covenant

tHHISTIAN UIRKCTOKV. [PAKT It.

with Chriet, and what you would do in n d«y of trial, by what you do in your daily course of life. How can that man leave all at oqc*.' for Cliri^t, that caniioL daily serve him with Ills rich«s, nor leave that little which God refiuirctb* in tli€ discharge oC his duty in pious and charitable works ? What i»itto leave all for God, but to leave all lather thau to sin agaiust God 1 Aod will he do that, who daily »ianelb against God by oniiasion of good works, because lie cannot leavv some part ? Study as faithful stewards, to serve God to ^le utmost, with what you have now, and tlien you may expect that his grace ehoiild enable you to leave all in tnal, and not prove willioriTif; hypocrites and apostates.

Direct viri. ' Bu not rich to yourselves, or to your fletih-ly wills and lusts: but reuit-mber that the rich are bound to be ftpii'itual, and to mortify the dcsh, as well as the poor/ Let lust fare never the letter for all the fulness of yourev tates. Fast, and humble youi souIk never the less; please an inordinate appetite never the more in meat and drink; live never the more in unprwfitable idleness. The rirh muKt labour as constantly as the poor, though not in the same kind of work. The rich must live soberly, temperately, and heavenly, and must as much mortify all fleiihly desires ag the poor. Yuu have the »anie law and maitter, and have no more liberty to indulge your IusIk; but if you live after the tlesli, you aholl die ds well as »Qy other. O the partiality of carnal minds ! They can see the fault of a poor man, that g;o-elh sometimes to an alarhouse, who ptrhupH drinketfa water (or that which ia next it) all the week; when tliey never blame themselves.who scarce miss a meal without wine, and strong drink, and eating that which their appetite desireth. They think it a crime in a poor man, to spend but one day in many, in ttncb idleness, as they themselves spend most of their Itvei! in. Gentlemen think that their riches allow them to live without any profitable kibour, and to gratify their Hesh, and fnredelicioutily every day : ax if it were their privilege to be sensual, and to he damned''.

Dirert. tx. ' Nay. remember that you are called to lar greater iielf-denial, and fear, and wa(clifulne»s a^nst sen-Huality, and wealthy vices than the poor are.' Mortiticn-lionieas neceHkary to your Kalvation, as lu theirs, but much < Ram.«iiLl.5—9kl3v

CHAP XXVIIl.] CHKIltTIAN ECONOMICS.

393

more difficult. If you live after the fleeh, you Ahall die at* well aa they. And how much stronger are your tcmpta-Lioii9 ! Is not he more easily drawn to gluttony or excess in (quality or quantity, who lialh daily a tabl<* of plenty, and enticing delicious food, before liira, than he that never 8eeth such a. temptation once in half a yevki'i Is it uot harder for him to deny bis appetite who hath the baits of pteasuit meatt) and drinks daily set upon his table, than fur hicu that i)t seldom iti aight of them, and perhaps iu no possibility of procuring them; and therefore hath nothing to solicit his appetite or thoughts.' Doubtless the rich, if ever they will be aaved, must watch more constantly, and set a more resolute guard upon the Hesh, and live more in fear of sensnati-ty than the poor, as they live in greater temptations and dangers.

Direct, X. ' Know therefore particularly what are tli« temptations of prosperity, that you may makv ;i particular, prosperous reaistance/ And they are especially these,

1. Pride. The foolish heart «f man is apt to swell upon the acce»&iou of ao poor a matter a.a wealth ; and men think they are got above their neighbours, aad more honour and obeisance is their due, if they be but richer.

2. Fulness of bread. If they do not eat till they are sick, they think the constant and costly pleasing of their appetite in meats and drinks, is lawful.

'S. Idleness. They think he is not bound to labour, that can live without it, and hath enough.

4. Time-wasting sporl» and recreationti. Tliey think their hours may be devoted to the flesh, when all their lives are devoted to it: they think their wealth alloweth them to play, and court, and compliment a.way that, precious time, which no men have no more need to redeem; they tell God that he hath given them more time than they have need of; and God will shortly cut itolf, and tell them tirnt they shall have no more.

5. LuFtt and wantonness, fulness and idleness, cherish both the cog^ltations and inclinations unto filthiness : they that live in gluttony and drunkenness, are like to live in chambering and wantonness.

fj. Curiosity, and wasting their lives in a umltit^ide of little, ceremonious, unprofitable thingx. to the exclusion of

CHKISTIAK DIRECTORY. [PAKT II,

Uie great btiHineHsea of life. Well may we say, that tuca's iitatii are their jailors, und their feLlers, whea we see to what a wretched kind of life, a. multitude of the Hub (especiaUjr ladiett and ^eiitl«womea) do condeiuu themK«lves. I should pity one in bridewell, that were but tied so to spend their time; when they have poor, ignorant, proud, worldly. pe«rish, hypocritical, ungodly souls to be healed, and a life off^raat arid weighty business to do for eternity, ihey have so many little things all day to do, that leave them liule time to converse with God, or with their coiisciences. or to do any thi ng that ib really worth the living for: they have ea many Ane clothes and omamenlo to get, and ufre; and »o many rooms to beDutify and adorn, and ho many servants to talk with, that attend them, and so many dinheH and sauc#s to hetipeak, and so many flowers to plant, and dress, and walks, and places of pledsaro to nntnd ; and so many visitor.' to trntertaiti with whole hours of unprotitnhle talk ; and su many gr«at persons accordingly to vinit; and so many laws of uercniony aiid coniptimeDl^to observe ; nnd so maiiy gameK to play (perhaps) and »o many hours to sleep, that the day, the year, their Utcs are gone, before they could have wbtW to kuow what they lived for. And if God had but damned them to spend their days in pickmg Btrawe or filling a bottomless vessel, or to spend their days as tlicy choose them* aelve» to »pend them, it would have tempted ue to think him unmerciful to hiscrcatures.

7. Tyranny and oppresition: when men are above others, how commonly do they think that their wilk must hv fulfilled by all men, and nonemuekt cross them, and they live a» if all otliers below them were as their heastK. that are made for them, to serve and please them.

IXrecl. Ki. ' Let your fruitfidness to God, and th« public good, be proportionable to your possessions.' Do as mnch more good in the world tlian the pour, as ynu are better furnished for it than they. Let your servantji have more time for the learning of God's Word, and let your families be the more religiously itmtructed and governed. To whom Ood ^v«th mucli, from them he doth expect much.

Dirfti, XII. ' Do not only lakeoccamont^ of doing good. when theyare thru*tupon you; but study how to do oU the

I^CHAP. XXVn.] CHRISTIAN BCONOHICS.

.383

b«r8, amongst riotous «at«rs of fleah : for the drunkard and the glutton shall come to poverty, and drowsineas shall clotlie a man with rags °." It is not lawful for any man to feed the greedy appetites of such : if they choose a »hort excess before a longer competency, let ihem have their choice.

3. Pride also ii a most consuming, wast^fnl sin: il sa-crificeth God's oierclcB to the devil, in ser\-ing him by them, in hishratbom sin. Proud personmnust lay it out in pomp nnd gaudinetsK, to set forth themselves to the eyes of others ; in buildings, and entertainments, and tine clothes, and curiosities : and poverty is also both the proper punishment and cure of this sin; and it is cruelty iior any to save them from it, and resist Qod, that by abasing them takes the wa.y to do thera goodP.

4. Falsehood also and deceit, and unjust getting tend to poverty; for God doth often, even in this present life, thus enter into judgment with the unjust. Ill-gotten wealtli is like fire in the thatch, and bringeth ofttimeB a secret curse and deatniction upon all the rest. The same may be said of unmercifulnesB to the |ioor; which is oft cursed with poverty, when the liberal are blest with plenty*".

Direct, viji. ' Be acquainted with the special tempta-tione of the poor, that you may be fumisthed to resist them/ ■ Kvery condition hath its own temptations, which persona in that condition must specially be fortified and watch against; and this ismuch of the wisdom and ealety of a Christian.

Tempt. 1. One temptation of poverty will be todrnw yOu to tbink more highly of riches and honours than yon ought; to mak« you think that ihe rich are much happier than they are. For the world is like all other deceivers ; it is mo^t esteemed where it is least known. They that nererdried s life of wealth, and plenty, and prosperity, are apt to admire it, and think it braver and better than it is. And so you may he drawn as much to overlove the world by vrant. aa other men by plenty. Against this remember, that it ia folly to admire that which you never tried and knew; and mark whether all men do not vilify it, that have tried it to the last: dying men call it no better than vanity and deceit. <

■ PiMT. liiS. fO, tl. P P™», ji. 1. mil, M. x.i. 18.

m$4

CHBISTIAN DIRECTORY. [PART Itt

And it is rebellious pride in yoa so far to contradict the widdoni of God, ae to think most highly of that condition, wbich lie hatbjudgcd worst for you; and to fall iii love with thai which he denieth you.

'J'empl. II. The poor will also be tempted to overmuch care nbout their wauts mid worldly matters '; they will think that necessity reqnireth it in tliem, and will excuse them. So much care is your duty, as is needftd to the right doing of your work. Take care how to discharge your own duties ; hut he not too careful about the event, which helonga to God. If yoii will care what you should he and do. God will care sufficiently what you shall have'. And so be it yon faithfully do your busineas, your other care will add nothing to the success, nor ruake you any richer, hut only vex and discjitiet yoiir niindei. It is the poor as well as the rich, that God hath coiimianded to be careful for nothing, and to cast all their care on him.

Tempt. 111. Poverty also will t«niptyou to repining, iin-pntienceand discontent, and to fall out with others; which because il is one of the chief temptationn, I will speak to by itself anon.

Tempi, iv, ' Also you will be tempted to be coveting afler more; satan maketh poverty a enare to draw many pe«dy creatures, to greater covetousnesH than many of the rich are guilty of; jionc thirst more eagRrly after more; and yet their poverty blindeth them, so that they cannot see that they are covetous, or else e^icuee it as a justifiable thing. They think that they desire no more but necest^aries, and that it is not covetousnestt, if they demre not <inper-fluities. But do you not covet more than God atlotleth you? And are you not discontent with his allowance ? And doth not be know best what is neceitsary for you, and what auperfluonit? What then is covetousuess. if this be not?

Tempt. T. Also you will be tempted to envy the rich, and to censure them in matters where you are incompetent judges. It is usual with the poor to epeak of the rich with envy and censoriousiiess; they call them covetous, merely because they are rich, especially if they give them nothings when they know not what ways of necessary expent^e they have, nor how many others they are liberal to,

CHAP. XXVII.j CHRISTIAN KCUNOUICS.

385

that they are unacqiiiunted with. Till yoiisec their accouuts you are unfit to censure them.

Tempt. VI. Tht poor also will be tempted to use unl&w-fiil means to supply their wants'. How many by the temptation of necessity have been tempted lo cauiply with sinners, and wound their conS'Ciences, and lie iuid llatler for favour or preferment, or to cheat, or steal, oi overreach! A dear price! to buy the food chat perieheth, with the loss or hazard of everlasting life j and lose their souls to provide for their Hesh!

Tempt. VIt, Also you will be tempted to neglect your souls, and omit your spiritual duties, and as Martha to be troubled about many things, while the one thing needful ia forgotten; and you will think that necessity will excuse all thifi; yea, Home think to be saved, because they are poor, and aay, God will not punish them, in this life and another too. But alas, you are more inexcusable Uian the rich, if you are ungodly and inindlexit of the life to come. For he that will love a life of poverty and misery better ttimi heaven, deserveth indeed to go without it much moie than he that preferreth a life of plenty and prosperity before it. God hath taught you by his providence to know, tliat yon must either be happy id heaven, or uo where;—if you would be worldlings, and part with heaven for your part on earth, how poor a bargain are you like to make* To love rags, and tod, and want, and sorrow, better than eternal joy and happlne^, is the most iinTeasonable kind of ungodliness in the world. It is true, that you arc not called to spend bo many hours of the week-days, in reading and meditation, as some that havegreater leisure are; butyou have reason loseek heaven, and net your hearts upon it, as much as they ; and you must think of it when you are about your lubour, and take those opportunities for your ftpiritual duties, which are allowed you. Poverty will excuse ungodliness in none! Nothing is so nece»8ary as the service of God and your salvation ; and therefore no necessity can excuse you from it". Head the case of Mary and Martha: one would think that your hearts should be wholly set upon heaven, who have nothing eUe but it to trust to. The poor have fewer hia-drances than tlie rich, in the way to life eternal! And God

■Prov. iia. B,P. Jolmii. tt. » Lulbr x. 41,4V.

vol. IV. c c

zm

CHRISTIAN UIKF.rTURV. [PABTll:.

will 8aY€ oo man because he ts |HH>r; bat cuudentu poor and rich that are ungodly.

Tetapt. vnt. Another great temptation of the poor, is to neglect the holy education of their children^ so that in most places, there are none so ignorant, a.nd rude, and hea-theuish, aud unwilling to learu, as the poorest people and their children; they never teach them to read, nor teax:h them any thing for the siLving of their souls \ and they think that their poverty will be an excuse for all. When reason telleth them, that none fihould be more careful to help their children to heaven, than they tliat can givv them nothing upon earth.

DirtU. IX. ' B«t acquainted with the Npecial duties of the pour; and carefully perform lliem.' They are these,

1. Let your auffcrings teach you lo contemn the worldj it wilt be a happy poverty if it do but help to wenn your atfectiuuH from all things below \ ttiat you set as ULtle by the world as it deserveth.

2. Be eminently beaveniyniinded; the Jess you have or hope for in thin life, the more fervently seek a better'. Yon are at least as capable of the heavenly treaitures ai) tlu greatest princes^ God purposely straiteneth ytiur condition in the world, that he may force up your hearts unto himself, and teach you to seek firat for that which indeed ia worth your seeking'.

3. Learn to lire upon God alone; stady his gooduesa, and faithfulnenH, and all-nufhcien-cy; when you have not a place nor a friend in tlie world, that you can comfortably betake youraelves to for relief, retire unto God, and Irwit him, aud dwell the luore with him'. If your poverty hare but this elTect, it will be better to you than all the riches in Uie world.

4. Be laborious and diligent in your callings; both pre-c«pt and necessity call you unto this; and if you cheerfully serve him in the labour of your bands, with a heavenly and obedient mind, it will be aa acceptable to him, a* if yon had spent all that time in more spiritual exerci^s , fur he had rather have obedience than sacri^ce; and all things are

< fliU. Ui.ie. 10,tl. tCor. t.T, ». 1 Matt m.SS. 1»—tl'

<Gal.tt.fn. PMl.iiiiiii.99— fB. iC«.l.io.

CHAP. XXVn.] CHRISTIAN ftfONOMICS.

387

p

pure tiiitl gamctiliec) to tbe pure; if you cbeeriulW serve Ood ill the meanest work, it is the more acceptable to him, by how much the mora Aubiection And aubmi^ion there is In your obedienct'.

5. Be Uumbte and subnrissiTe unto all. A poor man proud ia doubly hateful; and if pOTerty core yoof pride, and help you to be truly haoible, it will be no small mercy to you".

6. YoQ are specially obliged to mortify the B«sfa. aod keep your senses and appetites in subjection ; because you have gr«ftter belp^ for it than th« rich: yo'u have not nO rnndy baits of lust, and wnntonneim, and glnttony, andvolvptuous-nnsa as they.

7. Your corporal wants must make you more aensibly remember your spiritual wants; and teach you to Tdlue epiritual bleaaiaga ; think with yourselvea, if a hungry, cold and uaked body, be ao great a calamity, bow much greater is a guilty, gracelesft soul! a dead or a diseased heart? If bodily food ami necessaries are so desimble, O how desif-sble is Christ, and his Spirit, and the love of God and life eteraa.1 ?

8. You must ftbopc all men be careful redeemers ofyour time; especially of the Lord's day; your labours take up sc much of your time, that you inust be the more careftil to catch eyery opportunity for your aouls! Rise earlier to get half an hour for holy daty ; and meditate ou holy things in your labours, and spend the Lord's day in special diligence, and be glad of such seasons ; and ]«t scarcity pre- j. 7 serve yonr appetites. . iS,J / .-: ^ h,w^^- jn»<*<( .* »M. tW^ '

9. Be willing lo die; seeing the worM ^Teth you 8o co4d entertaiament, be the more content to let it go, when God shall call you; for what i» here to detain yoor 4iearts?

10. Above all men, you should be most fearless of silf-foringi from men, and therefore true to God and conscience': for you Irave no great matter of honour, or riches, or pFea-snre u» lose : aa you (ear not a thief, when you have nothing^ for him to rob you of.

11. Be specially careful to fit your children aHoforbeft-

■ EphM.iv. in. Prov.ixl.l5. ' Pro*, ivili. «3.

CHKISTIAN DIBECTOItY, [PAHT II.

Ten: provide tb«in a portion which is butter tlian a kingdom ; for you can provide but little for Lhem ia lite world.

12. B« exemplary in patience and con tented ii ess with your state: for that ^race should be the strongest in us, which is most exercised; and poverty calleth you to the frequent exercise of this.

Direct. X. 'Be Kpecially furnished with those reasouH which should keep you in a cheerful coiitentedneas n-ith your stutc ; uid may suppress erery thought of anxiety aud discontent.' Ab 1. Consider ns Bfaresnid, thiit thnl is the best condition for you which helpeth you best to heaven; nud God beat knoweth what will do you good, or hurt. 2. That it i.s rebellion to grudy;e at the will of God ; which must dispose of us, and should bo our rest. 3. Look over the life of Christ, who chose a life of poverty for your sokes ; and had not a place to lay his head. lie was not one of the rich and voluptuous iu iht- world; and arc you grieved to b« conformed to liim^. 4. Look to all his apostlee, and ntoiii holy servants and martyrs. Wt-re not they aa great safterers ac you f a. Consider that the rich will Hhuitly be all as poor as you> Naked they canie into the world, and naked they must go out; »nd u little time maken little dilier-eocc. a. It is DO more comfort to die rich than poor; but ueually much lees: beeuutie the more pleasant the world is to them, the more it grieveth them to leave it. 7. All men cry out, tbut the world iit vanity at last. How little is it vulucd by a dying man ? And how sadly will it cast him off! 8. The time is very short and uncertain, in which you must enjoy it: we have but a few days more to walk abottt, and we are gone. Alas, of how small concernment is it.whether a man be rich or poor, thatie ready to step into anotlier world? 9. The loTC of thie world drawing the heart from God, is the common cause of men's damnation: and ig not the world more likely to be over-loved, when it enter-taineth you with protuperit^'. than when it useth you like aa enemy 1 Arc you displeased, that God tlius helpeth to save yon from the most daoioing si n t And that he maketh not yoar way lo heaven more dangerous? 10. You little know the troubles of the rich. He tbat hath much, hath much to do with it, and much to care for ; and many persona to deal with, ■ Phil, iii- T—».

CHAP. XXVll].] CHRISTIAN ECbNOMlCS.

380

and more vexations than you Imagine. II. It is but the

fieeh that suffereth ; and it furtliereth your raortificntion of it, 13. You pray but for your daily bread, and therefore should be coateDted with it. 13. Is not God, and Christ, and heaven, enough for you ? Should that man be discontent that must live ja heaven? 14. Is it not your lust, rather than your weli-in formed reason that repinetli? 1 do but niLme all these reasona for brevity: you may enlarge them in your meditations.

CHAPTER XXVIJI.

Directions J'or ike Mich.

I HAVE said so much of thU already. Part i, about co-vetouaness or w&rldliness, and ahout good works, and in my book of " Self-denial," and that of " Crucifying the World ;" that my reason commandeth me hrevity in this place'.

Dinci. I. * Remember that liches are no part of your felicity; or, that ifyou have no better, you are undone men.' Dare you say, that they are fit to make you hap|)y? Dare you say, that you will take them for your part? and be cou-tent to be turned otf when they forsake youf They reconcile not God ', they save not from his wrath; they heal not a wounded conscience; they ruuy pleuse your flesh, and adorn your funeral, but they neither delay, nor sanctify, nor sweeten death, nor make you either better or happier than the poor. Riches are nothine but plentiful provision for tempting, corruptible flesh. When the flesh is in the dust, it ia rich no more. All that abounded in wealth, since Adam's days, till now, are levelled with the lowest in the lust.

Direct, 11. ' Yea, remember lliat riches are not the smallest temptation aiid danger to your kouIu.' Do they delight and please you? By that way they may destroy you. If they b* but loved above God, and make earth seem better for you than heaven, they have undone you. And if God

* See fDOrr in my ' Lilc nf Fahh.* '

CHBISTIAK DIK^CTURV.

[part II*

iftcovet yop oot> it bod been betier for you to liuvc beea worms or bruWs, than sucli deceived, miserable kouIh. It is not for nothiag, that. Christ giveth you so many torribJe warping^ about riches, and eg de^cribeth the folly, the danger, and the miisiery of the worldly ricb^ And lelleth you huiv hardly the rich are saved. Fire buraeth most, wbtui it bath most fuel; and riches ore the fuel of worldly love, and flesWylu^tS

Direct, 111. 'Understand wbatit is to love and trust in worldly prosperity and wealth.' Many here deceive them-ftelvcs to their destruction. They persuade themselves, that they desire and use their riches but far necessity ; but tliat tbey do not love them, nor trust in them, becauKe they can say that hcavpa iq better, and wealth Vfill leave us tu a gTarel But do you not love that case, that gieatuess, that dominB.tion, that fulness, that satisfaction nf your appetite, eye, and fancy, which you cannot have without your wealth? U is fleshly lust, and w>d, and pleasure, which carnal worldlings love for itself; and then they lov« their weaJth fai . the^e. And to trust iit riches, is not to trust that they wi.D'' never leave you ; for every fool doth know the contrary. But it is to rest, and quiet, and oorafort your minds in them. ^s that which most pleaseth you, and mnketh you well, or to be as you vfould be. Like him in Luke xii. 18, 19. that said, " Sou) take thy ea&e, eat, drink, (lud be nierry, tUou hast enough laid up for many years.'' This is to love wad trust in riches.

Direct. i\. 'Above all the deceits and dangers of iIiIb world, t^ke heed of a secret, hypocritical hope of reconciliiw the world to heavtu, no as to make yoi( a felicity of both; «nd dreaming of a compounded porlioQ. or of serviug God and mammon.' The true state of th« hypocrite's heart and hope is, * To love his worldly prosperity best, and dcfjire to keep it as long wt he can, for the enjoyment of hiH lie«hly pleasures; and when he must leave this world against his will, he hopeth then to have heaven as his reserve ; becQusL-ho ihipketh it better than heU, and his longu* can say, It ia fetter than earth, though his wiU and adectton^ »ay tlw contrary." If this he your case, the Lord have titorcy

• I John li. 15.16.

x«j,i9— ai,£iE. nora. liii. 1$, 14.

x>iil. Vl—lid, &r.

CHAP. XXVlll.] CHKIVriAN troNOMKri!.

.'lai

upon yoB, and giT« ynti a more believmg, spiritual mind, or else you are lost, and yo« and your treasure will periiih t<^«ther.

Direct- V. ' Accordingly tnicr heed, leet when you se«ni to resign yoaraelves, and all that you have to God, there should be a secret purpose at the heart, that you will never be undone in the world for Christ, nor for the hopes of a better world.' A knowing hypocrite is not ignorant, that the ternia of Christ, proposed in the Goepel, are no low«r than forsaking all; and that in baptism, and our covenant with GhriHt. all must be deai^ed and dsroted to him, and the cross taken up instead of all, or else we are no Christians, as being not in covenant with Christ. But the hypocrite's hope is, that though Christ put him upon these pro-mi»e&, he will never put him to the trial for performance, nor ever call him to forsake all indeed: and therefore, if ever he be put to it, h« will not perform the promise which he hath made. He is Ukc a patient that prominwth to be wholly nded by his phytticiati. as hoping that he will put him Upon nothing which he cannot bear. But when tlie bitter potion or the vomit coraeth, he fiaith, * I cannot take it, 1 had ho)>ed you would have given me gentler physic.'

Direct. VI. ' And accordingly take heed lest while you pretend to live to Gx>d, and to use all that you h&Te a& his stewards for hia service, you ohould deceitfully put him off with the leaving^ of your lusts, and give him only 80 much as your ftesh can spare.' It ia not likely that the damned gentleman, Luke xvi. was never used to give any thingto the poor; elsewhatdid beggars use his doors fori When Christ promi&etb to reward men for a cup of cold water, the mean-ing is,when they would give belter if they had it. There arc fewrichmen of all that go to hell, that were so void ofhumaii compassion, or of the sense of their own reputation, as to give nothing at all to the poor: but God wdlhaveall, tiiough not all for the poor, yet all employed as he conimandeth ; and will not be put off with your tithes or scraps. His stewards oonfess that thcy have nothing of their own.

Direct, vti. 'Let the use of your riches in prosperity shew, that you do not dissemble when you prumi&e to forsake all for Christ in trial, rather than forsake him." Yqu may know whether you are true or false in your covenant

CHKISTIAN UlRECTOKV. [PART II,

with CliriHt, and what you would do in a day of trial, by what you Jo iii your tluily ctmrite of Hfe. How can that man leave all nt onrr for Chrint, that cannot daily serve bun witJi his riches, uor k-ave that UtUe which God requirethr in th6 discharge of his duty in piouH and charitable works I What 18 it to leitve all for God, but to leave all latherthan to I ain agaiuflt God? And will he do that, who daily sinnetb iigatnst God by omiasion of good works, because lie cannot leave some part ? Stady aa faithful stewards, to serve God to the utQiDst, with what you have now, and then you may expect that hii« grace .should enable you to leave all in trial, and not prove withering hypocrites and apostates.

Direct viii. * Be not rich to yourselven, or to your fleshly wilUiuid lants : but lemouiber that the rich are bnund to be siiiiitual, and to mortify the Besh, as well as the poor.* Let lust fare never the better for all the fulness of yourcs^ tates. Fast, and hamble your aouLs never the less; please an inordinate appetite never the more in luettt and drink ; live never the more in unprofitable idleness. The virh must labour as constantly a& the poor, though not in the same kind of work. The rich must live soberlvi tetnper^tely, ntid tieavenly, andniuft as much mortify all fleshly desires as the poor. Yon have t)i« Rame law and master, and have no more liberty to indulge your luHts; but if you live after the flesh, you ahsll die as well a» any other. O the partiality of carnal minds! Tbev can see the fault of a poor man, tjittt ^o-eth someliroes to an alehouse, who perhaps driuketh water (or that which is next it) all the week; when they never blame themi^tveg, who scarce miss a meal without wine, and strong drink, and eating that which their appetite de^iretli. They think it a crime in a poor man, to npend but one day in many, in snob idleness, as they themselves spend moKt of their lives in. Gentlemen think that their riches allow them to live without any protitable labour, and to gratify their flesh, and fare deliciously every day : ns if it were their privilege to be tienAual, and to be damned''.

