But the misery is that few of the ignorant and weak have knowledge and humility enough â—o pâ—rceive their ignorance and weakness but they think they speak as wisely as the best and are offended if their words be not reverenced accordingly As a Minister should study and labour for a skill and ability to preach because it is his work so every Christian should study for skill to discourse with wisdom and meet expressions about holy things because this is his work And as unfit expressions and behaviour in a Minister do cause contempt instead of edifying so do they in discourse § 31. Direct 10. When ever Gods holy Name or Word is blasphemed or used in levity or jeast Direct 10. or a holy life is made a scorn or God is notoriously abused or dishonoured be ready to reprove it with gravity where you can and where you cannot at least let your detestation of it be conveniently manifested Of Prayer I have spoken aâ—terwaâ—d Among those to whom you may freely speak lay open the greatness of their sin Or if you are unable for long or accurate discourse at least tell them who hath said Thou shalt Tom. 2. c. not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain And where your speech is unmeet as to some Superiours or is like to do more harm than good let your departing the room or your looks or rather your tears shew your dislike Directions for the glorifying God in our Lives § 32. Direct 1. Our Lives then glorifie God when they are such as his Excellencies most appear in Direct 1. And that is when they are most Divine or Holy when they are so managed that the world may see that Turâ—issimum est Philosopho secus docere quam viviâ— Paul Scaligâ—r p. 728. it is God that we have chiefly respect unto and that HOLINESS TO THE LORD is written upon all our faculties and affairs So much of GOD as appeareth in our lives so much they are truly venerable and advanced above the rank of fleshly worldly lives God only is the real glory of every person and every thing and every word or action of our lives And the natural conscience of the world which in despight of their Atheism is forced to confess and reverence a Deity will be forced even when they are hated and persecuted to reverence the appearance of God in his holy ones Let it appear therefore 1. That Gods Authority commandeth you above all the powers of the earth and against all the power of fleshly lusts 2. That it is the Glory and Nam illa quae de regno calorum commâ—mâ—rantur à nâ—bâ—â— dâ—que praesentâ—um reâ—um contâ—mpâ—u vel non caâ—â—unt vel non â—aâ—â—le sibi peâ—suadeâ—t cum sâ—rmo factis evertitur Interest of God that you live for and look after principally in the world and not your own carnal interest and glory And that it is his work that you are doing and not your own and his cause and not your own that you are engaged in 3. That it is his Word and Law that is your Rule 4. And the example of his Son that is your pattern 5. And that your hearts and lives are moved and acted in the world by motives fetcht from the Rewards which he hath promised and the punishments which he hath threatned in the world to come 6. And that it is a supernatural powerful principle sent from God into your hearts even the Holy Ghost by which you are inclined and actuated in the tenor of your lives 7. And that your daily converse is with God and that men and other creatures are comparatively nothing to you but are made to stand by while God is preferred and honoured and served by you and that all your business is with him or for him in the world Acâ—staâ—l 4. c. 18. p. 418. § 33. Direct 2. The more of Heaven appeareth in your Lives the more your Lives do glorifie God Worldly and carnal men are conscious that their glory is a vanishing glory and their pleasure but a transitory dream and that all their honour and wealth will shortly leave them in the dust And Direct 2. therefore they are forced in despight of their sensuality to bear some reverence to the life to come And though they have not hearts themselves to deny the pleasures and profits of the world and to spend their dayes in preparing for eternity and in laying up a treasure in Heaven yet they are convinced that those that do so are the best and wisest men and they could wish that they might dye the death of the righteous and that their last end might be like his As Heaven exceedeth Earth even in the reverent acknowledgement of the World though not in their practical esteem and choice so Heavenly Christians have a reverent acknowledgement from them when malice doth not hide their Heavenliness by slanders though they will not be such themselves Let it appear in your lives that really you seek a higher happiness than this world affordeth and that you verily look to live with Christ and that as Honour and Wealth and Pleasure command the lives of the ungodly so the hope of Heaven commandeth yours Let it appear that this is your design and business in the world and that your Hearts and conversation are above and that whatever you do or suffer is for this and not for any lower end and this is a life that God is glorified by § 34. Direct 3. It glorifieth God by shewing the excellency of faith when we contemn the riches Direct 3. and honours of the world and live above the worldlings life accounting that a despicable thing which he accounts his happiness and loseth his soul for As men despise the toyes of children so a believer must take the transitory vanities of this world for matters so inconsiderable as not to be worthy his regard save only as they are the matter of his duty to God or as they relate to him or the life to come Saith Paul 2 Cor. 4. 18. We look not at the things which are seen they are not worth our observing or looking at but at the things which are not seen For the things which are seen are temporal but the things which are not seen are eternal The world is under a believers feet while his eye is fixed on the coelestial world He travelleth through it to his home and he will be thankful if his way be fair and if he have his daily bread but it is not his home nor doth he make any great matter whether his usage in it be kind or unkind or whether his Inn be well adorned or not He is almost indifferent whether for so short a time he be rich or poor in a high or in a low condition further than as it tendeth to his Masters service Let men see that you
pound of â—â—m 〈…〉 but a pâ—nny â—â— thâ— nâ—â—â—â— Because â—aith he I may oft receive of them but God knows whether ever I shall have more of him Laert. in Diog. Prov. 28. 19. scattereth and yet increaseth Prov. 11. 24. But this is not the issue of thy scattering Prov. 23. 19 20 21. Hear thou my son and be wise and guide thy heart in the way Be not amongst wine bibbers amongst riotous eaters of flesh For the Drunkard and the Glutton shall come to poverty and drowsiness shall cloath a man with rags § 28. 5. Thou art an enemy to thy family Thou grievest thy friends Thou impoverishest thy children and robbest those whom thou art bound to make provision for Thou fillest thy house with discontents and brawlings and banishest all quietness and fear of God A discontented or a brawling wife and ragged dissolute untaught Children are often signs that a Drunkard or Riotous person is the mâ—â—â—â—er of the family § 29. 6. Thou art a heynous consumer of thy pretious Time This is far worse than the wasting of thy estate O that thou didst but know as thou shalt know at last what those hours are worth which thou wastest over thy pots and how much greater work thou hadst to lay it out upon How many thousands in Hell are wishing now in vain that they had those hours again to spend in prayer and repentance which they spent in the ALE-house and senselesly cast away with their companions in sin Is the glass turned upon thee and death posting towards thee to put an end to all thy time and â—ay thee where thou must dwell for ever and yet canst thou sit tipling and prating away thy time as if this were all that thou hadst to do with it O what a wonder of sottishness and stupidity is a hardned sinner that can live so much below his reason The senses neglect of thy souls concernment and greater matters is the great part of thy sin more than the drunkenness it self § 30. 7. How base a Price dost thou set upon thy Saviour and salvation that wilt not forbear so much as a cup of drink for them The smallness of the thing sheweth the smallness of thy Love to God and the smallness of thy regard to his word and to thy soul. Is that loving God as God when thou lovest a cup of drink better Art thou not ashamed of thy Hypocrisie when thou saiest thou lovest God above all when thou lovest him not so well as thy Wine and Ale Surely he that loveth him not above Ale loveth him not above all Thy choice sheweth what thou lovest best more certainly than thy tongue doth It is the dish that a man greedily eateth of that he loveth and not that which he â—â—h 14 15. â— Jâ—â— 5. 2 3. commendeth but will not meddle with God tryeth mens Love to Him by their keeping his commandments It was the aggravation of the first sin that they would not deny so small a thing as the forbidden fruit in obedience to God! And so it is of thine that wilt not leave a forbidden cup for him O miserable wretch dost thou not know thou canst not be Christ Disciple if thou forsake not all for him and hate not even thy life in comparison of him and wouldst not rather die than forsake him Luk. 14. 26 33. And art thou like to lay down thy life for him that wilt not leave a cup of drink for him Canst thou burn at a stake for him that canst not leave an ALE-house or vain company or excess for him What a sentence of condemnation dost thou pass upon thy self Wilt thou â—â—ll thy God and thy soul for so small a matter as a cup of drink Never delude thy self to say I hope I do not so when thou knowest that God hath told thee in his word that Drunkards shall not inherit the Kingdom of God 1 Cor. 6. 10. Nay God hath commanded those that will come to Heaven to have no familiarity with thee upon earth no not so much as to eat with thee 1 Cor. 5. 11. Read what Christ himself saith Matth. 24. 48 49 50 51. But if that evil servant shall say in his heart My Lord delayeth his coming and shall begin to smite his fellow servants and to eat and to drink with the drunken the Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of and shall cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth Read Deut. 29. 19 20. If when thou hearest the words of Gods curse thou bless thy self in thy heart and say I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst the Lord will not spare that man but then the anger of the Lord and his jealousie shall smoak against him and all the curses that are written in this Book shall lye upon him and the Lord shall blot out his name from under Heaven and the Lord shall separate him to evil Thou seest here how God will spice thy Cups § 31. 8. Thou art the shame of humane nature Thou representest man in the likeness of a Beast And a shame to thy fâ—mâ—ly As its said thâ—â— Ciâ—â—ro's son pâ—oved a drunkard to whom he directed his Book de offiâ—iâ—sâ— which is made his fathers reproach and worse As if he were made but instead of a Barrel or a sink Look on a drunkard filthing and spewing and reeling and bawling and see if he be not uglyer than a bruit Thou art a shame to thy own Reason when thou shewest the world that it cannot so much as shut thy mouth nor prevail with thee in so small a thing Wrong not Reason so much as to call thy self Rational and wrong not mankind so much as to call thy self a man Non homo sed ampbora said one of Bonâ—sus the drunken Emperour when he was hang'd It is a barrel and not a man § 32. 9. Thou destroyest that Reason which is the Glory of thy Nature and the natural part of the Image of God upon thy mind If thou shouldst deface the Kings Armes or Image in any publick place and set in the stead of it the image of a dog would it not be a Traiterous contempt How much worse is it to do thus by God If thou didst mangle and deform thy body it were less in this respect for it is not thy body but thy soul that is made after the Image of God Hath God given thee Reason for such high and excellent ends and uses and wilt thou dull it and drown it in obedience to thy throat Thy Reason is of higher value than thy house or land or money and yet thou wilt not cast them away so easily Had God made thee an ideot or mad and lunatick thy case had been to be pityed but to make thy self mad and despise
2 Sam. 7. 13 Deut. 14 23. Psal. 14â— 1 2. Isa. â—6 8 13. Psal. 86. 9 12. 135. 13. Cant. 1. 3. John 12. 28. of his holy Name and what terrible threatnings he hath denounced against the prophaneners of it and what judgements he hath executed on them Lev. 19. 12. Ye shall not swear by my Name falsly neither shalt thou prophane the Name of thy God I am the Lord. So Lev. 18. 21. And of the Priests it is said Lev. 21. 6. They shall be holy unto their God and not prophane the Name of their God So Lev. 22. 2. v. 31 32. Therefore shall ye keep my commandments and do them I am the Lord Neither shall ye prophane my holy Name but I will be hallowed among the children of Israel I am the Lord which hallow you Deut. 28. 58 59. If thou wilt not observe to do all the words of this Law that are written in this Book that thou maist fear this glorious and fearful Name THE LORD THY GOD then the Lord will make thy plagues wonderful and the plagues of thy seed Great plagues and of long continuance and sore sicknesses and of long continuance Worshipping God and trusting in him is called A walking in his Name and calling upon his Name See Mic. 4. 5. Psal. 99. 6. The place of his publick Worship is called The place where he putteth or recordeth his Name Exod. 20. 24. Deut. 12. 5 11 21. Isa. 29. 23. They shall sanctifie my Name and sanctifie the holy One of Jacob and shall fear the God of Israel Isa. 48. 11. For how should my Name be polluted and I will not give my glory to another God telleth Moses and Moses telleth Aaron when his two Sons were slain I will be sanctified in them that come nigh unto me and before all the people I will be glorified Lev. 10. 3. So Lev. 24. 10 14. A man that in striving with another blasphemed and cursed was stoned to death And in the third Commandment it is terrible enough that God saith The Lord will not hold him guiltless that taketh his Name in vain § 19. 10. Dost thou not use to say the Lords Prayer and therein Hallowed be thy Name Matth. Luke 11. 2. 6. 9. And wilt thou prophane that Name which thou prayest may be Hallowed Is it Hallowing it to swear by it and use it unreverently and vainly in thy common talk Or will God endure such Hypocrisie as this or regard such Hypocritical prayers § 20. 11. Thy customary swearing is an uncharitable accusation of the hearers as if they were so incredulous that they would not believe a man without an Oath and so prophane that they delight in the prophanation of the Name of God which is the grief of every honest hearer § 21. 12. Thou accusest thy self as a person suspected of lying and not to be believed For among honest men a word is credible without an Oath Therefore if thou were but taken for an honest man thy bare word would be believed And by swearing thou tellest all that hear thee that thou supposest thy self to be taken for a person whose word is not to be believed And what need hast thou to tell this so openly to others if it be so § 22. 13. And by swearing thou declarest the suspicion to be true and that indeed thou art not to be believed so far art thou from making thy sayings more credible by it For he that hath so little conscience and fear of God as to swear prophanely can hardly be thought a person that makes any conscience of a lye For it is the same God that is offended by the one as by the other A swearer warranteth you to suspect him for a lyar § 23. 14. Both swearing and taking Gods Name in vain are the greater sins because you have no stronger a Temptation to them Commonly they bring no honour but shame They bring no sensual pleasure to the senses as gluttony and drunkenness and uncleanness do And usually they are committed without any profit to entice men to them You get not the worth of a penny by your sin so that it is hard to find what draweth you to it or why you do it unless it be to shew God that you fear him not and unless you intend to bid defiance to him and do that which you think will offend him in meer despight So that one would think a very little grace might serve to cure such a fruitless sin And therefore it is a sign of gracelesness § 24. 15. How terribly dost thou draw Gods vengeance upon thy self Cursing thy self is a begging for vengeance Prophane swearing is a prophane contemptuous appeal to the judgement of God And darest thou even in thy sins appeal to the Iudgement of God Dost thou fear it no more To this judgement then thou shalt go But thou wilt quickly have enough of it and find what it was for stubble to appeal to the consuming fire Heb. 12. 29. § 25. Direct 3. Remember Gods presence and keep his fear upon thy heart and remember his judgement Direct 3. to which thou art hastening and keep a tender conscience and a watch upon thy tongue and then thou wilt easily escape such a sin as this Darest thou abuse Gods Name before his face § 26. Direct 4. Write over thy doors or bed where thou maist oft read it the third Commandment or Direct 4. some of these terrible passages of holy Scripture Matth. 5. 34 35 36 37. I say unto you swear not at all neither by Heaven Nor by the Earth Nor by thy Head But let your communication be yea yea nay nay for whatsoever is more than these cometh of evil Jam. 5. 12. Above all things my brethren swear not neither by the Heavens neither by the earth nor any other Oath but let your yea be yea and your nay nay lest ye fall into condemnation or hypocrisie as Dr. Hammond thinks it should be read Zech. 5. 3. Every one that sweareth shall be cut off Jer. 23. 10. Because of swearing the Land mourneth Hos. 4. 2. Think well on such Texts as these § 27. Direct 5. Love God and honour him as God and thou canst not thus despise and abuse his Direct 5. Name Thou wilt reverence and honour the name of that person that thou lovest and reverencest and honourest It is atheism and want of Love to God that makes thee so prophane his Name § 28. Direct 6. Punish thy self after every such Crime with such a voluntary mulct or penalty as Direct 6. may help to quicken thy observation and remembrance If none execute the Law upon thee which is twelve pence an Oath lay more on thy self and give it to the poor Though you are not bound to do justice on your selves you may medicinally help to cure your selves by that which hath a rational aptitude thereto Tit. 3. Special Directions against Lying and Dissembling § 1. THat you may know what Lying
know by your own experience thâ—se Joyes or Torments which the wicked will not know by faith And O what a preparation doth such a change require II. You are next to know what persons they are and how they differ who must abide for ever in these different states As we are the Children of Adam we are all corrupted our minds are carnal and set upon this world and savour nothing but the things of the flesh And the further we go in sin the worse we are being strangers to the Life of faith and to the Love of God and the Life to come taking the prosperity and pleasure of the flesh for the felicity which we most desire and seek The name of this state in Scripture is Carnal and ungodly and unholy because such men live in a meer flâ—shly nature or disposition for fleshly ends in a fleshly manner and are not at all Devoted to God and carryed up to Heavenly Desires and Delights but live chiefly for this life and not for the life to come And though they may take up some kind of Religion in a second place and upon the by for fear of being damned when they can keep the world no longer yet is it this world which they principally value love and seek and their Religion is subject to their worldly and fleshly interest and delights And though God hath provided and offered them a Saviour to teach them better and reclaim and sanctifie them by his word and spirit and forgive them if they will believe in him and return yet do they sottishly neglect this mercy or obstinately refuse it and continue their worldly fleshly lives till time be past and mercy hath done and there is no remedy These are the men that God will condemn and this is the true description of them And it will not stand with the Governing-Justice and Holiness and truth of God to save them But on the other side all those that God will save do heartily believe in Iesus Christ who is sent of God to be the Saviour of souls and he maketh them know by his word and spirit their grievous sin and misery in their state of corrupted nature and he humbleth them for it and bringeth them to true Repentance and maketh them loath themselves for their iniquities and seeing how they have cast away and undone themselves and are no better than the slaves of Satan and the heirs of hell they joyfully accept of the remedy that is offered them in Christ They heartily take him for their Saviour and King and give up themselves in Covenant to him to be justified and sanctified by him whereupon he pardoneth all their sin and further enlighteneth and sanctifieth them by his spirit He sheweth them by faith the infinite Love of God and the sure everlasting Holy Ioyes which they may have in Heaven with him and how blessed a life they may there obtain through his purchase and gift with all the blessed Saints and Angels He maketh them deliberately to compare this offer of Eternal Happiness with all the pleasures and seeming commodities of sin and all that this deceitful world can do for them And having considered of both they see that there is no comparison to be made and are ashamed that ever they were so mad as to prefer Earth before Heaven and an inch of Time before Eternity and a dream of pleasure before the Everlasting Ioyes and to love the pleasures of a transitory world above the presence and favour and Glory of God! And for the time to come they are firmly Resolved what to do Even to take Heaven for their only Happiness and there to lay up their Hopes and Treasure and to live to God as they have done to the flesh and to make sure of their salvation whatever become of their worldly interest And thus the spirit doth dwell and work in them and renew their Hearts and give them a hatred to every sin and a Love to every holy thing even to the holy word and worship and wayes and servants of the Lord and in a word he maketh them New Creatures and though they have still their sinful imperfections yet the bent of their Hearts and Lives is Holy and Heavenly and they long to be perfect and are labouring after it and seek first the Kingdom of God and his righteousness and live above the world and flesh And shortly Christ will make them perfect and Iustifie them in the day of their judgement and give them the Glorious end of all their faith obedience and patience These are the persons and none but these among us that have the use of Reason that shall live with God III. Now this being the infallible truth of the Gospel and this being the true difference between the Righteous and the wicked the Iustified and Condemned souls O how neerly doth it now concern you to try which of these is your own condition Certainly it may be known For God will judge the world in righteousness by the same Law or Covenant by which he Governeth them Know but whom the Law of Christ condemneth or justifieth and you may soon know whom the Judge will condemn and justifie For he will proceed according to this Law If you should die in an unrenewed state in your sins your Hopes of Heaven would all die with you And if you should think never so well of your self till death and pretend never so confidently to trust on Christ and the Mercy of God one hour will convince Mat. 18. 3. Heb. 12. 14. Joh. 3. 3 5 6. you to your everlasting woe that Gods mercy and Christs merits did never bring to Heaven an unsanctified soul. Self flattery is good for nothing but to keep you from Repenting till time be past and to quiet you in Satans snares till there be no remedy Therefore presently as you love your soul examine your self and try which of these is the condition that you are in and accordingly judge you self before God judge you May 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 born sway and which of them it is that gave place unto the other Cannot a man tell if he will what it is which his very soul hath practically taken for his chief concernment and what it is that haâ—â— had most of his Love and Care and what hath been next his heart and which he hath preferred wheâ—â—hey 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 or whether the spirit of Christ by his word hath enlightned you and shewed you your â—in and misery and humbled you for it and shewed you the Glory of the life to come and the happiness of living in the Love of God and hereupon hath
withdrew from the accusation as tending to their own confusion And Severus saith Certe Ithacium nihil pensi nihil sancti habuisse definio fuit enim audax loquax impudens sumptuosus ventri gulae plurimum impertiens Hic stultitiae eo usque processerat ut omnes etiam sanctos viros quibus aut studium inerat lectionis aut propositum erat certare jejuniis tanquam Priscilliani socios discipulos in erimen arcesseret Ausus etiam Miser est Martino Episcopo viro plane Apostolis conferendo palam objectare haeresis infamiam quia non desinebat inâ—repare Ithacium ut ab accusatione desisteret And when the Leaders were put to death the Heresie increased more and honoured Priscillian as a Martyr and reproached the Orthodox as wicked persecuters And the end was that the Church was filled by it with divisions and manifold mischiefs and all the most godly made the common scorn Inter haec plebs Dei optimus quisque probro atque ludibrio habebatur They are the last words of Severus's History And changing the names are calculated for another Meridian and for later years CHAP. IX How to behave our selves in the publick Assemblies and the worship there performed and after them See my Treaâ— of the Lords day and my Cure of Church-Div I Have purposely given such particular Directions in Tom. 2. on this subject and written so many Books about it and said so much also in the Cases of Conscience that I shall here only cast in a few common Directions lest the Reader think I make a bawk Direct 1. Let your preparations in secret and in your family on the beginning of the Direct 1. Lords dayes be such as conduce to fit you for the publick Worship Run not to Church as ungodly Eccl. 5. 1 2 3 4. people do with a carnal heart that never sought God before you went nor considered what you go about As if all your Religion were to make up the number of the auditors and you 1 Pet. 2. 1 2. Prov. 1. 20. to the end thought God must not be worshipped and obeyed at home but only in the Church God may in mercy meet with an unprepared heart and open his eyes and heart and save him But he hath made no promise of it to any such He that goeth to Worship that God at Church whom he forgetteth and despiseth in his heart and house may expect to be despised by him O consider what it is for a sinner that must shortly die to go with the servants of God to worship him to pray for his salvation and to hear what God hath to say to him by his Minister for the life of his immortal soul Direct 2. Enter not into the holy Assembly either superstitiously or unreverently Not as if Direct 2. the bending of the knee and mumbling over a few words with a careless ignorant mind and spending an hour there as carelesly would save your souls Nor yet as if the Relation which the worship the worshippers and the dedicated Place have unto God deserved not a special honour and regard Though God be ever with us every where yet every Time and Place and person and business is not equally Related to God And Holiness is no unfit attribution for that Company or that Place which is Related to God though but by the lawful separation and dedication of man To be uncovered in those Countreys where uncovering signifieth Reverence is very well becoming a reverent soul except when the danger of cold forbids it It is an unhappy effect of our Contentions that many that seem most reverent and holy in their high regard of holy things do yet carry themselves with more unreverent deportment than those that themselves account prophane God is the God of Soul and Body and must be worshipped by both And while they are united the actions of one are helpful to the other as well as due and decent Direct 3. If you can come at the beginning that you may shew your attendance upon God and Direct 3. your esteem of all his worship Especially in our Assemblies where so great a part of the duty as Confession Praises Reading the Scriptures are all at the beginning And it is meet that you thereby shew that you prefer publick worship before private and that needless businesses keep you not away Direct 4. If you are free and can do it lawfully choose the most able holy Teacher that you can Direct 4. have and be not indifferent whom you hear For O how great is the difference and how bad are our hearts and how great our necessity of the clearest doctrine and the Livelyest helps Nor be you indifferent what manner of people you joyn with nor what manner of worship is there performed But in all choose the Best when you are free But where you are not free or can have no better refuse not to make use of weaker Teachers or to communicate with faulty Congregations in a defective faulty manner of worship so be it you are not compelled to sin And think not that all the faults of the Prayers or Communicants are imputed to all that joyn with them in that worship For then we should joyn with none in all the World Direct 5. When the Minister is weak be the more watchful against prejudice and sluggishness of Direct 5. heart lest you lose all Mark that Word of God which he readeth to you and reverence and Love and lay up that It was the Law Read and meditated on which David saith the Godly do delight Psal. 1. 2 3. Psal. 12. 6 7. 19. 7 8 9. in The sacred Scriptures are not so obscure and useless as the Papists do pretend but convert the soul and are able to make us wise unto salvation Christ went ordinarily to the Synagogues where even bad men did read Moses and the Prophets every Sabbath day There are thousands that cannot Read themselves who must come to the Assembly to hear that word read which they cannot read or hear at home Every sentence of Scripture hath a divine excellency and therefore had we nothing but the Reading of it and that by a bad man a holy soul may profit by it Direct 6. Mind not so much the case of others present as your selves And think not so much how Direct 6. bad such and such a one is and unworthy to be there as how bad you are your selves and unworthy of communion with the people of the Lord and what a mercy it is that you have admittance and are not cast out from those holy opportunities Direct 7. Take heed of a pievish quarrelsome humour that disposeth you to carp at all that 's said Direct 7. and done and to find fault with every mode and circumstance and to affect a causless singularity as thinking that your own wayes and words and orders are far more excellent than other mens Think ill of nothing out of
consciences and obey their God while they do no hurt to any others If they had deserved execution an ingenuous nature would not be forward to be their executioner Much more when they deserve encouragement and imitation It is no honour to be numbered with blood-thirsty men § 15. 8. It is a sin that hath so little of commodity honour or pleasure to invite men to it that maketh it utterly without excuse and sheweth that the serpentine nature is the cause Gen. 3. 15. What get men by shedding the blood of innocents or silencing the faithful Preachers of the Gospel What sweetness could they find in cruelty if a malitious nature made it not sweet § 16. 9. It is a sin which men have as terrible warnings against from God as any sin in the world that I can remember 1. In Gods threatnings 2. In sad examples and Judgements in this life even on posterity 3. And in the infamy that followeth the Names of Persecutors when they are dead § 17. 1. How terrible are those words of Christ Matth. 18. 6. But who so shall offend one of these little ones that believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea How terrible is that character which Paul giveth of the Jews 1 Thess. 2. 15 16. Who both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak to the Gentiles that they might be saved to fill up their sins alwayes for the wrath is come upon them to the uttermost Such terrors against persecutors are so common through the Scriptures that it would be tedious to recite them § 18. 2. And for examples the captivity first and afterward the casting off of the Jews may serve in stead of many 2 Chron. 36. 16. But they mocked the messengers of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people till there was no remedy And of their casting off see Mat. 23. 37 38. O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how oft would I have gathered thy children together as a Hen gathereth her chickens under her wings and ye would not behold your house is left unto you desolate And vers 34 35 36. Behold I send unto you Prophets and wise men and Scribes and some of them ye shall kill and crucifie and some of them shall ye scourge in your Synagogues and persecute them from City to City that upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zacharias son of Barachias whom ye slew between the Temple and the Altar Verily I say unto you all these things shall come on this generation To give you the particular examples of Gods judgements against Persecutors and their posterity after them would be a Voluminous work You may find them in the Holy Scriptures and the Churches Martyrologies § 19. 3. And by a marvellous providence God doth so over-rule the tongue of fame and the pens of Historians and the thoughts of men that commonly the names of Persecutors stink when they are dead yea though they were never so much honoured and flattered while they were alive What odious names are the names of Pharaoh Ahab Pilate Herod Nero Domitian Dioclesian c. What a name hath the French Massacre left on Charles the ninth And the English persecution on Queen Mary And so of others throughout the world Yea what a blot leaveth it on Asa Amaziah or any that do but hurt a Prophet of the Lord The eleventh Chapter of the Hebrews and all the Marâ—yrologies that are written to preserve the name of the witnesses of Christ are all the records of the impity and the perpetual shame of those by whom they suffered Even Learning and Wisdom and common Virtue hath got that estimation in the nature of man that he that persecuteth but a Seneca a Cicero a Demosthenes or a Socrates hath irrecoverably wounded his reputation to posterity and left his name to the hatred of all succeeding ages Prov. 10. 7. The memory of the just is blessed but the name of the wicked shall rot § 20. 4. The persecution of Godliness as such in Ministers or private Christians is one of the most visible undoubted marks of one that is yet unsanctified and in a state of sin and condemnation For it sheweth most clearly the predominancy of the Scrpentine nature in the persecutor Though Asa in a pievish fit may imprison the Prophet and those Christians that are engaged in a Sect or party may in a sinâ—ul zeal be injurious to those of the contrary party and yet there may remain some roots of uprightness within Yet he that shall set himself to hinder the Gospel and the serious practice of Godliness in the world and to that end hinder or persecute the Preachers and Professors and Practisers of it hath the plainest mark of a child of the Devil and the most visible brand of the wrath of God upon his soul of any sort of men on earth If there might be any hope of grace in him that at present doth but neglect or disobey the Gospel and doth not himself live a godly life as indeed there is not yet there can be no possibility that he should have grace at that present who hateth and opposeth it and that he should be justified by the Gospel who persecuteth it and that he should be a godly man who setteth himself against the godly and seeketh to destroy them § 21. 11. And it is a far more heinous sin in a Professed Christian than in an Infidel or Heathen For thâ—se do according to the darkness of their Education and the interest of their party and the principles of their own profession But for a professed Christian to persecute Christianity and one that proâ—â—ssâ—th to believe the Gospel to persecute the Preachers and serious practisers of the doctrine of the Gospel this is so near that sin which is commonly said to be the unpardonable sin against the Holy Ghost that it is not easie to perceive a difference and if I did consent to that description of the unpardonable sin I should have little hope of the conversion of any one of these But however they make up such a mixture of Hypocrisie and Impiety and Cruelty as sheweth them to exceed all ordinary sinners in malignity and misery They are a self-condemned sort of men Out of their own mouths will God condemn them They profess themselves to believe in God and yet they persecute those that serve him They dare not speak against the preaching and practising of the doctrine oâ— Godliness directly and in plain expressions and yet they persecute them and cannot endure them They fight against the interest and Law of God the Father
Servants 2. Masters p. 490 CHAP. III. Disput. Whether the solemn Worship of God in and by families as such be of Divine appointment Aff. proved against the Cavils of the prophane and some Sectaries p. 493. What solemn Worship is What a family Proof as to Worship in general Family-advantages for Worship The Natural obligation on families to worship God Families must be sanctified societies Instructing families is a duty Family discipline is a duty Solemn prayer and prâ—ise is a family duty Objections answered Of the frequency and seasons of family worship 1. Whether it should be every day 2. Whether twice a day 3. Whether Morning and evening CHAP. IV. General Directions for the holy Government of famili 〈…〉 How to keep up Authority Of skill in Governing Of holy Willingness p. 509 CHAP. V. Special Motives to perswade men to the holy Government of their families p. 512 CHAP. VI. Motives for a holy and careful Education of Children p. 515 CHAP. VII The Mutual Duties of Husbands and Wives towards each other p. 520. How to maintain due Conjugal Love Of Adultery Motives and Means against dissention Motives and means to further each others salvation Further duties CHAP. VIII The special duties of Husbands to their Wives p. 529 CHAP. IX The special duty of Wives to their Husbands p. 531 Q. How far may a Wife give without her Husbands Consent Q. Of Wives propriety Q Is a Wife guilty of her Husbands unlawful getting if she keep it And is she bound to reveal it as in robbing Q. May a Wife go hear Sermons when her Husband forbiddeth her Q. Must a woman proceed to admonish a wicked Husband when it maketh him worse Q. What she must do in Controverted Cases of Religion when her judgement and her Husbands differ p. 534. Q. How long or in what Cases may Husbands and Wives be distant p. 535. Q. May the bare Commands of Princes separate Husbands and Wives as Ministers Iudges Souldiers Q. May Ministers leave their Wives to go abroad to preach the Gospel Q. May one leave a Wife to save his life in case of personal persecution or danger Q. May Husband and Wife part by consent if they find it to be for the good of both Q. May they consent to be divorced and to marry others Q. Doth Adultery dissolve marriage Q. Is the injured person bound to divorce the other or left free Q. Is it the proper priviledge of the man to put away an adulterous Wife or is it also in the womans power to depart from an adulterous Husband Q. May there be putting away or departing without the Magistrates divorce or license Q. Is not Sodomy and Buggery as lawful a reason of divorce as Adultery Q. What if both parties be adulterous Q. What if one purposely commit adultery to be separated from the other Q. Doth Infidelity dissolve the relation Q. Doth the desertion of one party disoblige the other Q. Must a woman follow a malignant Husband that goeth from the Means of Grace Q. Must she follow him if it be but to poverty or beggary Q. What to do in case of known intention of one to murder the other Q. Or if there be a fixed hatred of each other Q What if a man will not suffer his Wife to hear read or pray or do beat her so as to unfit her for duty or a woman will rail at the Husband in prayer time c. Q. What to do in danger of life by the Pox or Leprosie c. Q Who may marry after parting or divorce p. 539. Q Is it lawful to suffer yea or contribute to the known sin materially of Wife Child Servant or other relations Where is opened what is in our Power to do against sin and what not p. 539. Q. If a Gentleman have a great Estate by which he may do much good and his Wife be so Proud Prodigal and pievish that if she may not waste it all in house keeping and pride she will dye or grow mad or give him no quietness What is his duty in so sad a case p. 542 CHAP. X. The Duties of Parents for their Children Where are twenty special Directions for their Education p. 543 CHAP. XI The Duties of Children towards their Parents p. 547 CHAP. XII The special Duties of Children and Youth towards God p. 552 CHAP. XIII The Duties of Servants to their Masters p. 554 CHAP. XIV Tit. 1. The Duty of Masters towards their Servants p. 556 Tit. 2. The Duty of Masters to Slaves in the Plantations p. 557 Q. 1. Is it lawful for a Christian to buy and use a man as a Slave Q. 2. Is it lawful to use a Christian as a Slave p. 558 Q. 3. What difference must we make between a Servant and a Slave Q. 4. What if men buy Negro's or other Slaves of such as we may think did steal them or buy them of Robbers and Tyrants and not by Consent p. 559 Q. 5. May I not sell such again and make my mony of them Q. 6. May I not return them to him that I bought them of CHAP. XV. The Duties of Children and fellow servants to one another p. 561 CHAP. XVI Directions for holy Conference of fellow servants and others p. 562 Q. May we speak good when the Heart is not affected with it Q. Is that the fruit of the Spirit which we force our tongues to CHAP. XVII Directions for every member of the family how to spend every ordinary day of the Week p. 565 CHAP. XVIII Directions for the holy spending of the Lords Day in families Whether the whole day should be kept holy p. 569 Tit. 2. More particular Directions for the Order of holy duties on that day p. 572 CHAP. XIX Directions for profitable Hearing Gods Word preached p. 573 Tit. 2. Directions for Remembring what you Hear p. 575 Tit. 3. Directions for Holy Resolutions and Affections in hearing p. 576 Tit. 4. Directions to bring what we hear into practice p. 577 CHAP. XX. Directions for profitable Reading the holy Scriptures p. 579 CHAP. XXI Directions for Reading other Books p. 580 CHAP. XXII Directions for right Teaching Children and Servants so as is most likely to have success The summ of Christian Religion p. 582 CHAP. XXIII Directions for Prayer in general p 587 A Scheme or brief Explication of the Exact Method of the Lords Prayer p. 590 Tit. 2. Cases about Prayer p. 591. Q. 1. Is the Lords Prayer to be used as a form of words or only as a Directory for Matter and Method Q. 2. What need is there of any other prayer if this he perfect Q. 3. Is it lawful to pray in a set form of words Q. 4. Are those forms lawful which are prescribed by man and not by God Q 5 Is free praying called extemporate lawful Q. 6. Which is the better Q. 7. Must we ever follow the Method of the Lords Prayer Q. 8. Must we pray only when the Spirit moveth us or as Reason guideth