Direct. IX. ' Nay, remember tiiat you are called to far greater Hclf-dcnial, and fear, and watchfulness ugainat sea-tnmltty, and wealthy vices than the poor are.' Mortifica-tiun in OR ueceKsary tu your salvation, -as, to theirs, bnt inuth < Rom.vHl. |.«—9.19..

CHAP XXTIII.] CHK18TIAN ECONOMICS.

3S3

mure diffiuult. If you live after the flesh, you shall die us well as they. And how much stronger are your temptation*! Is not he more easily drawu to gluttony or excess iji quality nr quantity, who liath daily a table oi'pleuty, and enticijig delicious food before him, than he that never aeeth Kuch a tetnptatiou once la half a year j in it not hardec for him to d«uy his appetite who hath the baiU of pleasant meats aiid drinks daily set upon hh table, than for him thai is seldom in sight of them, and perhaps in no po^ibjlity of procuring them; and theiefovc hath nothing to solicit his appetite or thoughts? Doubtless the rich, if ever they will be saved, must watch more constantly, and set a more i*»o-lute guard upon the ilesh, and live more in fear of sensuality than the poor, as they live ia greater temptations and dangers.

XHrect. i. ' Know therefore particularly what are the temptations of prosperity, that you may make a particular, prosperous resistauce.' And they are especially theae,

1. Pride. The foolish heart af man ifl apt to swell upon the accession of so pour a matter as wealth ; and men think they are got above theirneigbbours, and more honour and obeisance is their due, if they be hut richer.

2. Fulness of bread. Ifthiey do not eat tilt they are sick, they think the constant and costly pleasing of their appetite ill meats and drinks, is lawful.

3. Idleness. They think he is not bound to labour, that can live witliout it, and hath enough.

4. Time-wasting sporift and recreations. They think their hours may be devoted to the flesh, when all their Uvea are devoted to it: they think their wealth allowetli them to play, and court, and compliment away that precious time, which DO men have no more need to redeem ; they tell God that lie hath given them more time than they have need of; and God wilt shortly cut itoff, and tell them that they shall have no more.

5. Lust and wantonness, fulness and idleness, cherish l|buth the cogitaLJons nnd inclinations unto tilthiness : they I that live in gluttony and drunkenness, are like to live in

Lcliambering and wantonness.

6. Cariosity, and wasting their lives in a multitude of little, ceremonious, unproAtabIc things, to the exclusioo of

CMRIUTIAK DlRECrORV. [PAHT II.

the gKiit buMneBses of Itfu. Well nmy vt say, thftt luen's litslH are tbijirjsilnnt. and their fetters, tvhen we see to M^at a wreU'hed liind of life, a multitude of tbe rich (especiuliy Udiea and gcullewomea) do coQdeniu themselves. 1 should pity one in Imdcwell, that were but tied so to spend their time: when ihey liave poor, ignorant, proud, wuildly. peevish, hypocritical, ungodly nouts to be healed, and a life of ^rettt and weighty busiiiesB to do for etei'uity, they have HO Biaiiy bttle things all day to do, that leave them liule time to converse with God, or with their consciences, or to do any thing that is really worth the living for: they have so many fine clotlies and ornaments to get. and use^ and so laany rooius to beautify and adorn, and uo many a«r\-«utx to talk with, that attend thein, nnd so mniiy dmhes and sauci^B to bexpeak, and so many flowers to plant, and dress, and walks, and pluceg of pleasure to mind ; and so many visitors to entertain with whole hours of unprofitable talk ; and ho many groat persona accordingly to visit; and so many laws of ceresnony and complimeu^to observe; and so nxany gamuei tn play (perhaps) and so many hours to sleep, that the day, tile year, their liven are gone, before they could have while to know what they lived for. And if God had but damned tliem to spend their days in picking straws or filling a boi-tomless Vessel, or to spend their days as they choose theiu-selvee to spend them, it would have tempted us to think him unmerciful to his creatures.

7. Tyranny and oppresRion : when men are above others, how conimunly do they think that Uieir wills must be fulfilled by all men, and none must cto&« them, and they live as if all others below them were as their beastK, that are made for them, to serve and please them.

Dirwi. XI. ' Let your friiitfulness to God, and the public good, be proportionable to ymir possessions.' Do ax much more good in tbe world than the poor, as you are belter furnished for it than they. Let your servants have more time for the learning of God's Word, and let your families be the more religiously instructed and governed. To whom God giveth much, firoiii tlieu he doth expect much.

Dired. xii. 'Do not only take occasions of doine pood, when they are thrust upon you; hut mudy how to do all the

CHAP. XXVIII.] CHBISTIAN ECONOMICS.

tioa

good youcan.&fi Uiose "that areTealouiD of good works."

Zeal of good works will iiia.ke you. 1. Plot and contriTBfor them. 2. Coneult, and ask advice for tiiem. 3. It will make yoa gUd when you meet with a hopeful opportunity. 4. It will make you do it largely, and not sparingly, and by the halves. 6. It will make you do it speedily, without Hn-tvilling backwardness and delay. tJ. It will nmke you do it «0ii3tantly to your lives'end. 7. It will nmke you piocli your own flesh, and sutTer somewhat yourselves to do good to others. 8. It will make you labour in it as your trade, and not only consent, that others do good at your cliarge. 9. It will make you glad, when good i» done, and not to grudge at what it cost you. 10. In a word, it will make your neighbours to he to you as yourselves, and the pleasing of God to be above yourselves, and therefore to be as glad to do good, as to receive it.

Direct, xiii. * Do good both to men's souls and bodies; but always let bodily benefits be conferred in order to thosv of the soul, and in due subordination, and not for the body alone. And observe the many other rules of good works, more largely laid down. Part i. Chap 3. Direct. 10.

D^irecL X]v. ' Ask yourselves often. How you shall wish at death and judgment, your estates had been laid out; and accordingly now use them.' Why should not a man of rea sou do that which he knoweth beforehand he shall vehemently wish that he had done?

OtrecU XV. ' As your care mu»t be in a special manner for your children and families; so take heed of the common error of worldlings, who think their children must have mo much, as that God and their own souls have very little.* When selfish men can keep their wealth no longer to themselves, they leave it to their children, who are as their surviving selves. And all is cast into this gulf, except some inconsiderable parcels.

Direct. XVI. ' Keep daily account of your nse and improvement of your master's talents.' Not that you should too much lemember your own good works, but remember to do them; and therefore ask yourselves. What good have 1 done with all tli^it I hiive, this day orweek?

Dirett. XVII. ' Lutik not fur long life ; for tlieu you will think that a long journey needeth great provisions; but die

u

/fHniSTIAN JJIRIiC'.TOHV. [PART II,

daily, and live as ihoae that are going to give ap their account:' and then conscience will force you to ask, whether you have been fuithful stewards, and to lay up a treasure in heaven, and to make you friends of the mammon that olherx use to unrighteousness, and to lay up a good foundation for the time to come, and to be glad that God hath given you that, the improvement of which may further the good of others, and your salvation. Living and dying. l«t it be your care and business to do good.

CHAPTER XXIX.

DireeiMmfor the Aged (and Weak).

Hat I NO before opened the duties of children to God, and to their parents, I shall give no otiier particular Directiona to the young, but shall next open the special duties of the aged.

Direct, i. ' The old and weak have a louder call from God, than othertt, to be accurate in examining the tttat** of their souls, and making their calling and election sure*.* Whether they are yet regenerate and RancUfied or not, is a most important question for every man to get resolved ; but especially for them that are nearest to their end. Ask counsel, therefore, of aouie able, faithful minister or friend, and set yourselvea diligently to try your title to eternal life, and to cast up your accounts, and ^ee how all things ctand between Ood and you : and if you should find yourselves jn an unrenewed state, as you love yonr souls, delay no lo&Eer, but presently be faumblcd for your so long and oottiah neglect, of soudcessary and great a work. Go. open your ca»e to Bome able minister, and lament your sin, and fly to Christ. and set your henrts on God, as your felicity, and change your company and course, and rest not any longer in so dangerous and miserable u case: the more full Directions

■ In Anjniirine'i s|3rpfli 10 tlu'pcujtlc of Hippn, Ujr KrtdiutV *uc««4*iM>, lie ««hh, ' In inl'anlia ipfmlDr piirrili*, i-l III pucritia jpt^KTuf H^lukKCMM, in aikJc*-ceitlta t[Kirinii juvenlu*, ii> jiiieuime tpomiuc i^ki>i«i,ci in gniTttate aprratui H-iwc-lut; iiETnm tnnrir>icM incrrturiinli »t Uuini iiiiicf tprrrliir. .SoiwcIuj antcni bU. •m MaWm qiutn *p«i«li Don habti.' VId, Pa|ilr. Uauur. in rila ralrttl. faL M.

CHAP. XXiX.] CHRISTIAN £CONOMIC!i.

397

for your conversion I have given before, in the beginniug of the book, and in divers others ; and therefore sluall say no more to sucti, it being others ibat I am here especially to direct.

Direct. II. 'Cast back your eyes upon (he sins of a!! your life, that you may perceive how humble thoije souls should be. that have sinned so long as you have done; and may feel what need you have of Christ, to pardon so long a life of sin,' Though you have repented and been justitied long ago, yet you have daily sinned since you were justified \ and though all be forgiven that is repented of, yet must it be still before your eyes, both to keep yo« 1iumhle,and cou-tinue the exercise of that repentance, and drive you to Christ, and make you thankful. Yea, your forgiveness and justification, are yet short of perfection, (whatever borae may tell you to the contraiyV as well as your sanctification. For, 1. Your justification is yet given you, but conditionally as to its continuance, even upon condition of your perseverance. 2. And the temporal chaatisement, and the pains of death, and the long absence of the body from heaven, and the present wants of grace, and comfort, and communion with God, are punishments which are not yet forgiven executively. 3, And the final sentence of justification at the day of judgment, (which is the most ptrfect sort) is yet to come: and therefore you have still reason enough to review, and repent of all that is past, and still pray for the pardon of all the sins that ever you comnailted, which were forgiven you before. So many years sinning should have a very serious repentance, and lay you low before the Lord.

Direct. Ill, 'Cleave closer now to Christ than evw.' Remembering that you have a life of sin, for iiim to answer for, and save you from. And that the time is near, when you shall have more sen&ible need of him, than ever you have had. You must shortly be cast upon him as your Saviour, Advocate, and .Judge, to determine the question, what shall become of you unto all eternity, and to perfect all that ever he hath done for you, and accomplish all that you have sought and hoped for. .ind now your natural life de-I caycth, it is time to retire to him that is yonr root, and to

I look to the "\\ff that is hid with Christ in God":" and to I > Col.fii. *.

CHRISTIAN DIHECTOHY.

PART II.

him that la prepiirjng you a mansicn with liimsclf; aad whose office it is to receive the dojwrtiiig eouU of trtfe believers. Live tlierefope in the daily thoughts of Christ, and comfort your souls in the belief of that full riupply aud safety which you have in him.

Direct, iv. * Let the ancient mercies and experiences of God's love through all yuur lives, lie sttU before yon, and tusab upon your uJiudH, that they a\d,y kindle your love and thankfulness to God, and may feed your owu delight uDd comfort, and help you the easier to submit to future weak-iieiises and death.' Eaten t>re%d must not be forgotten : & thankful romembrance preservetb all your former mcrciM Hlill fresh aud green j the sweetness and benefit may remain, though the thing itself be past and gone. Thia is the gre»l privilege of an aged Christian; that he hath many yearo^ mercy more to think on, than othera have. Evc»y one of those mercies wae sweet to you by itself, at the time of your receiving it (except afflictions, and misunderstood aud UQ' observed mercies): and then how sweetfthould altogether bL-'!' If unlhauLfulaevB have buried auy of them, let thaok-fulnetift give them now a resurrection. What doli|^tful work IK it for your thoughts, to look back to your childhood, and remember how mercy brought you up, aed conducted you to every place that you have lived in ; and provided for you, and preserved you, and heard your prayert, uud disposed of all things for your good: how it broof^t you under the means of prace, and blessed them to yoii; and how the Spirit uf God bf!gaii and c&rried on the work of grace upon your bearte ? I hope you have rucorded tlu wonders of mercy ever upuu your lieurtH, wttt u^ich God halli tilled up all yottr Uvea. And is it not a pleasant work in old age to ruaunate upon them? If a traveller delightto talk ofhla traveU, and a soldier or seaman, upon hta adventures, bow sweet should it be to a Clu'ifitiun tu pcrtwe all the conduct of mercy through his life, and all the operations of the Spirit upon hie heart. Thankfulness taught men heretofore, to make their mercies, a^ it were, attributee of their Got]. As " the God that brought them out of the huid of Egypt." wan the uauie of the God of Iiiniel. And Gcu> xlviii. 16. Jacob deligbtetli himself in liis old age, in ftuch reviews of mercy: " The God whicfa fed me all loy

rHAP. KXl

CHftlSTtAN erONOMICS*

380

Lifti long unto thU day. Tbe angel which redeemed me rrom all evil, UkiiH thu lads." Yuu, tiucli Uiunkful ruviews of an-cieut mercies, will force an ingenuous roiiI to » quieU-r sub-mintiioa tti infirmities, mitferings, uuddvatli; uwl make na suy as Job, " Sliidl we receive good at the haods of Ood, and not evil ?" and a£ old Simeon. " Lord, now lettesl thoo thy servant depnrl in peace." It is a powerful rebuke of all diHContents, and maketh death itself more welcome, to think how large a share of mercy. w« have had already in the wurKl.

Direct, v. ' Draw forth the treasure of wisdom and ex-perieDce, which you have been so long in laying up, to instruct ihe ignorant, and warn the inuxpeiienced and un^rodly that are about you.' " Days should speak, and muluiude of years ahould teach wisdom'." *' The aged women maat teach the youug women to be sober, to love thnir hiwbands aud children, to be discreet, chaste, keepers at home, f^ood, obedient to their own husbands, that die Word of Uod be not blasphenied''." It i» tiuppused that time and rx]>eri«nce hath taught you more tbait is known to raw and ignorant youth. Tell them what you have siidertd by the deceits of «in : tell them tbe method and danger of temptations : tell them what you lost by delaying your repentance ; and how God recovered you : and how tlie Spirit wrought upon yoor souIh : tell them what comforts you have found in God; what liafety and sweetness la a holy life ; bow sweet tbe holy Scriptures have been to you; how prayeru have prevailed; how the promises of God have been fulhlledj and what mercies aud great deliverances you have had. Tell them how good you have found God; and how bad you have found sin ; and how vain you have fouiuj the world. Warn them to resist their fleshly lu&ts. and U> take heed of the ensnaring flatteries of sin: ac^^uaint them truly with the history of public sins, nnd judgments, and m«rcies in tlie times which you have lived in. Gtid hath made this the duty of the aged, that the " Fathers ahould tell Che wouderH of his works and mercies to their children, ihut tlie age» to come may praise the Lord '."

Direct, vj. * The aged must be examples of wisdom,

bgravity, and holiness unto the younger.' Where, should

CHRISTIAN

DIRECTORY.

fpArtT

they find any virtues in emJuenoe, if not in yoo, that have »o much time, and helps, and experiences'; (t may well be expecttfd that nothing^ but savoury, wise, and holy, come froiu your mouths; and nothing unbeseeiuiug wisdom and godliness, be seen in your lives. Such as you would have youT chddreii after you to be, such shew yourscWes to them m all your conversation.

Direct. VII. ■ Especially it belongeth to you, to repreu the hsats, and dividing, contentiowa, and censoriouB disposition of the younger sorts of professors of godliness.' They are in the heat of their blood, and want the knowledge and experience of the aged to guide their zeal: they have not their senses yet exercised in discerniug ^ood and evil': they are not able to try the spirits ; they are yet but as children, apt to be tossed to and fro, and '* carried up and down with every wind of doctrine, after the craft and subtlety of de-eeiveps'." The novices are apt to be puH'ed up with pride, and "fall into the condemnation of the devil"." They never saw the issue of errors, and sects, and parties, and what divisions and contentions tend to, as you have done. And therefore it belongeth to your gravity and experience tu call them unto unity, charity, and peace, and to keep them from proving 6rebrands in thechurch, and rashly overrunning their understandings and the truth.

Direct. VIII. ' Of all men you must live in the greatest contempt of earthly things, and least entangle yourselves in the love or needless troubles of the world : you are like to need it and use it but a little while : a little may serve one that is fto near his journey's end : you have hud the greatest experience of its vanity : you are so near the gi-eat things of another world, that methinks you should have no leisure to remembei' this, or room for any uiioeeessary tlioughts or speeches of it. As your bodies are less able for worldly employment than others, so accordingly you arc allowed to retire from it more than others, for your more serioitA thoughts of the life to come. It is a sign of the bewitching power of the world, and of the folly and unreasonableness of sin, to see the aged usually as covetous an the yoorig; and men thai are going out of the world, to love itas fondly, and scrape for it as eagerly, as if they never looked to leave

Utb.*.lt.

Eph. ir. 14.

> 1 Tun. Hi. ft.

VHAP. XXIX.

CHIflSTlAN ECONOMICS.

40]

it. You should rather give warning to the younger gort, to lake heed of covetonsness, and of being t.>iittiiar(!d by the world, and while they labour in it faithfully with their hands, to keep their hearts entirely for Ood.

Direct, IX. • You should highly esteem every minute of your time, and loiie none iii idleness or uunecei^sary thingti; but be always doing or getting some good ; and do what you do with all your might.' For you are suie now that your time will not be loog ; how little have you left to make flll the rest of your preparation in for eternity ! The young may die quickly, but the old know that their Lime will be but short. Though nature decay, yet grace can grow in life and strength ; ajid when " your outward man periKbeth, the inner m»n may be renewed day by day." Time ia a most precious commodity to all; but especially to tTketn that have but a little more to determine the question in, ' Whether they must live iu heaven or hell for ever.' Though yott cannot do your worldly businessea as heretofore, yet yoa have variety of holy tx(<rciHeB to be employed in; bodily ease may beseem you, but idleness is worse in you than in any.

Direii. x. 'When the decay of your strength, or memory, or parts, doth make you unabJe to read, or pray, or meditate by yourselves, so much or so well as heretofore,make the more use of the more lively gifts and help of olhcrs.' Be the more in hearing others, and in joining with them in prayer; that their memory, and zeal, and nttetance may help to lift you up and carry you on.

Dirett. \ I. ' Take not a decay of nature, and of those gifts and works which depend thereon, foradecay of grace.' Thongh your memory, and utterance, and feivour of affrc-tion, abate as yoor natural heat abateth, yet be not discouraged ; but remember, that you may for all this grow in grace. If you do but grow in holy wisdom and judgment, and a higher esteem of God and holiness, and a greater dis-esteem of all the vanities of the world, and a firmer resolution to cleave to God and trust on Christ, and never to turn to the world and sin ; this in your growth in grace.

Hired, x ii. ' Be patient under all the intirmitieji and in-convvnicacieH of old age.' Be not di^^cnnt^ntcd at tlicm, repine not, nor grow peevish and froward to those about you.

VOL. lY. no

CHRISTIAN DinECTOnV. [PAKT IJ.

This is a common tcmptatiuii which the aged should carefully resist. You knew al. first that yoa had a body that must decay: if yoii would not have had it till a decaying age. why were you 80 unwUliDg to die f If yoii would, why do you repiae? Blese God for the days of youth, and strength, and health, and ease which you have had already! and grudge not that comiptible flesh decayclh.

Direct. Kill. 'Understand well that passive obedience is that which God calleth yon to in your age nml weakums, and ill which yon must a^ire and honour him in tliv eunclu-sion of your labour." When you are unfit for any great or public works, and active obedience hath not opportunity to exercise itself as heretofore, it is then as acceptable to God tliat you honour him, by patient auliering. And therefore it is a great error of them that wish for tha death of all that are impotent, decrepit, and bedrid, as if they were utterly unserviceable to God. 1 tell you. it is no email service that they may do, not only by their prayers, and their secret \ove to God, but by being examples of faitH, and patience, and heavcnly-niindednes», and confidence and joy in God, to all about them. Grudge not then if God will thus employ you.

Direct, xtv. * Let your thoughts of death, and pr«f>ar«-tioii£ for it, be as eenoua as if death were juet at hand.' Though all your life be little enough to prepare for deatb, and it be a work that should be done as soou as you have the use of reason, yet age and weakness call louder to you. presently to prepare without delay. Do therefore oil tbot you would fain find done, when your last sickness comelii; that unreadiness to die may not make death terrible, nor your age uncomfortable.

Direct. XV. ' Live in the joyful expectation of yoor change, a» becomcth on« that is so near to heaven, and look^ eth to live with Chiist for ever.' Lei fUI the high and glorious things, which faith apprehendelh, now shew their power in tb« love, and joy, ajid longings of yonr soul. Thcru ia nothing in which the weak and aged can more honour Christ and do good to others, than in joyful expectation of their change, and an earnest desire to be with Chriat. Thi« will do much to convince uiibelievem, that the promides are true, and that heaven is real, and that a holy life is indeed the best, which hath so happy an end. When they sec you Eiigb-est ia your joys, at the time when others ore deepest in dis-

tress ; and irticn you rt;joice as one that u etileting upon his happiness, when all the happiness of the ungodly is at an end; this will do more than many sermons, to peraiiade a sinner to a holy life. I know thnt this iti not ensily attained; bwt a thing so sweet and profitable to yoursif-lves, and ao aset'til to the good of others, aiulso much tending to the honour of God, should be laboured aft«r with all your diligence : and then you may expect God's blessing on yoiirla-bours. Readtothisuse thefourthpartof my " Saints'Rest."

CHAPTER XXX.

Dirtdious for the Sick.

Though tl»e chief part of our preparation for death be in the time of health, and it is a work for which the longe«t life is not too long ; yet because the folly of iinconverted sinners is so great, as to forget what they were boni for till they see death at hand, and because there is a special preparation necessary for the best, I shall here lay down soine Directions forthe Sick. And I shall reduce them to theac four heads. I. What must be done to make death safe to us, that it may he our passage to heaven and not to hell.

2. What muft be done to nialte sickness profitable to lis?

3. What must be done to make death comfortable to ast that we may die in peacfc and joy. 4. What must be done to make ow Bickneas profitable to others about us.

..Tit, 1. Directions for a Safe Death, to secure cur Sn/vatian.

I: '

, The Directions of this Bort are especially ueceasary to tbo unconverted, impenitent sinner j yet needful also to the godly themselves i and therefore Ishalldistinctly ftpenk toboth.

I. Directi07isfor an Unconverted Siimer in his Sickness.

It is a very dreadfnl caae to be found by sickness in an unconverted state. There is so great a work to be done, and so litttetimeto doit in, and soul and body so unfit and undisposed for it, and the misery so great (even everlasting torment) that will follow so eertainly and so quickly if it be undone, that one would think it should overwWW >>:vt

undersUndiug and heart of any nian with astonUliment and horror, to foresKe such a condition iu the lime of his health; much more to iind himself in itiiihiBHickneAs. And ibvugh one would think Ibat the neaj approach of death, and the nearn«8H of another world, should be irresistibly powerful to convert a sinnor, ro that few or ixooe should die unconverted, however they lived; yet Scripture and sad experience declare the contrary, tliat moat men die as well as live, in an unsaactified aaid miserahle state. For 1. A life of Bin dotb usually settle a man in ignorance or unbelief, or both : so that sickness findeth him iu such a dungeon of daTknenii. that he is but loat and confounded in his fears, and knowutb not whither he is going, nor what be hath to do. 2. And also ain woefully hardenelh the heart, and the long-resisted Spirit of God forsaketh them, and giv«th them over to themselves in sickness, who would not be ruled and Hanctified by hint in their health: and such remain like blo\:tui or btastfi «ren to the last. 3. And the nature of sicknesa and approachinfi; death doth tend more to aS'right than to renew the soul i and rather to breed fear and irouble thiiu love. And though grief and fear be good preparatives and heip», yet it is the love of God and holiness in which the soul's regeneration lUid renovation doth consist; and ttiore is no more holiueiiH than there is love and wiUingnees. And many a one that is aflrtghted into strong repentingt, and cries, and praycru, and promises, and seem to thenuttdvce and others to be converted, do yet either die in their sins uul misery, or return to their unholy lives when they recover. being ntter strangers to that true repentance which renew-eth the heart, us sad experience doth too often lesti^. 4. And many poor einnera finding that they have so short a time, do end it in mere amaiement and terror, oot knowing how to compose their thoughts, to examine their hearts and lives, nor lu exercise faith in Christ, nor to follow any Directions that are given them; but lie in trembling and astonishment, wholly taken up with the fears of death, much worse than a beast tliat is going to be butchered. 6. And the very paina of the bodydosodivertorhinder the tlioughta of many, that they can scarce mind any spiritual things. with socb a composedness as is necessary to so great a work. 6, And the greatest number being partly confounded in ignorance, and partly withheld by backwardness and undii-

CHAP. XXX.] CHRISTIAN Rf.'ONOMIOS.

iOA

posedncBs, and partly disheartenerl by thinking it impoftttible to become new creatures, and get a regenerate, heavenly heaTt on such a audden, do force tliemselves to hope that they shall be saved without it, and that though they sre sinners, yet that kind of repentance which they hare, will serve the tnrn and be accepted, and God will be uioremer-ctfuJ than to damn them. And this fftl»e hope they think they are necessitated to take up. For there is but two other ways to be taken : the one is, utterly lo despair ; and both Scripture, and reason, and nature itself are against that: the other way is to be truly converted «nd won to the love of Uod and heaven by a lively faith in Jesus Christ: and they have no eiicH faith : and to this they are strange and undisposed, and think it impoaslble to be done. And if they must have no hop«» but upon such terms as these, they think they shall have none at all. Or else if they hear that there is no other hope, and that none but the holy can be saved, they will force themselveB to hope that they have all this, and that, they are truly converted, and become new creatures, and do love God and holiness above all: not because indeed it is bo, but because they would have it so, for fear of being damned. And instead nf finding that they are void of faith, and love, and liolineHS, and labouring to get a renewed soul, they think it a nearer way to make themselves believe that it is so already; and thus in their preHumption, self-deceiving, and false hopes, they linger out that little time that is left them to he converted in, ti4l death open their eyes, and hell do undeceive them. 7. And the same devil, and wicked men hia mstrumcntg, tiiat kepi them in health from true repentance, will be ae diligent to keep them from it in their sickness; and will be loath to lose all at the last cast, which they had been winning all the time before. And if the devil can but keep them in his power, till eick-ntse come and take them up with pain and fear, he will hope to keep them a few days longer, till he have finished that which he had begun and carried on ao far. And if there be here and there one, that will be held no longer by fake hopes find presumption, he will at last think to take them off by desperation, and make them believe that there is no remedy. And, indeed, it ie a tiling so difficult and unlikely, to convert a Hinner in' nil hia pain and neakness at tlie last,

CHRISTIAN DIRECTORY.