the world Rom. 8. 1 5 6 7 8 10 13 14. Whether all that were baptized are such as these when they come to age judge you § 4. It is true also that if you truly Repent you are forgiven But it is as true that true Repentance is the very Conversion of the soul from sin to God and leaveth not any man in the power of sin It is not for a man when he hath had all the pleasure that sin will yield him to wish then that he had not committed it which he may do then at an easie rate and yet to keep the rest that are still pleasant and profitable to his flesh Like a man that casts away the bottle which he hath drunk empty but keeps that which is full Or as men sell off their barren Kine and buy milch ones in their stead This kind of Repentance is a mockery and not a cure for the soul. If thou have true Repentance it hath so far turned thy heart from sin that thou wouldst not commit it if it were to do ☞ again though thou hadst all the same temptations And it hath so far turned thy heart to God and Holiliness that thou wouldst live a holy life if it were all to do again though thou hadst the same temptations as afore against it Because thou hast not the same heart This is the nature of true Repentance such a Repentance indeed is never too late to save but I am sure it never comes too soon § 5. Mark now I beseech you what a state of sin and what a state of Holiness is He that is in a state of sin hath habitually and predominantly a greater love to some pleasures or profits or honours of this world than he hath to God and to the glory which he hath promised He preferreth and seeketh and holdeth if he can his fleshly prosperity in this world before the favour of God and the happiness of the world to come His heart is turned from God unto the creature and is principally set on things on earth Thus his sin is the blindness and madness and perfidiousness and Idolatry of his soul and his forsaking of God and his salvation for a thing of nought It is that to his soul which poyson and death and sickness and lameness and blindness are to his body It is such dealing with God as that man is guilty of to his dearest friend or Father who should hate him and his company and love the company of a Dog or a Toad much better than his and obey his enemy against him And it is like a mad mans dealing with his Physicion who seeks to kill him as his enemy because he crosseth his appetite or will to cure him Think of this well and then tell me whether this be a state to be continued in This state of sin is something worse than a meer inconsiderate act of sin in one that otherwise liveth an obedient holy life § 6. On the other side a state of Holiness is nothing else but the Habitual and predominant devotion Nulla Religio vera est nisi 〈◊〉 virâ—â—t justitiâ— constat Id. ibid. and dedication of soul and body and life and all that we have to God An esteeming and loving and serving and seeking him before all the pleasures and prosperity of the flesh Making his favour and everlasting Happiness in Heaven our End and Jesus Christ our way and referring all things in the world unto that end and making this the scope design and business of our lives It is a turning from a deceitful world to God and preferring the Creator before the creature and Heaven before Earth and Eternity before an inch of Time and our souls before our corruptible bodies and the authority and Laws of God the Universal Governour of the world before the word or will of any man how great soever and a subjecting our sensitive faculties to our Reason and advancing this Reason by Divine Revelation and living by faith and not by sight In a word it is a laying up our treasure in Heaven and setting our hearts there and living in a Heavenly conversation setting our affections on the things above and not on the things that are on earth and a rejoicing in hope of the glory to come when sensualists have nothing but transitory bruitish pleasures to rejoyce in This is a state and life of Holiness when we perswade you to be Holy we perswade you to no worse than this When we commend a life of Godliness to your Choice this is the life that we mean and that we commend to you And can you understand this well and yet be unwilling of it It cannot be Do but know well what Godliness and Ungodliness is what Grace and Sin are and the work is almost done Direction 3. TO know what a life of Holiness is believe the Word of God and those that have Direct 3. tryed it and believe not the slanders of the Devil and of ungodly men that never tryed or knew the things which they reproach § 1. Reason cannot question the reasonableness of this advice Who is wiser than God or who is to be believed before him And what men are liker to know what they talk of then such as speak from their own experience Nothing more familiar with wicked men than to slander and reproach the holy wayes and servants of the Lord. No wisdom no measure of Holiness or righteousness will exempt the Godly from their malice Otherwise Christ himself at least would have been exempted if not his Apostles or other Saints whom they have slandered and put to death Christ hath foretold us what to expect from them John 15. 18 19 20 21. If the world hate you ye know that it hated me before it hated you If you were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Remember the word that I said unto you The servant is not greater than the Lord If they have persecuted me they will also persecute you if they have kept my sayings they will keep yours also § 2. The truth is wicked men are the seed and children of the Devil and have his image and obey him and think and speak and do as he would have them And the Godly are the seed and members of Christ and bear his Image and obey him And do you think that the Devil will bid Victor utic saith that the Arrian Goths tormented the devoted Virgins to force them to confess that their Pastors had committed fornication with them but no torment prevaâ—â—ed with them though manâ— were killed with it pag. 407 408. lib. 2. Terrent praecepâ—â—s â—â—ralibus ut in medio Vandalorum nostri nâ—llatâ—â—us respirarent Neâ— usâ— quaâ—â—e orandi aut immolandi conâ—edâ—retâ—r gâ—mâ—ntibus locus Nam diversae calumniae non dâ—erant quotidie etiam illis sacerdotibus qui in his
regionibus versabantur quae palatio triouta pendebaâ—t Et si forsitaâ— quisâ—â—aâ— ut moris est duâ— Dei popâ—lum admoâ—cret Pharaonem Nabuchodonosor Holosernum aut aliquem similem nominasâ—â—t Objiciebatâ—r illi quod in personam Râ—gâ—s ita dixissâ—t staâ—im exilio trad batur Hoâ— enim tempore persâ—cutionis genus agebatur hic apâ—rtè alibi occultè ut piorum nomen talibus insidiis inteâ—iret NB. Victor Uticens p. miâ—i 382. Abundance of Pastors were then banished from their Churches and many tormented and Augâ—stine himself dyed with fear saith Victor ib. p. 376. when he had written saiâ—h he two hundred thirty two Books besides innumerable Epistles Homilies Expositions on the Psalms Evangelists c. his children speak well of the wayes or followers of Christ I must confess till I had found the truth of it by experience I was not sensible how Impudent in belying and cruel in abusing the servants of Christ his worldly malicious enemies are I had read oft how early an Enmity was put between the Womans and the Serpents seed and I had read and wondered that the first man that was born into the world did murder his Brother for worshipping God more acceptably than himself because his own works were evil and his brothers righteous 1 John 3. 12. I had read the inference ver 13. Marvel not my brethren if the world hate you But yet I did not so fully understand that wicked men and Devils are so very like and so near of kin till the words of Christ Iohn 8. 44. expounded by visible demonstrations had taught it me Indeed the Apostle saith 1 Iohn 3. 12. that Cain was of that wicked one that is the Devil But Christ saith more plainly Ye are of your father the Devil and the lusts of your Father ye will do He was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it Here note that cruel murdering and lying are the principal actions of a Devil and that as the Father of these he is the Father of the wicked who are most notoriously addicted to these two courses against the most innocent servants of the Lamb. How just is it that they dwell together hereafter that are here so like in disposition and action even as the Righteous shall dwell with Christ who bore his image and imitated his holy suffering life § 3. I conclude then that if thou wilt never turn to God and a holy life till wicked men give over belying and râ—proaching them thou maist as well say that thou wilt never be reconciled to God till the Devil be first reconciled to him and never love Christ till the Devil love him or bid thee love him or never be a Saint till the Devil be a Saint or will give thee leave and that thou wilt not be saved till the Devil be willing that thou be saved Direction 4. THat thy understanding may be enlightned and thy heart renewed be much and serious Direct 4. in Reading the Word of God and those Books that are fitted tomen in an unconverted state and especially in hearing the plain and searching preaching of the word § 1. There is a heavenly light and power and Majesty in the Word of God which in the serious Reading or hearing of it may pierce the heart and prick it and open it that corruption may go out and grace come in The Law of the Lord is perfect converting the soul The testimony of the Lord is sure making wise the simple The Statutes of the Lord are right rejoycing the heart Psal. 19. 7 8. Moreover by them it is that we are warned and in keeping of them there is great reward ver 11. The Eunuch was Reading the Scripture when Philip was sent to expound it to him for his conversion Acts 8. The preaching of Peter did prick many thousands to the heart to their conversion Acts 2. 37. The heart of Lydia was opened to attend to the preaching of Paul Acts 16. 14. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing of soul and spirit Heb. 4. 11. These weapons are mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 4. 5. Hâ—st thou often read and heard already and yet findest no change upon thy heart Yet read and hear again and again Ministers must not give over preaching when they have laboured without success Why then should you give over hearing or reading As the Husbandman laboureth and looketh to God for rain and for the blessing so must we and so must you Look up to God remember it is his Word in which he calleth you to Repentance and offereth you mercy and treateth with you concerning your everlasting happiness Lament your former negligence and disobedience and beg his blessing on his Word and you shall find it will not be in vain § 2. And the serious Reading of Books which expound and apply the Scriptures suitably to your case may by the blessing of God be effectual to your conversion I have written so many to this use my self that I shall be the shorter on this subject now and desire you to read them or some of them if you have not fitter at hand viz. A Call to the Unconverted A Treatise of Conversion Now or Never Directions for a sound Conversion A Saint or a Bruit A Treatise of Iudgement A Sermon against making light of Christ A Sermon of Christs Dominion Another of his Soveraignty c. Direction 5. F thou wouldst not be destitute of saving Grace let thy Reason be exercised about the Direct 5. matters of thy salvation in some proportion of frequent sober serious Thoughts as thou art convinced the weight of the matter doth require § 1. To have Reason is common to all men even the sleepy and distracted To use Reason is common to 1 Cor. 1â— 5. Pâ—a 4. 4 5 6 7. 1 Cor. 11. 28. The word â—t sâ—lf exciteth Reason and Preachers are by Reason to shame all sin as a thing unreasonâ—ble And the want of such exâ—â—tation by 〈…〉 and plâ—â—n instructing and the persons considering is a great cause of the worlds undoing For those Preachers that lay all the blame on the peoples stupidity or maligâ—â—â—â— I desire them to read a satisfactory answer in Acosta the Jesuite li. 4. c. 2 3 4. Few souls perish comparatively where all the means is used which should be used by their superiours for their salvation If every Parish had holy skilful laborious Pastors that would publickly and privately do their part great things might be expected in the world But saith Acosta Itaque praecipâ—a causa ad Ministros par
When ever the Spirit of God knocks at thy door thou art so taken up with other company or other business that thou canst not hear or wilt not open to him Many a time he hath been ready to teach thee but thou wast not at leisure to hear and learn Many a time he secretly jog'd thy conscience and checkt thee in thy sin and called thee aside to consider soberly about thy spiritual and everlasting state when the noise of foolish mirth and pleasures or the busles of encumbring cares and business have caused thee to stop thy ears and put him off and refuse the motion And if the abused Spirit of God depart and leave thee to thy beloved mirth and business and to thy self it is but just And then thou wilt never have a serious effectual thought of Heaven perhaps till thou have lost it nor a sober thought of Hell till thou art in it unless it be some despairing or some dull uneffectual thought § 2. O therefore as thou lovest thy soul do not love thy pleasure or business so well as to refuse to treat with the Spirit of God who comes to offer thee greater pleasures and to engage thee in a more important business O lay by all to hear a while what God and conscience have to say to thee They have greater business with thee than any others that thou conversest with They have better offers and motions to make to thee than thou shalt hear from any of thy old companions If the Devil can but take thee up a while with one pleasure one day and another business another day and keep thee from the work that thou camest into the world for till time be gone and thou art slipt unawares into damnation then he hath his desire and hath the end he aimed at and hath won the day and thou art lost for ever § 3. It 's like thou settest some limits to thy folly and purposest to do thus but a little while But when one Pleasure withereth the Devil will provide a fresh one for thee and when one business is over which caused thee to pretend Necessity another and another and another will succeed and thou wilt think thou hast such Necessity still till time is gone and thou see too late how grosly thou wast deceived Resolve therefore that whatever company or pleasure or business would divert thee that thou wilt not be befooled out of thy salvation nor taken off from minding the One thing Necessary If Company plead an interest in thee know of them whether they are better company than the Spirit of God and thy Conscience If Pleasure would detain thee enquire whether it be more pâ—re and durable pleasures than thou maist have in Heaven by hearkening unto grace If business still pretend Necessity enquire whether it be a greater business than to prepare thy soul and thy accounts for judgement and of greater Necessity than thy salvation If not let it not have the precedency If thou be wise do that first that must needs be done and let that stand by that may best be spared What will it profit thee to win all the world and lose thy soul. At least if thou durst say that thy Pleasure and business is better than Heaven yet might they sometime be forborn while thou seriously thinkest of thy salvation Direction 7. IF thou wouldst be converted and saved be not a malicious or pievish enemy to those Direct 7. that would convert and save thee Be not angry with them that tell thee of thy sin or duty as if they did thee wrong or hurt § 1. God worketh by instruments When he will convert a Cornelius a Peter must be sent for and willingly heard When he will recall and save a sinner he hath usually some publick Minister or private friend that shall be a messenger of that searching and convincing truth which is fit to awaken them enlighten them and recover them If God furnish these his instruments with compassion to your souls and willingness to instruct you and you will take them for your enemies and pievishly quarrel with them and contradict them and perhaps reproach them and do them a mischief for their good will what an inhumane barbarous course of ingratitude is this Will you be angry with men for endeavouring to save you from the fire of Hell Do they endeavour to make any gain or advantage by you or only to help your souls to Heaven Indeed if their endeavours did serve any ambitious 1 Pet. 5. 2 3 4. 2 Cor. 10. 4. 2 Cor. 5. 19 20. 2 Cor. 1. 24. 1 Cor. 4. 1. 2 Cor. 3 6. 11. 23. Joel 1. 9 13. 2 Cor 4. 5. Mark 10 44. Matth. 10. 27. â—uke 22. 24 25 26. design of their own to bring the world as the Pope and his Clergy would do under their own jurisdiction you had reason then to suspect their fraud But the truth is Christ hath purposely appointed his greatest Church-Officers to be but Ministers even the servants of all to rule and save men as Volunteers without any coercive Power by the Management of his powerful Word upon their consciences and to beseech and intreat the poorest of the flock as those that are not Lords over Gods heritage nor masters of their faith but their servants in Christ and helpers of their joy that so when ever we deliver our message to them they may see that we exercise not dominion over them and aim at no worldly honours or gain or advantage to our selves but at the meer conversion and saving of their souls whereas if he had allowed us to exercise authority as the Kings of the Gentiles and to be called Gracious Lords and to incumber our selves with the affairs of this life our doctrine would have been rejected by the generality of the world and we should alwayes have come to them on this great disadvantage that they would have thought that we sought not them but theirs and that we preached not for them but for our selves to make a prize of them As the Jesuites when they attempt the conversion of the Indians do still find this their great impediment the Princes and people suppose them to pretend the Gospel but as a means to subjugate them and their Dominions to the Pope because they tell them that they must be all subject to the Pope if they will be saved Now when Christ hath appointed a poor self-denying intreating Ministry against whom you can have none of these pretences to sloop to your feet with the most submissive intreaties that you would but turn to God and live you have no excuse for your own barbarous ingratitude if you will fly in their faces and use them as your enemies and be offended with them for endeavouring to save you You know they can hold their Tythes and Livings by smoothing and cold and general preaching as well as by more faithful dealing if not better You know they can get no worldly advantage by