[I'ABT II.

that even the godly friends of such, do many traws evun let them alone, as thinking that theie is little or no hope. Bui this is a very sinful course : as long as there is life, there is some hopC' And as long a.a there is hoi>e. we musL use the means. A physiciaa will try the beet remedies he hath, in the most ilangeroug disease, which in not des|i«rate: for when it i» certain that there is no hope without them, if th«y do no good, they do no harm. So must we try tht saving of a poor sou], while there is Hfe and any hope : for if odg« death end their time and hopes, it will be then too late; and ihfy will be out of our reach and help for ever. To thow that sicknes>» fmdeth in 8o sad a case, I »hall give here but a few brief Directions, becouse I have done it more at large in the Gr»t Part and tirst Chapter, whither 1 refer them.

Direct, r. ' Set speedily and eerioualy the judging of yout selves, as those that are goiog to be judged of God.' Aud do it in the manner following. 1. Do it willingly and re-solredly, as knowing that it i« now no time to remain im-certtun of your everlasting state, if you can possibly get acquainted with it. In it not time for a man to knuw liim-self, whether he be a sancti6«(l believer or not, when be is just going to appear before hia Maker, and there he judged us he is found .' 2. Do it impartially ; a« one that is not willing to tind himself deceived, as aoon as d^ath hath tc-quuinted him with the truth. 0 take heed, as you love your souls, of being foolishly tender of youriielves, and reaolving for fear of being troubled at your mieery, Lo helitTc that yoa are safe, whether it be true or false. This is the way thai ihouKands are undone by. Thinking that you are sanctified, will neither prove you na, nor make you so: uo more (lian thinking you are well, will prove or make you well. And whatgood ivill it do you to think you are pantuord and ahall be saved, for a few days longer, aud then to tind loo late in hell that you were mistaken I Is th^ eaue of m> alioit a deceit worth all the pain and loss that it will cost youT Alas, poor soul? Ood kuowcth it is uot needlessly to affright thee, that we desire to convince thee of thy ruiavry! We do not cj-ui-Uy insult over thee or desire to torment thee. But we pity thee in so sad a case. To see on uiisanctified person re^dy to pa«s into aiiothur world, and to Im^ douoied unto endtesR wiitery. tuul will not know it tiU be is tberc!

CHAP. XXX.] CliKlVriAN CCONUUICS.

407

Our priucipal reaaau of opc'ning your danger lit because it in iieceseary to your escaping it. If soul diseases were like bodily diseases, whicK rauy fiotnetimes be cured without the patienl'e knoiviog them aud the danget of them, we would never trouble you at such a Lime iie this. But it will not be no tloiie: you muiit understand your dauger, if you will be tsaved from it: therefore be Impartial with yourself if you are wiee, aud be truly witling to kiiuw tile worst. 3. In judging yoiiraelvca proceed by the same rule or law that God will judge you by; tliat ia, by the Word of God revealed in the Gospel. For your work now is not to sted a little short-lived quiet to your conncience^i, but to know how God will judge your soiUs, uad whether be will dootu you to endless joy or misery ; and how can you know this, but by that law or rule that God will judge you by? And certainly God will judge you. by the same law or rule by which ho {juverned you, or which he gave you to live by in the world. It will go never the better or worse there with any niaa. for his good or bad conceits of himself, if they were hia mistakes ; butjuat what God bath said in liis Word that he will do with any man, that will he do with him in the day of judgment. AU ehall be justihed whom the Gospel juati-fieth; and all shall be condemned that it condcmneth ; and therefore judge yourself by it. By what nigns you may kROw au unsanctitied man, I have told you before. Parti. Chap. 1. Direct. 8. And by what fligns true grace may be known, I told you before, in the Preparation for the Sacrament. 4. If you cannot satisfy yourself about your own condition, advise with some godly, able miniater, or other Christian, that is best acquainted with you; that knowetb ]iow you have lived towards God and man : or at least open all your heart and life to hira that he may know it; and if he tell you tliat he fearelh you are yet uuaanctified, you have the more reason to fear the worst. But then be sure that he be not a carnal, ungodly, worldly man himself: for they tliat flatter and deceive themeelves, are not unlike to do fto by others. Such blind deceivers will daub over all, and bid you never trouble yourself; but even comfort you as they comfort themseWef*. and bid you believe that all is well, and it will be well; or will make you believe that some forced confession and unaound repentance, will serve in-

Cmil&TlAN DlBtCTORY. [PART II.

stead of true converiiioti. But a man that in going to the b* of God. should be loath to be deceired by himself or olhers.

IMrect, n. * U' by ttduc examination you find yourself unsnjictifted, bethink you titriuii»ly of your caM, both what you have done, luni what a coixlition you are in, till youa« truly humbled, and willing of any conditions that Godsball offer^ou for your deliverance." Consider how foolishly you have done, how rebelliously, how nnlhankfuHy, to forsake your God. and forget your soub, and lose all your tinie, and abuse allGod'» mercies, and leave undone the work, tliatyuu were made, and pvefleired, and redeemed for! Ala«, did y<Mi never know till now that you niuet die? and that you bad all your time to make pi'cparation for an endleBK life which followetli death? Were you never warned by minister or friend? Weru you never told of the necessity of a holy, heavenly life; and of a regenerate, sanctitied Rtate, till now? O what could yon have done more iinwiaely, or wickedly, than lr> cai-it away a life thai eternal life »0 much depended on; imd tn rrfuae your Saviour, and his grace and mercies, till your last extremity? Is thist the time to look after & new birth, and to begin your life, when you are at the end of it ? O what have you done to delay &o great a work tiU now! And now if you die before you are regenerate, yoa are loet for ever. O humble your souls before the Lord! Lament your folly J and presently condemn yourselves before him. aud make out to hitu for mercy while there is hope.

Direct, iii, * When you are hombled for your sin mnd misery, and willing of mijrcy upon any terms, believe that yttl your casfi i* not remediless, but that Jesus Christ hath given himself to God a sacrifice for your sxns, and iti so ssrt and all-sufficient a Saviour, that yet nothing can hinder voa from pardon and salvation, but your own impenitence Mid unbelief. Come to bim therefore as the Saviour ofsonlo, that lie may teach you the will of God, and reconcile yon to his Father, and pardon yonr sins, and renew yon by bis Spirit, and acquaint you willi his Father's love, aod save you from damnation, and make yon heirs of life eternal. For nil this may yet pOMibW be done, us short ss yonr lime is like to be: and it will yet be lonfi of you, if it bv

t

CHAP. \XX.] CHRISTIAN ECONOMICS. 409

not done. The covenant of grace doth promise pardon and salvation to evpry penitent believer whenever they truly turn to Goil, witliuut excepting any hour, or any person in . all the Horid. Nothing but an anbelieviitg.hardeQedheiirt, refJiAting hist grace, and unwilling to be holy, can deprive you of pardon and salvation, even at the last. U wan n most fonlish wickedneH» of you to put U off till now : but yet for all that, if you arc not yet saved, it shall not belong of Christ, hut you : yet he doth freely offer you his ifiercy} and he will be your Lord and Saviour if you will not refttse him : yet the match shall not break on his part: Hee that it break not on your part and yuu iihall be sared. Know therefore what he is, as God and man, and what a blessed «nrk he hath undertaken, to redeem a sinful, lui^rabie world, and what he hath already done for ns, in hift life and doctrine, in hitt death and Buffering, by his resurrection and his covenant of grace, and what he ia now doing at his Father's right hand, in making intercesHion for penitent believers, and what an endlcHs glo>7 he is preparing for them, und how be will save lothe uttermost, all that come to God by bim. Oyet let yourheartevenleap forjoy.tbat you have an all-sufficient, willing, gracious Saviour; whose grace ttboundeth more tlian sin abonndeth. If the devils and poor damned bouIh in hell were but ia your case, and had your offers and your hopes, how glad do you imagine tliey would be ? Cast yonrBclveB therefore in faith and confidence upon this Saviour : trust your 50uU upon bis nacri-fice and merit, for the pardon of your sinE^, and peace with God : beg of him yet the renewing grace of his Spirit: be willing to he made holy, and a new creature, and to live a holy life if yuu nhould survive : re»olve to be wholly ruled by him, and give up yourself absolutely to him as your Saviour, to be justified, and sanctifie<l, and saved by bim, and then trust in him for everlaxting bap^inesK. O happy soul, if yet you can do thus, without deceit.

Direct. IV. ' Believe now, and consider what God is and will be to your soul, and what iove he hath shewed to you by Christ, and what endless joy and glory you may have with him in heaven, notwithstanding ull the sinn that you have done: and ibiuk what the world and the flesh have done for you, in oomparison of God: think of this till

CHRISTIAN l>lBF.CTOKV. [PART II.

you &11 in love with God, slqcI till your hearts and hupes set on heavttii, and turned from this world and flesh, aiiil till you feel yourself in Ifive with botinees. and tilt you are firm-]y resolved in tho Etrvngth of Chnst to live a holy life, God recorei- you: and then you are truly sanctified, nnd shall be saved if you die in ihie condition.' Take heed that you take not a repentance and good purposes which come from nothing but fear, to be sufficient; if you recover, »11 this uiey die again, when your feat is over ; you Mr not sanetitied, nor hath God your hearts, till your lo*o be to him: tliut which you do through fear alone, you bad ra* ther not do if you might be excused; and therefore your hoartB are still against it. When thft feeling of Qod's no* Bpeakable love in Christ, doth melt and overcome your hearts; when the infinite goodness of God himitelf, and bit mercies to your souU and bodies, do make yua lake him as more lovely and desirable than all the world ; when you so believe the heavenly Joys above, as to desire tluttn more than earthly pleasures ; when yon love God better tlian worldly prosperity, and when a life of such luve and holiness geenieth better to you, than all the inerrimrats of sinners, and yoTi had rather be a saint, than the uiont pnixper-oue of the ungodly, and are firmly resolved for a holy life, if God recover you, then are you indeed in a state of grace. and not till then ; this must be your case, or you are undone for ever. And therefore meditate on ihu luveof ChnKt, uid the goodne»«of God, and tiicjoys nfheaven, and the happi* neen of saints, and the misery of worldlings and ungodly men ; meditate on thesje till your eyes be opened, and your hearts be timohed wi th a holy love, and heaven and hotineM be the very things that you deaire above all; and then yoa may boldly go to God, and believe that all your sins art pardoned ; and it is not bare terror, but these believing ihuughtK of God, and heaven, and Christ, and love, thai must change your hearts and do the work.

TheM four Directions truly practised, will yet UH yun on safe ground, as sad and dangerous as your condition is; hut it is not the hearing of (hem, or the bare approbation of them that will serve the turn ; to find out your sinful, miserable state, and.to be Uuly humbled for it. and lu discern the remedy which you have in Christ, and peuiteotly and

I

^

CHAP. XXX.] CHRISTIAN ECONOMICb.

4U

believiogly to enUr into his covenant, and to see that your li&liplncHe i» wholly iti the love aiid fniition of God, and to believe the glory prepared for the Kaints, and to prefer it before all the prosperity of the world, and love it, and s«t your hearts upon it, and to resolve on a holy life if you should recover, forsaking this deceitful world nnd flesh ; all thiH is a work that ia not so eaaily done an tncQtionvd, and rcquireth your more serious, fixed thoughts; and indeed had been btter for your youthful vigour, than for & painfuU weak, diRtempered state. But necessity is upon you; jt luust needs bu yet done, and thoroughly and sincerely done. Of you are lost for ever. And therefore do it as well rs yon can, and see that your hearU do not trifle and deceive you. In some respect you have- greater helps than ever you had before; you cannot now keep up yonrhard-heartednessand security, by lookinfc at death a» a ^reat way off. You have now fuller experience, tlian ever you had before ; what Uie flettb, and all it« pleasures will come to, aod what good your liinful sports, and recreatioas, and iiierrimeiils will do you ; and what all die riches, and ^eatness, and gallantry, and honours of tlie world are worth, and what they will do for you in the day of yourneceseity. Vuu «tund eo near another world, and otust so quickly appear before the Lord, that niethinka a dead and geoaelesB heart, should no longer b« uhle to make you iilight your God, your Saviour, and your eudlcsis life: and one would think that tlie Hei&h, and world, should never be able to deceive you any more. O happy soul, if yet at last, you are not only frightened into an un-Nound repentance, but can hate all sin, and love the Lord, and iruiit )u Christ, and give up yourself entirely to him, and »et your heart upon that ble»aed life, where you may sec and love bim perfectly for ever!

QueU. 'But will so late repentance serve the turn, for ooa that hath been so long ungodly V

Attsw. Yes, if it be sincere : but there is all the doubt; and that is it, that youriuilvation now depeudetb on.

Quest. ' But how may 1 know, whether it be sincercT

AittuK I. If you be not only frighted into it; but your very heart, and will, and love are changed. 2. If it exteod botli to the end, and the necessary meanB : &o that you love God, and the joys of heaven, above ell earthly prosperity

CHRISTIAN btRKCTORY. [PARTIf.

and pleasure; and also you bad rather be perfectly holy,

than live in all the delights of sin. And if you hate ev*ry koown sin, and love the hoty ways and Bervants of God, and this unfeignedly: this la a true change. 3. And if tliis re-peutance and change be such an wiU hold, if God tthould recover you, and would shew itself in a new, and holy, and aelf-denying life; which certainly it will do, if it come not only from fear, but from love; but it' you renoance the world, and the flesh, against your wills, bccauxe yuu knov there is no remedy; and if you bid farewell to your worldly. Kinfui pleasures, not because you love God better, but because you cannot keep them, though you would ; and if you take not God and heaven as your best, but only for bctler than hell ; but not ail b«tt(;r tliai) worldly prosperity, wbicb yet you would choose, if you had your choice. This kind of repentance will never save you, and if you should recover, it would vanish away, aud come to notltiug, as soon u your fears of death are over, and you are returned to your worldly delights again. Though now in your uxtrcmily, you cry out never so confidently, O I had rather have heaven than earth, and I had mther have ChriHt and holinMs, than all the pleasures and prosperity of Hiniiers ; yet if it be not from a renewed, eanctified heart, that had rather be such indeed, but from mere necessity and fear, and against the habit of your hearts and wills. This it; but such a repen> tuiice 38 Judas had, tJiat is neither sincere at present, nor if you recover, will hold you to a holy life.

II. Dinrtiom to the SamtiJied,J'orasaJeJ}epaititre.

When the aoul is truly converted and sanctified, th«

piincipal busincsH h dispatched, that in necesiiary to a »«& departure : but yet I cannot say that there is no more to be done. They were godly persons that w«re exhortiid, " 10 give diligence to make their calling and electioD aure.** Whicli being (as the Greek importeth^ not only to make il known or certain I but to make it brm. doth aigniTy more ttion barely to discern it. These rollomng duties are yet further neceiisary.

Ttirtft. 1. 'Satisfy not your&elven that once yon found yourselves sincere ; but if your undenitandtnga he clear And

CHAP. XXX.] ClfRISTIAH ECONOMICS.

413

free, rfliiyw the trial; luid if you arc inBufficiem for it of youi'se]f, make use of the Kelp of a faithful, judicious minister or friend.' For when a man is going to the bar of God, i t concerneth him to make all as sure as posHibly he can.

Direct. II. ' Review your lives, and renew your universal repentance, for all the sins that ever you committed -, and also let your particular repentance extend to every particular ein which you remember, but especially repent of your most aggravated, soul-tvoundiug sins.' For if your repentance be universal and true, it will aUo be particular j and you will be specially humbled for your special sine: and search deep, and see that none escape you. And think Dot that you are not called to repent of them, or attk forgiveness, because you have repeated of them long ago, and received a pardon : for this is a thing to be done even to the last.

Dircrt, ni. 'Renew your faith in Jeaus Christ, and cajit your Boule upon hia merits and mediation.' Satisfy not youraelves that you have a habit of faith, and that formerly you did believe ; butfly to your trusty rock and refuge, and continue the exercise of your faith, and again give up your souls to Christ.

Direct, iv. ' Make it your chief work to stir up in your hearts, the love of God, and a desire to live with Chrin in glory." Let those comforting and encouraging objeott which are the instruments of thii^, be still in your thoughts : and if you can do tliis, it will be the surest proof of your title to the crown.

Direct. V. ' If you have wrotiged any by word or deed, he gure that you do your best to right them, and make them aa-tisfactioQ; and if you hare iallen out with any, be reconciled to them.' Leave not other men's goods to your heira and executors: rcBtore what you hare wrongfully gotten, before you leave your legacies to any. Confess your faults where you can do no more: and ask those forgiveness, whom you have injured ; and leave not men's name», or estates, or souU, under the eifecte ofyour former wrongs, so far as you are able to make them reparatioa.

Direct. VI. ' Be still taken up in your duty to God, even I that which he now calleth you to. that you may not be found I idle, or in the sins of omission; but may be most holy and

CHRISTIAN DIRECTORY.

[PART It.

frnitful at tbe last.' Though sickness call you not to all ifae same duties, which were incumbent on yuu in yuur heaJth; yet think not therefore, that there iit no duty «t all expected from the sick. Every season and slate hath its pecuUar duties (and ite peculiar mercten) which it much conctimctli qb to know. 1 shall anon tell yon more particularly what tli! are,

Di)vct. \M. ' Be specially fortified and vii^ilant agah: the mo8t dangerous temptations of satan, by %?hich he utte4h to aasault the sick.' Pray now especially, that God vould not lead you into temptation, but deliver you from the «vil one: for in your weakiiesR yon may be lesii fit to wreBlie with them, than at another time. O beg of God, that att he hath upheld you. and preserved yon tilt now, he would not forsake you at last in your extremity •■ Particularly,

Tempt. I. One of the most dang^erous temptations of the enemy, is,'To take the advantage of-a Christian's bodily weakness, to shake his faith, and question hi» fonndatiom. and call him to dispute over his principiftfi again. Whothcn" tlic 6oul be immonal! and there be a heaven, and a hell f And whether Chriat be the Son of God, and the Scriptural bt^ God's word 1' &c. As i( this had never been queaUoD-ed. and scanned, and resolved before ! It is a great deal of advantage that aatan expecteth by this maliciouii courtiei If be could, he would draw you from Christ to infidelity; btrt CUrist prayetb for you, tliat your faith may not fail : if br cannot do this, he would at least weaken your faith, and hereby weaken every grace : and he would hereby divert you from tJie more needful thoughts, which arc ttuitablo to yotir present state j and he would hereby distract yoa, nn^ destroy yonr comforts, and draw you in yuur porplexitiw, to dishonourGod. Away therefore with the8« blaaphenoM and anscasonabic motions; cust thtm from yon, wi<h ab^ horr«nce and disdain : it is no time now to be quesUoninc your foandatioQs; you have done this more seaaonably, whan you were in a fitter case. A pained, languishing body, and a disturbed, discompoxed mind, is unfit upon aaar-prise, to go back and dispute over all our principles. Tell flalan, you owe him not so much serricc, nor will you ao cast away those few hours and timughts, for which yoa htT*

• Hie tabor vxttvnmi, Ico^gvon h*« mete tWuri. Vlr. ^a. III. M*.

CHAP. XXX.] CHHIHTUK ECONOMICS

^15

BO much better work. You have the witnesti in yourMtlteii, even the Spirit, and uuaj/e, and stiftl of God. You have been convertfj and renewed by the power oC that Word, which he would have you question; mid you have found it to bd owned by the Spirit of grace, who hath made it mijrhty to pull down tht> strongest hohls of sio. Tdl riaUn you will not gratify hnn so much, as to turn your holy, benvenly desires, into a wrangling willi him about those truths which you have bo oft«n proved. You will not question now, the being of that God who hath maintained you eo long, and witnessed his being and goodness to you by a life of mercies; nor will you now quRNtion the being or truth of him that hath redeemed you, or of the Spirit or Word that hatli aanctifled, guided, comforted and confinned you. Ifhc tell you, that you must provcoU things, tell him, that this isnot now to do ; you have long proved the truth and goodness of your God, the mercy of your Saviour, and the power of his holy Spirit ajid Word. It it now your work to live upoa that Word, and fetch year hopes and comforts from it, and not to question it.

Tenqit. II. Another dangerous temptation of satan is. ' When he would persuade you to despair, by causing you to misunderstand the tenor of the gotipel, or by thinking too narrowly and unwoi'thily of God's mercy, or of the satisfiic-tion of Christ.' But because this temptation doth usually tend more to discuiufort the soul, than to damn it, I shall Apeak more to it under Tit. 3,

Tempt. III. Another dangerous temptation is, 'When satan would draw you to overEuok your siiia, and overvalue your graces, and be proud of your good works ; and so lay too much of your comfort upon yourselves, and lose the sense of your need of Christ, or usurp any part of Ins uffictf or his honour.' I shall afterward shew you how far you must look at any thing in yourHclves : but certainly, that ^B«hich lifteth you up in pride, or encroacheth on Christ's off fice, or would draw you to undervalue him. is not of God, Therefore keep humble, in the sense of your siufulueBii and unworthiuesa, and cast away every motion, which would carry you away from Christ, and make yourselves, and your works, and righteousuexit, as a Saviour toyoursclves.

Tempt. IV. Another perilous lempttttion is,' By causing

CHRISTIAN DIRECTORY.

tlie thoughts of death ftnd (he grave, and your doubts and Te&ra al>out the world to come, to overcome the love of God, and (not only the comforts^ but also) the desires and willingness of your hearts, to be with Christ.' It will abate your lose to God and heaven, to think on them with too much eatrangednesB and terror. The Directions under Til. 3. will help you against this temptation.

Tempt. V. ' Another dangerous temptation is fetched from the remnaats of your worldlyuiindedness ; when youi dignity, or honour, your house, or Injidfi, your relalionct and friends, or yourpleasurcsand contentments, arc so sweet to you, that you are loath to leave thein; and the thoughts of death are grtevouB to you, because it taketh you from that which you over-love; and God and heaven are the less desired, because you are loath to leave the world.' Watch carefully against this great temptation: observe how il seelceth the very destruction of your grace and soula; aod how it iighteth against your love to God and heaven, and would undo all that Christ and his Spirit hare been doing to long, Obfierve what a root of matter it budetli in yoarfteWes ; and therefore be the more humbled under it. Leam now what the world is, and how little the accomraodatiom of the fleah are worth; when you perceive what the end of all must be. Would you never die? would you enjoy yoar worldly things for ever? Had you rather have them, than to live with Christ in the heavenly glory of the New Jeruaa-lem? Ifyou had, it is your grievous sin and folly ; and yet you know that it is a desire that you can never hope to attain. Die you muat, whether you will or not! What ia it then, that you would stay fori Is it till the world be grown leas pleasant to you, and your love and minds bo weaned from it i When should that rather be than now 1 And wlrnt should more effectually do it, than this dying condition that you are in ? It is time for you to Apit out these unwholesome pleasures ^ and now to look up to the true, the holy, the uumeasurable, everlasting pleasures.

Tit. 2. DirectivNs how to Profit hy our Skhitss.

Whether it shall please God to recovcK yuu or not, it la no small beneftt which you may get by bia visitation, if you

CHAP. XXX.] CHRtSTIAN ECONOMICS.

417

do your part, aud faithfully improve it, according to thes« DirecttoDB foHowing.

Direct, i. ' If you hear God's call to a closer trial of your hearts, concevning the eiiic«rity uf your convei-sion; and thereby are brought to a mort exact examination, and come to a truer acquaintance with your Rtate (be it good or bad) the benetil may be exceeding great,* Forif itbegood, you may be much comforted, and coniirmed, and fitted to give thauks and praise to God : and if it be bad, you may be awakened speedily to look about you, and seek for a re> CO very.

Direct, ii. ' If in the review of your lives, you find out those sins which before you overlooked, or perceive the greatness of thoise sins which you before accounted small, the benelit may be very great:* for it will help to a more deep and sound repentance, and to a stronger resolution against all sins, if you recover. And atBictioa is a very great help to tis in this: many a man hath been ashamed and deeply hnmbl«d for that xanie sin, when sickness did awake him, which he could make his play-fellow before, as if there had been neither hurt nor danger in it.

Direct, iii.' There is many ti deep corruption in the heart, which affliction openeth and discovereth, which deceitful-ness hid in the time of prosperity:' and the detecting of these is no small benefit to the Houl. When you come to part with wealth and honour, you shall better know bow much you loved them, than you could before. Mark therefore what corruptions appear in your affliction, and how the heart discloseth its deceits, that you may kjiow what to repent of, and reform.

Direct, iv. 'When affliction calleth you to the use and exercise of your graces, you have a great help to be better acquainted witli the strength or weakness of them.' When you are called so loudly to the use of faith, and love, and patience, and heavenlymindedness, you may better know what measure of every one of these yon have, than yon could when you had no such help. Mark therefore what your hearts prove in the trial, and what each grace doth shew itself to be, in the exercise.

Direct. V. ' You have a very greet help now to be thoroughly acquainted with the vanity of the world, and so VOL. IV. £ B

CHRl&TIAN DtKECTORY.

[fart II.

to mortify all aflectiona unto th^ tbinga below.' Now judge of the ra-lue of wealth, and honour, of plenty, and high places. Are they a comfort to a cLying man that is parting with them? Oris it any grief to a poor man when he is dying, that he did not enjoy them? Is it not easy now to rectify your errors, if ever you thought highly of theete transitory thinga? O settle it now in your firm resolution, that if God should restore you, you would value thi) world at a lower rate, and sethy it, and seek it, but as it de-serreth.

Direct. VI. 'Also you have now a special help to niae youreetimation of the happiness of the saints ia heiveD, and of the necessity and excellency of a holy life, and of the wisdom of the saints on earth; and to know who makelh the wisest choice.' Now you may see that it is nothing hot heaven, that is vrortb our seeking, and Uiut is finally to be trusted to, and will not fail us in thehourof ourdtiitjeftB : now you may discern between the righteous and the wicked; between those that serve God and those that serve him not''. Nowjndge whether alooseand worldly life, or a holy, heavenly life be better? And resolve accordingly.

Direct. VI y. 'You have also now a very great help to discern the folly of a voluptuous life, and to mortity* the deeds and desireii of the flesh : when Qod is mortilying its natural desires, it may help you in mortifying its ainful de* sires.* Now judge what lu^t, and plays, and gaming, and feasting, and drunkenness, and swaggering, are worth 1 Yon Bee now the end of all such pleasures. Do you think timn better than the joys of heaven, and worthy the loss of a man'a salvation to attain them? Or better than the plea* lures of a holy life?

Direct. VIII. 'Also now you have a great advantage, for the quickening of your hearts that have lost iheir zeal, and are cold in pnxyer, and dull in meditation, and regardleas of holy conference.' If ever you will pray earnestly, aureit will be now ; if ever you will talk seriously of the matter* of salvation, sure it will be now. Nowyou do better tioder-ttand the rcaaoa of fervent prsytT, and aerious religion, aod circumspect walking than you did boforc: and you can c»-»ily now confute the scorns, or railings of the loose, un-» MJ. iS. ir, i«.

CHAP. XXX.] CHRUTIAN ECONOMICS.

419

godly enemies of holiness; even as you confute the dotngo of a fool, or tJie ravings of a man be»ide himself.

Direct. IX. ' You have a great advantage mure Beiisibly to perceive your dependauiie upon God alone: and what T«aiton you have to pkaae him before all the world, und b) regard his favourer displeasure more, than all the things or persons upon earth.' Now you see how vain a thingis man! And how little the favour of all the world, oaa stand yoa instead in your greatest necessity: now you see that it is God, and God alone, that is to be trusted to at last; aud therefore it is God that is to be obeyed and pleased, whatever hecome of all thiuga in the vroiid.

Direct, x. ' You have now a great advantage to discern the preciousness of time, and to see how carefully it should be redeemed, and to perceive the dislractedneas of thoad men, that can wafite it in pastimes, and curiosity nf drc9s«-inga, and needless ccnipliments and visits, and a mullituda of fiucb vanities as rob the world, of that which ia more precious than gold or treasure.' Naw wh&tthihk you of idling and playing away your time? Now do you not think that it is wiser to apend it in a holy preparation for the life to comfc, than to cast it away upon childish fooleries, or any unnecessary worldly things?

Direct, xi. Also you have now a special help to be more serious than ever in your preparations for death, and in your thoughts of heaven; and so to be readier than you were before: and if sickness help yoa to be readier to die, and more to set your hearts above, whether you lire or die, it will be a profitable sickness to you." >.' Direct, xir. 'Let your friends about you be the witnesses of your open confessions and resolutions, and engage them, if Qod should restore you to your health, to rementr ber you of all the promises which you have made, and to watch over you, and fcell you of them wlienevec there fs need.' By these means sickness may be improved, and be a mercy to you.

1 might next have given some special Directiooa to them that are recovered from sickness; but because I would not be needlessly tedious, I refer such to what is here said already. 1. Let them but look over these twelve JJirections, and see whether theae benefits lemain upon their hearts. 2. Let them call to their lively remembrance, the sense which

h.

CHRISTIAN DIRECTORY. [PART H.

tJiey had, and the frame they were in, when they raaile the>« resolutions. 3, Let them remember that sickness will come again, even a sickness which will have no cure. And 4. Let them bethink. theinselTes. how ten'ibly conscience will be wounded, and their souls dismayed, when tlie next sickness Cometh, to remember that they were unthankful for their last recovery, and how falsely they deftlt with God in the breaking oftheir promiHes. Foresee Uiis, tliat you may prevent it.

2Vf.3. Direclionsfor aComfortuhk or Ptaceubie Death.

Comfort IB not desirable only as it pleaseth us, but also as it strengtheneth us, and lielpeth us in our greatjest duties. And when is it more needful than in »ickne&s, and the approach of death ? I shall therefore add such Directions as ar« necessary to make our departure comfortable or peaceful nt the least, as well as safe.

Direct, t. ' Because I would make this treatise no longer than 1 needs rauet; in order to overcome the feara of deatli, and get a cheerful willingness to die, I desire the sick to read over those twenty considerations, and the following Directions which I have laid down in my book of "Self-denial." And when the feare of death are overcoioe, the great impediment oftheir comfort is removed.

Direct. 11. ' Misunderstand not sickne&s, as If it were • greater evil than it is; but observe how great a mercy it is, that death hath so suitable a harbinger or forerunner.' Tlat God should do so much before hetaketh us hence, to wean UK from the world, and make un wiUingto be gone; thattlte unwilling de^h hath the help of pain; and that the senscfl and appetite languiiih and decny, which did draw the mind to earthly things, and that we have so loud a call, and bo great a help to true repentance, and serioufi preparation? I know to those that have walked very close with God. and are always ready, a sadden death may be a mercy; as we have lately known dircnt holy ministera and others, that have died either after sacrament, or in ibc evening of the Lord')iday,or in the mid^tof sumehuly exercise with so little pain, that none about ihem perceived when they died'. But

' Mr. Virwi, Mr. Ca|>»l, Mr. lIoll!npti>rtli, Mi. AaliunF, Mr, Ambme, Mn. Bvraei, Jic*

CHAP. XXX.] CHRISTIAN RCON'OMICS.

42 f

ordioarily it is a mercy to hare the flesh brought down atid weakened by painful sicknesB, to help to conquer our BB> tural uiiwiUingneBB to die.

Direct, m. 'Remember vrbose mesBenger sickaesa ii, aud who it \s that calleth you to die/ It is he, lli«t i« the Lord of all the world, and gave us tht-Uves which be taketJi from U8 : and it is he, that must diapose of angels and men, of princes and kingdoms, of heaven and earth ; and therefore there is no reason that such worms as we, should desire to be excepted. You cuanot deuy him to be the dispoiter of all things, without denying him to be God: it is he that toTeth u», and never lueaut us hami in any thing that be hath done to us; that gave the life of his Son to redeem us; and therefore thinketli not life too good for us: our Hickneas and death are sent by the same love, that aeut us a Saviour, and sent us the powerful pieiichers of his Word, and sent us his Spirit, and aecretly and sweetly changed our hearts, and knit them tohimttelfiulovu^ which gave us a life of precious mercies for our souls and bodies, and hath promised to give ub life eternal; and shall we think, that he nuw intendeth us any harm'! Cannot he turn this also to OUT good, 2a he hath done many au ofiliction which we have repined at?

Direct. IV, ' Look by faith to your dying, buried, risen, ascended, glorified Lord.' Nothing will more powerfully overcome both the poison, and the fears of death, than the believing thoughts of him that hath triumphed over it. Is it terrible aa it separatetli the s*oul from the body? So it did by our Lord, who yet overcame it. la it terrible as it layeth the body in the grave? So it did by our Saviour; though he saw not corcuptiori, but quickly rose by the power of his Godhead. He died to teach us believingly and boldly to submit to death. He was buried, to teach us not overmuch to fear a grave. He rose again to conquer death for us, and to assure those that rise to newness of life, that they shall be raised ai last by his power unto glory ; and being made partakers of the 6rst resurrection, the second death shall have no power over them. He liveth as our bead, that we might live by him ; and that he might assure all those that are here risen with him, and seetc firet the things that are above, that though in themselves

CHRISTIAN DIRECTORY. [PART II.

tbey are dead, " yet their life is Itid with Christ in God ; and when Christ who is our life shall appear, thcu xhall we also ajjpear with him in glory ■'." What a comfortable word is thet, "Beoaiwe I lire, ye shall live also*." Death could not hold the Lord of life; nor c\d it hold ua atjaiiiBt his will, who hath the "keys of death and hell V He loveth every one of hie sanctified oncB much better, than you lore an «ye. or a hand, or any other member of your body, which you will not lose, if you are able to ftftve it. Wheo he ai-cended, he left us that mcseage full of comfort for hia follower!. " <io to my brethren, and say unto them, I ascend unto my Father, oad your Father; to my God, and you* God*." Which, with these two following, I would have written before me on my sick bed. " If any man serve mo, let him follow me; and where I am, there also shall my serrant be''." And " Verily, I say unto thee, to-day ehalt ibou be with me in paradiHu '," O what a joyful thoaght ■should it be to a belierer, to chink when he is a dying, that he is going to his Saviour, and that onr Lord io risen and gone before ub, to prepare a place for uh, and take ua in aea-Kon to himiieir''. " Ah you believe in God, believe thoB tn Christ ; and then your hearts will be less troubled'." It is not a stranger that we talk of to you; but your Head and Saviour that loveth you better than you love yourselves. whose olhce it is there to appear continually for you before Qod,aod at last to receive your departing oouU; and into hii4 hand it is, that you must then commend them, u Stephen did ".

Dirtct. T. ' Choose out aome promisee moat suitable to your condition, and roll thrm over and oxa in your miod, and feed and lire on tliem by fattli.' A sick man is not (uBUully) Jit to think of very many things; and therefore two or three comfortable promincs, to be still before bis eyes, may be the most profitable matter of his thoughts ; such as thoee three which 1 named before. If he be moat troubled with the greatness of his sin, let it be such •• these. " God bo loved the world, that he gave bis only b» gotten Son, that whosoever helievclh in him. should not

• John iVv. 19. ■ John 111. <0. ' Vtr. I.

■ Rr<. LIS. > Lule uai. *3. •> Ad* «U. M.

CHAF. -KICX.] CHRISTIAN ECONOMICS.

423

perish, but have everlasting life "." " And by him all that believe, are justified from ftll things; from which ye could Dot be juEtitied by the law of MoBes"." " For I will b» merciful imto their unrighteousness, and their sins and iniquities will 1 remeuiber no more ''," If it he the iveakneM of his grace that troubleth him, let him choose such paa-Bages as these. "H« shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with youngi." " The flesh luateth against the spirit, and the spirit against the flesh, and these are contrary one to the other; so that ye cannot do tlie things that ye would'." "The spirit is willing, but the flesh is weak." " All that the Father giveth me, shall come to me; and him that Cometh to me, 1 will in nowise cast out*." "The apostles said unto the Lord, increase out faith'." If it be the fear of death, and strangenens to the other world that trou> bleth you. remember the words of Christ before cited, and 2Cor.v. 1—6.8. "For we know, that if our earthly house of this tabernacle were dissolved, we have a buildiog of God, an house not made with bands, eternal in the heavens. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven: for we that are in this tabernacle do groan being burdened, not for that we would be unclothed, but clothed upon, that mortality might

be swallowed up of life. We are confident, and wiUing

rather to be absent firom the body, and present with the Lord." " For I am in a strait between to, having a desire to depart,and to be with Christ, which is far better"." " Blessed are the dead which die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labours, and their work* do follow them'." "' O death where is ihy sting! O grave where is thy victory f l" " Lord Jeeue receive my spirit'." Fix upon some such word or promise which may support you. in your extremity. p Direct, vi.' Look up to God, who is the glory of heaven, and the light, and life, and joy of souls, and believe that you are going to see his face, and to live in the perfect, everlaat-

' Jobniii. 16. 1 In'rah xl. n, ' Luke *rv. 5.

- Acit uiL 39. ' Gal. ». 17. • Phil i. 99. ■ Ads-rii.M.

■■ HcUviii. It.

* MtiCl.ia*i.4l. Jtilin*i.S7.

CHRISTIAN DIRBCTORY. r**ART *'■

lug fniitioQ of Ms fullest love Eimong the glorified.' If it be delectable here to know his works, what will it be to see the cause of all ? Ali creatures in heaven and earth conjoined, can never afibrd such content and joy to holy soub, aa God alone ! O if we knew him whom we muAt thor* behold, how weary should we be of this dungeon of mortality? and how fervently should we long to see his face ? The chicken that cometh out of the shell, or the infant that newly coiuetb out of the Womb, into this illuminated world of human converse, receiveth not such a joyful change, as the Houl that is newly loused from the Besh, and passetb from this mortal life to God. One sight of Ood by a blessed soul, in worth more than all the kingdoms of the t^orth. It is plensant to the cyea to behold the 3un : but the sun is as darkness and useless in his glory, " And tlie city had no need of the sun, nor of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof*." " And there shall be no more carse: but the throne of God and of the Lamb shall be in it, and his servants shall serve him: and they shall see his face, and his nam« shall be in their foreheads : and there shall be no night there: and they need no candle, nor lightofthe sun ; for the Lord God giv eth them light, and they shall reign for ever and ever^'* If David in the wilderneaa so impatiently thirBted, to appear before God, the living God, in his sanctuary at Jera-aalcm', how eameslly nhouid we long to sec his glory in the heavenly Jerusalem ^ The glimpse of his back parts. was as much as Moses might behold''; yet that ntucb nut a shining glory upon his face*. The sight that Stephen had when men were ready to etone him, was a delectable aitrht'. The glimpse of Christ in his transfiguration ravished the three apoitles that beheld it«. Paul's vision which wmpt him up into the third heavens, did advance bim above the rest of mankind I But our beatifical sight of the glory of God, will very far excel all this. When our perfected bodies shall have tlie perfect glorious body of Cfariet to see, and our perfected souls shall have the God of truth, the most perfect imcreatod light to know, what more is a created vn-^stuuding capable of! And yet this is not the top of our

•R«T.»L «X * Re*, uli. 3—5. 'Piil.im. i Exod. «■■■.. • Vw. 20. 30. ' Kelt ril.iU.M. * M««l. s>it. |.«.

CHAP. XXX,] CHRISTtAK GCONOM1C8.

435

retlcity; for the understanding is but the passage to th« heart or will, and truth is but subaervicnt to goodness ; and therefore though the understanding hn capable of no more than the beatifical vision, yet the man is capable of more; eytn of receiving the fullest communication it of God's love, a.nd feeling it poured out upon the heart, and living in the returns of perfect love ; and in this intarcourBC of love will be nur highest joys, and this is the top of our heavenly felicity. O that God would make us foreknow by a lively faith, what it is to behold him in bis glory, and to dwell in perfect love and joy, and then death would no more be able to dismay ub, nor should we be unwilling of aueh a. blessed change! But having spoken of this so largely in my " Saints' Rest," I must stop here, and refer you thither.

Direct, vii. ' Look up to tlie blessed Society of angels, and saints with Christ, and remember their blessedness and joy, and that you alao belong to the same society and are going to be numbered with them. It will greatly overcome the fears of death, to see by faith the joys of thein that have gone before us; and withal to think of their relation to ua; ae it will encourage a man that is to go beyond sea, if the far greatest part of his dearest friends be gone before him, and he heareth of their safe arrival, and of their joy and happiness. Those angels that now see the face of God are our special friends and guardiane, and entirely love us, better than any of our friends on earth dul They rejoiced at our conversion, and will rejoice at ourglorifieation; and a» they are better, and love us better, bo therefore our love should be greater to them, than to any upon earth, and we should more desire to be with them. Those bUssed souU that are now with Christ, were once as we are here on earth; they were compassed with temptations, and clogged with flesh and burdened with sin. and persecuted by the world, and they went out of the world by sickness and death, as we must do; and yet now their tears are wiped away, their paiiLS, and sroans, and feara are turned into inespres-sible blesBedness and joy ; and would we not be with them? Is not their company desirable f and their felicity more desirable? The glory of the New Jeriiealera is not described to us in vain. God will be all in all there to us, as tlie only sun and glory of that world; and yet wc shall have pleasure,

aot only to see oar glorified Redeemer, but also to convene with the heavenly society, and to sit down with Abraham, Isaac and Ja.cob in the kingdom of God, and to lore and prsis« him in consort and harmony with all tliOHC holir, blessed spirits. And ehall we be afraid to follow, where the «ainte of all generatione have gone before ue? And »haU the company of our best, and most, and happiest friend*, be 00 inducement to us? Though it must be oar htgbeit joy to think that we shall dwell with God, and next that ire ehall »ee Uie glory of Christ, yet is it no small part of my comfort to consider, that 1 shall follow all those holy persons, whom I once converHe<l with, that are gone before int, and that I HhaU dwell with such as Enoch and £^iai, and Abraham and Mosea, and Job and Darid, and Peter and John, and Paul and Timothy, and Ignatiua and Poly-carp, and Cyprian and Nazianzen, and Augustine and Chryaostom, and Bernard and Gerson, and Savonarola and Miraudula, and Taulenis and Kemp'iaiue, and Melancthon and Alasco, and Calvin and Bucholtzer, and OuUinger and Musculus, and Zanchy and Bucer, and PaiaiiuK and Ory-nsjusj and Chemnitiusand Gerhard, and Chamier, and Ca-pelluB, ami Blondel and Rivet, and Rogers and Bradford, and Uooptr and Latimer.and Hildersham and AmesiuiSi and langley and NicoUs, and Whitaker and Cartwrijrht, aad Hooker and Bayne, and Preston and Sibbes, and Perkina and Dad, and Parker and Ball, and Usher and Hall, mut Gataker and Bradehaw, and Vines and Ash, aitd miilioiu more of the family of God ^ 1 name these for my own delight and comfort; it being pleasant to nie to remetnb«r what companions I shall have in the heavenly joys, and praises of my Lord. How lew are all the saints on earth, in comparison of those thatare now with Christ? And, alaa; how weak, and ignoi-anl, and corrupt, how selfish, and contentious, and froward, are God's poor intantc here iu fleah, when above tlicre is nothing but holiness and perfectiont If knowledge, or goodness, or any excellency do make the creatures truly amiable, all this is there in the hi^^^hest tie-giee; but here, alas, how little have we? If the lore of

'' Itoulrr, Uful yr'ith thU iitliluro; far Gwl will o<*ii hit inis£< •ibcn p«ic*ab cvii'MKlrn io deny ii, nr bluplkcmc lli niHt »1II rrccii* lho»c "lioni laclicni prtiuil ihHniiiiiiiaii muld ml oul, and lilify «Hh KDcn md itaiKlnt.

CHAP. XXX.] CHRISTIAN BCONOMICS.

427

God, or the love of us, do make oth«r« lovely to ua, it is there and not here thnt iheoe aaJ all perft'ctioils fliiurtith. O how much now, do I find the company of the wise and learned, the godly and sincere, to differ from tli« company of the igroi-ant, brutish, the proud and malicious, the faUe-hearted and ungodly rabhle i How swe«t is the converge of a holy, wise, experienced Christian? O then what a place is the New Jerusalem; and how pleasant will it be with R.a.inta and angels to «ee and love and praise the Lord. Direct, vtii, ' That eickneaa and death may be comfort-ahie to you. as ytiur passage to eternity, take notice of the seal and earnest of God even the spirit of grace which he hath put into your hearts.' That which emboldened Paul andguch others to groan after immortality ; and to " be most willing to be absent from the body and present with the Lord," was betauBe God himself "had wrought or made them for it, and given thom the earnest or pledge of his Spirit'." For this is God's mark upon his chosen and justified ones by which they are "B*aled up to the day of their redemption." " In whom also after ye believed, ye were senl-ed with that holy Spirit of promi&e'^." "God hatli anointed us, and Sealed us, and given the pledge or feamest of hie Spirit into our hearts'." "This is the pledge or earnest of our inheritance "■," And what a comfort should it be to ua, when we look towards heaven to Jind euch a pledge of God within us ? If you say, I fear J have not this earnest of the Spirit: whence then did your desires of holinesB ailse? what weaned you from the world, and made you place your hopes and happiness above? whence came your enmity to sin, and opposition to it, and your earnest desires afler the glory of Godj the prosperity of the Gospel, and the good of souls? The very love of holiaess and holy persona, and your desires to know God and perfectly love him, do shew that heavenly nature or spirit within you, which is your surest evidence for eternal Ufe : for that spirit was sent from heaven, to draw up your liearts, and lit you for it: and God doth not give you such natures, aud desires, and preparations in vain. This also is called " The witness of the Spirit with (or to) our spirit, that we are the children of

■ SCM.v.4,&a SCM.LflJ,«V.

' £pliu. >v. 30. 1. IJ. *• Xfkm. i. 14,

CHKISTIAS DIRECTORY. [I'ART II.

God ; and if children t)i«n heirs ; heirs of God, aiid joint heirs with Christ"." It witnestieih our adoption, by evidencing it; as a sea) nr pledge doth wi taess oar title to that which is so confinned to us. Th>e nature of every tbiog u suited to its use and end j God wuuld not have given us a heavenly natuie or desire, if he had not intended u» for heaven.

Direct. \x. ' Look also t6 the testimony of a holy life, since grace hath employed you in seeking after the heavenly inheriunce.* It is unlawful and perilous to look after any workx or righteousness of your own, so as to set it in whole or iii part, instead of Christ, or to ascribe to it any honour thai is proper to hira; as to imagine that you are innocent, or have fulfiUed the law, or have made God a compensation by your merite or tjufTerings, for the sin you have committed. Butyetyou must judt^e yourselves on your sick beds as near as you can, as God will judge you. And " he will judge every man according to his work ;" and will recompense and rcwanl mim according to their works. " Well done good and faithful servant! thou hast been faithful over a little, 1 will make thee ruler over much; come ye blessed of my Father, inherit the kingdom prepared for you—for I was hungry and ye fed me,&c"," " He is the author of eternal salvation to ull them that obey him''." " Whosoever heareth these sayingH of nuneand doeth them, I will liken him to a wise man, chat built his houge upon a rock "^—" " Blessed arc they that do hi« commandments, that they may have right to the tree of life, and may enter in by the gate into the city; for without are dogs'," &e. " Thus must you rejoice in the cross of our Lord Jesus Christ." not only as he was crucified on it for you, but alao as you are " cruci6cd by it to the world, and the world to you V He that aa a benefactor will give jou that glory which you could never deserve of him, on terms of commutative justice, (for bo no creature can deserve any thing of God,) will yet as a righteous governor and judge, deliver it you only on the terms of hi» paternal, governing, distributive justice; and all almll receive according to what they have done in the body. And therefore you may take comfort in that evangelical

■■ Rrim, .>». tS—17.

1 Mali. lii. X4. tS.

■ Mali. uv. 3P, 40, &c. * Rev. \x\u

V Hcb. -, 9. • Ual. tL 14.

CHAV. XXX.] CHRISTIAN ECONOMICS.

429

righteouBness, which consisteth in your fulfilling the conditions of the new covenant, though you have no legal righteousness^ (which conEisteth in innocency. or freedom from tile curse of the law,) hut only in the merits and sacritice of Christ. If you are accused as being impenitent, unbelievers, or hypocrites, Christ's righteousness will not justify you from that accusation; but only your repentance, faith, and sincerity (wrought in you by the Spirit of Christ). But if you can but shew the evidence of this evangelical righteousness, Christ then will justify you aguinBt all the other accusations of guilt that can be charged on you. (Of which more anon.) Seeing^ therefore the Spirit hulh given you these eTidencee, to difierence you from the wretched world, and prove your title to eternal life, if you overlook these, you resiet your Comforter, and can see no otliur ground of comfort, than every graceless hypocrite may see. Imitate holy Paul, " For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not in deBhly wisdom, but by the grace of God, we have had our conversation in the world—"." " I have fought a good Hght; I have finished my course, 1 have kept the faith; henceforth there is laid up for me a crown of rigliteousoese, which the Lord the righteous Judge shall give me at that day: and not to me only, but to all them also that love hia appearing',' To look back and see that m sincerity you have gone the way to heaven, le a just and necessary ground of assurance, that yon shall attain it. If you say, * But I have been a grievous sinner ! 1 answer, so waa Paul that yet rejoiced after in this evidence ! Are not those sins repented of and pardoned? If you say ' But I cannot look hack upon a holy life with comfort, it hath been so blotted and uneven !' 1 answer, hath it not been sincere, though it was imperfect? Did you not " first seek the kingdom of God and his righteousuess'?" If you say, ' My whole life liath been ungodly, till now at last that God hath humbled me;' I answer. It is not the length of timig, but the sincerity of your hearts and service, that is your evidence. If you came in at the last hour, if now you are faithfully devoted to God you may look with comfort on this change at last, though you niuit look with repentance on your sinful liveii. 0 tOx.lXt. • 8 Tim. IT. T. 8. > Km. 11.33.

L.

CHRISTIAN DIRECTORY.

[part ir.

Direct, x. ' When you Bee any of this CTidence of yow interest in Christ, appeal to him to acquit you from all the ftin that can be charged on you:' for all that believe in htm are justified from all things, from which they could not be juatified by the law of Moses, " There is no condc-miMtion to them tliat are in Christ Jesu«, that walk not after th« flenh, but after the Spirit'." Whatever »jn a penitent belie-Ver halh committed, he is not chaigeablo with it; Christ hath undertaken to answer for it, and justify him from it; and therefore look not on it with terror, but with penitent ehame, and believing thaukfulness, as that which shall lentl to the honour of the Redeemer, and not to the condeuiua-tion of the sinner. He bath boro our traiugresaiotut and we are healed by his stripes.

Direct, xi. * Look back upon all the mercies ofyoorlive*, and think whence they came and what Chey signify.* Lovc tokens are to draw your hearts to him thatscntthem , iht^t are dropt from heaven, to entice you thither! If God have been so good to you on earth, what will he be in glory? If he so blessed you in this wilderness, what will he do in the land of promise? It greatly emboldeneth my soul to ^ lo that God, thathuth so tcudcrly loved me, and so graciously preserved me, and so much abounded in all sorts of morcies to me, through oJl my life. Surely he ia good that so de-lighteth to do good! And his presence must be 8W«e(, when bis distant mercies are so sweet! What love ahaJl 1 enjoy when perfection hath 6tted me for bis love, tvfao have tasted of so much in this state of ein n&d impetfection? The senile of mercy will banish the feara and miRgivinga of the heart.

Direct. XII. ' Remember* (if you have attained to a de-ulining age) ' what a competent time you have bad aJready in the world.' If you are grieved that you are mortal, yoo might on that account have grieved all your days; but ifit be only that you die so soon, if you have lived well, yon have lived long. When 1 think how many years of mercy I have had, since I was near to death, and since many younger than I are gone, aud when 1 tliink what ahundanot of mercy I have had in all that time, ingenuity forbiddeth me to grudge at the seaaon of my death, and makcth me al-

' R«m. Tiii. 1.