clean and delectable and paved with mercies and fortified and secured by Divine protection and where Christ is your Conductor and so many have sped so well before you and the wisest and best in the world are your companions Live then as men that have changed their Master their end their hopes their way and work Religion layeth not men to sleep though it be the only way to Rest. It awakeneth the sleepy soul to higher thoughts and hopes and labours than ever it was well acquainted with before He that is in Christ is a new creature old things are past away behold all things are become new 2 Cor. 5. 17. You never sought that which would pay for all your cost and diligence till now You never were in a way that you might make haste in without repenting of your haste till now How glad should you be that Mercy hath brought you into the right way after the wanderings of such a sinful life And your gladness and thankfulness should now be shewed by your cheerful diligence and zeal As Christ did not raise up Lazarus from the dead to do nothing or live to little purpose though the Scripture giveth us not the history of his life So did he not raise you from the death of sin to live idely or to be unprofitable in the world He that giveth you his Spirit to be a principle of heavenly life within you expecteth that you stir up the gift that he hath given you and live according to that heavenly principle Direction 16. ENgage thy self in the chearful constant use of the means and helps appointed by God Direct 16. for thy confirmation and salvation § 1. He can never expect to attain the end that will not be perswaded to use the means Of your selves you can do nothing God giveth his help by the means which he hath appointed and fitted to your help Of the use of these I shall treat more fully afterwards I am now only to name them to thee that thou maist know what it is that thou hast to do 1. That you must hear or read the Word of God and other good Books which expound it and How Paenitents of old did rise even from a particular sin judge by these words of Pacianus Paâ—â—â—â—â—â— ad Poeâ—â—t Bibl. Pat. To. 3. p. 74. You must not only do that which may be seen of the Priest and praised by the Bishop to weep before the Church to lament a lost or sinful life in a â—ordid garment to fast pray to role on the earth if any invite you to the Bath or such pleasures to refuse to go If any bid you to a Feast to say These things are for the happy I have sinned against God and am in danger to perish for ever What should I do at Banquets who have wronged the Lord Besides these you must take the poor by the hand you must beseech the Widdow lye at the feet of the Presbyters beg of the Church to forgive you and pray for you you must try all means rather than perish apply it I shewed you before The new born Christian doth encline to this as the new born child doth to the breast 1 Pet. 2. 1 2. Laying aside all malice and guile and hypocrisies and envies and all evil speakings as new born babes that desire the sincere milk of the word that ye may grow thereby Psal. 1. 2 3. The blessed mans delight is in the Law of the Lord and therein doth he meditate day and night § 2. 2. Another means is the publick worshipping of God in communion with his Church and people Besides the benefit of the word there preached the prayers of the Church are effectual for the members and it raiseth the soul to holy joyes to joyn with well ordered Assemblies of the Saints in the Praises of the Almighty The Assemblies of holy worshippers of God are the places of his delight and must be the places of our delight They are most like to the Celestial Society that sound forth the praises of the glorious Iebovah with purest minds and cheerful voice In his Temple doth every one speak of his glory Psal. 29. 9. In such a Chore what soul will not be rapt up with delight and desire to joyn in the consort and harmony In such a flame of united desires and praises what soul so cold and dull that will not be enflamed and with more than ordinary facility and alacrity fly up to God § 3. 3. Another means is private prayer unto God When God would tell Ananias that Paul was converted he saith of him Behold he prayeth Acts 9. 11. Prayer is the breath of the new creature The Spirit of Adoption given to every child of God is a Spirit of prayer and teacheth them to cry Abba Father and helpeth their infirmities when they know not what to pray as they ought and when words are wanting it as it were intercedeth for them with groans which they cannot express in words Gal. 4. 6. Rom. 8. 15 26 27. And God knoweth the meaning of the Spirit in those groans The first workings of grace are in Desires after grace provoking the soul to servent prayer by which more grace is speedily obtained Ask then and ye shall have seek and ye shall find knock and it shall be opened to you Luke 11. 9. § 4. 4. Another means to be used is Confession of sin not only to God for so every wicked man may do because he knoweth that God is already acquainted with it all and this is no addition to his shame He so little regardeth the eye of God that he is more ashamed when it is known to men But in three Cases Confession must be made also to Man 1. In case you have wronged man and are thus bound to make him satisfaction As if you have robbed him defrauded him slandered him or born false witness against him 2. In case you are Children or Servants that are under the government of Parents or Masters and are called by them to give an acount of your actions You are bound then to give a true account 3. In case you have need of the Counsel or Prayers of others for the setling of your consciences in peace In this case you must so far open your case to them as is necessary to their effectual help for your recovery For if they know not the disease they will be unfit to apply the remedy In these cases it is true that He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28. 13. § 5. 5. Another Means to be used is the familiar company and holy converse with humble sincere experienced Christians The Spirit that is in them and breatheth and acteth by them will kindle the like holy flames in you Away with the company of idle prating sensual men that can talk of nothing but their worldly wealth or business or their reputations or their appetites and lusts
As the Athenians that condemned Socrates to death and then lamented it and erected a Braâ—en Statue for his Memorial Acosta saith that he that will be a Pastor to the Indians must not only resist the Devil and the flesh but must resist the custome of men which is grown powerful by time and multitude and must oppose his breast to receive the darts of the envious and malevolent who if they see any thing contrary to their prophane fashion they cry out A Traytor an Hypocrite an Enemy Li. 4. c. 15. p. 404. It seems among Papists and Barbarians the Serpents seed do hiss in the same manner against the good among themselves as they do against us dye Or think whether they will not change their minds when death hath sent them into that world where there is none of these deceits And think whether thou shouldst be moved with that mans words that will shortly change his mind himself and wish he had never spoke such words § 7. 3. Observe well whether their own Profession do not condemn them and whether the very thing that they hate the godly for be not that they are serious in Practising that which these malignants themselves profess as their Religion And are they not then notorious Hypocrites To profess to believe in God and yet scorn at those that diligently seek him Heb. 11. 6. To profess faith in Christ and hate those that obey him To profess to believe in the Holy Ghost as the Sanctifier and yet hate and scorn his sanctifying work To profess to believe the day of Judgement and everlasting torment of the ungodly and yet to deride those that endeavour to escape it To profess to believe that Heaven is prepared for the Godly and yet scorn at those that make it the chief business of their lives to attain it To profess to take the holy Scriptures for Gods Word and Law and yet to scorn those that obey it To pray after each of the Ten Commandments Lord have mercy upon us and encline our hearts to keep this Law and yet to hate all those that desire and endeavour to keep them What impudent hypocrisie is joyned with this malignity Mark whether the greatest diligence of the most godly be not justified by the formal profession of those very men that hate and scorn them The difference between them is that the Godly Profess Christianity in good earnest and when they say what they believe they believe as they say But the ungodly customarily and for company take on them to be Christians when they are not and by their own mouths condemn themselves and hate and oppose the serious Practice of that which they say they do themselves believe PART II. The Temptations whereby the Devil hindereth mens Conversion with the proper Remedies against them § 1. THE Most Holy and Righteous Governour of the world hath so restrained Satan and all our enemies and so far given us Free-will that no man can be forced to sin against his will It is not sin if it be not positively or privatively voluntary All our enemies in Hell or Earth cannot make us miserable without our selves nor keep a sinner from true Conversion and Salvation if he do it not himself no nor compell him to one sinful thought or word or deed or omission but by tempting and entising him to be willing All that are Graceless are wilfully Graceless None go to Hell but those that chose the way to Hell and would not be perswaded out of it None miss of Heaven but those that did set so light by it as to prefer the world and sin before it and refused the holy way that leadeth to it And surely man that naturally loveth himself would never take so mad a course if his reason were not laid asleep and his understanding were not wofully deluded And this is the business of the Tempter who doth not drag men to sin by violence but draw and entice them by Temptations I shall therefore take it for the next part of my work to open these Temptations and tell you the Remedies § 2. Tempt 1. The first endeavour of the Tempter is in General to keep the sinner asleep in sin so that Tâ—â—pt 1. â—e shall be as a dead man that hath no use of any of his faculties that hath eyes and seeth not and ears but heareth not and a heart that understandeth not nor feeleth any thing that concerneth his peace The light Ephes 2. 1. Col 2 13. 1 Coâ— 15. 35. 1 Tim. 5. 6. Joeâ— 1. 5. that shineth upon a man asleep is of no use to him His work lyeth undone His friends and wealth and greatest concernments are all forgotten by him as if there were no such things or persons in the world You may say what you will against him or do what you will against him and he can do nothing in his own defence This is the case that the Devil most laboureth to keep the world in even in so dead a sleep that their Reason and their Wills their fear and hope and all their powers shall be of no use to them That when they hear a Preacher or read the Scripture or good Books or see the holy examples of the godly yea when they see the Grave and know where they must shortly lie and know that their souls must stay here but a little while yet they shall hear and see and know all this as men asleep that mind it not as if it concerned not them at all never once soberly Considering and laying it to heart § 3. Direct 1. For the Remedy against this deadly sin 1. Take heed of sleepy opinions or Doctrines Direct 1. and conceits which tend to the Lethargie of Security 2. Sit not still but be up and doing Stirring tends to shake off drowziness 3. Come into the light Live under an awakening Minister and in wakening company that will not sleep with you nor easily let you sleep Agree with them to deal faithfully with you and promise them to take it thankfully 4. And meditate oft on wakening considerations Think whether a sleepy soul beseem one in thy dangerous condition Canst thou sleep with such a load of sin upon thy soul Canst thou sleep under the thundering threatnings of God and the Curse of his Law with so many wounds in thy Conscience and Ulcers in thy soul If thy body were sick or in the case of Iob yea if thou hadst but an aking Tooth it would not let thee sleep And is not the guilt of sin a thing more grievous If Thorns or Toads and Adders were in thy Bed they would keep the waking And how much more odious and dangerous a thing is sin If thy body want but meat or drink or covering it will break 2 Tim. 2. 26. thy sleep And is it nothing for thy soul to be destitute of Christ and Grace A condemned man will be easily kept awake And if thou be unregenerate thou art already condemned
sinned not You have got the victory and are more than Conquâ—r 〈…〉 Rom. 8. 37 38 39. Doth it sâ—â—m strange to you that few rich men are saved when Christ telleth you it is so hard as to be impossible with men Luke 18. 27. Mar. 10. 27. Or is it strange that Rich men should be the ordinary Rulers of the Earth Or is it strange that the wicked should hate the godly and the world hate them that 〈◊〉 châ—sen out of the world What of all this should seem strange Expect it as the common lot oâ— the fâ—â—thful and you will be better prepared for it § 2. Sâ—e therefore that you resist not evil by any Revengeful irregular violence Mat. 5. 39. Let every soul be subject to the higher powers and not resist leâ—t they receive damnation Rom. 13. 1 2 3. Imitate your Lord that When he was reviled reviled not again when he suffered he threatned not but committed all to him that judgeth righteously leaving us an ensample that ye should follow his steps 1 Pet. 2. 21 23. An angry zeal against those that cross and hurt us is so â—asily kindled and hardly suppâ—essâ—â— that it appâ—areth there is more in it of corrupted nature than of God We are very râ—â—dy to think that we may call for fire from heaven upon the enemies of the Gospel But you know not what manner of Spirit ye are then of Luke 9. 55. But Christ â—aith unto you Love your enemies bless them that curse you do good to them that hate you and pray for them that despi 〈…〉 htfully use you and persecute you that ye may be the children of your Father which is in Heaven Matth. 5. 44 45. You find no such prohibition against patient suffering wrong from any Take heed of giving way to secret wishes of hurt to your adversaries or to reproachful words against them Take heed of hurting your self by pâ—ssion or sin because others hurt you by slanders or persecutions Keep you in the way of your duty and leave your names and lives to God Be careful that you keep your innocency and in your patience possess your souls and God will keep you from any hurt from enemies but what he will cause to work for your good Read Psal. 37. Commit thy way unto the Lord trust also in him and he shall bring it to pass And he shall bring forth thy righteousness as the light and thy judgement as the noon-day Rest in the Lord and wait patienly for him fret not thy self because of him that prâ—spereth in his way because of the man that bringeth wicked devices to pass Cease from anger and forsake wrath fâ—et not thy self in any wise to do evil Vers. 5. 6 7 8. Direct 10. WHen you are repenting of or avoiding any extream do it not without sufficient Direct 10. fear and caution of the contrary extream § 1. In the esteem and Love of God your Ultimate End you need not fear over-doing Nor any Extreams in Religion where when impediments and backwardness or impotency do tell you that you can never do too much But sin lyeth on both sides the Rule and Way And nothing is more common than to turn from one sin to another under the name of duty or amendment Especially this is common in matter of opinion Some will first believe that God is nothing else but Mercy and after take notice of nothing but his Justice First They believe that almost all are saved and afterwards that almost none First That every Profession is credible and next that none is credible without some greater testimony First that Christ satisfied for none at all that will not be saved and next that he dyed for all alike First that none are now partakers of the Holy Spirit and next that all Saints have the Spirit not only to illuminate and sanctifie them by transcribing the written Word upon their hearts but also to inspire them with new Revelations instead of Scripture First they think that all that Papists hold and do must be avoided and after that there needed no reformation at all Now they are for Legal bondage and anon for Libertinism To day for a liberty in Religion to none that agree not with them in every circumstance and to morrow for a liberty for all This year all things are lawful to them and the next year nothing is lawful but they scruple all that they say or do One while they are all for a Worship of meer shew and Ceremony and another while against the determination of meer circumstances of order and decency by man One while they cry up nothing but Free-grace and another while nothing but Free-will One while they are for a Discipline stricter than the Rule and another while for no Discipline at all First for timerous complyance with evil and afterwards for boysterous contempt of Government Abundance such instances we might give you § 2. The remedy against this disease is to proceed deliberately and receive nothing and do nothing rashly and unadvisedly in Religion For when you have found out your first error you will be affrighted from that into the contrary error See that you look round about you as well to the error that you may run into on the other side as into that which you have run into already Consult also with wise experienced men And mark their unhappiness that have fallen on both sides and stay not to know evil by sad experience True mediocrity is the only way that 's safe Though negligence and lukewarmness be odious even when cloked with that name Direct 11. I Et not your first Opinions about the controverted difficulties in Religion where Scripture Direct 11. For Modesty in your first Opinions is not very plain be too peremptory confident or fixed But hold them modestly with 〈…〉 your unâ—ipe understandings and with room for further information supposing it possible 〈…〉 that upon better instruction evidence and maturity you may in such things change yâ—ur minds § 1. I know the factions that take up their Religion on the credit of their party are against this Direction thinking that you must first hit on the right Church and then hold all that the Church doth hold and therefore change your mind in nothing which you this way receive I know also that some Libertines and half-believers would corrupt this Direction by extending it to the most plain and necessary truths perswading you to hold Christianity it self but as an uncertain probable Opinion But as Gods foundation standeth sure so we must be surely built on his foundation He that believeth not the Essentials of Christianity as a certain necessary revelation of God is not a Christian but an Infidel And he that believeth not all that which he understandeth in the Word of God believeth nothing on the credit of that Word Indeed faith hath its weakness in those that are sincere and they are fain to lament the râ—mnants of unbelief and cry Lord increase
more of my observation of which these times have given us too much proof Profane and formal Enemies on the one hand and ignorant self-conceited wranglers on the other hand who think they are champions for the truth when they are venting their passions and fond opinions are the two Thieves between whom the Church hath suffered from the beginning to this day The first are the Persecutors and the other the Dividers and disturbers of the Church Mark what the Holy Ghost saith in this case 2 Tim. 2. 23 24. But foolish and unlearned questions avoid knowing that they do gender strife and the servant of the Lord must not strive but be gentle unto all men Phil. 2. 14 15. Do all things without murmurings and disputings that ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom you shine as lights in the world 1 Tim. 6. 3 4 5 6. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and the doctrine which is according to godliliness he is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife raylings evil surmisings perverse disputings of men of corrupt minds c. So 1 Tim. 1. 4 5. Neither give heed to fables and endless genealogies which Minister Questions rather than godly edifying which is in faith Now the end of the commandment is charity out of a pure heart and a good conscience and faith unfeigned § 6. Yet I must here profess that if any falsehearted worldly hypocrite that resolveth to be on the saving side and to hold all to be lawful that seemeth necessary to his safety or preferments shall take any encouragement from what I have here said to debauch his conscience and sell his soul and then call all those furious zealots that will not be as false to God as he let that man know that I have given him no cloak for so odious a sin nor will he find a cover for it at the barr of God though he may delude his conscience and bear it out by his carnal advantages before the world Direct 13. KNow that true Godliness is the Best Life upon Earth and the only may to perfect Direct 13. Happiness Still apprehend it therefore and Use it as the best and with great diligence â—â—sist those Temptations which would make it seem to you a confounding grievous or unpleasant thing § 1. There are all things concurrent in a Holy life to make it the most delectable life on earth to a rational purified mind that is not captivated to the flesh and liveth not on Air or Dung The Object of it is the Eternal God himself the Infallible Truth the only satisfactory Good and all these condescending and appearing to us in the mysterious but suitable glass of a Mediator Redeeming Reconciling teaching governing sanctifying justifying and glorifying all that are his own The End of it is the pleasing and glorifying of our Maker Redeemer and Sanctifier and the everlasting happiness of our selves and others The Rule of it is the infallible Revelation of God delivered to the Church by his Prophets and his Son and his Apostles and comprized in the Holy Scriptures and sealed by the Miracles and operations of the Holy Ghost that did indite them The work of Godliness is a living unto God and preparing for everlasting life by foreseeing foretasting seeking and rejoycing in that endless Happiness which we shall have with God and by walking after the Spirit and avoiding the filthiness delusions and vexations of the world and the flesh The nature of man is not capable of a more noble profitable and delectable life than this which God hath called us to by his Son And if we did but rightly know it we should follow it with continual alacrity and delight Be sure therefore to conceive of Godliness as it is and not as it is mis-represented by the Devil and the ungodly Read what I have written of this in my A Saint or a Brute § 2. As long as a man conceiveth of Religion as it is even the most sweet and delectable life so long he will follow it willingly and with his heart and despise the temptations and avocations of flâ—shly gain and pleasure He will be sincere as not being only drawn by other men or outward advantages nor frightned into it by a passion of fearfulness but loving Religion for it self and for its excellent ends And then he will be chearful in all the duties and under all the sufferings and difficulties of it And he will be most likely to persevere unto the end We cannot expect that the Heart or Will should be any more for God and Godliness than the Understanding practically apprehendeth them as Good Nay we must alwayes perceive in them a transcendent Goodness above all that is to be found in a worldly life Or else the appearing Goodness of the Creature will divert us and carry away our minds We may see in the very Brutes what a power apprehension hath upon their actions If your Horse be but going to his home or pasture how freely will he go through thick and thin but if he go unwillingly his travell is troublesome and slow and you have much ado to get him on It will be so with you in your way to Heaven § 2. It is therefore the principal design of the Devil to hide the Goodness and Pleasantness of Religion from you and to make it appear to you as a terrible or tedious life By this means it is that he keeps men from it and by this means he is still endeavouring to draw you back again and frustrate your good beginnings and your hopes If he can thus mis-represent Religion to your understandings he will suddenly alienate your wills and corrupt your lives and make you turn to the world again and seek for pleasure somewhere else and only take up with some heartless lip-service to keep up some deceitful hope of being saved And the means which Satan useth to these ends are such as these § 3. 1. He will do his worst to overwhelm you with appearing doubts and difficulties and bring How Satan would make Religion seem to be a câ—nfounding unpâ—â—aâ—an thing â— By difficulties you to a loss and to make Religion seem to you a confounding and not a satisfying thing This is one of his most dangerous assaults upon the weak and young beginners Difficulties and Passions are the things which he makes use of to confound you and put you out of a regular cheerful seeking of salvation When you read the Scriptures he will mind you of abundance of difficulties in all you read or hear He will shew you seeming contradictions and tell you that you will never be able to understand these things He will cast in thoughts of Unbelief and Blasphemy and cause you if he can to â—owl them in your