4

CHAP. XXX.] CHRISTIAN BCON'OUICB.

431

most ashamed to esk for longer lit«. Mow long would you stay, before yoa would be willing to come to God? If h« desired onr company no more thnn we do his, and desired our happiness in heaven, no more tliao we desire it ourselves, ire ehoitid linger here us Lot in Sodom! IVtnst we be snatched away against our wills, and carried by force to our Father's presence? .. • - nii

Direct. XIII. ' Remember that all mankind are mortal, and you are to go no other way them all that ever came into the world, have gone before you (except Enoch and Elias).' Yea, tJie poor brute creature!) most die at your pleasure, to satiefy yuur hunger or delight. Beasta, and birds, and fishes, eren many to make one meal, mast die for you. And why then should you shrink at the entrance of such a trodden path, which leadetb you not to hell, as it doth the wicli.ed, nor merely to corruption, as it doth the brutes, but to live in joy with Christ and his church triumphant 1

JUrect. XIV. ' Remember both how vile your body is, and how great an enemy it hath proved to your soul; and then you will the more patiently bear its dissolution.' It is not your dwelling house, but your tent or phsOrf that God is pulling down. And yet even this vile body, when it is corrupted, shall at last be changed " into the likeness of Christ's gloriouH body, by the working of his irresifttible poworV And it is a flesh that hath so rebelled against the spirit, and made your way to heaven so difficult, and pnt the soul to so many conflicts, that we should the more easily submit it to the will of justice, and let it perish for a time, when wc are assured that mercy will at lust recover it.

Direct. XV. ' Remember what a world it is that you are to leave, and compare it with that which you are going tO; and compare the life which is near at eud, with that which you are next to euter upon.' Was it not Enoch's reward when he had walked with God, to he taken to him from a |)«lluted world ? I. While you are here, you are yourselveu de&led; sin in in your natures, and your graces are all imperfect; sin is in your lives, and your duties are all imperfect { you cannot be free from it one day or hour. And is .it not a mercy lo be delivered from il / Is it not desirable to you to sin no morel and to be perfect in holiness j to

• PMlui. ffO,fl.

CHKISTIAN DIRECTORY.

[part II.

kudw God and luve him as much and more than you can now deeire! You are here every diLy lam«ntitig your darkness. and unbelief, and eatrangedness froni God, and want of love to him. How oft have you prayed fur a cure of all thisl Aud now would you not have it, when God would give it you ? Why hath God put that spark of beareuly life into you, but to fight against sin, and make you w«aryofit? And yet had you rather continut: sinning, tlian have the vicloryand be with Christ! 2. U ia a life of grief as well a» sin : and u life of cares, and doubts, and feara ! Wheo you are ut the worst, you are fearing worse t If it were oo-thing but the fears of death itftclf, it uhoulH make you the I more willing to submit to it, that yuu might W past those 3. You are daily afEicttd with the infirmities of tbal which you are so loath should be dissolved. To satisfy its hunger and thirst, to cover its nakedness, to pro* vide it a habitation, and supply al) its wants, what care aud Llabour doth it cost you! Its infirmities, sicknesses, and pains Ho make yon often weary of yourselves: so that yoo " groan, being burdened." as Paul spcoketh, 2 Cor. r, 3,4. 6. And yet is it not desirable to be with Christ? 4. Yoo are compassed with temptiitions, and are in continaal dan< get through yuur weakness! And yet would you nut be Ijtast the danger? Would you have more of those hprrid And odious temptations? 5. You are purposely turned Jiere iutu a wilderness, among wild beaKts; you are na lamb* ^lunong wolves, and through many tribulations you musten> jterinto heaven. Yon must deny yourselves, and take up .your cross, and forsake all tliut you have; and all that will .live godly in Christ Jesus, most suffer persecution : in the world you must have trouble : the seed of the surpvut must bruise your Keel, before God bruise satan under your feet! And is such a life as this more desirable than to be with ^Christ'( Arc we afraid to land after such storms and tctft-Its? Is a wicked world, a malicious world, a cruel world, an implacable world more pleasing Lu us than tlie joy ofut-gets, and the sight of Christ, and God himself in the maj««ty ^of his gloryl Uath God on purpose made the world so .bitter to us, and permitted it to use us unjustly and enisltjr, and all to make us love it less, and to drive home our hearts unto himecif? and yet are wc so unwilling to be gone?

CHAP. XXX.] CHRISTIAN BCONOHICS.

Direct, xvi. 'Settle your eetatm betimes, that worldly in&lUTB may not diatrnct or discompose you.' And if God have endowed you with riches, dixpofte of a due proportion to such pious or charitable uses, in which they may be most sfiiriceabic to him that guve them you. Though we Hhuulil ^ve what we can in the Lime of life uiid health, yet many that have but so much as will serve to their necessary main-tfenance, may well part with that to good uate at their death, which they could not Bpare va the time of their health : especially they that have no ctiildreu, or such wicked children. HB are like to do hurt with all that is given them above their daily bread.

Direct. XVII. • If it may be, get eomcnbk, faithful guide and comforter to be with you in your sickuesA, to connae) you, and resolve your doubts, and pray with you, and discourse of heavenly thin^H, when you are disabled by weakness for sucb exercises yoursetves.' Let not carnal personi disturb yon with their vain babblings. Though the difte-Teuce between good compimy and had, be very great in thti time of health, yet now in sickness it will be more discernible. And though a faithful friend and spiritual pastor be always a great mercy, yet now especially in your Inst necessity. Therefore tnakc use of them a« far as your pain and weakness will permit.

Direct, xviit. ' l$e fortified against all the temptations of fiatsn by which he useth to assault men in their extremity :' stand it out in the last conflict, and tlie crown is yours. 1 shall inHtuncc in purtioular».

Dirtctiomt Jot reaUting the Tetnptatious of Satan, in the time nf Sickness.

Tempt. I. The most ordinary temptalionagiiiii»tthe comfort of believers, (for I have already spoken of those that are against their safety) ir to doubt of their own Kincerity, axad consequently of their part in Christ. Saith the tempter, ' All that thou hflst done, hath been but in hypocrisy ; thou -wast never a true believer, nor ever didst truly repent of Bin, nor truly love God; and therefore thoo art unjustified, and shall speedily be condemned.'

Against thiH temptation a believer hatb two remedicfl.

VOL. IV. T V

CHRISTIAN DIREOTffRV.

The first IB, to confute the tempter by those evidences which will prove that he hath been sincere (siicli as I hare oflen mentioned before). And by repelling those reasoning, by which tlie tempter would prove him to have been ail hypocrite. As when it is objected, ' Thou liast repented and been humbled but slightly and by the halves;' Amv. Yet was it sincerely ; and weak grace is not no grace. Offf. ' Thou hast been a lover of the world, and a uegtecter of thy soul, and cold in all that thou didsl for ihy salvation.' Amw. Yet did 1 set more by heaven than earth, and I fitvt 60ught the kingdom of God and his righteousnCBS, aa esteeming it above all the richesoi'the world. Object. ' Thou hast kept thy sins while thou wentesl on in a profeseion of religion.' Aime. 1 had no sin but what in the habitual, ordinary temper of my soul. I hated more thau I loved it. and had rather have been delivered from it, than have kept It, and none but what I unfeignedly repented of. Objed. ' Thou didst not truly believe the promises of God, and the life to come; or else thou woiddst never have doubted as thou hast done, nor sought such a kingdom wi^ Ritcfa weak desires/ Anste. Though ray fitith was weak, it overcanM the world : I ao far believed the promise of another life, %t I'tiiat I preferred it before this life, and was resolved nther ■to forsake all the world, than to part with my hopes of thai promised blessedness: and that faith i» sincere (how weak er) that can do this. Object. ' But thou hast done tbj torks to be seen of men, and been troubled when men hor* not approved thee, nor honoured thee; and what was ibii but mere hypocrisy V Aitxw. Though I hud some hypocrisv, yet was 1 not a hypocrite, because it was not in a r«tgiung end prevalent degree; though I too much regarded the e»* teem of men, yet I did more regard the esteem of God. Thus if a Christian discern hiM evidences, tlie falHe inge of satan are to be refuted.

2. But ordinarily it ia a readier way to take the aec< . .courBe, which i*. at present, to believe, and repent, and h confute satun that saith you are not penitent believen.! I'But then you ma&C truly understand what believing and pentinfi^are ; or cli;c you may think that you do not bcU and repent when you do. Believing in Christ, ia » belier-ing that be is the Saviour of the world, and a consent of will

I

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CHAP. XXX.] CHRISTIAN ECONOMirS.

436

that he be yoar Haviour, to justify you fay hia blood, anil sanctify you by his Spirit. To repeut, ia to be so sorry that you have sinned, that if ilWere to do again, you would not do it (as to gross fliu and & state of sin); and the soialleat infirniitieB. your will is so far set against, that yon desire to be delivered from tbem. Believing to justilicntion, is not the believing that you are already justified, and your sins forgiTen v<^ii> ^^^ repenting cohsiEteth not in such degrees of sorrow as some expect; but in the cliange of the mind and will, from a life of sensuality to a life of holiness. When you know this, then answer the tempter thua, ' If I ghould i^utfer thee to deprive me of the comfort of ull my former uprightness, yet shalt thou not so deprive me of the comfort of my present sincerity, and of nay hopes ; I am now too wenk and dietenipered tc try all that is past and g'Onc. Past actions are now known but by rcmttnlbering tliem; and they are seldom judged of, as indeed they liien were; but accord-ihg to the temper and tLppreKension of the mind wlien it re-viewfcth them: and I am now so changed and weakened myself, that I cannot tell whether I truly remember the just temper and thoughts of my heart in all that is past or not. Nor doth it most concern me. now, to know what t have been, but to know what 1 am. Christ will not judge ac-cofding to what I was; but according to what he BndsUi me ; never did he refu&c a penitent, believing soul, b«cause he repented and believed late : I do now unfeignedly repent of all my sins, and am heartily willing to be both pardoned, and cleanj^ed, and sanctified by Christ, and here 1 give up my»elt'to him as my Saviour, and to this covenant [ will Stand ; uud tliis is true repenting and believing.' Thus a poor Christian in the tiroe of sickness, may oittimea much easier clear it up to himaelf, that be repeuteth now, than that he repented formerly ; and it is hia surest way.

Tempt, II. And yet sometimes he cotdeth with the quite contrary temptation, and must be resisted by the contrat^ »fey. When he findeth a Christian so porp!cx«d, nud dis-tfempered with sickness, that his understanding is diisabled fl'om any composed thoughts, then be asketli him, ' Now where Ih thy faith and repentance 1 If thou hast any, or ever hadst any, let it now appear.' la this case a Christian is to take up with the remembrance of his former sincerity,.

^

CHRISTIAN UIRECTOKY. [fAKTII.,

and tell the tempter, ' I am sure that ouc« I gave up myaelf [iuofeignedly to my Lord; and those that come to him he F<will in no wise cast out; and if now I be disabled from a Itcomposed exercise of grace, he will not impute my sickuest ['to me as* my sin.'

Tempt. 111. Another ordinary temptation is, that ' It is

now too late; God will not now accept repentance ; the day

^tofgrace IB past and gon«; or at least, a deathbed rep^n-

ince is not sincere.' To this the terapltid soul must reply.

That if faith and repentance were not accepted at any

I ^me in this life, then God's promise were not true, which

saith, that "whosoever believeth in hi ni shall not peri«b,

'tbut have everlasting life''." There is a time in tlii» life, in

which some reststers of the truth are ^iveii up to their ono

lusts, to tlie love of sin, and hatred of bolinuHs, so that they

will not repent; but there was never a time in this life, in

'which Ood refused to justify a true lepeiittog sinner, upon

['hi^ belief in Christ. 2. That if a deathbed repentance do

truly turn the heart from the world to God, and from »in to

holiness, so thai the penitent person, if he should rccovei,

I,would lead a new and holy life, then that repentance hftth

<ftB sure a promise of pardon and salvation, as if it had been

sooner; and yet delay mu^tbe confessed to be dangerous to

<bI1, and caitteth men under very great dilBcultien, and tbeti

' loss is exceeding great, though at last they repent and arc

[.'forgiven.

Tempt. IV. .Soraetimea the tempter saith, 'Thou art not

Selected to salvation ; and God saveth none but his elect,*

and so puzzteth the ignorant by netting them on doubtinic

'Of their election. To this we must answer, that every goal

hthat IB chosen to faith, and repentance, and per»evcrance.

[uB certainly chosen to salvation ; and I know that God bath

cho&en me to faith and repentance, because he hnth given

i>'them me : and I hare reason enough to truxt on him for that

I'lipholdiug grace, which will cause me to persevere.

Tempt, v. * But. saith the tempter, Christ did not die

'•for thee; and no one can be saved that Christ did not die

for.' To this it must be answered,' That Christ died for all

men, bo ftir as to be a sufficient sacrifice for their sins, and

* John iu. lA. So I.uk* iiU. 47. i Urn. ii. 95. t IM. ni. 9.

A(t> *. St. xi. 19. ,,. ti.

CHAP. XXX.] CHRISTIAN BCOtVOMlCS.

437

to make a promise of pardon and aalvatton to all tliftt will accept him ami his gift; and he entreatcth all iliut hear the Gospel to accept it; and accordingly lie will save all th&t cutisf^nt unto hia covenant.' 1 am a aiaful child of Adam, and therefore am one that Christ became a sacrifice for; and I consent unto hia covenant, and therefore I am one that Chrint by that covenant doth justify and will Bove,

Tempt. VI. Sometimes the tempter troubleth the aoul with temptations tu blasphemy and infidelity: and asketh him.' How knowest thou that there is a God, or a life to come, or that sotils are immortal, or that the Scripture ia true?' Of this I apake before. To this we must then an-Bwer,' I abhor thy euggestious : these things 1 have seen proved long ago; and I will not so far gratify thee in ray weakness ^nd extremity, as to question and dispute these sealed fundamental truths, no more than I will disptitewhe-ther there be a eun or earth.

Tempt. VII. Sometimes the tempter will say, ' At b««t thou hast no assurance of salvation, and how canst thou choose but tremble to think of dying, when thou knowesl not whether thou ghalt go to heaven or hell V To this, the soul that hath not assurance must answer, ' It is my own mistake or wenkness that keepeth me unassured :' and I will neither lake part with my infirmities, nor increase them by their effects. My hopes are &uch as should draw up my desires, though I want full assurance- The child delighteth in the company of the mother, and every man of his friend ; though he ia not certain that the mother or friend will not hurt him, or take away his life. Why should I trouble myself with improbabilities/ or fear that which 1 have no sound reason to fear t Rather T should be glad to die, that death may perfect my assurance, and put an end to alt my doubts and fears.

Tempt. VIII. ' But, eaith the tempter, how strange art thou to God and the life to come ? Thou never sawest it: is it not dreadful to enter upon an unchangeable life, in a world which thou art so great a stranger to ?' Answ. But Christ 13 not a stranger to it; he seeth it for me, and I will implicitly trust him. Where should my eyes be, but in my head ? 1 shall never see it till I come thither. When I hare been there a while, this darkness, and fear, and atrnngciiess

I been tn

CHRISTIAN DIRECTORY. [PABT II.

will be gone: I was as Ktrango to this world before I came into it, and more: and ail tho»c hrily souls in heaven were strung*: U) it once, as iv«ll aa I: i »hould therefore long to be with Christ, thft11 nmy b« strange to him no moro.

Taapt. IX. ' But, salth th« tempter, thy fear luid umril-lingnean is a sign that thou hast no love to God, nor heavt:nly mind; and how then canst tboo hopo to coma to heaven.' Aitaw. My fears conie from strangeness, and weakness of faith, and a naturul enmity to death, [f I could come to Christ in joy and glory, and be perfected in holinees witii-ont dying, I should not be unwilling of it- Ood looketh not that my nature Hhoald be willing tu die -, but that grace make me willing to be nith Christ, %nd patiently submit to tio datji. a passage. Bven Cbriat himself piAycd, " That if it weife possible, that cup might pass from him."

■ Tempt. X. • But what will thy wife and children do, when thon art gone?' Anm\ God hath more interest in iheni Llian I hare ; he ^ill loolt to hia own without my care: doth all the world depend upon him, and is he not lo be trutsted U'itli my wife and children'!'

- Ttmpt. XI, ' But thou will never more be serviceable to the clturcb: all thy work will for ever be at an end \ and there are many things which thou mightest hare done before thou diest, which will all he loat* Amv. 1. 1 shidl have higher, and holier, and sweeter work : whether it will any thing conduce to the good of those on eartJi, I kno* not; hut 1 know it will more conduce to the highest, most desirable ends. 2. As my work will be done, so ray tron-ble, and weariness, aitd fears, and sufferingB from a malignant, unthankful world will all be done. 3. And when my work IB done, my reward and everlasting rest begin. 4. And God needeth not such a worm as H the work is his^ and it is rea-soa that he should choose his workmen.

Tempt. XII. • But when thou hast said all, death will be

t death, the king of terrors.' Amw. Andwhenthou hastsaid all, God will be God, oud heaven will be heaven, and Chhst will b© Christ, that hath conquered death, and hath the keys or power of death and hell: and the promise will be sure : and those that tiuat on him shall never be ashamed or confounded. And therefore "the Spirit is willinsr. thomrk

the flesh be weak.'

CHAP. XXX.] CHRISTIAN BCONOMICS.

' Til. 4. Dinctiont for doing good to oihtn in our Sickaeu.

T^e whole life of a Chrietian ahould be a serving of bit God ; and though his body in »ickn«S8 senni to be unHcr* viceable, yet it is not the Uiist or lowest of lui> Hervices, which he i» then at lost to do : partly by his holy example, a,nd |>artly by his speechett ; which ar« both moie obscrrod in dying men, than in any others. For now all suppose, that if ther« were before any mask of hypocrisy, it is laid aside, uud the soul that Is guing to the bar of Qod will deal sincerely. And now it is suppused, that we are delivered much from all the befooling delasions of prosperity, snd therefore fitter to be counsellors to others. And every Christian should be very desirous to do good to the last, aud be fooad so doing.

Direct. I. ' Sht^w nut a distempered, impatient miad/ Though pain will he puin, and fle»h will be flcish, yet shew men that you have also reiison and spirit: and that it caliueth your soul, though it ea^e not your body. Speak good of God, as beseemeth one that indeed beltetath that it is good for its when we are afflicted by him, and tliat all shall work together for good to u«. Speak not a repining word against him. " In all thii^ Job sinned not, nor charged God foolishly'." And speak not too peevishly and impa-tienl4^ to thoiu) about you ; though weakness incline you to it, yet let the power of grace appear.

Direct, ji. ' Let those thai are about you 8«e. that you take the life to come for a reality, and that you verily atr peet to live with Christ in joys for ever. Let them see thit ill your holy joy and confidence, and your thankfulness to God for the grace and hopes which he hath given through Christ.' i know that a pained, languishing body, is undisposed to express (lie comforts of the soul: but yet a« long as the 60ul is the couimander. they may be expressed in some good measure, though not with such vivacity and alacrity as in health. Behave yourselves before all, an those that are going lo dwell with Chriflt. If you shew thtm that you take heaven for a real felicity, it will do much tu draw them Lo do so too; shew them the diderence between the

CHRISTIAN DIBECTORT.

death of the righteous, and of the wicked; &iid that may so draw them to desire to die the death of the righteous, that it may draw them aUo to resolve to live their lives. How ■uiuiy Houls might it win to God. if they »aw in bis dying servants, such coiifideiice and Joy a» beseemeth men thzU are entering iatoaworld of joy, aad peace, and blv&scdaess! If we went out of the body, as from a priiion into liberty; and from a tedious journey, to our desired home, it would invite sinners to seek after the same felicity, and be a powerful sermon to convert the iacousiderate.

Direct, iii. ' Now tell poor sinners of the vanity of thir woHd, and of all its glory, wealth, and pleasure; and of tlie mischief and deceitfulness of sin.* Say to them, * O un. yuu may »ee in me what the world la worth -. if you hud all the wealth and pleasure that you de&ire, thus it would tani you otf, and forsake you in the end : it will ease no pain: it will bring no peace to a truubltd soul : it will not lengthen your lives an hour: it will not save you from Lbe wrath of God : it maketh your death the sadder, because you mmt be taken from it: your account will be the more dreadful. O love not *uch a vain, ilecL-ilful world ) sell not yoursouls for so poor a price I Forsake it before you are fumaken by it! O make not light of any sin 1 Though tho wanton flesh would have you take it for a harmlesB thing, you cannot imagine, when the pleasure is gone, how sharp a sting U left behind. Siu will be then no jesting matter, when tokt souls arc goings hence, into the dreadful preaence of the most Holy God."

Direct, iv. ' Now tell thosb about you of the excellmcy and neceiisity of the love of God, of heaven, of Christ, and of a holy life.' Though these niuy be made light of at a distance, yet a soul ihat is drawing near them, will be more awakenad to nnderstond their worth. Say to them, ' O friends, I find now more tliau ever I did before, that it is only God, thut is the end and happineaa of souls : nothing but his favour through Jceus Christ, can comfort and content a dying man ; and none but Christ oan reconcile as lo God, and answer for our sins, and make us acceptable ; and no way but thut of fuith and holiness will end in happiness. Opinions and custontary forms in religion will not serve lbe turn ; to be of this or ihal |»urly, or church, or comtuunioD.

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CHAP. XXX.] CHRISTIAN BCONOMICS.

441

will not save you. It is only the aoul that is justified by Christ, and sanctified by his Spirit, and brought up to the love of God and holiness, that shall be saved. Whatever opiiiiuu, or church you are of, without holiness you shall never aee God to your comfort, us without faith it is irapos-sible to please him*'. O now wlia.t a miserable rase were I in, if I had all the wealth and honour in the world, and had not the favour of God. and a Christ to purchase it, and hitt Spirit to witness it, and prepare me for a belter life. Now I see the difference between spending time in holinesy, and in sin; between a godly, and a worldly, fleshly, careless life. Now I would not for a, thousand worldFt, that I had spent my life in senouality and ungodliness, and continued a stranger to the life of faith. Now, if 1 had a world, 1 would give it to be more holy! O sirs, believe it, when yon come lo die, sin will be then sin indeed, nnd Christ, and grace, will be better than riches, and to die in an unregene-rate, unsanctified state, will be a greater misery than any heart can now conceive.'

Direct, v. ' Endeavonr also to make men know the difference between the godly and the wicked.' Tell them, ' I now see who maketh the wisest choice. O happy men, that choose the joys which have no end, and " Iny up their treasure in heaven, where rust aad moths do not corrupt, and thieves do not break through and steal, and tubour fur the food that never periaheth '." O foolish sinners, that for an inch of fleshly, 6lthy pleasure, do lose everlasting rcBt and joy ! " What ahalLit profit them that win all the world, and lose their souls'!" '

Direct. VI. ' Labour also to convince men of the prc-ciouaoess of time, and the foUy of putting off repentance, and a holy life, till the last.' Say to them, • O friends, it is hard for you in the time of hfrulth and prosperity, to judge of time according to its worth : but when time is gone, or near an end, how precious doth it then appear! Now if I had all the time again, which ever I );pent in unnecessary sleep, or sports, or curiosities, or idleness, or any needless thing, how highly should 1 value it, and spend it in another manner than i have done ! Of all my Life that 'vt

<> Ilcbuil. 14. U.6. Horn. »iii.£.7.9. • Matt. *i. 10, SO. Jtihii rl Vf.

CHRISTIAN DIRECTORY. [PART II.

paBt and gone. I bttve no comfort oow in the remenabEaocv of one hour, but what was spent in obedience to Gud. O take time to make sure of your Ha-batioa, before it la gone, and you are left under the tormenting f'tK-liog of your lo6«/ Direct. VII. ' Labour also to make them undersUuid the ^infulneu of alotb. and of loiteriug in the matters of God, »nd their salvutiDii; and stir them up to do il with all tJtcir uighU' Say to them, ' 1 have often heard ungodly people, deride or blame the diligence, and zeal, and 8lrictDe»8 of the p^dty : but if they saw and felt, what 1 sec and feel, they could not do it. Cuii a moa that is going into suiother I vorld, LOiftgine that any thing is so worthy of his (^reatMk xeal and labour, »g hie God and his salvation ? Or blau^ men for being Inath to hum in bell '. Or fur taking mom pains for tlieir bouIs, tima for their bodies? O friendtf. let Ibols tu.Ik what they will, ia their sleep and phreniy, as you [love your souls, do not thtiik any care, or cost, or pains too Igreat for your salvation ! If Ibey think not their labour too 'good for thi» world, do not you think your» too good for a better world. Let them now suy what they will, when tbcr come to die, there is none of them all, that ia not quite for* Boken of 8eD»e and vecuson, but will wish tJiat ihuy bad loved God, and itoiight and Kerved him. not formally, in liypncrili* cal compliment, but wiUiall their heart.and soul, imd might.' Dind. VIII. ' labour alao to fortily the minds of your friends, against all fears of suffering for Chfiiit, and all impatience in any of their nfHlctions.' Siiy to iln?ra, ' ThB putferingH aa well as the pkusures of this life are hu idiort. that they ar« not worthy once to be compared with the durable tbiiigii of the life to come. If 1 bavi> pasoed through a life of want and toil, if my body hatb endured painful yicknesN. if I have KuHcred iierer so much from men, and been used cruelly for the sake of Christ, wlat the worse aai I now, when nil in paet / VVould an easy, honourable, plca-tifullife, have made my death either thjeoafer or the sweeter i O nol it is the things eternal that are indeed signiticantaud regardablc. Neither pleasure nor pain, that is short, k of any jjreat regard. Make sure of the everlasting pleasures, and ynu have dune yuur work. O live by faitb, and not by sense; look not at the temporal things which are seeo. U is not your concernment, whether you are rich or poor, ia

hoiiiiiiror dishonour, in bealth or sickuMK; but vhether you he jiiiitilied, and sanctified, aad sball live with Gnd in heaven for ever.' Such serious couDeels of dying men, m*y make their sickness more liiiill'ul tiban tbeir hcftlj-h.

CHAPTER XXXI.

Dircctinm to the Friends of the Sick, that are about tkem.