for the soul is that which least endangereth it by being over-pleasing to the Body and in which the flesh hath the smallest interest to set up and plead against the Spirit Not but that the largest stock must be accepted and used for God when he trusteth us with it for when he setteth us the hardest work we may expect his greatest help But a dwelling as in Tents in a constant unsetledness in a moveable condition having little and needing little never feeling any thing in the creature to tempt us to say Soul take thy Rest this is to most the safest life which giveth us the freâ—st advantages for Heaven § 5. Take heed therefore as you love your souls of falling into the snare of worldly Hopes and laying designs for rising and riâ—hâ—s and pleasing your selves in the thoughts and prosecution of these things â—â—r then you are in the readiest way to perdition even to idolatrous worldliness and apostacy of heart from God and opening a door to every sin that seems but necessary to your worldly ends and to odious Hypocrisie for a cloke to all this and to quiet your guilty minds with something that is like Religion When once you are saying with worldly security as he Luke 12. 17 18. 19. I will pull down my barn and build greater and there will I bestow all my fruits and goods and I will say to my soul Soul thou hast much goâ—ds laid up for many years take thine ease eat drink and â—e mercy you are then befooling your selves and near being called away as fools by dâ—â—th â— 20 21. And when without a sense of the uncertainty of your lives you are saying as those in â—ames 4. 13 14. To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain whereas you know not what will be on the morrow You forget what your lives are that they are a vapour appearing a little while and then vanishing away Ver. 14. Boast not thy self therefore of to morrow for thou knowest not what a day may bring forth Prov. 27. 1. Direct 20. SEe that your Religion be purely Divine and animated all by God as the Beginning the Direct 20. D 〈…〉 ma 〈…〉 dâ—â—â—â—â—â—bat â—iaâ—◠〈…〉 nem 〈◊〉 â—e◠〈◊〉 â—eâ—i 〈◊〉 sufficere quâ—dem ad bene beateque vivendum â—aeâ—erum instrumentis indigere corporis bonis robore sanitate integritate 〈◊〉 c. Exterioribus etiam opiâ—â—â—â— genâ—ris claâ—itate gloria c. Ea si non affluerint nihilominus tamen beatum foâ—â—â—apiâ—â—tem Arbitratur Deos humana câ—rnere atque curare daemones esse Porro in dialogâ—â— justitiam Divinâ—m legem â—â—bitratus est ut ad juâ—e agendum poâ—entius persuâ—deret nè post mortem poenas improbi luerent Laert. in Plaâ— .. Way and the End and that first upon thy Soul and then upon all that thou hast or dost there be written HOLINESS TO THE LORD and that thou corrupt not all with an inordinate hypâ—critical respect to man § 1. To be Holy is to be Divine or devoted to God and appropriated to Him and his Will and Use and that our Hearts and Lives be not Common and Unclean To be Godly is to Live to God as those that from their hearts believe that he is God indeed and that he is the Rewarder of them that diligently seek him that he is our God All-sufficient our shield and exceeding great reward Heb. 11. 6. Gen. 15. 1. 17. 1. And that Of Him and Through Him and To Him are all things that all may give the Glory for ever unto him Rom. 11. 36. As God is infinitely above all Creatures so Living upon God and unto God must needs advance us above the highest sensual life And therefore Religion is transcendently above all Sciences or Arts so much of God as is in you and upon you so much you are more excellent than the highest worldly perfection can advance you to GOD should be the First and Last and All in the mind and mouth and life of a believer God must be the Principal Matter of your Religion The Understanding and Will must be exercised upon him When you awake you should be still with him Psal. 139. 8. Your Meditatiâ—ns of him should be sweet and you should be glad in the Lord Psal. 104. 34 Yet creatures under Him may be the frequent less principal matter of your Religion but still as referred unto Him God must be the Author of your Religion God must institute it if you expect he should accept it and reward it God must be the Rule of your Religion as Revealing his Will concerning it in his Word God must be the Ultimate End of your Religion It must be intended to Please and Glorifie Him God must be the continual Motive and Reason of your Religion and of all you do you must be able truly to fetch your Reason from Heaven and to say I do it because it is his will I do it to please and glorifie and enjoy him God must be taken as the Soveraign Iudge of your Religion and of you and of all you do And you must wholly look to his Justification and approbation and avoid what ever he condemneth Can you take God for your Owner your Soveraign your Saviour your sufficient Protector your Portion your All If not you cannot be godly nor be saved If his Authority have not more Power upon you than the authority of the Greatest upon earth you are Atheistical Hypocrites and not truly Religious whatever you pretend If HOLINESS TO THE LORD be written upon you and all that 's yours you are devoted to him as his Own peculiar ones If your Names be set upon your Sheep or Plate or Clothes you will say if another should take them They are mine Do you not see my mark upon them Slavery to the Flesh the World and the Devil is the mark that is written upon the ungodly upon the foreheads of the prophane and upon the Hearts of Hypocrites and all and Satan the world and the flesh have their service If you are Conseerated to God and bear his Name and Mark upon you tell every one that would lay claim to you that you are His and resolved to live to Him to Love Him to Trust Him and to stand or fall to him alone Let God be the very Life and Sense and End of all you do § 2. When once Man hath too much of your regard and observation that you set too much by his favour and esteem or eye him too much in your profession and practice when mans approbation too much comforteth you and manâ— displeasure or dispraise doth too much trouble you when your fear and love and care and obedience are too much taken up for Man You so far withdraw your selves from God and are becoming the servants of men and friends of the world and turning back to bondage and forsaking your Rock and Portion and
Father of lyes and error than for the School of Christ. Except Conversion make men as little children that come not to caâ—p and cavil but to learn they are not meet for the Kingdom of Christ. Matth. 18. 3. John 3. 3 5. Know how blind and ignorant you are and how dull of learning and humbly beg of the Heavenly Teacher that he will accept you and illuminate you and give up your understandings absolutely to be informed by him and your Hearts to be the Tables in which his Spirit shall write his Law Believing his doctrine upon the bare account of his infallible Veracity and resolving to obey it and this is to be the Disciples of Christ indeed and such as shall be taught of God § 11. Direct 10. Come to the School of Christ with honest willing hearts that Love the truth and Direct 10. â—ain would know it that they may obey it and not with false and byassed hearts which secretly hinder the understanding from entertaining the truth because they love it not as being contrary to their carnal inclinations and interest The word that was received into Honest hearts was it that was as the seed that brought forth plentifully Matth. 13. 23. When the Heart saith unfeignedly Speak Lord for thy servant heareth Teach me to know and do thy will God will not leave such a Learner in the dark Most of the damnable ignorance and error of the world is from a wicked heart that perceiveth that the Truth of God is against their fleshly interest and lusts and therefore is unwilling to obey it and unwilling to believe it lest it torment them because they disobey it A will that 's secretly poysoned with the Love of the world or of any sinful lusts and pleasures is the most potent impediment to the believing of the truth § 12. Direct 11. Learn with quietness and peace in the School of Christ and make not divisions and Direct 11. meddle not with others lessons and matters but with your own Silence and quietness and minding your own business is the way to profit The turbulent wranglers that are quarrelling with others and are religions contentiously in envy and strife are liker to be corrected or ejected than to be edified Read Iames 3. § 13. Direct 12. Remember that the School of Christ hath a Rod and therefore learn with fear and Direct 12. reverence Heb. 12. 28 29. Phil. 2. 12. Christ will sharply rebuke his own if they grow negligent and oftend And if he should cast thee out and forsake thee thou art undone for ever See therefore that ye refuse not him that speaketh for if they sâ—aped not that refused him that spake on earth much more shall not we if we refuse him that is from Heaven Heb. 12. 25. For how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord and was confirmed to us by them that â—eard him God also bearing them witness both with signs and wonders and divers miracles and gifts of the Holy Ghost according to his own will Heb. 2. 3 4. Serve the Lord therefore with fear and rejoyce with trembling Kiss the Son left he be angry and you perish in the kindling of his wrath Psal. 2. 11 12. DIRECT VIII Gr. Dir. 6. To obev Christ as our Physicion in his healing work and his Spirit in its cleansing mortifying work Remember that you are Related to Christ as the Physicion of your souls and to the Holy Ghost as your Sanctifier Make it therefore your serious study to be cured by Christ and cleansed by his Spirit of all the sinful diseases and defilements of your hearts and lives § 1. THough I did before speak of our Believing in the Holy Ghost and using his help for our access to God and converse with him yet I deferred to speak fully of the Cleansing and Mortifying part of his work of Sanctification till now and shall treat of it here as it is the same with the Curing work of Christ related to us as the Physicion of our souls it being part of our Subjection and Obedience to him to be Ruled by him in order to our cure And what I shall here write against sin in general will be of a twofold use The one is to help us against the inward corruptions of our hearts and for the outward obedience of our lives and so to further the work of Sanctification and prevent our sinning The other is to help us to Repentance and Humiliation habitual and actual for the sins which are in us and which we have already at any time committed § 2. The General Directions for this curing and cleansing of the soul from sin are contained for the most part in what is said already and many of the particular Directions also may be fetcht from the sixth Direction before going I shall now add but two General Directions and many more Particular ones Direct 1. I. The two General Directions are these 1. Know what corruptions the soul of man is naturally Direct 1. defiled with And this containeth the knowledge of those faculties that are the seat of thâ—se corruptions and the knowledge of the corruptions that have tainted and perverted the several faculties Direct 2. 2. Know what sin is in its nature or intrinsick evil as well as in the effects Direct 2. How the several faculties of the soul are corrupted and diseased § 3. 1. The Parts or faculties to be cleansed and cured are both the Superiour and Inferiour 1. The Understanding though not the first in the sin must be first in the cure For all that is done upon the Lower faculties must be by the Governing power of the will And all that is done upon the will ac cording to the order of humane nature must be done by the Understanding But the Understanding hath its own diseases which must be known and cured It s malady in general is Ignorance which is not only a privation of actual knowledge but an undisposedness also of the understanding to know the truth A man may be deprived of some actual knowledge that hath no disease in his mind that causeeth In what cases a sound understanding may be ignorant it as in case that either the object be absent and out of reach or that there be no sufficient Revelation of it or that the mind be taken up wholly upon some other thing or in case a man shut out the thoughts of such an object or refuse the evidence which is the act of the will even as a man that is not blind may yet not see a particular object 1. In case it be out of his natural reach 2. Or if it be night and he want extrinsick light 3. Or in case he be wholly taken up with the observation of other things 4. Or in case he wilfully either shut or turn away his eyes It is a very hard question to resolve how far and wherein the
When the Nature and Name of God is so plainly â—ngraven upon them all It is a great part of a Christians daily busyness to see and admire God in his works and to use them as steps to ascend by to himself Psal 111. 2 3 4. The works of the â—â—rd â—â—e great sought out of all them that have pleasure therein His work is honâ—urable and glâ—â—iâ—us and his righteousness endureth for ever He hath made his wonderful works to be remembred Psal. 143. 5 I meditate on all thy works I muse on the works of thy hands Psal. 77. 12. I will meditate also of all thy works and talk of thy dâ—ings Psal. 92. 4 5 6. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands A bruitish man knoweth not neither doth a fâ—ol understand this As the praising of Gods works so the observing of God in his works is much of the work of a holy soul. Psal. 145. 3 4 5 6 7 9 10 11 12 17. Great is the Lord and greatly to be praised And his greatness is unsearchable One generation shall praise thy works to another and shall declare thy mighty acts I will speak of the glorious honour of his Magisty and of thy wondrâ—us works And men shall speak of the might of thy terrible acts and I will declare thy greatness They shall abundantly utter the memory of thy great Goodness and shall sing of thy righteousness All thy works shall praise thee O Lord and thy Saints shall bless thee The Lord is righteous in all his ways and holy in all his works Rom. 1. 19 20. That which may be known of God is manifest to them For God hath shewed it to them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made Even his eternal power and Godhead so that they are without excuse If we converse in the world as believers or rational creatures ought we should as oft as David repeat these words Psal. 107. O that men would praise the Lord for his Goodness and for his wondrâ—us works to the Children of men And let them sacrifice the sacrifices of thanksgiving and declare his works with rejoyâ—ing They that go down to the sea in ships that do busyness in great waters these see the works of the Lord and his wonders in the deep verse 21 22 23 24. But this is a subject â—itter for a Volume of Physicks Theologically handled than for so short a touch What an excellent Book is the visible world for the daily studies of a holy soul Light is not more visible to the eye in the Sun than the Goodness of God is in it and all the creatures to the mind If I Love not God when all the word revealeth his Loveliness and every creature telleth me that he is Good what a blind and wicked heart have I O wonderful Wisdom and Goodness and Power which appeareth in every thing we see In every Tree and Plant and Flower In every Bird and Beast and Fish In every Worm and Fly and creeping thing In every part of the Body of Man or Beast Much more in the admirable composure of the whole In the Sun and Moon and Starrs and Meteors In the Lightning and Thunder the Air and Winds the Rain and Waters the Heat and Cold the Fire and the Earth Especially in the composed frame of all so far as we can see them set together In the admirable order and cooperation of all things In their times and seasons and the wonderful usefullness of all for man O how Glorious is the Power and Wisdom and Goodness of God in all the frame of nature Every creature silently speaks his Praise declaring Him to Man whose office is as the worlds High Priest to stand between them and the Great Creator and expresly offer him the praise of all Psal. 8. 3 4 5 6 9. When I consider the Heavens the work of thy fingers the Moon and the Starrs which thou hast ordained What is man that thou art mindful of him and the son of man that thou visitest him For thou hast made him a little lower than the Angels and hast crowned him with glory and honour Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet O Lord our Lord how excellent is thy Name in all the earth O that men would praise the Lord for his Goodness and declare his wondrous works to the children of men The earth is full of the Goodness of the Lord Psal. 33. 5 6 7 8 9. Read Psalm 65. Thus Love God as appearing in the works of Nature § 27. Direct 10. Study to know God as he appeareth more clearly to sinners in his Goodness in the Direct 10. works of GRACE especially in his Son his Covenant and his Saints and there to Love him in the admiration of his Love Here Love hath made it self an advantage of our sin and unworthiness of our necessities and miseries of the Law and justice and the flames of Hell The abounding of sin and misery hath glorified abounding Grace That Grace which fetcheth sons for God from among the voluntary vassals of the Devil Which fetcheth Children of Light out of darkness and Living souls from among the dead and heirs for Heaven from the gates of Hell and brings us as from the Gallows to the Throne 1. A believing view of the Nature Undertaking Love Obedience Doctrine Example Sufferings Intercession and Kingdom of JESUS CHRIST must needs inflame the believers hearts with an answerable degree of the Love of God To look on a Christ and not Love God is to have eyes and not to see and to overlook him while we seem to look on him He is the liveliest Image of Infinite Goodness and the messenger of the most unsearchable astonishing Love and the purchaser of the most unvaluable benefits that ever were revealed to the sons of men Our greatest Love must be kindled by the Greatest revelations and communications of the Love of God And Greater Love hath no man than this that a man lay down his life for his friends John 15. 13. that is Men have no dearer and clearer a way to express their Love to their friends But that Love is aggravated indeed which will express it self as far for enemies But God commendeth his Love towards us in that while we were yet sinners Christ died for us And if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5. 8 9 10. Steep then that stiff and heardned heart in the blood of Christ and it will melt Come near with Thomas and by the passage of his wounds get near unto his heart and it will change thy unkind unthankful heart into the very nature of Love Christ is the best Teacher of the lesson of Love that
5. Take special notice of the Reasons why God commandeth you to Delight in him and Direct 5. consequently how much of Religion consisteth in these Delights 1. Thou vilifiest and dishonourest him Reasons for Delight in God if thou judge him not the worthiest for thy Delights 2. If thou Delight not in him thy Thoughts of God will be seldom or unwelcome and unpleasant Thoughts 3. And thy speeches of him will be seldom or heartless forced speeches Who knoweth not how readily our thoughts and tongues â—â—tari in Deo est â—es omnium summa in terrâ—s Bâ—â—â—â—oâ—t â—er do follow our Delight Be it House or Land or Books or Friends or Actions which are our delight we need no force to bring our thoughts to them The worldling thinks and tasteth of his wealth and business the proud man of his dignities and honour the voluptuous beast of his lusts and sports and meats and drinks because they most delight in these And so must the Christian of his God and Hopes and Holy business as being his Delight 4. It will keep you away from Holy duties in which you should have communion with God if you have no Delight in God and them This makes so many neglect both publick and secret worship because they have no delight in it when those that Delight in it are ready in taking all opportunities 5. It will corrupt your judgements and draw you to think that a little is enough and that serious diligence is unnecessary preciseness and that one quarter of your duty is an excess A man that hath no Delight in God and Godliness is easily drawn to think that little and seldom and cold and formal and heartless lifeless Preaching and Praying may serve the turn and any lip-service is acceptable to God and that more is more ado than needs And hence he will be further drawn to reproach those that go beyond him to quiet his own Conscience and save his own reputation and at last to be a forloâ—n satanical reviler hater and persecuter of the serious holy worshippers of God Jâ—r 6. 10. Behold the word of the Lord is a reproach to them thy have no delight in it Therefore I am full of the fury of the Lord 6. If you Delight not in it you will do that which you do without a heart with backwardness and weariness as your Oxe draweth unwillingly in the yoak and is glad when you unyoak him and as your horse that goeth against his will and will go no longer than he feels the spuâ— when Delight would cause alacrity and unweariedness 7. It makes men apt to quarrel with the word and every weakness in the Minister offendeth them as sick stomachs that have some fault or other still to find with their meat 8. It greatly enclineth men to carnal and fobidden pleasures because they tast not the higher and more excellent delights Taverns and Ale houses Plays and Whores Cards and Dice and excess of recreation must be sought out for them as Saul sought a Witch and a Musician instead of God It would be the most effectual Answer to all the silly reasonings of the Voluptuous when they are pleading for the lawfullness of their unnecessary foolish time-wasting sports if we could but help them to the Heavenly nature and Hearts that more delight in God This better pleasure is an Argument that would do more to confute and banish their sinful pleasure than a twelve-months disputing or preaching will do with them while they are strangers to the souls Delight in God Then they would rather say to their companions O come and tast those high delights which we have found in God! 9. The want of a Delight in God and Holiness doth leave the soul as a prey to sorrows Every affliction that assaulteth it may do its worst and hath its full blow at the naked unfortified heart For creature delights will prove but a poor preservative to it 10. This want of a Delight in God and Holiness is the way to Apostacie it self Few men will hold on in a way that they have no delight in when all other delights must be forsaken for it The caged Hypocrite while he is coopt up to a stricter life than he himself desires even while he seemeth to serve him is lothsom to God For the Body without the Will is but a carkase or carrion in his eyes If you had rather not serve God you do not serve him while you seem to serve him If you had rather live in sin you do live in sin reputatively while you forbear the outward act For in Gods account the Heart or Will is the man and what a man had rather be habitually that he is indeed And yet this Hypocrite will be still looking for a hole to get out of his cage and forsake his unbeloved outside of Religion Like a beast that is driven in a way that he is loth to go and will be turning out at every gap All these mischiefs follow the want of Delight in God § 6. On the contrary the Benefits which follow our Delight in God besides the sweetness of it are unspeakable Those which are contrary to the forementioned hurts I leave to your own consideration 1. Delight in God will prove that thou Knowest him and lovest him and that thou art prepared for his Kingdom For all that truly Delight in him shall enjoy him 2. Prosperity which is but the small addition of earthly things will not easily corrupt thee or transport thee 3. Adversity which is the withholding of earthly delights will not much grieve thee or easily deject thee 4. Thou wilt receive more profit by a sermon or good book or conference which thou Delightest in than others that delight not in them will do in many 5. All thy service will be sweet to thy self and acceptable to God If thou Delight in him he doth certainly delight in thee Psalm 149. 4. and 147. 11. 1 Chron. 29. 17. 6. Thou hast a continual feast with thee which may sweeten all the crosses of thy life and afford thee greater joy than thy sorrow is in thy saddest case 7. When you Delight in God your creature-delight will be sanctified to you and warrantable in its proper place which in others is idolatrous or corrupt These with many other are the benefits of Delight in God § 7. Direct 6. Consider how suitable God and Holiness are to be the matter of thy Delight and take Direct 6. heed of all temptations which would represent him as unsuitable to you He is 1. Most perfect and Blessed in himself 2. And full of all that thou canst need 3. He hath all the world at his command for thy relief 4. He is nearest to thee in presence and relation in the world 5. He hath fitted all things in Religion to thy Delight for matter variety and benefit 6. He will be a certain and constant Delight to thee and a durable delight when all others fail Thy
Gospel Leave out this Gratitude and it is no Evangelical Repentance And what is our saving faith in Christ but the Assent to the truth of the Gospel with a Thankful Acceptance of the good which it offereth us even Christ as our Saviour with the Benefits of his Redemption The Love to God that is there required is the Thankful Love of his Redeemed ones And the Love to our very enemies and the forgiving of wrongs and all the Love to one another and all the works of Charity there required are the exercises of Gratitude and are all to be done on this account because Christ hath loved us and forgiven us and that we may shew our thankful Love to him Preaching and Praying and Sacraments and publick praises and communion of Saints and obedience are all to be animated with Gratitude and they are no further Evangelically performed than Thankfulness is the very life and complexion of them all The dark and defective opening of this by Preachers gave occasion to the Antinomians to run into the contrary extream and to derogate too much from Gods Law and our Obedience But if we obscure the doctrine of Evangelical Gratitude we do as bad or worse than they Obedience to our Ruler and Thankfulness to our Benefactor conjoyned and co-operating as the Head and Heart in the Natural body do make a Christian indeed Understand this well and it will much incline your hearts to Thankfulness § 4. Direct 2. Let the greatness of the manifold mercies of God be continually before your eyes Direct 2. Thankfulness is caused by the due apprehension of the greatness of mercies If you either know them not to be mercies or know not that they are mercies to you or believe not what is said and promised in the Gospel or forget them or think not of them or make light of them through the corruption of your minds you cannot be thankful for them I have before spoken of Mercy in order to the kindling of Love and therefore shall now only recite these following to be alwayes in your memories 1. The Love of God in giving you a Redeemer and the Love of Christ in giving his life for us and in all the parts of our Redemption 2. The Covenant of Grace the pardon of all our sins the justification of our persons our adoption and title to eternal life 3. The aptness of means for calling us to Christ The gracious and wise disposals of providence to that end the gifts and compassion of our instructers the care of Parents and the helps and examples of the servants of Christ. 4. The efficacy of all these means â—he giving us to will and to do and opening of our hearts and giving us repentance unto life and the Spirit of Christ to mortifie our sins and purifie our nature and dwell within us 5. A standing in his Church under the care of faithful Pastors the liberty comfort and frequent benefit of his Word and Sacraments and the publick communion of his Saints 6. The company of those that fear the Lord and their faithful admonitions reproofs and encouragements the kindness they have shewed us for body or for soul. 7. The mercies of our Relations or habitations our estates and the notable alterations and passages of our lives 8. The manifold preservations and deliverances of our souls from errors and seducers from terrors and distress from dangerous temptations and many a soul-wounding sin and that we are not leâ—t to the errors and desires of our hearts to seared Consciences as forsaken of God 9. The manifold deliverances of our bodies from enemies hurts distresses sicknesses and death 10. The mercies of adversity in wholesome necessary chastisements or honourable sufferings for his sake and support or comfort under all 11. The communion which our souls have had with God in the course of our private and publick duties in Prayer Sacraments and Meditation 12. The use which he hath made of us for the good of others that our time hath not been wholly lost and we have not lived as burdens of the world 13. The mercies of all our friends and his servants which were to us as our own and our interest in the mercies and publick welfare of his Church which are more than our own 14. His patience and forbearance with us under our constant unprofitableness and provocations and his renewed mercies notwithstanding our abuse our perseverance untill now 15. Our hopes of everlasting Rest and Glory when this sinsul life is at an end Aggravate these mercies in your more enlarged meditations and they will sure constrain you to cry out Bless the Lord O my soul and all that is within me bless his holy name bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies Psal. 102. 1 2 3 4. Enter into his gates with thanksgiving and into his Courts with praise be thankful to him and bless his name For the Lord is good his Mercy is everlasting and his truth endureth to all generations Psal. 100. 4 5. The Lord is merciful and gracious slow to anger and plenteous in mercy For as the Heaven is high above the Earth so great is his mercy to them that fear him Psal. 103. 8 11. O give thanks unto the Lord for he is good for his mercy endureth for ever Psal. 136. 1 c. O give thanks unto the Lord call upon his name make known his deeds among the people sing ye unto him sing Psalms unto him talk ye of all his wondrous works glory ye in his holy name Let the heart of them rejoyce that seek him Psal. 105. 1 2 3. § 5. Direct 3. Be well acquainted with the greatness of your sins and sensible of them as they are Direct 3. the aggravation of Gods Mercies to you This is the main end why God will humble those that he will save Not to drive them to despair of mercy nor that he taketh pleasure in their sorrows for themselves But to work the heart to a due esteem of saving mercy and to a serious desire after it that they may thankfully receive it and carefully retain it and faithfully use it An unhumbled soul sets light by Christ and Grace and Glory It relisheth no spiritual mercy It cannot be thankful for that which it findeth no great need of But true humiliation recovereth our appetite and teacheth us to value mercy as it is Think therefore what sin is as I have opened to you Dir. 8. and think of your manifold aggravated sins and then think how great those mercies are that are bestowed on so great unworthy sinners Then mercy will melt your humbled hearts when you confess that you are unworthy to be called Sons Luke 15. and that you are not worthy to look up to Heaven Luke 18. 13. and that you are not worthy of the least
acceptance of their work O that we would do that honour and right to true Religion as to shew the world the nature and use of it by living in the cheerful Praises of our God and did not â—each them to blaspheme it by our mis-doings I have said the more of the excellency and benefits of this work because it is one of your best helps to perform it to know the Reasons of it and how much of your Religion and Duty and comfort consisteth in it and the forgetting of this is the common cause that it is so boldly and ordinarily neglected or slubbered over as it is § 23. Direct 2. The keeping of the heart in the admiration and glorifying o◠〈◊〉 according to Direct 2. the forâ—-going Directions is the principal help to the right praising of him with 〈…〉 ps For out of the hearts abundance the mouth will speak And if the Heart do not bear itâ— part no praise is mâ—lâ—dious to God § 24. Direct 3. â—ead much those Scriptures which speak of the praises of God especially the Psalms Direct 3. and furnish your memories with store of those holy expressions of the excellencies of God which he himself hath taught you in his Word None knoweth the things of God but the Spirit of God who teacheth us in the Scriptures to speak divinely of things divine No other diâ—lâ—ct so well becometh the work of praise God that best knoweth himself doth best teach us how to know and praise him Every Christian should have a treasury of these sacred materials in his memory that he may be able at all times in Conference and in Worship to speak of God in the words of God § 25. Direct 4. Be much in singing Psalms of praise and that with the most heart-raising cheerfulness Direct 4. and melody especially in the holy assemblies The melody and the conjunction of many serious holy souls doth â—end much to elevate the heart And where it is done intelligibly reverently in conjunction with a rational spiritual serious Worship the use of Musical Instruments are not to be scrupled or refused any more than the Tunes and Melody of the Vâ—ic◠§ 26. Direct 5. Remember to allow the praises of God their due prâ—portion in all your prayers Direct 5. Use not to shut it out or forget it or cut it short with two or three words in the conclusion The Lords Prayer begins and ends with it and the three first Petitions are for the glorifying the Name of God and the coming of his Kingdom and the doing oâ— his Will by which he is glorified and all this before we ask any thing directly for our selves Use will much help you in the Praise of God § 27. Direct 6. Especially let the Lords Day be principally spent in Praises and Thanksgiving for the Direct 6. work of our Redemption and the benefits thereof This day is separated by God himself to this holy work And if you spend it ordinarily in other Religious duties that subserve not this you spend it not as God requireth you The thankful and praiseful Commemoration of the work of mans Redemption is the special work of the day And the celebrating of the Sacrament of the body and blood of Christ which is therefore called the Eucharist was part of these laudatory exercises and used every Lords Day by the Primitive Church It is not only a holy day separated to Gods Worship in general but to this Eucharistical Worship in special above the rest as a day of Praises and Thanksgiving unto God And thus all Christians ordinarily should use it § 28. Direct 7. Let your holy conferâ—â—ce with others be much about the glorious Excellencies Direct 7. Works and Mercies of the Lord in way â—f praise and admiration This is indeed to speak to Edification and as the Oracles of God Eph. 4. 29. that God in all things may be glorified 1 Pet. 4. 11. Psal. 29. 9. In his Temple doth every one speak of his glory Psal. 35. 28. My tongue shall speak of thy righteousness and of thy praises all the day long Psal. 145. 6 11 21. And men shall speak of the might of thy terrible acts They shall speak of the glory of thy Kingdom and talk of thy power to make known to the Sons of men his mighty acts and the glorious Majesty of his Kingdom My mouth shall speak of the praises of the Lord and let all flesh bless his holy name for ever and ever Psal. 105. 2 3. Talk ye of all his wondrous works glory ye in his holy name § 29. Direct 8. Speak not of God in a light unreverent or common sort as if you talkt of common Direct 8. things but with all possible seriousness gravity and reverence as if you saw the Majesty of the Lord. A common and a holy manner of speech are contrary That only is holy which is separated to God from common use You speak prophanely in the manner how holy soever the matter be when you speak of God with that careless levity as you use to speak of common things Such speaking of God is dishonourable to him and hurts the hearers more than silence by breeding in them a contempt of God and teaching them to imitate you in sleight conceits and speech of the Almighty Whereas one that speaketh reverently of God as in his presence doth ofttimes more affect the hearers with a reverence of his Majesty with a few words than unreverent Preachers with the most accurate Sermons delivered in a common or affected strain When ever you speak of God let the hearers perceive that your hearts are possessed with his Fear and Love and that you put more difference between God and man than between a King and the smallest Worm so when you talk of death or judgement of Heaven or Hell of holiness or sin or any thing that nearly relates to God do it with that gravity and seriousness as the matter doth require § 30. Direct 9. Speak not so unskilfully and foolishly of God or holy things as may 〈…〉 pt the hearers Direct 9. to turn it into a matter of scorn or laughter Especially understand how your p 〈…〉 are suited to the company that you are in Among those that are more ignorant some weak discourses may be tolerable and profitable For they are most affected with that which is delivered in their own Dialect and Mode but among judicious or captious hearers unskilful persons must be very sparing of their words lest they do hurt while they desire to do good and make Religion sâ—em ridiculous We may rejoyce in the scorns which we undergo for Christ and which are bent against his holy Laws or the substance of our duty But if men are jeered for speaking ridiculously and foolishly of holy things they have little reason to take comfort in any thing of that but their honest meanings and intents Nay they must be humbled for being a dishonour to the name of godliness