Dinxt. t. WiiKN you, «c« tli« itickocss or dcaUi of friends, take it as (^od's warning to you, to prepare for the «aaMi yourselves." Kemember that thug it must be with you: (buH are you like tu Vm iu pain; and tltus will nil the world fornake you, and nothing of all your honour or wealth, will afl'oid you any comfort. This will be the end of all your pleattureti, of your greatncKK, and your houses, and lands, ai|d atteudaitce ; and of all your delicious meats arid drinks i and of all your mirth, and play and reureatione. Thuet oiu&t your carcases he forsaken of youreouls, and laid in a grave, and there lie rotting in tlie dark ; and your souId appear before your Judge, to be sentenced to their eudiess state. This certainly will be your case : and O how t^uickly will it come! Then, what will ChriBtuud grace be worth? Then, nothing but the favour of God can comfort you. Then, wlifthei" will it be better to you, to look back on a holy, well-Hpi!nt life, or upon a life of fleshly ease and pleasure ? Then Lad you rather be a Baint, or a seniiuali»t? Lay this to bcart, and let the house of mourning make you better, and live as one that looba to die.

Direct. II. • Use the best means for the recovery of tlie •tick, which the ablest physicians shall advise yuu to, as t^r as you are able.' Take heed of being guilty of the prids and folly of many self-conceited, ignoroiit persons, who are ready to thrust every medicine of their own, upon their fritnds iu xickness, when they neither know the nature of the sickncsK, oi tlie cure. Many thouiuiodM are brought to th«ir death untimely, by the folly of their nearest friends, who will needs be mediciniug Uiem, and ruling them, ^nd despising the physician ; as if they were thcmiielTes much

CHRISTIAN DIRECTORY. [PART tu\

wiBtr than he, when they are merely ignorant of what Uiey do. As ignorant sectitries despise ilivine», and set up rhem-Hctves as better preachers, ao many silly women despise physicians ; and when they have got a few medicineR, which lJ>ey know not the nature of, nor how to use, they take tliemselves for the better physicians, and the lirea of their poor friends must pay for their pride and folly. No means must be tniated to instead of God, but the best must be used in subservience unto God. And one would thiak that a small measure of nit and humility might serve to make silly wotnen understand, that they that never bestowed one yeai- in the study of physic, are not so likely to utLderBtand it, ns those that have studied and prnctised it a gruat part of their lives. It is sad to see people kill their deart'Sl friends in kindness; even by that ignorance and proud self-conceitedness, which also mabeth them the destroyers of their own souls.

(iuesl. 1. ' But seeing God hath appointed all men's time, what good can physic do? If God hath appointed them to live, they shall live; and if he have appointed theiu to die. it 19 not physic that can sav€ them.'

Aiisw. Tills is the footiah reasoning of wicked people about their salvation. If God have appointed me to Kalva-tion, 1 ahall be saved ; if he have not, all my diligence will Ho no good. But such people know not what they talk of. God hath madi! your duty more open and known to yo«, than his own decrees : and you separate tliotu; things which he hath joined together : as God bath appointed no man to salvation simply, without respect to the means of aalvulion; Ko God hath appointed uo man to hve, hut by the mean» of life. His decree is not, * Such a man shall be Raved,* or, 'Such a man shall live so long,' only; but this is his decree. ' Such a man shall be saved, in the way of faith and hotinMs. and in the diUgent nse of means,' and,' Such a man tihall live so long, by the use of those means which I have fitted for the preservation of his life.' So that as he tliat liveth u holy life, may be sure he is chosen to tialvation, (if he pera«> vere) and he that is ungodly, may be sure that he ia in the way to hell; so he that neglecteth the means of his health and life, doth shew that it is unlike that God hath appointed him to live : and he thai usetb the best mi^iis is mora lilwlv

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CHAP. XXXI.] CHRISTTAK RCONnMICS;

44S

to recover, (thougU the besl will oot cure incurable distsaaes. nor make a man immortal.) The reasoning is the same, att if you abould ^ay, * If God have appointed me to live so long, T ghall live though I neither eat or dcink : bat if he have not, eating and drinking will not prolong my life.' But you niuat know, that God doth not oaly appoint yon to livi:, that is hut half hit; decree, but he decreeth, 'Tliat you xhall live by eating and drinking.'

Direct. III. * Mind your friends betimes lo make their wills, and prudently fay good advioe to settle their CKtutes, thiit tliey may leave no occasion of contendiug about it, when they are dead.' This should be done in healt)), because of ihe uucerLainty of life: but if it be undone till sickness, it should then be done betimea. The neglect of it. oft causeth much sinful contendiug about worldly things, even among thotse nearrelationit, who ebould live in the greatest amity and peace.

Direct, iv, ' Keep away vain company from them, as far as you can conveniently' (except it be aoch as must needv be admitted, or each as are like to receive any good by the holy counsel of the sick). It is a great annoyauce to one that is near death, to hear people talk to tittW purpose, about the world, or some Lmpertinencies; when they are going speedily to their endless state, and have need of no more impediments in their way ; but of tlie best assistance that their friends can aflbrd tltem. Procure some able, faithful minister to be with tlient, to counsel them about the slate of their souU; and get some holy, able CIiriHtians to be much about them, who are fit to pray with them, and instruct them.

Direct, v. ' Bear with their impatience, and grudge not at any trouble that ihey put you to.' Remember that weakness is froward, and asyou bear with the crying of children, so must you with the peevishness of the sick; and remember, that shortly it is like to be your own case, and you must be a trouble to others, and they must bear with you. Be not weary of your friends in sickness ; but loving, and ' tender, and compassionate, and patient.

Direct. VI. 'Deal faithfully and prudently with th^u I I about the state of their houIb.' Your faithfulness must be r shewed in these two points. I. That you do not flatter

,RT If.

them with v&iu hopes of life, when they are more likely U die. 2. That you do not flatter them with false persuasionji chat their state is safe, when they are yet unsnnctifiud, nor pnt them iii hupea ofbeinv litived without regeneration.

Ynitr prudence must be roanifesled, I. In suiting your counsel, and speeches, and prayers to their state ; and ndl UKingthe same words to the ungodly, as yon would to Ihe godly, 2. In «o contracliitg' your counsel for tlie conrer-sion of the ungodly, as not to overwhebn them with more than they can bear; and yet not to leave out any point of abfiolule necegsity to sciWation. Alas, huw luueh skill doth such a. work require? And how few Chrintians, (that I ny not, paatora) are fit for it.

Quest. 1. * But 16 it aduty whcD the sick are like to die, to make it known to them V

AiLsw. Sometimes it is, and sometimes not. ]. Some sicknesses are such, as will br so increnscd with fear, that the patient that before was in hope of a recovury, will be put nlnioat past hope. And some siclcnes^es are much different, and are not like to be bo increased by it- And aome are paat all hope already. S. Some are so prepared to die, that they have the \esh need to be acquainted with their danger : and some are uuconrerted. and in so dangerous a osmc, that the absolute necessity of tlieir aouis may require it. Whm tliB Kuul is ill RO sad a case, and yet the hody may be endangered by th« fear of the sentence of death, it iathedafeM course to tell them, * That though God may recoTer iheal. yet their disease is so dangerous, as calletb for their speedy and serious preparation for death ; which will not be lort, if God restore them.' So that they niav have so much hopa. as to keep their fear from kiUing them, and tro.much acquaintance with their danger, as may put them npon then-duty. But in caKe tliere be already little or no hope, or in case the disease will be but little increased by the few (which ifi the case of the most) the danger should not at nil be hid.

Quest, n. ' Ami alwavB bound to tcU a wicked manof his sin and misery, when it may exasperate his disease, and offend hiR mind V ■•

Ajkw. If it were a sickness that is Toid of dang«r/ m COM his tuiiid be quiet, and be tike to kill faim if bis mind b«

4

4

CHAP. XXXI.] CHRISTIAN ECOMOMICS.

447

disturbed^ then it were the moat prudent oouree to call htm so far to repentance and f'ailJi, as you can do it without auy dangerous dii^tiirbance of him ; because it is tuoBt chanty to hie soul to he!p him to a longer lime of repentance, rather thftti to lay all the hopes of his siilvation upon the present time. But this is not lui ordinary case ; therefore ordinOF' rily it is a duty to acquaint the sick person, that ia yet in his sin, and unregenerate Ktate, with the truth of his danger, and the necessity of renovation. Alas ! it is a lamentable kind of fiieiidship, to flatter a poor 80ul into damnation, ur to hide his danger till he is past recovery. When he is in a state of inexpressible misery, and hath but a few dayii or weeks time left, to do all that ever must be done for his sal* ration. What horrid cruelty ia it then, lo let him to go to hell for fear of displeasing or disquieting him!

Object. ' But I am afraid 1 shall caat him into despair, if I tell him plainly that he is in a stale of damnation.'

Answ. If you let him alone a little longer, he will be in remediless despair. There ia no despair remediless, bat that in heli. But now you mi^y help to cave him, both from present and endless desperation, lie must needs despair of ever being saved wtUiout a Christ, or without the regeneration of the Holy Spirit, orwithout tiTie faith and rppentancei and lore to God, and holiness. But need he despair of attaining all these, while Christ is oflereti him so freely, and a full remedy is at hand I He must know his sin and misery^ or else he is never like to escape it; but he must also be ac<|^uaintcd with the true remedy ; and that ia your way to keep him from despair, and not by flattering him into hell.

Quest. 111. ' But what should one do in so short a time, and with dead-hearted sinnerK? Alas! what hope is there? If it were nothing bat their ignorance, it cannot be cured in a moment. Aud is there then any hope in £o short a apace^ to bring them to knowledge, and repentance, and a changed terirt, to loTB God and holiness; and that when pain and weakness do disable them i'

1. 'Amtp. The case indeed is very sad; but yet while there fs life, there ih some hope : and while there in any hope, WR ahould do our best, when it is for the saving of a aoul; and the difficulty should but stir us up to use our ntmost skill and diligence. But ae it is the misery of such to delay con-

CHKI8TIAN DTRECTOnV.

[part

version till bo unfit a time, so is ii loo frequently the sin of believers, that they delay their bcrious endeavours to convert mon, till such n time as they almost deapair of the

Quest, IV. ' But wh&t shall we do in a doubtibi case, whrn ve Icnov not whether the person be reoewtid and truly penitent, or not; which w the case of most that we have to deal with V

Anaw, You can tell whether the grounds of your hop«i or of your fitar concerning them, he the greater; and accordingly your Hpcech must be mixed and tempered, and your eounselti or comfortit ^ven with the conditionn and Biippositiong expressed.

Quett. V. ' But what order would you have ujs observe in speaking to the ignorant and ungodly, when the time is so short V

Answ. 1. Labour to awaken theui to a lively sense of tlir change which la at hand, that they may underittand the necessity of looking after the state of their souU. 2. Then shew tlietn what are the terms ot:' salvation, and who they are that the GuHpel doth judge to salvation or damnation. 3. Next advise them to try which of these is their conditiua, and to deal faithfully, seeing sell'-tlattery may undo them, but can do tliem no gfiod. 4. T)ien help them in the trial j q. d. • Kit have been so or so with you, then you may know that this js your case.' 6. Then tell them the reasons of yourfears, if you fear they are unconverted, or of your hopeis. if you hope indeed that it is better with them. 6. Then eshort them conditionally (if they are yet in a cama], un> sanctified state,) to lament it. and be humbled, aud penitent for their fiinful tind ungodly life. 7. And then tell them the remedy, in Christ and the Holy Ghost, and the promise or covenant of grace. 8. And lastly, tell them their present duty, that this remedy may prove effectual to their salvation. And if you have so much interest or autliority as maknth it fit for yon, excite them by convenient questions so far to open their case, &s may direct you. and as by their answers may shew whether they truly resolve for a holy life, if God restore them, and whether their heaxts indeed be cbftuf^d, or not.

Dirtct. VI I. ' If you are not able to instruct them a& you

CHAP. XXXr.] CHRISTIAN ECONOMICS.

149

(iltould, read some good book to them, which is moAt suitable to their case:' such as " Mr. Perkins's Right Att of Dying Well;"—" The Practicn of Piety in the Direction* for the Sick;"—" Mr. Edward Lawrence'sTreatieeof Sick-BSHs;" or what else is most suitable to tliem. And because most are themselves unable for counselling the sick aright, and you may not have a fit book at hand, 1 shall here sub* joJB a brief form or two for such to read to the sick that ctLti «ndiiFe no long discourse. And other books will help you to forms of prayer with them, if you cannot pray without sach help.

Direct, vui. ' Judge not of the state of men's souls, by *thoBe carriages in their sickness, which proceed from their diseases or bodily distemper.' Many ignorant people judge of a man by the manner of his dying: if one die in calmness and clearue&a ofuaderstaiiding, and a few good words, they think that this is to die like a saint. Whereas in consnmp-tiona, and oft in dropsi&s, and other such chronical diseases, thia is ordinary with good, and bad : and iu a fever that is violent, or a frenzy or distraction, the best man that is, may die without the use of reason : some diseases will make one blockish, and heavy, and unapt to speak : and some con&ist with as much freedom of speech, as in time of health. The stateof men's souls must not be judged of.by such accideu-tal, unavoidable things as these.

Direct. IX.' Be neither unnaturally Henseless at the death of frieads, nor excessively dejected or afflicted.' To make light of the deatli of relations and frienda, be they good or bad, is a sign uf a very viciouu nature; that is so much selfish, as not much to regard the lives of others: and he that regardeth not the lives of his fneuds is little to be trusted in hie lower concemmenlB, I speak not this of those persons whose temper alloweth them not to wee|>: for there may be as deep a regard and sorrow in some that have nO tears, as in others that abound wiUi them. But 1 speak of a naughty, selhsh nature, that is little affected with any one's concernmeuta but its own.

Yet your grief for tJie death of friends, must be very dif-fiereut both in degree and kind. 1. For ungodly Iriends you must grieve for their own sakes, because if they died such,

tthey are lost for ever. 2. For your godly friends, you muat VOL. IV. U O

CHRISTIAN DIRECTOBV.

[part II.

mourn for the iialce of yourselvea and others, because Ood hath removed sucli aa were blessings to Umse about them. 3. For choice m^ifitrat«t. and ministers, and other iostru-menta of public good, your formw must be greater, because of the common lofts, and the judgment thereby Indicted on the world. 4. For old, tried Christians, thathave overcome the world, aud lived ao long till age aad weukneas make them almost unserviceable to the cliurch, and who groan to be uubuidened and to be with Christ, your Borrow should be least, and your joy and thanks for their liappineas should be greatest. But especially abhor that nature that secretly is glad of the death of parents, (or Utile sorrowful) because that thtir estates are fallen to you, or you ar« enriched, or aet at liberty by their death. God seldom leaveth this kId unrevenged, by aome heavy judgmentti even in tliis life.

Direct, x. ' To overcome your inordinate grief for the death of your relations, consider th^He things following.' 1. That excess of sorrow is your sin : and sinning is an ill uae to be mudu uf your afHiction. 2, That it tendetb to a great deal more : it untitteth you for many duties which you are bound to, as to rejoice in God, and to be thankful for mercies, and cheerful in his love, and praise, and service: and is it a small mu to unfit yourt>elve» for tlie greatest duties ? If you are so troubled at God's disposal of hia owo, what doth your will but rise up against the will of God ; os if you grudged at ihe exercise of hiii dominion aud govem-mcot, that is, that be is God ! Who is wisest, and best, and Gtteet to dispose of all men's lives? Is it God or you? Would you not have God to be the Lord of all, aud to dispose of heaven aud earth, aud of the lives and crowns of the greatest princes? If you would not, you would not hare him to be God. If you would, is it not unreasonable that you or your friends only should be excepted from his disposal? 4. If your friendij are in heaven, how unsuitable Is it for you to be overmuch mourning for them, when ttiey are rapt into the highest joys with Christ; and love should teach you to rejoice with them that rejoice, and not to mourn as those that hare no hope. 5. You know not what mercy God shewed to yont friends, in taking tliem away from the evil to come, you know not what suflerJug the land or church is falling into, or at least, might have fallea

A

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tipAn themselveB; nor nhat sins they might have been tempted to '. But you are sure that heaven is better thaji earth, and that it is far better for theiu to be with ChriKt. 6. You always knew that your friends must die; to grieve that they were mortal, is but to grieve that they were but men. 7. If their mortality or death be grievous to you, you should rejoice that they are arrived at the elate of immortality, where they must live indeed and die no more. 8. Remember how quickly you must be with them agoio. The ex|)eetation of living long yourselves, is the clause of your exceBsive grief forthe death of friends. If you looked yourselves to die to-morrow, or within a few weeks, you would less grieve that your friends are gone before you.

9. Remember that the world is not for one generation only; others must have our places wheu we are gone ; God will be served by successive generations, and not only by one.

10. If you are Christians indeed, it is the highest of all your deyirea and hopes to be in heaven; and will you flo grieve that your friends are gone tbither, where you most desire and hope to be.

Object. ' All this is reason, if my friend were goue to heaven; but he died impenitently, and how should 1 be comforted for a eoul that I have cause to think is damned T

Ansu}. Their misery must be your grief; but not such a grief as shall deprive you of your greater joys, or disable you for your greater duties. I. God is fitter than you to judge of the measures of bis mercy and hie judgments, and you must neither pretend to be more merciful tlian he, nor to reprehend his justice. 2. All the works of God are good; and all that is good is amiable ; tliough tlie misery of the creature be bad to it, yet the works of justice declwe tbo wisdom and holiness of God ; and the more perfect we ore, the more they will be amiable to us. For 3. God himself, and Christ, who is the merciful Saviour of the world, approve of the damnation of the Gnally ungodly. 4. And the saints and angels in heaven do know more of the misery of the souls in hell, than we do ; and yet it abateth not their joys. And the more perfect any is. tbe more he is like-minded unto God. 5, How glad and thankful should you be to tbiuk that God hath delivered yourseiveu from those eternal

• lu. trii. I, f. PMI. I. SI. C9.

CHftlMTlAN DIRECTORY. [FART IK

Aameaf Th« luixury of otiterii shouU excite your thatikful-ness. 6. And tihould not ihe joys of all the saints and angels b« your joy, as well as tlio suU'crin^s of tbc wick«d be your RorrowH? Bat above all, the thoughts of ttie blessed* ness and glory of God himself, should oTcrtop all the cou-ceromente of the creature with you. If you will mourn more for the thieves nnd murderers that ore hanged, than you will rejoice in the justice, prosperity, and honour of the king, and the welfare of uU his faithful subjects, you behave not yourselves as faithful subjects. 7. Shortly you hope to come to heaven : loourn now for the damned, as you hhall do then ; or at least, let not the dilTerenoe l>e too great, when that, and not this, is your perfect state.

A Form (^ ExJwrtatioa to the Ungodly in thiir Siclmeat, (or those that we fear are s^uck.)

t. Dear Friend : The God that must dispose of us and all things, doth threaten ty this sickness, to call away vout soul, and put an end to the time of your pilgrimage ; uid therefore your friends that love and pity you, must not now be silent, if they can speak any thing for your preparation and salvation, because it must be now or never: when a few days are past, they mast never have any such opportunity more: if now we prevail not with you, you are likely to be quickly out of hearing, and past our advice and help for ever. And because I know your weakness bids me be but short, and your memory is not to be burdened with too much, and yet your necessity muBt not be neglected, I shall -rediic«^ all that I have to say to yon, tx) these four heads : 1. •Of the change which you seem nearto. and the world which .you are going to. 2. Of the preparation that must be made by all that will he eaved, and who they be that the gospel doth justify or coudumn. 3. I would fain help you to understand which of these conditfons you are in. and what will become of your Houl, if it thuHgoethhence : and 4. If your cose be bad, I would direct you how you may come out of it, and what is yet to be done while there remaineth nny time and hope. And 1 pray you set yoor heart to what I say ; for I will speak nothing but tlie certain truth of Ood, revealed to the world by bis Son and Spirit, expressed in the Scripture, and beheved by all the church of Christ.

CUAP. XXXI.] CHKISTIAN EC0RUM1C8.

4.5:*

I. God knoweth, the cbange is greflt, which you aw-near. You are leaving this world, where you have spent the days of your preparation for eternity, and leaving this H«slt to corrupt and turn to common earth, and muet heT« converse with man no more. Vou are going now to see that world, which the Gospel told you of, and you have often heard of, but neither you nor we did evfrsee. Before your friends have laid your body in the grave, your aoul nuisl enter into its endless state, and at the reeurrection your body be joined with it. Either heaven or hel! must be your lot for ever. If it be heaven, you will there find a world of light, and love, and peace; a world of angels and gloriBed Boulfi, who are all made perfect in knowledge and tioltness, living ill the perfect flameti of love to their glorious Creator, Red«emer, and Regenerator: and with them you will be thus perfected youraelf: your soul will see the gloiy of God, and be rapt up in his love, and tilled with hi» joys, aJid employed triumphantly in his praises, and this for ever. If hell should be your portion, you will there be thrust away as a hated thing from the face of God. and there you will find a world of deviU, and unholy, damned, miserable souls; among whona you must dwell, in the flames of the wrath of God, and the horrors of your own conscience, remembering with anguish the mercy which you once rejected, and the warnings and time which once you lost: and at the resurrection your aoul and body must be re-united, and live there in torment and despair for ever. I know these things are but half believed by the ungoiUy world, while they profcsii to believe them: and therefore they iiiunt feel that which they refused to believe: but God hath revealed it to us, and we will believe our Maker. Yon are now going to see the grC'&t di^ercnce between the end of holiue^s and of sin ; between the godly and the ungodly ; and to know by your own ox-perieuce those joys and torments, which the wicked will not know by faith. And O what a preparation doth nucb n ohiange require!

U. You are next to know what persons they are, and how they differ, who must abide for ever in these ditTerent Btates. A» we are the children of Adam, we are all corrupted; our minds are carnal, and set upon this world, and savour nothing but the thingx of the flesh ; and the further we go

CHRI!

in 6111. the worae we are; beii^ Btiangers to the life of faitb, nod to the love of God and the life to come, taking the pnw-perity and pleasure of the flesli, for the felicity which we mont desire and seek. The name of ttiis state in Scripture is, carnal, and ungodly, and unholy ; because such men live to a mere Heshly nature or dispoeition for fleshly endn, in a fleshly manner, and are not at all devoted to God, and cit-ried up to heavenly desires and delights; but live chieily for this life, and not for the life to come : and tliough they may take up some kind of religion, in a second place and upon the by, for fear of being damned when they can ki-rp the world no longer; yet is it this world which they priu-cipally value, love, nnd geek, and their religioD is subject to their worldly and fleshly interest and delights. And though God hath provided and oiFered Ihem a Saviour, to teach them better, and reclaim and sanctify them by his Word and Spirit, and foTgive them if they will believe in him and return, yet do they sottishly neglect thi;) mercy, or obstinately refuse it, and continue their worldly, fleshly livea, till time be past, and mercy hath done, and there i» no remedy. These are the men that God will condemn, and this ia the true description of them. And it will not stand with the governing justice, and liolinesa and truth of God to taxt them. 1

But on the other side, all thoM that God will sBxe, ia heartily believe in Jesus Christ, who in Kent of God to be the Saviour of 80ulg; and he maketh them know (by his Word and Spirit) their grievous i»in and misery in their state of corrupted nature; and he humbleth them for it. and bringeth them to true repentance, and m&ketb tlicm loathe themselvea for their iniquities; and seeing how they have cast away and undone themselves, and are do better than the slaves of satan, and the heirs of hell, they joyfully accept of the remedy that is ofl'ered them in Christ: they heartily take him for their Saviour and King;, and give ap thtimHclvL'S in covenant to him, to be justtliedand Rnnctifiej by him; whereupon he pardoneth all their Hin. and further enlighteneth and sonctificth them by his Spirit: he sbew«tli them by faiUi, the infinite love of God, and the sure, ererlost-iiig, holy joys, which they may have in heaven with him : and how blessed a life they may there obtain (through hit

purchase and gift) with all the blessed ssints and angeU; lie maketh them deliburately to compare this offer of eternal happiness, with all the pleasures and B«emiuu; commodities of Bill, and all that lhi& deceitful world can do for them: and having considered of both, they see that there is no coiiipunaon to be uiiide. and are ashamed that erer they were so mad as to prefer earlh before heaven, and aii inch of time before eternity, and a dream of plcaHure before the everlaiiting joys, and to love the pleasures of a transitory wi>rld, above the preneuce, and favour, and glory of Qod: and for the time to come, they are firmly resolved what to do; even to take heaven for their only happiness, and there to lay up their hopes and treasure, and to live to Crod, as they have done to the flesh i and to make Hure of their saU ▼atioQ, whatever become of their worldly interetst. And thus the Spirit doth dwell and work in them, and renew their hearts, and give them a hatred to every sin, and a love to every holy thing, even to the holy Word, and woTRhip, and waya, and servants of the Lord : and in a word, he maketh them new creatures; and though they have still their sinful ImperTectioDs, yet the bent of their hearts and lives is holy and heavenly, and they long to be perfect, and are labouring after it, and seek 6rst the kingdom of God and his righteousness, and live above the world and flesh : and shortly Christ will make them perfect, and justify them in the day of their judgment, aud give them the glorious end of all their faith, obedience, and patience. These are the persons, and none but these (among us, that have tile use of reaaon) that aliall livt; with God. '

111. Now this being the infallible ti-iith of the Gospel, and this being the true difference betweenthe nghteoun and the wicked, the juKtifled and condemned souls, O how nearly doth it now concern you, to try which of tliese is your own condition ! Certainly it may be known: for God will judge the world in righteousness, by the sume law or covenant by which he govemelh them. Know but whom the law of Christ condemneth or justifleth, and you may soon know whom the Judge wilt condemn and justify: for he will proceed according to this law. if you should die inan unrenewed state in your sins, your hopes of heaven would all die with you: and if yon should think never so well of

i

yourself till death, and pretend ncrcr to confidently to tnul on Christ and the mercy of God, one hour will convince you to your everlasting woe, that God's mercy and Cliriftt's me-rite did never bring to heaven an unsanctifi«d soul. Self-flattery is good for nothing, but to keep you from repeiitiag till time be paat, and to quiet yon in satan's snares till there bs no remedy : therefore presently, as you love your soul, examine ^ourBell:', iind try which of these is the condition that yoa are in, and accordingly judge yourself, before God judge you. M(iy you not know if you will, whether you have most minded earth or heaven, and which you have preferred and sought with the highest esteem and resolution, and whether your worldly or heavenly interest have boroe sway; and which of them it is that gave place unto the other? Cannot a uiitn tell ifhe will, what it is which hi» sery soul hath practically taken for his chief coocemment, and what it Is tha.t hath had most of bis luvu and okrc ? and what hath been next his heart, and which he hath preferred when they came to the parting, and one was set against the other ? Cannot you tell whether you have lived principally to the flesh, for the prosperity of this world, and the pleasures of sin i or whether the Spirit ofChriut by Iiis Word, hath enlightened you, and shewed you your ain and misery, ftiid humbled you for it, and shewed you the "glory of the life to come, and the happiness cf Uving in the love of God, Bud hereupon hath united your heart unto hiaiself, aod turned it from sin to holiness, from the world to God, and from esrth to heaven, and made yoii a iic\^ creature, to lire for heaven as you did for earth: surely this is not no small and indiscernible a work or change, but he that hath felt it 0|i himself may know it. It is a good work to bring a sinner to feel his uimghteousncs>; and misery, and to apply himself to Christ for righteousness and life : it is a great TTOrk to take off the heart fioinall the felicity of this world, and to set it unft-igncdly upon God, and to cau»t: him to place and seek his happineitg in another world, whatever bci-come of all the prosperity or pleasure of the flevh. It isthnB with every true believer, for all the remnant of his Hins and weaknesses: and may you nut know whether it be thus or not witli you? One of these is yourcasu: and it ta now 44me tu know which of them il is. when God ia ready tu tcU

CHAP. XX3CI.] CHRISTIAN ECONOMICS.