are Christians but it is with a Mock-Christianity while their souls are strange to the true esteem and use of Christ. They are Believers but with a mock belief described Iames 2. They believe God should be loved above all but they love him not They believe that Holiness is better than all the pleasures of sin yet they choose it not but hate it They are Religious with a seeming vain Religion which will not so much as humble them nor bâ—idle their tongues Iam. 1. 26 They are wise with a mock-wisdom They are wise enough to prove their sins to be all lawfull or but venial sins And wise enough to cast away the Medicine that would â—eal them and to confuâ—e the Physicion and to answer the learnedst Preacher of them all and to scapâ— salvation and to secure themselves a place in Hell and keep themselves ignorant of it till they are there They are converted but with a mock-conversion which leaveth them as carnal and proud and worldly as before being born of Water but not of the Spirit and being sensual still Iohn 3. 5 6. Iude 19. They Repent but with a mock-repentance They Repent but they will not leave their sin nor confess and bewail it but hate reproof and excuse their sin They are Honest but with a mock honesty Though they swear and curse and rail and slander and backbite and scorn at piety it self yet they mean well and have honest hearts Though they receive not the Word with deep roâ—â—ing in their hearts but are abominable and disobedient and to every good work reprobate they are honest for all that â—uâ—e 8. 15. Tit. 1. 16. They Love God above all though they love not to think or speak of him seriously but hate his Holiness and Justice his Word and holy wayes and servants and are such as the Scripture calleth hâ—ters of God and keep nor his Commandments nor live not to his glory 〈…〉 â—5 4 6 â— 8 20 â— 3. Matâ—h 10 37. They Love the servants of God but they care not if the world were rid of them all and take them to be but a company of self conceited troublesome fellows and as very hypocrites as themselves And the poor Christians that are cruelly used by them think they are neither in good sadness nor in â—east when they profess to love the worshippers of God They love not their money nor lands noâ— lusts with such a kind of love I am sure They have also alwayes good desires but they are such mock-desires as those in Iames 2. 15. that wished the poor were sed and clothed and warmed but gave them nothing towards it And such good desires as the sluggard hath that lyeth in bed and wisheth that all his work were done Prov. 21. 25. The desire of the sluggard killeth him because his hands refuse to labour They pray but with mock-prayers you would little think that they are speaking to the most holy God for no less than the saving of their souls when they are more serious in their very games and sports They pray for grace but they cannot abide it They pray for Holiness but they are resolved they 'll have none of it They pray against their sin but no entreaty can perswade them from it They would have a Mock-ministry a Mock-discipline a Mock-Church a Mock-Sacrament as they make a Mock-profession and give God but a Mock-obedience as I might shew you through all the particulars but for being tedious And all is because they have but a Mock-faith They believe not that God is in good earnest with them in his commands and threatnings and fore-telling of his judgements As Lâ—t to his Sons-in-law Gen. 19. 14. He seemeâ—â— to them as one that mocked and therefore they serve him as those that would mock him O wretched hypocrites Is this agreeable to your holy profession You call your selves Christians and profess to believe the doctrine of Christ Is this agreeable to Christianity to your Creed to the ten Commandments to the Lords Prayer and to the rest of the Word of God Had you none but The similitude of â—uperstition to Religion maketh â—t the more dâ—â—ormed And as who som meat corrupteth into little Worms so good forms and orders corrupt into a number of pâ—tty observances Lord Bacon Essay of Supeâ—st the holy Jealous God to make a mock of Had you nothing less than Religion and matters of salvation and damnation to play with Do you serve God as if he were a child or an Idol or a man of straw that either knoweth not your hearts or is pleased with toyes and complements and shews and saying over certain words or acting a part before him as on a stage Do you know what you offer and to whom His Power is Omnipotency his Glory is ten thousand fold above that of the Sun his Wisdom is infinite Millions of Angels adore him continually He is thy King and Judge he abhorreth hypocrites If thou didst but see one glimpse of his glory or the meanest of his Angels the sight would awake thee from thy dreaming and dallying and frighten thee from thy canting and trifling into a serious regard of God and thy everlasting sâ—ate Mal. 1. 8. Offer this now to thy Governour Will he be pleased with thee or accept thy person saith the Lord of Hâ—sts If your servants set before you upon your Table the Feathers instead of the Fowl and the Hair and Wooll instead of the Flesh and the Scales instead of the Fish would you not think they rather mockt than served you How dear have some paid even in this life for mocking God Let the case of Aarons Sons Lev. 10. 1 2 3. and of Ananias and Saphira Acts 5. inform you If with the big-tree Matth. 21. 19. you offer God Leaves only instead of fruit you are nigh unto cursing and your end is to be burnt Do you not read what he saith to the Church of Laodicea Rev. 3. 15 16. I would thou were cold or hot Because thou art lukewarm and neither cold nor hot I will spue thee out of my mouth that is either be an open Infidel or a holy downright zealous Christian But because thou callest thy self a Christian and hast not the life or zeal of a Christian but coverest thy wickedness and carnality with that holy name I will cast thee away as an abominable vomit It would make the heart of a believer ake to think of the Hypocrisie of most that usurp the name of Christians and how cruelly they mock themselves What a glory is offered them and they lose it by their dallying What a price is in their hands What mercy is offered them and they lose it by their dallying What danger is before them and they will fall into it by their dallying Doth not the weight of your salvation forbid this trifling You might better set the Town on fire and make a jeast of it than jeast your souls into the fire of Hell Then you
godly Son of a wicked Father is more honourable than they Your ancestors are but of the common stock of sinful Adam and your great friends may possibly become your enemies and it is little that the greatest of them can do for you if God be not your friend 7. Is it your learning or wisdom or ability for speech or action that you are proud of Remember that the Devils and many that are now in Hell have far exceeded you in these And that the wiser you are indeed the humbler you will be and by pride you confute your ostentation of your wisdom Achitophels wisdom which saveth not the owner from perdition is little cause of glorying Ier. 8. 8 9. There were men that boasted of their wisdom even in the Law of God who yet were ashamed and dismayed for they rejected the Word of the Lord and then what wisdom could there be in them Therefore thus saith the Lord Let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these do I delight saith the Lord Jer. 9. 23 24. Those were not unlearned of whom Paul speaketh 1 Cor. 1. 20. Where is the Wise Where is the Scribe Where is the Disputer of this world Hath not God made foolish the wisdom of this world 8. Is it success in Wars or great undertakings that you are proud of But by whose strength did you perform it And how unhappy a success is that which hindreth your success in the work of your salvation And how many have been brought down again to shame that have been lifted up in pride of their successes 9. Is it the applause of men that proclaim your excellency that you are proud of Alas how poor a portion is the breath of man And how mutable are your applauders that perhaps the next day will turn their tunes and as much reproach you Will you be proud of Praise when it is the Devils whistle purposely to entice you into this pernicious snare that he may destroy you It is a danger to be feared for it destroyeth many but not a benefit much to be rejoyced in much less to be proud of for few are the better for it Titles and applause increase not real worth and vertue but puff up many with a mortal tympanie 10. Is it your grace and goodness or eminency in Religion that you are proud of This is most absurd when predominant Pride is a certain sign that you have no saving grace at all and so are proud of what you have not And if you have it so far as you are proud of it you abuse it contradict it and destroy it For Pride is to Grace what the Plague or Consumption is to Health It is Novices that have least grace and knowledge that are aptest to be puft up with Pride and thereby to fall into the condemnation of the Devil 1 Tim. 3. 6. that is into the like punishment for the like sin When the Pot boyleth over that which was in it is lost in the fire Rise not too high in the esteem of your grace lest you rise to the loss of it Be not high-minded but fear Rom. 11. 20. When you think you stand take heed lest you fall 1 Cor. 10. 12. § 98. Direct 17. Look to the nature and tendency of every Grace and Ordinance and Duty and use them diligently for they all tend to the destruction of Pride Knowledge discerneth the folly and pernicious tendency of Pride and abundant matter for Humiliation Faith is the casting off our pride and going with empty hungry souls to Christ for mercy and supply It sheweth us the most powerful sight in the world for the humbling of a soul even a Crucified Christ and a most Holy God and a glorified society of humble souls and a dreadful judgement and damnation for the proud I might shew you the same of every grace and duty but for being tedious § 99. Direct 18. Look to the humbling Iudgements of God on your selves and others and turn them Direct 18. all against your Pride You will sure think it an unsuitable and unseasonable thing for the calamitous to be proud Are you not oft complaining of one thing or other upon your consciences your bodies your estates your names your relations or friends and yet will you be proud while you complain If the Judgements that have already befallen you humble you not it God love you and will save you you may expect you should feel more and the load should be increased till it make you sâ—oop O miserable obstinate sinners that can groan with sickness and yet be proud and murmur under want and yet be proud and daily crossed by one or other and yet be proud yea and tormented with fears of Gods displeasure and yet be proud Have not all the Wars and blood and ruines that have befallâ—n us in these Kingdoms been yet enough to take down pride Many 〈…〉 bling sights we have seen and many humbling stripes we have felt and yet are we not humbled We have seen houses râ—bbâ—d and Towns fired and the Countrey pillaged and the blood of many thousands shed and their carkasses scattered about the fields and yet are we not humbled If we were proud of our Riches they have been taken from us If proud of our buildings they have been tuâ—â—ed into ruinous heaps If we have been proud of our Government and the Fame and Glory of our Countrâ—y we have seen how our sins have pulled down our Government dishonoured our Rulers and blâ—mished our Glory and turned it into shame and yet are we not humbled If you lived in a house infected with the Plague and had buried Father and Mother and Brothers and Sisters and but a very few were left alive expecting when their turn came next if these few were not humbled would you not think them blind and sottish persons Do you yet look high and conâ—end for preheminâ—nce and look for honour and envy others and desire to domineer and have your will and way and set out your selves in the neatest dress Must you have sharper stripes before you will be humbled Must greater injuries and violences and losses and fears and reproaches be the means Why will you choose so painful a remedy by frustrating the easier If it must be so the 〈…〉 ment shall shortly come yet nearer to thee It shall either strip thee of the rest or cover theâ— with shame or lay thee in pain upon thy Couch where thy head shall ake and thy heart be sick and thy bâ—dâ— weaâ—y and thou shalt pant and gasp for breath Wilt thou then be proud and câ—â—â—â—â—l for honour When thou expectest hourly when thy proud and guilty soul shall be turned out of tâ—y body
be ready to pour out to others and not be silent and lose his Time for want of matter or skill or zeal for in all these three your provision doth consist An ignorant empty person wants matter for his thoughts and words An Imprudent person wants skill to use it A careless cold indifferent person wants life to set his faculties on motion and oyl and poise to set the wheels of his soul and body a going Bethink you in the morning what company you are like to meet and what occasions of duty you are like to have and provide your selves accordingly before you go with matter and resolution Besides the general preparative of habitual Knowledge charity and zeal which is the chief you should also have your particular preparations for the duties of each day A workman that is strong and healthful and hath all his tools in readiness and Act. 6. 5. Matth. 7. 17. Luk. 6 45. Matth. 12 34. order will do more in a day than a sick man or one that wanteth tools or keeps them dull and unfit for use will do in many Psalm 37. 30 31. The mouth of the Righteous speaketh wisdom and his tongue talketh of judgement And no wonder when The Law of his God is in his Heart none of his steps shall slide Out of the abundance of the heart the mouth speaketh A good man out of the good Treasure of his heart bringeth forth good things Math. 12. 35. Every Scribe which is instructed to the Kingdom of Heaven is like a man that is an housholder that bringeth forth out of his treasure things new and old Matth. 13. 52. § 47. Direct 8. Promise not long life to your selves but live as those that are allwaies uncertain of Direct 8. another day and certain to be shortly gone from hence The groundless expectation of long life is a very great hindrance to the Redeeming of our Time Men will spend prodigally out of a full purse who would be sparing if they knew they had but a little or were like to come to want themselves Young people and healthful people are under the greatest temptation to the loss of Time They are apt to think that they have Time enough before them and that though its possible that they may die quickly yet it is more likely that they shall live long and so putting the day of death far from them they want all those awakenings which the face of death doth bring to them that still expect it and therefore want the wisdom zeal and diligence which is necessary to the Redemption of their time Pray therefore as Psalm 90. 12. So teach us to number our daies that we may apply our hearts to wisdom Dream not of rest and plenty for many years when you have no promise to live till the next morning Luke 12. 19 20. When they perceive death is at hand and time is near an end allmost all men seem highly to esteem of Time and promise to spend it better if God would but try them once again Do you therefore continually perceive that death is even at hand and time near an end and then it will make you continually more wise then death maketh the most and to redeem your Time as others purpose to Redeem it when it is too late § 48. Direct 9. Sanctifie all to God that you have and do And let Holiness to the Lord be written Direct 9. upon all whether you eat or drink let it be intended and ordered ultimately to his Glory Make all 1 Cor. 10. 31. Zeâ—h 14. 20 21. Rom 6. 19 22. Luk. 1. 75. 1 Tim. 5. 5. 1 Tim. 4 5. 2 Tim. 2. 21. your civil relations possessions and employments thus Holy designing them to the service and pleasing of God and to the everlasting good of your selves or others and mixing holy meditation and prayer with them all in season And thus we are bid to pray continually and in all things give thanks 1 Thes. 5. 17 18. And in all things to make known our requests to God in prayer supplication and giving of thanks Phil. 4. 6. And all things are sanctified by the word and prayer This sacred Alchymie that turneth all our conversation and possessions and actions into Holy is an excellent part of the art of Redeeming Time § 49. Direct 10. Lastly be acquainted with the great Thieves that rob men of their Time and with Direct 10. the Devils methods in entising them to lose it and live in continual watchfullness against them It is a more necessary thriftiness to be sparing and saving of your Time than of your money It more concerneth you to keep a continual watch against the things which would rob you of your Time than against those Thieves that would break your house and rob you by the high-way Those persons that would tempt you to the loss of Time are to be taken as your enemies and avoided I shall here recite the names of these Thieves and Time-wasters that you may detest them and save your Time and souls from their deceits Tit. 4. The Thieves or Time-wasters to be watchfully avoided § 50. Th. 1. ONe of the greatest Time-wasting sins is idleness or sloth The slothful see their Thief 1. Time pass away and their work undone and can hear of the necessity of Redeeming it and yet they have not hearts to stir When they are convinced that duty must be done they are still delaying and putting it off from day to day and saying still I will do it to morrow or hereafter To morrow is still the sluggards working day and to day is his idle day He spendeth his Time in fruitless wishes He lyeth in bed or sitteth idly and wisheth Would this were labouring He feasteth his flesh and wisheth that this were fasting He followeth his sports and pleasures and wisheth that this were prayer and a mortified life He lets his heart run after lust or pride or Covetousness and wisheth that this were heavenly mindedness and a laying up a treasure above Thus the soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat Prov. 13. 4. Prov. 21. 25. The desire of the slothful killeth him for his hands refuse to labour Every little opposition or difficulty will put him by a duty Prov. 20. 4. The sluggard will not plow by reason of the cold therefore shall he beg in harvest and have nothing Prov. 22. 13. The slothful man saith There is a Lyon without I shall be slain in the streets Prov. 26. 14 15 16. As the door turneth upon his hindges so doth the slothful upon his bed The slothful hideth his hand in his bosom it grieveth him to bring it again to his mouth And at last his sloth depraves his Reason and bribeth it to plead the cause of his negligence The sluggard is wiser in his own conceit than seven men that can render a reason Time will slide on and duty will be undone and
alloweth and requireth him to make the exercises of his mind on things sublime and holy and the affecting of his heart with them to be his principal business which taketh up the most of his time And we call that an Active obediential life when a mans state and calling requireth him to spend the chief part of his time in some external labour or vocation tending to the good of our selves and others As Artificers Tradesmen Husbandmen Labourers Physicions Lawyers Pastors and Preachers of the Gospel Soldiers and Magistrates all live an Active life which should be a life of Obedience to God Though among these some have much more time for contemplation than others And some few there are that are exempt from both these and are called to live a Passive obediential life that is such a life in which their obedient bearing of the Cross and patient suffering and submission to the chastising or trying will of God is the most eminent and principal service they can do him above Contemplation or Action § 2. Quest. 2. Must every man do his best to â—ast off all worldly and external labours and to retire Quest. 2. himself to a contemplative life as the most excellent Answ. No No man should do so without a special necessity or call For there are general precepts Gal. 6. 10. 2 Thess. 3. on all that are able that we live to the benefit of others and prefer the common good and as we have opportunity do good to all men and love our neighbours as our selves and do as we would be done by which will put us upon much action and that we labour before we eat And for a man unnecessarily to cast off all the service of his life in which he may be profitable to others is a burying or hiding his Masters talents and a neglect of charity and a sinning greatly against the Law of Love As we have Bodies so they must have their work as well as our souls § 3. Quest. 3. Is a life of Contemplation then lawful to any man and to whom Quest. 3. Answ. It is lawful and a duâ—y and a great mercy to some to live almost wholly yea all together Who are called to a contemplative life in contemplation and prayer and such holy exercises And that in these cases following 1. In case that Age hath disabled a man to be serviceable to others by an active life and when a man hath already spent his dayes and strength in doing all the good he can and being now disabled hath special reason to improve the rest of his decrepite age in more than ordinary preparations for his death and in holy communion with God 2. So also when we are disabled by sickness 3. And when imprisonment restraineth us from an active life or profitting others 4. And when persecution forceth Christians to retire into solitudes and Desarts to reserve themselves for better times and places or when prudence telleth them that their prayers in solitude may do more good than at that time their Martyrdom were like to do 5. When a Student is preparing himself for the Ministry or other active life â—o which a contemplative life is the way 6. When poverty or Wars or the rage of enemies disableth a man from all publick converse and driveth him into solitude by unavoidable necessity 7. When the number of those that are fit for action is so sufficient and the parts of the person are so insufficient and so the need and use of them in an active life so small that all things considered holy impartial prudence telleth him that the good which he could do to others by an active life is not like to countervail the losses which he should himself receive and the good which his very example of a holy and heavenly life might do and his occasional counsels and precepts and resolutions to those who come to him for advice being drawn by the estimation of his holy life in this case it is lawful to give up ones self to a contâ—mplâ—tiâ—â— life For that which maketh most to his own good and to others is past doubt lawful and a duâ—y Anna departed not from the Temple but served God with â—â—sting and prayer night and day Luke 2. 36 37. Whether the meaning be that she strictly kept the hours of prayer in the Temple and the fasting twice a Week or frequently or whether she took up her habitation in the houses of some of the Officers of the Temple devoting her self to the service of the Temple it is plain that either way she did something besides praying and fasting Even as the Widows under the Gospel who were also to continue in prayer and supplication night and day 1 Tim. 5. 5. and yet were employed in the service of the Church in over-seeing the younger and â—eaching them to be sober c. Tit. 2. 4. which is an active life But however Anna's practice be expounded if this much that I have granted would please the Monasticks we would not dâ—â—â—â—r with them § 4. Quest. 4. How far are those in an active life to use Contemplation Quâ—â—â—â— 4. Answ. With very great difference 1. According to the difference of their Callings in the world and the Offices in which they are ordinarily to serve God 2. And according to the difference of their Abilities and fitness for Contemplation or for Action 3. According to the difference of their particular opportunities 4. According to the difference of the necessities of others which may require their help 5. And of their own necessities of Action or Contemplation Which I shall more particularly determine in certain Rules § 5. 1. Every Christian must use so much contemplation as is necessary to the Loving of God Rule 1. above all and to the worshipping of him in Spirit and in truth and to a heavenly mind and conversation and to his due preparation for death and judgement and to the refâ—rring all his common works to the glory and pleasing of God that Holiness to the Lord may be written upon all and all that he hath may be sanctified or devoted with himself to God § 6. 2. The calling of a Minister of the Gospel is so perfectly mixt of contemplation and Rule 2. action that though Action denominate it as being the End and Chief yet he must be excellent in both If they be not excellent in contemplation they will not be meet to stand so much nearer to God than the people do and to sanctifie him when they draw near him and glorifie him before all the people nor will they be fit for the opening of the heavenly mysteries and working that on the peoples hearts which never was on their own And if they be not Excellent in an Active life they will betray the peoples souls and never go through that painful diligence and preaching in season and out of season publickly and from house to house day and night with tears which Paul