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you by his jud^tneDt. 11' indeed you are ia Christ, and bis Spirit be in you, and hath renewed yon, and j^noctilied you, and turned your heart and life to God, 1 have then nothing more than peace and comfort to speak to you, (as in the following exhortation:) but ifit be otherwise, aad youare yet in a carnal atate, and were never renewed by the Spirit of Christ, will you give me leave to deal faithfully with you, as i& necessary with one in yoar condition, and to set before you at once your Bin and your remedy, and to tell you what yet you must do if you will be saved.

fV. And first, will you here lay to heart your folly, and unteignedly lament your sinful life before the Lord? Not only this or that p^articular sJii, but principally yonr fleshly heart and life : thiit in the main, you have lived lo this corruptible flesh, and loved, and sought, and sei-ved the world, before your God, ami the happiness of your soul. Alan, friend, did you not know that you had an immortal soul, that must live in joy or misery for ever ? Did you not know that ynu were made to love, and serve, and honour your Maker; and that you had the little time of this life given you, to try and prepare you for your endless life ; and that as you lived here, it must go with you in heaven or hell for ever. If youdid not believe these tilings, why did you not come, and give your reasons against them, to some jadicious divine that was able to have shewed you the evidence of their truth? If you did believe them, alas, how was it possible that you could forget them ? Could you believea heaven and a hell, and not regard tliem, or suffer any transitory worldly vanity, to be more regarded by you ? Did you know what you bad to do in the world, and yet is it all undone till uow ? Were yOu never warned of this day ? Did never preacher, nor Scripture.norbook, uor friend, norcoiK^ science, tell you of your end? and tell you what would be the fruit of sin, and of your contemptand slighting of Christ and of his grace? Did you know that you muttt love Cod above the world, if ever you would be saved, and that you must to that end, be partaker of Christ, and renewed by hi^ Spirit, and yet would you let out your htart upon the world, and follow the brutish pleasures of the llesh, and never ear-neatly seek after thai Christ and Spirit that fthould thus re-Hew nnd sanctify you ? Do you not think now that it had

CUKUTIAN DIRECTORY. [PART II,

been wiaer to hare sought Christ and grace.and aetyour af-factions fifst uu things above, and to have made sure work for your soul agaiuet such a day as this, than to have hardened yoar heart against God's grace, and despised Christ, and heaven,and your salvation, forathing of naught? You 8*e new what it was that you preferred before heaven j what have you now got by all your sinful love nf the world? where now is all your fleshly pleasure ? Will it all now serve turn to save you frouj death, or Jtbe wrath of God, and everlai^ting misery? will it now go with you to another world ? Or do you think it will comfort a soul in hell, Co rc> member the wealth which he gathered and left behind him on earth? Would it not now have been much more comfortable to you, if you could say, ' My days were spent in holiaeaa, in the love of my dear Redeemer, and in the hearty Bervi(;e of my Ood ; in praising him and praying to him, in learning and obeying bis holy Word and will; my bustoew in the world was to please God, and seek a better world; and while I fuUowed aiy lawful trade or calling, my eye wha chiefly on eternal life; melend of pleasing the flesh, 1 delighted my Boul in the love, end praise, and service of my Redeemer, and in tlie hopes of my eternal blessedness: and now I am going to enjoy that Gnd and happiness which 1 believed and sought.' Would not this be mure comfoftn-ble to you now, than to look back on your lime as spent in a worldly, fleshly life, which you preferred before your Ciod and yoiir salvation .' Christ would not have fbrsakeD yon in the time of your extremity, ns the world doth, if you had cleaved faithfully to him. You little know what peace and comfort you might have found, even on earth, in a holy lifs; how Bweet would the Word of God have been to yon ! How sweet wuuld prayer, and meditation, and holy conf<*reuce have been! Do you think it in not more pleasant tontine believer, to read the promises of eternal life, nnd to think and talk of that blessed state, when they eball dwell with God in joy for ever, than it was to you to think and talk of worldly trash and vanity? If you hud used the world as a traveller doth tlie neceasaries of bin journey, the thought of heaven would have aflbrded you solid, rational comfort all lite way. O little do you know the sweetnetiii of the love of God in Christ, and bow good aChristian Andeth it, whea be

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can but exercise and increase his knowledge, and faith, and Inve to God, and thankfulness for mercy, and Hopes of heaven, and walk with God in a heavenly conversation. Do you not wish now that this hud been your course? But that which is done cannot bo undone, and time that is paal can never be called back : but yet there is a sure remedy for your Boul, if you have but a heart to entertain and use it. •' God so loved the world that he gave his only begotten Son^ that whosoever believeth in him should not perish, but have everlasting life." Jesus Christ being God and man, is thy Mediator between God and man; hi» death i$ a Rufficient sacrifice for our sinK ; it is his office to save all those that come to God by him: do but uufeignedly repent of your sinful life, and yet set your heart upon the life to come, and love God and holiuesa, better than the world and fleshly pleasure, and trust your soul on Christ as your Redeemer^ and he will certainly forgive you. and reconcile yon unto God, and present you justified and spotless in his sight. Think of your sin till you abhor yourself: and think of your siu and misery till you feel that you are undone if you have not a Saviour: and then think what love God hath shewed you in Christ, in giving him to be incarnate and die for sinners, and od'eriog you freely to pardon ail that ever you have done, and to justify and save you, and bring yoo to endless glory with himself, if yet at last you will but give up yourself to Christ, and accept his mercy and return to God. What joyful tidiugn is here now for a sinful, miserable soul; yet this is the certain truth of God. This ia bis very covenant of grace, which \b founded in the blood of Christ, and which he is now ready to make with you, and seal to you by his Spirit within, and his sacrament without* if you do but heartily and unfeignediy con>]cnt: believe id Christ, and turn to God, from the world and the tiesh, and resolve upon a holy life if you should recover, and then 1 can assure you from the Word of God, that he will freely-pardon you, and take you for his child, uiid save yonr soul in endless glory- As late as it is, he will certainly receive you, if you return to him by Christ with all your heart; and doth not your heart now rejoice in this unspeakable mercy, which ie willing to save you after all the sin that you have committed, and after all the time that you b&ve lost? Do

'460

CHRim'IAN DIRECTORY. [pART If.

you DOt love that God that is so abundant in goodaem and in lov«'( and thn.1 Savionv who hath piirchRS«d you this pardon and Halvatiaii ? Is it not hett«r think you to love, and praise, and serve him, than to live in fleshly lustit and picn-gures'^ and is it nol better to dwell in heaven with him. in endlects j oye, then to live awhile in the vain dchghts of sin-nere, and thence to pass to endless misery? 0 beg of God now to give yoii a new heart to believe in Christ, and repent of sin, and love him that is most holy, good and gi-acioux: and Lake heed thnt you slight not his grace any longer; and that you do not now take on you in a fear, to be thil which you are not, or to do that which you would not hold to, if yoii should recover. And to make all snre, will yoii now sincerely enter into a covenant with Christ; I mean but the same covenant which you made in bapti^iu and the Bacrament of the Lord's aup)ier; and which would ha»e naved you, if you had sincerely made and kept it. l.et nie therefore help you both to understand it, and to do it by these Questions, which 1 entreat you to antiwer sincerely w one that i» going to the presence of God.

Quest. I. 'Do yon truly believe that you are u rational creature, differing from brutes, being made to love and serve your Maker, and have an immortal soul, which inu!it live in heaven or hell for ever? and that there is indeed a heaven of joys, and a hell ofpanishmentR when this life is ended ?'

Qiifnt. II. ■ Do you believe that in heaven, the souls of the justified at death, and the body also at the resurrection, shiUl be joined with the angeU, and shall dwell witJi Chrial, and see the glory of God, and be perfected in holinens, and filled with the sense of the love of God. and with the (greatest joys that our nature can receive, and shall live In the iDOftt delightful love and praise of God forever?'

Qrmt. 111. 'Seeing you are certain that all the pleasure! of this life are short, and will end in death, and Icare the flexh which desired them, ia corruption, do you not finnl* believe that the joys of heaven are infinitely bett«rr. and more to be desired and sought, than all the pl«ii«nre« and profits of this life? and that it ia most reasonable that we should love God above all creatures, even with all ourbMit and soul, and might ?'

Qiitsl. IV. 'Seeing then tllat the love of God is both our

CHAP. XXXI.] CHRISTIAN ECONOMICS.

-161

duty atid happiness, iit it not reason that we should be kept from the love of any thing in the world, wbiuU would steal away our hearts t'roni God, and hinder lis from loving him, mid desiring, and seeking him? and tliut wc should mortify the love o*' worldly richeg, honours, and delight*; »o br a« they are against the love of God 1'

Quest. V. ' Seeing God is the absolute Lord and Ruler of tlie world, is it not reason that we obey him, whatttoever he commaudeth us, though we did nob see the reason why he doth command it ? And yet is it not plainly reasonable, that he command u& to love, and honour, and worship him; and to love one aDotlier, and to deal justly with all, and do as we would be done by, and to be careful of our souls, and tempercLle for out bodies ^ and not to neglect or diahouour our Maker, nor to neglect our own salvation, nor abuse our bodies by beastly filthiiie»s or excess; nor to wrong our neighbours, nor deny to do them any good that is in our power. This ia the eum of all God's laws ; ajid tliie ia the nature of holiness and ofafidienee. And do you not from your heart believe, that all this i» very reasonable and good?*

Quest. VI. 'When the sinful world was fallen from happiness into miaery, by turning away from Gad and holiness to sensuality, and God sent his Son to be their Redeemer and Saviour; to be a sacrifice for sin, and a teacher and pattern of a holy aiul obedient life, and to make a new covenant with them, in which he giveth them the pardon of all ein, and everlasting happinesa, if they will hut give up them-BeIv«B to him as their Saviour, and Sanctifier, and by true repentance turn to God : do you not verily believe that miserable sinners ehould gladly and thankfully accept of BHch an offer? And abundantly love that God andSaviour, that hath so tenderly loved them, and so freely redeemed them from the flaniea of hell, and ho freely offered them everlasting life ? And do you not believe that he, who after all tliie, shall flight all his mercy, and refuse to be renewed bv sanctifying grace, and shall noglcct his God, and soul, and this salvation, and rather choose to keep Win sins; doth not deserve to be utterly forsaken, and to be punished more than if a Saviour and salvation had never been offered to him?'

CHRISTIAN DIHECTORV. [pAKT II.

Quest. VII. ' Ualh not thtti b«en yoar own caao 1 Have you not lived a fleslily. worldly life; neglecting God and your salvation ; and minding more these lower things ? and have you not refused the Word and Spirit of Christ, which would have liroaght you to repentance, and a holy life? and con9G<iueDtly rejected Christ as a Saviour, and the lio-Jy Ghost as iiSanctilier; and all the mercy which he offered you on these ternss **

Qiiesi, v\n. 'tfthis hath been your case, are you now anfeigaedly grieved foe it? Not only because it bath brought you eo near to hell, but also because it hath dit-pleaeed God, and deprived you of that holy and comfortable life, which yon might all tliis while have lived, and endangered all your hopes of heaven? Do you so far repent, as that your very heart and love are changed: so that now you had rather have a holy life on earth, and the tiight and eiijoymeut of God in the heavenly joys for ever, than to have all the pleasure and prosperity of this world ? Do you hate youiHina, and loathe yourself for them, and truly desira to be made holy? Are you firmly resolved, that if God do recover you to he&ltli, you will live a new and holy lifist that you will forsake your fleshly, worldly life, and all your wilful sins; and will net yourself to learn the will of God, and call upon hiiu, and live iu the holy conunuaion of saints, and make it your chief care to please God, and to be saved !'

Quat.m. * Arc you willing to these ends, to give up yourself absolutely now tu God t]i« Father, Son, and Holy Ghost, as your reconciled Father, your Saviour, and your Sunctifier, to be sanctified and juritified, and saved from yoar sins, and from the wrath of God, and live to God in love and holiness? And are you willing to bind yourself to this, by entering into this covenant with God, renouncing the flefth, the world, and the devil ? Either your heart is witling and 8incei*e in this resolution and covenant, or it ia not. If it be not, there is no hope that yonr sin nhould be pardoned, and your soul be saved upon any uthrr. or easier terms ! And for all that God is merciful, and Christ died for sinners, it was never his intent to save one impenitent, vnsanctihed aoul. But if your heart nnfeignedly consent CO this, I have the coouuission of Christ himself tu tell yoa.

CHAP. XXXI.] CHKISTIAN BCONOMIOS.

that God will be your recoaciled God and FaUier; and Christ will be your Saviour, atidtbc Holy Spirit will be your Sanctlfier and Comfortur, and your sins are pardoned, anct yoursoul shall be saved, aud you shall dwell ia heaven with God for ever. God did consent before you coneerited ; he shewed his consent in purchasing, and making, and offering you this covenant. Shew your unfeigned consent now by accepting it. and givinj^ up yourself unreservedly to him, and you have Christ's blood, and Spirit, and Aaciament, to seal it to you. The flesh and the world have deceived you ; but trust in Christ upon his covenant terma, and he will never deceive you.

And now, alas, what pity it is, that a soul that is in so miBerahle a case, and is loat for ever, if it have not help, and apeedy help, should be deprived of all this grace and glory, and only for want of repenting and consenting. What pi^ 18 it that a soul, that is ready to go into another world, where mercy shall never more be offered it, should rather go stupidly on to hell, than return to God, and accept his mercy. Do but truly repent and consent to this covenant, and all the mercies of it are certainly yours. God will be your God, and Christ, and the Spirit, and pardon, and heaven, and all are yours. The Lord open and persuade your heart, that you may not be undone, and lost for ever, for want of accepting the mercy that is offered you!

And now I know it would be comfortable to you, if you could be fully assured that you are forgiven, and shall be saved. In a matter of such unspeakable moment, how joy-fill would a well-grounded certainty be, to any man that hath the right use of his understanding ? 1 tell you therefore from God, that there is no caune of your doubling on his pull, but only on your own. There la no doubt to be made, whether God be merciful, nor whether Christ be a suEcieut Saviour, and sacrifice for your aina; nor whether the covenant be sura, and promise of pardon and salvation to all true penitent believers he true. All the doubt is, whether your faith anil repentance be sincere, or not: and for that, 1 can hut tell you how you may know it, and I shall open the truth to you, that I may neither deceive you, iior causelessly discomfort you.

if this repeatauce and change which you now profess.

k

CHRISTIAN DIKECTORV. [PART II,

aad this covenant irhicb you hare made with God, 1. Do come only Irom a ]»rei8eut fear, and not from a changttd, renewed heart. 2. And ifyour resolutions be such as would Dot bold you to a holy Ufe, if you should recover; bat would die and lade away, and leave you as you were before) when the fear is past, then is it but a forced, hypocritical repentance, and will not save you, If you »o die. Though a minister of Christ should absolve you of all your sins, a»d ■oaL it by giving you the sacrament of the body uud blood ofChmti foraJlthia you are lost for ever, if you have Bo uore: for absolution and the sacrament, are given you but on supposition, that your faith and repentance be sincere: and if this condition fail in you, the action of the hoiiesl minister in the world, will never save you.

But, I. If your repentance and covenant come not onlj from a present fear, but from a renewed heart, which bow loveth God, and Christ, and heaven, and holiness, better than all the honours, and riches, and pleasures of the flesh and world, and had rather have them, even on God's tenna. 2. And if this change be such, as if you stbould recover» would hold you to a holy life, and not die, or dwindle into hypocritical formality, when the fright is over, then I cut assure you from the Word of God, that if you die in this repentance, you shall certainly be saved. And though late repentance have so many difficulties that it too seldom pro-veth true and sound, and it is an unspeakable madneas U> cast our salvation on so great a hazard ; and to defer that till such a day as this, which should be the principal work of all our lives ; and for which, the greatest care and dili^ace is not too much : yet for all that, when conversion is indeed ftincere, it is always acceptable, how late soever: and a returning prodigal shall lind better entertainment with God, than be could possibly expect ; and never will Christ cast out one Boul that cometh to him, in sincerity of hcarL The Lord f^vn you such r heart, ftod nil is yours. Amen ■.

■ Jcr. itii..M.. Epli,i.7. Adsv.SI. EpIi.f.fC R^.i.5. tCor. tL itf. ftUI.iil.17. JnIiii 1. 12. lit. Iti. Kpli.il.14. lUu. vLli. 1. 17. L«|«lT.ifc Rum. <r. 1.5. LaiJLci.74. Jolui t. fS. Luke izl'u. «t. lCut.xv.8. TIlUL S, 4. Acb i«.4—<J. I Tim. 1.15—IC.

CHA^. XXXI.] (HBISTIAN CCONOniCS.

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k

A Form of Eriortafi^n to the Godlj/ in their Sickness.

Dear friend: Thongb nature-teacheth us to have compas-sion on your flesh, which lieth ia pain; yet faith teochetb OS to see the Qearness of your happiuess, and to rejoice with you ill hope of your endlese j nys, which seem to he at baud. We must rejoice with you as your friends that Love you, and therefore are partakers of your welfare : and wemust rejoice with you as your ieUow-traTellecs aud fellow-soldiers, that are going along with you to the aame felicity; and if we ara left behind for a little while, yet hope ere long to overtake you, and never to be separated from you more. This is tha day for which Christ hath been so long preparing you ; and which you have ao long foreseen, and have been so long preparing for youraelf. This is the day which you thought OB in all your prayers, and patience, in all your labours and suf-feriaga, your self-denial and murtification, since God did bring you to yourself and him. Now you are going to see the things which you have believed; and to possess the things which you have sought and hoped for: to see the £.ual diB'erence between the rightenus and the wicked ; between a holy, and a worldly life, between the vessels of mercy, aud of wrath. Your time is hastening to an end, and endlesa blessedness munt succeed it. O now, what a mercy is it to have a CJirist! That you are not to encounter an uuconq^uered death ; nor to go to God without a Mediator: but that death is by Christ diharmed of tta Bting ; and that you may boldly resign your aoul into the hands of your Redeemer, and commend it to him as a member of hin-Relf. Now, what a case had your sou! been in, if you had no intercessor? If you had been to answer for your Sinn, yourself only; and had not a Saviour to be your advocate, and answer for you? Now you may better perceive than ever you have done, what God did for you when he opened your eyes, and bumbled, and changed, and renewed your heart: and how greatamerey it is to be a penitent believer. You may now see more fully than ever heretofore, what God intended for you when he converted you : when h« forgave all your sins, and justified you by his grace, and adopted you for his child, and an heir of life, and sealed you with bis

rOL. IV. H u

CHKlSriAN DlRF.t'TORV.

[part IK

Spirit, and sanctified and suparalcd you to hitnself. Now wliat a case were yo« in, if you were yet in your sins, and h) the bondage of sntan, and had not this evidence of your title to eternal life? If you had your heart to aoftun. and to humlile, and to convert, aud your faith and justification all to seek, and all your preparations for heaven to mak« ; if you had all this to do, with a pained body, and a distracted mind, in so short a time, with God, and eternity, and dealli before you, ready with teiror to overwhelm your souls? If now you were to seek for an interest in Christ, and for Ibe pnrdon of all your sins, and your peace with God were yet to make? If you had all your Ufu past to look back upon, as consumed in aln; and when time is at an end> must cry out of all that ia past, as lost '! this i& the case that God in jut-lice might have left you to. But what an unspeakable mer-cy is it, that you have already been reconciled to that Ood thai you are going to? and that the sins which now would have been yonr terror, are all forgiven through the blood of Christ? That you can look back upon your time, since the day of your conversion, as spentin faithful dcvotednc<8 to God, and in a believing preparation for your endlesa life; and in godly sincerity, notwith)itanding your manifold sinful imperfectioits, which Chriet hath undertaken to answer for himself. Though you have notliiag of your own to boast of; and no works that will Justify you accordiitf to tlie law, at the bar of God, but you need a Saviour, and a pardon, for the failings, even of the best that ever you didj yet must you with thankfulness remember that grace which hath begun eternal life within you, and prepared aud sealed you to the full poaaession of it. For all the mercy that i* in God, and for all the glory that \h in heaven, and for all the merits and satisfaction of Christ, and for alt the fulness and freeuess of the promise; if God bad not given you a belier-ing, penitent heart, and sanctified aud sealed you by the Spirit of his Son, all this could have afforded you littlecom-fort. but would have aggravated your misery, as it did your sin. Seeing then that many of the wicked, would be glad to die the death of the righteous; and when it is toe late, they would all b(? glad, if their tatter end might be like bis; how glad should you be, that^God by such a life, hath pn-pared you for such nn end ? 'And though a humble aool

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hntli still an eye upon its own uawortliinesSt nitd sntnn is ready to aggravate our sins, in order to our discouingement and fear; yet must you remember what an honorable victory grace hath had uv«r theiu; and look on them as Christ did, as the advantage of his grace; that " where Bin abounded, there grace hath superabounded." You have had some-thing to humble yoii, and to shew yoii that you were a child i)f Adam; and you have had something for grace to contend with, and to conquer; and for Christ to pardon; blesB him through whom you have bad the victory. Had you not deserved hell, Christ could not have saved you from a deserved hell; and the song of the Lamb would not have been so sweet to you, in the everlasiting remembrauce, and experience of his grace. You have sinned as a man, and he hath pardoned as God; you have been weiik. and nothing, hut his grace bath been sutHcient for you, and by hie strength you can do all things. He hath as dear a love to you now in his exaltation, as he had upon the croes, when he was bleeding for your sins. And will he suffer a chosen soul to perish, for whom he hath paid so dear a price? A Christ in heaven that had never been on earth, would have seemed a stranger to as, and one tliat never wam acquainted with our miseries, nor had testitied his love at ao dear a rate, as might have convinced, and encouraged, and won our hearts. And a Christ on earth, that had not passed for HS into heaven, would have seemed to us but an insuflicient conquered friend j and were unfit to provide us a. mansion with the Father, and to receive our souls, when they are separated from the flesh. But "now we liave a grent high priest that is passed Into the heavens, and was in all points tempted like as we are, yet without sin;" and therefore "can be touched with the feeling of our infirmities: and therefore we may come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need "." This is your time of need, and here is a supply for all your needs. Aa we may come boldly through our high priest to the throne of grace, so may we boldly pass by his conduct into the presence of God in glory. For he is purposely gone before "to prepare a place for us, that where he is. there we may healso''." O what a joy ia it to our • Heb, (». 14—16. *• .'ohii nil. J—3.

OHBISTIAN DIRECTORY. [PAKT II.

departing- uouls, that we have our head and SftWour already in possession of the kingdom, which we are paiwing to! What a support and joy is it. to rec^eive this message from our itscendiug Heiid, " a&y to my brethren, 1 aacend to my Father, and your Father; to my God, ftnd your God'." What a joy is it to read his promise, " If any man serre me, let him follow me; and where I am, there kLuU also my servant be ^.*' You have served him, and are following him, and now are going to be with him where he is.

There you shall be delivered from the darkness of this world. How dimly did we see through the lanthom of the flfeali! How little did we know ! And how much were vt ignorant of! And what pains did our little knowledge coat us ! But there, one sight of the face of God will put an tod to this lungaome night; and will gliew you that, whii'ii ill the rending and study of a thousand years could never satisfactorily have shewn you. There you shall understand the works of God; the frame of the creation; tlie place, aiiif office, and reason of all things, which here you knew DOt-The mysteries of the Gospel, which angels pry into, will !» there miicli more unfolded to you, than the cleareKt divinw were able to explain them. AU sciences there shall be one pansophy ; and all things knowable shall appear to vou, ia theirwondrous perfect harmony. What welcome will those blessed angels give you, that here diiidained not to mioisttr for you, and bear you up in all your ways, and interested themselves in your coiicenimentis, rejoicing before God at your conversion! How glad then will they be of your safe arrival at the promised harbour of felicity with themselves! What joy will it be to you to be presently entertained, and welcomed into Uie acquaintance of those blessed spinu,and of all the holy sovils that are delivered from this flesh end world; and to see their order, and be numbered with their society, and to be employed in their joyful work. O how much better company is that than the bent below 1 There IB no ignorance, and therefore no error; no want of love, and no contention ; nor narrow, private intereittii to contend for. but all made happy in perfect love in him that is their universal end and happineiw. There is no disaention. nor perveniv disputes ; uo ignorant zesl, nor blinding pasKion* ; no proud or covetous designs, and Uicrefore no hurtful * Johnix.U. * lohntii. Stf.

4^HAI*, XXXI.] CHRISTIAN ECONOMICS.

4ti9

measis to prosecute them; do seemiug necessity to liurt our bretbreo, to advance, or enrich, or save oiirselveB ; no slanderers tiiere condemn the souls whom Christ doth Justify, nor take away the righteousness of tlie righteous from himj no cruel mockings, iLn|irisonmcDts, or banishments; no wandering destitute, afflicted or tormented ; no more suft'er-ing for the sake of righteousnesss, but having HufTeted with ChriMt tlicy are now reigning wilh him ; and those, of whom the world was not w&rthy, are taken to God from nn unworthy world. There are no troublesome mututioo» or confusions; no wars, nor rumours of wars, because no lusts to war in their tnerabers; but united souls in the harmony of lo*e, do without any diHCord, praise the Lord. The church is not there divided into sects and factions, either through the pride or peevinthne^a of its members; none acrujileth comnitmion with the rest; none silence others from speaking the praises of their Redeemer ; nor drive away others Irom tlieir brotherhood and communion. There is neither unrighteous law, nor di^iubedient subject, uor unpeaceable neighbour, nor unfaithfiil friend, nor hurtful or malicious enemy ! There is no afflicted friend to mourn for; nor any disconsolate soul to grieve with; no ignorant person to instruct, nor obstinate heart to persuade or pray for ; no fearful, doubting Christian to be comforted, nor weak and wavering soul to be confirmed; no imprudent, scandalous actions of the godly to be lamented; no remnants of pride, self-conceitedness, or any delusiou to keep out the light; no blemishes in them for the enemies to reproach, nor any malignant enemies to reproach them; no misrepresentations of things or persons; no raising or receiving false reports ; no sin of our own to grieve for, or to strive against; and no sin of others to trouble the society, or be lamented. There we Hhall have no autfering friend to suffer with; none labouring of want, while you have plenty ; nor any groaning in pain and sickness, while you are well. As no want or pain of your own will afflict you! so no suffering of your friends will interrupt your joy. Vour comforts shall not be turned into laraentatioiis, for the madness and obstinate wicktdness of a sodomitical generation about you ; nor your righteous soul be vexed with their Hithy and sottish couver-e&tion. ¥ou shall not dwell in a world where the ntout part IB drowned in heathenism and infidelity, nor in a church

k

CHRISTIAN UIKtCTORV. [I'AKT If.

defiled with papal tyranny, cruelty, covetousnesg, or pro-faneness. The whole society will ehine in light, end flame in love, and none through any weakness or corruption, will b<ia clog or hiDdrance to another.

You shatl above all this behold the person of your glorified Redeemer ! You shall see that body, in its glorioin change, which once was humbled to the Virgin's womb, and to a life of poverty, and to the ftcorna of sinners ; to bespit upon, and butfetted, aud crowned with thorDs, and fir»t made a laughing-stock, and then hanged up to die npoDt cross, at the will of proud, malicious persecutors. Yoo shall there see that person whom God hath chosen to ad* vanee above the whole creation; and in whom he will bt more glorified than in all the saints. The wonderful condescension of his incarnation, and the wonderfnl mystery ftl" the hypoatatical union, will there be better undenstood-

And, which is all in all, yon shall see tlie most blessed God himsell; whether in his essence, or not, yet undoubtedly in his glory, in that state or place, which he hatk prepared to reveal his glory in, for the glorifying of holy spirits. You shall see him whose sight will perfect yont understandings, and love him, and feel the fulness of his love, which is the highest felicity that any created being can attain. Though this will be in different measures, as souU are more or less amiable and capacious {or e\ae the hanutB nature of Christ would be no happier than we), yet none shall have any sinful or troublesome imperfection, and aU their capacities shall be filled with God.

O dear friend, [ am even confounded and ashamed to think, that I mention to you such high and glorious things, with no more sense and admiration! And that my soul i* Hot drawn up in the flames of a more fervent love; nor lifted up in higher joys, nor yet drawn out into more lon^ng desires, when I apeak of such tranHcendent happiness and joy! O had you and I but a glimpse with blesKed Stephen or Paul, of these unaLterahli! pleasures, how deeply would it affect us! And how should vie abhor this life of sin ! And be weary of this dark and distant state; and be glad to be gone from thii^ prison of Hesh; aad to be delivered from this present evil world.

This is the life that ynu are going to live; tliough a painful death raiislopeu lb« -KOmb of time, and let you into

in^

CHAP. XXXI.] CUKISTIAN ECONOMICS.

47r

eternity, bow (juickly will the pain be over. And though nature make death dismal to you, and sin have made it penal, and you took at it now with backwardness and fear; yet this will all be quickly past, and your souls will be born into 11 world of joy, which will make you forget all your fears and sorrows. U is meet that as the birth of nature had its pains, and the birth of grace hud its penitent sorrows ; so the birtb of glory should have the greatest difficulties, ait it entereth tu into the happiest state. O what a change will it be tu a humbled, fearful soul, to find itself in a moment dislodged from a siaful, painful Hesb, and en--tered into ii world of light, and life, and holy love, unspeak*' ably above alt the expre8siim& aud conceptions of thiii present Life. Alas ! that our present ignorance and fear should make us draw back from such a change i That whilst all our brethren that died in faith, are triumphing in these joys with Christ, uur trembling fioid^ should be so loath to leave this flesh, and be afraid to be called to the same febcity !■ O what an enemy is the remnant of imbetief, to our imprisoned and imperfect souls! That it can hide such a desirable glory from our eyes, that it should no more affect ug, and we should no more desiie it, but aro willing to stay »o long trom God! How wonderful is that love and mercy, that brings such backward soula to happinegg ! And will drive u8 away from this beloved world, by its afflicting miseries ! And from this beloved flesh, by pain and weariness ! And will draw us to our joyful blessedness, as it were, whether we will or not! And will not leave us out of heaven so Long, till we are willing ourselves to come away ! You seem now to be almostat your journey's end. But how many a foul step have those yet to go, whom you leave behind you in this dirty world. You have fought a good fight, and kept the faith ; and shall never be troubled with an enemy or temptation when tliis one concluding brunt ta over. You shall never be so much as tempted to unbelief, or pride, or workllymindedness, or fleshly lusts, or to any defects in tlie service of your Lord- But how many temptations do you leave us encompassed witK! And how many dangers aud enemies to overcome! And alas! how many falls and woundi« may we receive ! You seem tobeneartho end of your race, when those behind you have far to run. .You are entering into the harbour, and leave ub tossed by

CHRISTIAN DlRECTORy. [pART III

teiupeiits on the waves. Flesh wUI no more entice or ciog

your soul. You will no more have unruly BenacM to com-

maod, aor an unreasonable appetite to govern, nor a »tr«g-

gling fantasy, or wandering thoughts, or bcodstroug luali,

or boisterous passions to restrain. You will no longer cany

about a root of corruption, nor a principle ot'enmity to God:

it will no more be difficult or wearieome to you to du good.

Your service of God will no more be miked and bleii)iab«d

with imperfections. You »ihall never more havu a cold, or

hard, or backward heart, or a careless, customary duty lo

lament. That primitive bolineas, which conttistcth in the

lore of God, and tho exercise and delights thereof nill be

perfected: and those subser^-ient duties of hotinegs, which

consiet in the use of recovering means, will ceaee as lie«d-

leas. Preaching, and studying, and boukK, vill be news-

sary no more: sacraments, and church discipline, and all

Ruch means have done th«ir work: repentance aiid failli

have attained their end. As your bodies afler the reaurrec-

tion will have no need of food,orraiment, or care,or labour;

HO your souls will be above the use of such creatures and

ordinances, as nowwe cannot be without: for the glass will

be unnecfssary, when yon must see the Creator face to

faue. Will it not be a joyful day to you, when you sb&ll

know God as much as yon desire to know him ? And lore

bim as much as you desire to love him? Aud be loved by

him as much as you cau rcasonu.bly deeire to be loved ? And

rejoite in him as much as you desire to rejoice? Yea*

more than you can now desire? 1 open you bnt a casement

■Tito the everlasting mansions; and shew you but a dark and

distant prospect of the promised land, the heavenly JeruBa-

lem. The satisfying sight is reserved for the time, wlteo

thereby wc slmll bavi! that satisfying fruition. -i

And is there any such thing to be hoped fur on earlh?

Will health or wealth, will the highest places, or the great'

vHi pleasures make men happy? You know it will noti

Or if it would, the happiness would be so short, ai< maketb

it little worthy of our regard. Have you not seen an «Dd of

all perfectionl Have you not observed and tried what •

deluding dream and shadow of felicity the world pots off Hs

fuUnwers with? How they act tlicir parts as players on ft

Stage; and they that in a dream or mask, did yestenkijr

seem princes, lonis, or conquerors, to-day are buried in m

i

i

4

CHAP. XXXI.j CHRISTIAN ECONOMICS.

473

da.rk«oine grave! And they tliat yesterday seemed great and rich, to-tlay have no more of their furniture iir pos^es-sionsj than a Dotlin aiid a windiog-Bbeet, and a place to Itide th«irloaihaome Hesh ! And they that yesterday we r« merry, and Jovial, and in health, and honour.to-dny lie groaning in painfal miaery, and are leaving their deaf'bought, beloved richer, never to be delightful to theu any more. How little doth it concern them, that luust dwell in heaven or hell for ever, whether they live in wealth or poverty, in honour or sh.ame, in a palace or a cottage, ia pain or pleasure, for so short a time as this transitory life, which is almost at an end as soon as it is begun ! How many millions of dying parents have cried out of the world an Vanity and Vexation ! And yel their besotted posterity admire it., and through the love of it lose their aouls and everlasting hopes! They boast or rejoice in the multitude of their riches, as if their houses would continue for ever : though in their honour they abide not, bntare like tliebeatits that perish; and death feedeth on tlieni, when like sheep they are laid in the grave; and tliough tins their way is their folly, yet their posterity approve their saymgs, and follow theui by the same sin to the same perdition'. And is thia a world for a holy soul to be in lure with t Hath it merited our adections i Doth it love us so much, or use ns so well, that we should be loath to leave it'^.' Ab it loved our Lord, it will love his followers : as it used him, it will use us, if he restrain it not. Is & blinded, bedlam world, a malicious, cruel, and ungodly world, a false, perftdioua, deceitful world, a place for a saint to be loath to leave? O blesaed be that love, that blood, that grace, which hath provided better for ua ! And eball we be unwilling to go to so iiweet a feast ? and to partake of a hnppmess which cost so dear ?

Come on then, dear friend, and faint notat the laid ; and fear not to encounter with the king of Ibars ! It ia the lust enemy, and it ia a conquered enemy! Conquer this and you have no more to conquer! Lift up your head, and look to your victorious, reigning Lord : gird up tlie loins of your mind, and let faith and patience hold out yet a little while, and play well this last part, ajid all is your owu^.

• Puil.nlu. ri.7. JO—14. ir. 19,29. '.lulin«T. IB—20.

I roitillniiiiMijjiimii iriiiiiiplwhitiiucYlciorMcuianminiiJgniftroiiiyiliweefiiJ! dui mCbrUtuoi credidl: dtihlcn] juiiGneiii 6(lei, uiiion uiipltiucreditm tavofo.Md

CliniSTIAfS UIRKCTUKY. [PART ]!.'

if the teiapter now assault your liiith, iind sinking tieaJt do give liim any advicutage, abhor liia blat>phcmtc&, aad cry for help to hitn that conquered him. Do you think yonder high anil Mjiacious mansions are uiiiiiliahitwl ? When every part of uea and land hath its inhabitants ? Why have those blessed onge Is been so long employed in miniatcringfor you, but to let you know that your souls are not so distant from them, but that they are glad of fatmliaritv witJi you, aiid vou may be like them, or etjiiitl with them in felicity ? Nature hath put you out of doubt, that there is a God of infioilc, eternal being, power, wisdom, and goodneas, who is the efficient, dirigent, and hnal cnuse of all; the Creator and Governor of the world. And tho same nature iiatb put vou out of doubt, thai all that bis creatures have or can do. l* due to him froui whom they li^Lve it; ant) that no far as you are capable to know, nnd love, and serve him, that yo« should employ your faculties herein: nnd nothing ia more undeniable to you, than that it is our duty to Iovb and serve our God. wiih all our heart, and soul, and -tnighu And it is as clear to you, that neither are these powers given us in vain, nor this duty required of us in vain,, nor yet thai I's natural, highest duly, is made to be tKe way of his lisery and tindoiug. And Mure that way. which turneth the mind from seusuiil pleasures, and casteth a man on the malice and cruelty of the world, and cng.igcth him in so muob duty, which botli the flesh and the world are utter cnemiM to, would be his misery and torment, if there were oo re-vrards and punishments hereafVer, and un fiituit; jiid^vnt to set all straight, that seemed crooked in the judgments of men. If all the intrinsic evidences of credibility in tbeaa-cired Word were not Bufliciant; if all tlie antecedent evidences of prophecy were too tittle; if the concomitaut evidence of all the miracles of Christ, and his apostles, and other of his servfints, with his own resurrection and ascension did seem too distant from you ; yet murk what ijubseijuent, continued evidences it hnth plens(>d God to bring even to your very sense, to assure you of the truth of his Gospel, and of the life to come. Wbenc« cometh that universal unr»a-

tkli-miifiiMi )n qu^>Ti crt'ilidi; itt ^n!>tcin tjuniu tuavikril DomiiiM, palpeia wiJIim [lomiiLiini mruni. cl Dcuin mi^aiti. Itil vncahor AliniluiiD. cgiii InLatiir «tdnu lOrMi ClirMli^ r(|:Drtiii iiuin i|ii«il ■■> liiic vith (loffuruni ill ciiiinln in enmlhot! njiefW

'e|]aii)B'<>*'i> *H*>"> »'''*'>> XJcmiuu" "luoiii ill omiiibuK. Alir. BhcIiuIIiit. ii (i hhIi

A^. Scullclu Ifi Cunia i\\x ma. V> '^^^

CHAP XXXl.] CHRISTIAN ECONOUICS.

475

Monable (-nmity. which in all geaerationii and nationit of the world, from Cain and Abel till tliis day, is found lit the carnal against the spiritual, holy eecd ? Kven a Seneca telleth ■i» of it among heathens, against that reninnnt of virtue, and tHnperauce, and sobriety that whs found In the better M>rl of men. Could all mankind be thiiti infected, and hate a saint that never hurt them, much more than tbo&e tbatth«ui-selves conf<^>t)j to be most vitsious, if the fall of Atlam were not true I Have we a whole world before our eyts, thiit ate vi^^ibly |)olliited with that irrational leprnsy.and yetshallwe doubt whether our common father wuh sick of that disease? Ami do you not see that the Gospel, wherever it is hcoitily entertained, doth renew the soul, and change the life, and make the man to be another man, not only amending some little things iliat were umiss ; hut m».king us new creaturea, and turning the bentof heart and life another way / Though the carnal, nominal Chrietian, that never heartily received the Goi^pel, do dilfer from a heathen hut in 0}itniouand formality ; yet serious Christians arc other men, and bo transformed, a» that their holy dcsirei« and endeavours do contain the seed of life eternal, and are such a preparation for it as cannot be in vain. Would God concur thus with any word, which is not true, and holy, and good, to make it etVeutual for the renovation of so many millions of 80uU 1 Have you not found that his work of grace is carried on by heavenly wisdom, love, and power? and is a witness of his special providence i and contaiueth his own image upon the soul ? And shall we then question the author of the seal, when we see that the image and superscription which it imprinteth is divine 1 And have you not had such ejtperiences yourself of the fulfilling of this Word, in the answer of prayers, ma-jiifest both on men's souls and bodies, which are enough ttf confute the tempter, that would shake your faith, when he sectli you in your weakness, unfit to call up all those evidences, which at another time you have discerned' For my own part, 1 mu»,l bear this witness to the truth, thai 1 have known, and felt, and seen, and heard such wonders wrought upon fervent prayer, as have many a time convinced me of the truth of Uie promises, and the special providence of God to his poor petitioners. I have oH known the acute and chruntcal diseases uf afflicted ones relieved by prayer without any natural means. Some of Uie most violent cured

CUKISTIAN UIRELTOKY.

[part II

in an hour; anil Hotnn by more slow degrees. Betiidt» Ui« effects upon meu's »ouls, and estutes. and public atfain, which plainly dumunstraUtd Uio lueaus ami cause. And Hhall a promise thus sealed to us. be ever questiuned ngaio I (Nay, have yon not thv. witness in yourself^? Even iht '■fipirit of Chriftt, which is tlic pledge and eiirne«tof your inheritance, and the seal and mark of God upon you i In i word, it is an unquestionable truth, that the rational world neither is, nor ever tvas, nor can be governed Bgrecably la its nature, without an end to more and rule them, which is beyond this life; and without the hopeH and fears of a ie> word and punishment hereafter. Were this but taken out of the world, man would no longer live like man, bat as the mofit odious, noxiouK creature upim e»rth. And it i« u sure that it agreeth not with thd omnipotence, wisdom, and g<ft)dne6s of God, to govern so noble a creature by a lie, and to make a nature that niuut be ko governed. And it isu certnin thnt all other revelation is defective, and that life and immortality, the end and the way. were never to brought to light, as Ibcy are in the Qospcl, by Christ, and by his Spirit.

Say then to the raniicious tempter. ' " The Lord rebuke thee, O satnn! even the Lord that hatli chosen Jerusalem, rebuke thee'." " O full of all subtlety and mischief! thou enemy of God and rightcniisness ! wilt thon not cease to be a lying spirit, and to pervert the truth and right ways of the Lord ^!" I-ift up your bouI to God, and say, I believe. Lord help mine unbelief! Though ttalan stand to resist rae at my right hand, am I not a brand plucked out of the tiie ? Am 1 not thine ? and have I not resigned this soul to thee f and didsl thou not accept it in thy holy covenant i O then defend it as thy own! Plead thou my cause, and confirm thy work, and justify both thy truth and me, against the malicious enemy nf both. O let the intercession of mySnviottr prevail, that my faith fail not. And take away the filthy garments from me, and cuu:t« mine iniquities to pan away. And though my soul be tronhled,what shall 1 say? Parhcr. save me from this hour? But then what paatagc shall I have into thy presence 1 1 was bom u mortal wight, and go but the way as at! generations have gone before me ; nnd follow my Lord and all hia sainta: Father, receive uud glo-* 1 JWui V. 10^1%. • tMft>. Ut. t. * AOM liH. M,

CHAP. XXXI.] CHRISTIAN ECONOMICS.

477

rify thy servant, that thy servaul may glorify lliy name for ever ! R«cetve, O Father, the bohI which thou haat made! Ueceive, O Saviour, the soul which thou haat so dearly bought, and loved to the death, and washed in thy blood! Receive the soul which thou hast regenerated by thy Spirit, and in &ome measure quickened by the immortitl seed 1 Behold, thou haat made my days aa an hand breadth: my ^ge before thee is as nothing: and eveiy man at his best estate is vanity. When thy rebukes correct us for initjuily, thou makesL our beauty to consume as a moth. And now O Lord, what wait 1 for? is not my hope alone in thee? Deliver me from ray tranBgiespionR, and impute not to me the sins which I have done. Kemember not against me the sins of my youth; and forgive the iniquities of my riper years. Charge not upon me my grieving of thy Spirit, and neglects and resistances of thy grsice. Forgive my sins of ignorance and of knowledge, ray sins of slothfulneas. rashness, and prcBumption, especially those which I have wil-fiilly committed, againet thy warnings and the wArningx of my conscience. Who can understand his errors ? Cleanse thou me from secret sins. O pardon my unprofitableness, and abuse of thy mercies, and my sluggish loss of precious time ! thai 1 have served thee no better, and loved thee no more, and improved no better the day of grace! Though folly and sin have darkened my light, and blemished my TOOBt holy aervices, and my transgreunions have been multiplied in thy Bight, yet is the sacrifice sufficient which thou hast accepted from our great High Priest, who made his Boul an offering for sin. lu him thou art well pleased : he is our peace ; in him 1 trust: he was holy, harmless, unde-filed, and separate from sinners: he did no iniquity: he fulfilled all righteousness: and by once offering of himself, he hath perfected for ever them that are sanctified : he is able to save to the utmost them that come to God by him, seeing he ever liveth to make intercession for them. Accept me, O Father, in him thy -well beloved : let my sinful soul be healed by his stripes, who bare our sina in his body on the cross. Let me be found in him, not having any legal righteonsoess of my own, but that which is through the faith of Christ; that being made conformable unto his death. I may attain to the resurrection of the dead, and may by him be presented without spot or blemish. W^ GcA, •A.va.'a.

CHRISTIAN DIRBCTOBY.

[part II.

hast encouraged my fearful aoul, by the multitude of thy mercies, as well as by lliy promises, to truBt thee, and yield itself to thee. Th'ju hattt filled U|> all oiy days with mercy: every place that I have lived in, aiid every relation, and all that 1 have had to do with in the world, are the wituvSMt of tliy Love and mercy to me. Thy eyes beheld my snb-8ta]\ce being yet imperfect, and all my membere were wriueo in thy book. My parents were instructed by thee to edti-vate me. and aii thiiiy;H coaimanded by thee to serve for my preservation, comfort, and salvation. Thou hast brought lue forth in a land and age of mercies, and caaged me to bear and see the things which others have uut seen or bean). The lines have fallea to me in pleasant places: iny life bath uot been spent in a bowling' wildernesB, nor in banisbueut from thy sanctuary, or the communion of thy saints ; nor bath it been wholly consumed in darkneas, and sorrow, aad uu&erviceable barrenness. But often have I heard, the joyful sound, and 1 have gone with the multitude to the houae of God, and there have been the light of thy countenance, and drank of the rivers of thy pleasure, even of the craters of life, and have been solaced with the voice of joy aod praise. How oft have 1 cried unto thee in my trouble, and thou hast delivered me out of my distro^meB ? M'heii Tot my folly and transgression I was ntHictcd, thou brou^^htest me out of darkneHR and the shadow of death. Thou rcncwodflt my age a» Hezekiab's, and cau^edst the shadow of my dial to go back ! and hast aet me at liberty to praise thee for thy goodness, and declare thy works to tbe children of men. lo the day of trouble t called upon thee, and thou didst deliver joie that 1 might glorify thee. Thou caiiKedRt me to receive the sentence of death, thiit I might truttt in God that raiaeth the dead. My Shepherd hath led nie in his pleasant pas-turce, by the silent streams: he restored my soul, and conducted me in tbe paths of righteousne!*s. How predons are thy thoughts mito me O God ! how great is the tium at them! If 1 should count them, they are more in nuniber than the sand! And will that mercy now forsake me, wbii:h bath abounded to me, and supported me ho long! Thou but aaid, I will never fail thee nor forsake thee ? Having loved thy own. that are In the world, thou wilt love tbem to tbe end i for thy mercy is great and reachcth to tiie be«vens. and it endurctb for ever. O therefore when 1 awake, let mt:

CHAP. XXXJ.] CHRISTIAN ECONOMICS.

479

be with thee! And as thy Lovmg-kmdn«3s is b«tt«r than life; and todepfirt ami be with ChrUt, iftfnr better Uislti the best condition upon earth ; no let thy H«rvant depart in peace, his eye o( faith behuldiag thy salvation: iiiid when my earthly hou^e of this tabernacle ia dissolreil, let me have that building of God, the house not made with hands, eternal in the lieavenB. Let my present hurden of sin and suffering make me more earnestly to groan, not to he uiictothed, hut to be clothed upon, tiiat mortality may bbi«wallu>ved up of life; thai being absent ftom the body, I may l>e present with the Lord. And seeing this cup may not patts from me, and I must not look for the chariot of Eliaii, to carry me unto heaven ; let thy will be done, and let me rest therein, and let death be Uie gain and advantage of my soul: and while this outward man is perishing, let the inner man be renewed from day to day : for what am I better than my fii-thers, and all thy saints, and the t^enerations of mankind, that I should think of any other passage, than this of death to tile world of immortality? O Itt this fainting heart bc glad, and let my glory rejoice, and in love and joy, in thankfulness and praise, let me pass into the world of love and joy, where thanksgiving and praise shall be my work for ever. And though my Besli and heart will fail, he thou the strength of my heart, O God, and my portion for ever. Though I must walk through the valley of the shadow of death, let me fear no evil ; but be thou still with me, and let me be comforted by thy rod ajid staff; let the goodness and mercy which have followed me thus far all my days, receive me at the laat, that I may dwell with thee for ever. For it i^ the will of my Redeemer, that those which thou hnst given him, be with him where he is, to behold the glory which thou hast given him. And that his servants ehould follow him, that where he is, there also may his servants he. Amen, Lord Jesus! good is thy will and the word which ihon hn^t Bpoken I Into thy hands 1 commend my spirit which thou kliaat redeemed : receive it, and let me be with thfc in para-■dise. O thou that hast called us thy brethren, when thou didst ascend to thy Father and our Father, and to thy God and onr God, take up this poor unworthy soul, to the mansions which thou hast prepai-ed for us, that 1 may be with thee where thou att. And though this flesh must perish, let it rest in hope, and be but eowcd as a grain of wheat-.

CHRISTIAN DIRECTORY. [PART II.

till ttiy powerful call ahall raUa it front the dust, and this coiraptible shall put on incoiTiiptioD, and thU mortal shall put on immortality, and tliis natural body shiill be raiBed i spiritual body, and death shall be^bWftllowcd up in victory. For though I be dead, my lite is tljid with Christ in God: and when thou appearest who art my life, then let me op* pear with thee in glory. O hasten that appearance, and come with thy holy, glorious angels, to be glorified iq tbjr ftaiots. and admired in and by believers ! When thou wilt change our vile budie», and make them like to thy glorious body, by the mighty working, by wliicb tliou caust subdne «reu all things to thyself. Hnat thou not Maid, " Behold i come quickly 1" Kvcn so come Lord! and let the gw»t marriage day of the Lamb make ha»te, when, thy sipouiie iiIihII be presented upotlesK, unblaiuiibitt, and glorioua ; and the glory of God in the New JeniKaleni, shall be revealed to all hia holy ones, to delight and glorify them for cvtrr. In the meantime, remember Lord thy promine, " Bei:ftU)te i live, therefnre shall ye live aUo :" and let the dead that die in thee be blesBed: and ihoii that art made a quickeninf; Spirit, and art the Lord and Prince of life, and hast said that not a hair of our heads shall perish; gather nur departing Bouls unto thyaelf, into the heavenly Jenisalem and Mount Sion> the city of the living God, and to the myriads of holy angels, and to the gctiemi assembly and church of le first-born, and to the perfected Kpirit« of iJiejust; where lu wilt moke us kings and priciits to God, whom we shall ^ee, and love, and praise for ever. For of him, and tlirough him, and to him are all things ; and for hts pleasure they are, and weiv created. And O thou the blettsed God of lore, the Father of spirita and King of naints, rcctive this miworthy member of thy Son, into the heavenly choir which fling Ihy (liaise ! who rest not saying, night and day. Holy, Holy, Holy, Lord God Almighty, who is, and was. and is to come ! For thine in the kingdom, the power and th« glory, for ever and ever, AniCD.

ENDOFTItKSTCONDPART.AXD OP THE FOURTH VOLUMt