you of such a crazed wit If you say Yea Then believe and trust that person and resolve to follow his Direction And I would ask you were you not once of another judgement concerning your self If so then were you not as sound and able to judge and liker to be in the right than you are now § 25. Direct 21. My last advise is to look out for the cure of your disease and commit your Direct 21. self to the care of your Physicion and obey him And do not as most melancholy persons do that will not believe that Physick will do them good but that it is only their soul that is afflicted For it is the spirits imagination and passions that are diseased and so the soul is like an eye that looketh through a coloured glass and thinks all things are of the same colour as the glass is I have seen abundance cured by Physick and till the body be cured the mind will hardly ever be cured but the clearest Reasons will be all in vain Tit. 6. Directions for young Students for the most profitable ordering of their studying Thoughts § 1. Direct 1. LET it be your first and most serious study to make sure that you are Regenerate Direct 1. and sanctified by the Holy Ghost and justified by faith in Christ and Love God above all as your reconciled Father and so have right to the Heavenly inheritance § 2. For 1. You are nearest to your selves and your everlasting happiness is your nearest and your highest interest what will it profit you to know all the world and to lose your own souls To know as much as Devils and be for ever miserable with Devils § 3. 2. It is a most doleful employment to be all day at work in Satans Chains To sit studying God and the Holy Scriptures while you are in the power of the Devil and have hearts that are at enmity to the Holiness of that God and that Scripture which you are studying It is a most preposterous and incongruous course of study if you first study not your own deliverance And if you knew your case and saw your chains your trembling would disturb your studies § 4. 3. Till you are renewed you study in the dark and without that internal sight and sense Act. 26. 18. Eph. 1. 18 19. Col. 1. 13. 1 Pet. 2. 9. Rom. 8. 7. 1 Cor. 2. 14 15. by which the life and spirit and kernel of all that you study must be known All that the Scripture saith of the darkness of a state of sin and of the illumination of the spirit and of the marvellous light of regenerate souls and of the natural man 's not receiving the things of the spirit and of the carnal mind that is enmity against God and is not subject to his Law nor can be all these and such other passages are not insignificant but most considerable truths from the spirit of truth You have only that Light that will shew you the shell and the dead letter but not the soul and quickening sense of any practical holy truth As the eye knoweth meat which we never tasted or as a meer Grammarian or Logician readeth a Law book or Physick book who gather nothing out of them that will save a mans estate or life so will you prosecute all your studies § 5. 4. You are like to have but ill success in your studies when the Devil is your Master who hateth both you and the holy things which you are studying He will blind you and pervert you and possess your minds with false conceits and put diverting sensual thoughts into you and will keep your own souls from being ever the better for it all § 6. 5. You will want the true end of all right studies and set up wrong ends and therefore whatever be the matter of your studies you are still out of your way and know nothing rightly because you know it not as a Means to the true end But of this anon § 7. Direct 2. When you have first laid this foundation and have the true Principle and End of Direct 2. all right Studies be sure that you intend this End in all even the Everlasting Sight and Love of God and the promoting his Glory and pleasing his holy will And that you never meddle with any studies seperated from this end but as a means thereto and as animated thereby § 8. If every step in your journey is but loss of time and labour which is not directed to your journeys end and if all that you have to mind or do in the world be only about your End or the Means and all creatures and actions can have no other moral Goodness than to be the means to God your ultimate end then you may easily see that when ever you leave out God as the End of any of your studies your are but sinning or doting for in those Studies there can be no Moral Good though they may tend to your knowledge of Natural Good and Evil. And when you think you grow wise and learned men and can dispute and talk of many things which make to your renown while your wills consent not to the wholsom words of our Lord Iesus Christ and the doctrine which is according 1 Tim. 6 3 4 5 6. to Godliness you are proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railing evil surmisings perverse disputings of men of corrupt minds supposing that gain is Godliness from such turn away As there is no knowledge but from God so it is not knowledge but dotage if it lead not unto God § 9. Direct 3. See therefore that you choose all your studies according to their tendency to God Direct 3. your end and use them still under the notion of means and that you estimate your knowledge by this End and judge your selves to know no more indeed than you know of God and for God And so let practical Divinity be the soul of all your Studies Therefore when Life is too short for the Studies of all things which we desire to know make sure of the chief things and prefer those studies which make most to your End spend not your time on things unprofitable to this end And spend not your first and chiefest time on things unnecessary to it Noâ— aâ—â—em nec subâ—to câ—â—imus philosoâ—hari nec mediocrem a primo tempore aetatis in co studio operam curamque consumpsimus cum minime videbamur tum maxime philosophebamur Cicero 〈…〉 r. pag. 5. For the near connexion to God the end is it that enobleth the matter of your studies All true knowledge leads to God but not all alike the nearest to him is the best § 10. Direct 4. Remember that the chief part of your growth in knowledge is not in knowing Direct 4. many smaller things of no necessity but in a growing downwards in a clearer insight into the foundation of
imployment for all thy time Direct 3. which Gods immediate service spareth Yea which somewhat urgeth thee to diligence Otherwise thou wilt lye in bed and say thou hast time to spare or nothing to do You can rise when you have a journey to be gone or a business of pressing necessity to be done Keep your selves under some constant necessity or urgency of business at the least § 14. Direct 4. Take pleasure in your Callings and in the service of God Sluggards themselves Direct 4. can rise to that which they take much pleasure in As to go to a Merriment or Feast or Play or Game or to a good bargain or any thing which they delight in If thou hadst a Delight in thy Calling and in reading the Scripture and praying and doing good thou couldst not lye contentedly in bed but wouldst long to be up and doing as Children to their play The wicked can rise early to do wickedness because their hearts are set upon it They can be drunk or steal or whâ—re or plot â—râ—v 4 16 1 Thess. 5. 6 7. their ambitious and covetous designs when they should sleep And if thy heart were set as much on good as theirs is on evil wouldst not thou be as wakeful and as readily up § 15. Direct 5. Remember the grand importance of the business of your souls which alwayes lyeth Direct 5. on your hands that the greatness of your work may rowze you up What lye slugging in bed when you are so far behind hand in knowledge and grace and assurance of salvation and have so much of the Scripture and other Books to read and understand Hast thou not grace to beg for a needy soul Is not Prayer better work than excess of sleeping Great business in the world can make you rise and why not Greater § 16. Direct 6. Remember that thou must answer in judgement for thy time And what comfort Direct 6. wilt thou have to say I slug'd away so many hours in a morning And what comfort at death when time is gone to review so much cast away in sleep § 17. Direct 7. Remember that God beholdeth thee and is calling thee up to work If thou understoodst Direct 7. his Word and Providence thou wouldst hear him as it were saying as the Marriners to Ionah What meanest thou O sleeper Arise call upon thy God Wilt thou lye sleeping inordinately when God Jonah 1. 6. stands over thee and calls thee up If the King or any great person or friend did but knock at thy door thou wouldst rise presently to wait upon them Why God would speak with thee by his Word or hear thee speak to him by prayer and wilt thou lye still and despise his Call § 18. Direct 8. Remember how many are attending thee while thou sleepest If it be Summer the Direct 8. Sun is up before thee that hath gone so many thousand miles while thou wast asleep It hath given a dayes light to the other half of the world since thou laist down and is come again to light thee to thy work and wilt thou let it shine in vain All the creatures are ready in their places to assist thee and art thou asleep § 19. Direct 9. Consider whether thou wilt allow thy servants to do the like They must be up Direct 9. and at work or you will be offended and tell them that they are no servants for you and that you hire them not to sleep And do you not owe God more service than they owe you Doth God hire you to sleep Is it any lawfuller for you than them to sleep one minute more than is needful to your health No not a minute If you are sicklier than they that 's another matter But see that fulness and idleness cause it not But otherwise your Riches are no excuse to you Will you loyter more than they because you receive more and do less service because you have more pay Or is it your priviledge to be so miserable as to lose that time which poor men save § 20. Direct 10. Remember that your morning hours are the choicest part of all the day for any holy Direct 10. exercise or special employment of the mind The mind is fresh and clear and there is less interruption by worldly business whereas when others are up and about their business you will have interpellations Those that have tryed it can say by experience that the morning hours are the flower of their time for prayer or studies and that early rising is a great part of the art of Redeeming Time § 21. Direct 11. Remember how many are condemning you by their diligence while you are slugging Direct 11. away your time How many holy persons are then at prayer in secret wrestling fervently with God for their salvation or reading and meditating in his word What do they get while you are sleeping The blessed man doth delight in the Law of the Lord and meditate in it day and night and you love your ease and are sleeping day and night Will not all these be witnesses against you So will the diligent in their Callings and so will the worldlings and wicked that rise early to their sin How many thousand are hard at work while you are sleeping Have you not work to do as well as they § 22. Direct 12. Remember that sensuality or flesh-pleasing is the great condemning sin that Direct 12. turns the heart from God And if it be odious in a drunkard or fornicator why is it not so in you Mortifie the flesh and learn to deny it its inordinate desires and your sin is almost cured § 23. Direct 13. For then the executive part is easie when you are willing It is but agreeing Direct 13. with some one to awaken you and a little cold water will wash away your drowsiness if you consent PART VII Directions against sinful Dreams § 1. DReams are neither good nor sinful simply in themselves because they are not rational and voluntary nor in our power But they are often made sinful by some other voluntary Act They may be sinful by participation and consequently And the acts that make them sinful are either such as go before or such as follow after § 2. 1. The antecedent causes are any sinful act which distempereth the body or any sin which inclineth the fantasie and mind thereto or the omission of what was necessary to prevent them 2. The causes which afterwards make them objectively sinful are the ill uses that men make of them As when they take their dreams to be Divine Revelations and trust to them or are affrighted by them as ominous or as prophetical and make them the ground of their actions and seduce themselves by the phantasms of their own brains § 3. Direct 1. Avoid those bodily distempers as much you can which cause sinful dreams especially Direct 1. fulness of dyet A full stomach causeth troublesome
dreams and lustful dreams and hath its ill effects by night and by day § 4. Direct 2. Endeavour the cure of those sinful distempers of the mind which cause sinful dreams Direct 2. The cure of a worldly mind is the best way to cure worldly covetous dreams And the cure of a lustful heart is the best way to cure lustful dreams and so of the rest Cleanse the fountain and the waters will be the sweeter day and night § 5. Direct 3. Suffer not your Thoughts or tongue or actions to run sinfully upon that in the day Direct 3. which you would not dream sinfully of in the night Common experience telleth us that our dreams Cogitationeâ— sanctiores sequuntur somnâ—a blandiora delectabilioria Greg. Moral are apt to follow our foregoing thoughts and words and deeds If you think most frequently and affectionately of that which is good you will dream of that which is good If you think of lustful filthy objects or speak of them or meddle with them you will dream of them and so of covetous and ambitious dreams And they that make no conscience to sin waking are not like much to scruple sinning in their sleep § 6. Direct 4. Commend your selves to God by prayer before you take your rest and beseech him to Direct 4. set a guard upon your fantasie when you cannot guard it Cast the cure upon him and fly to him for help by faith and prayer in the sense of your insufficiency § 7. Direct 5. Let your last Thoughts still before your sleep be holy and yet quieting and consolatory Direct 5. thoughts The dreams are apt to follow our last Thoughts If you betake your selves to sleep Iturus in somnum aliquid tecum defer in memoria cogitatione in quo placide obdormies quod etiam somniare juvet sic tibi noâ— ut dies illuminatur in deliciis tuis placide obdormies in pace quiesces facilè evigilabis surgens promptus eris ad redeundum in id unde non totus discessisti with worldliness or vanity in your minds you cannot expect to be wiser or better when you are asleep than when you are awake But if you shut up your dayes thoughts with God and sleep find them upon any Holy subject it is like to use them as it finds them Yet if it be distrustful unbelieving fearful thoughts which you conclude with your dreams may savour of the same distemper Frightful and often sinful dreams do follow sinful doubts and fears But if you sweeten your last Thoughts with the Love of Christ and the remembrance of your former mercies or the foresight of eternal joyes or can confidently cast them and your selves upon some promise it will tend to the quietness of your sleep and to the savouriness of your dreams And if you should dye before morning will it not be most desirable that your last thoughts be holy § 8. Direct 6. When you have found any corruption appearing in your dreams make use of them Direct 6. for the renewing of your repentance and exciting your endeavours to mortifie that corruption A corruption may be perceived in dreams 1. When such dreams as discover it are frequent 2. When they are earnest and violent 3. When they are pleasing and delightful to your fantasies Not that any certain knowledge can be fetcht from them but some conjecture as added to other signs As if you should frequently earnestly and delightfully dream of preferments and honours or the favour of great men suspect ambition and do the more to discover and mortifie it If it be of riches and gain and money suspect a covetous mind If it be of revenge or hurt to any man that you distaste suspect some malice and quickly mortifie it So if it be of lust or feasting or drinking or vain recreations sports and games do the like § 9. Direct 7. Lay no greater stress upon your dreams than there is just cause As 1. When you Direct 7. have searcht and find no such sin prevailing in you as your dreams seem to intimate do not conclude that you have more than your waking evidence discovers Prefer not your sleeping signs before your waking signs and search 2. When you are conscious that you indulge no corruption to occasion such a dream suppose it not to be faulty of it self and lay not the blame of your bodily temperament or unknown causes upon your soul with too heavy and unjust a charge 3. Abhor the presumptuous folly of those that use to prognosticate by their dreams and measure their expectations by them and cast themselves into hopes or fears by them Saith Diogenes What fâ—lly is it to be careless of your waking thoughts and actions and inquisitive about your dreams A mans happiness or misery lyeth upon what he doth when he is awake and not upon what he suffereth in his sleep CHAP. IX See the Directions for holy Conference Tâ— 2. â—â— 1â— Directions for the Government of the Tongue Tit. 1. The General Directions § 1. Direct 1. UNderstand in general of what moment and concernment it is that the Tongue Direct 1. be well governed and used For they that think words are inconsiderable will use them inconsiderately The conceit that words are of small moment as some say of Thoughts that they are free doth cause men to use their Tongues as if they were free saying Our lips are our own who is Lord over us Psal. 12. 4. § 2. 1. The tongue of man is his glory by which expressively he excelleth the brutes And a The Greatness of the sins and duties of the Tongue Psal. 57. 8. Psal. 16. 9. Psal. 30 12. wonderful work of God it is that a mans tongue should be able to articulate such an exceeding number of words And God hath not given man so admirable a faculty for vanity and sin The nobler and more excellent it is the more to be regarded and the greater is the fault of them that do abuse it Hilary compareth them to an ill Barber that cuts a mans face and so deformeth him when his work was to have made him more neat and comely So it is the Office of the tongue to be excellently serviceable to the good of others and to be the glory of mankind The shame therefore of its faults is the more unexcusable § 3. 2. The tongue is made to be the Index or expresser of the mind Therefore if the mind Matth. 7 16 17 18. Matth. 12. 33 34. be regardable the tongue is regardable And if the mind be not regardable the man is not regardable For our Lord telleth us that the Tree is known by its fruit an evil Tree bringeth forth evil fruits and out of the abundance of the heart the mouth speaketh And Aristotle saith that Such as Lingua index menâ—is Aristippus being asked Quid differat sapiens ab insipiente Mitte inquit ambos nudos ad ignotos disces
as all metaphors are equivocal and yet may be used 2. When the equivocal sense is the most usual or obvious and if it be not understood it is through the hearers fault or extraordinary dulness 3. When a Robber or usurping Tyrant or any cruel enemy that hath no authority to do it shall seek to ensnare my life by questions I may lawfully answer him in such doubtful words as purposely are intended to deceive him or leave him ignorant of my sense so be it they be not lies or false in the ordinary usage of those words 4. And to such a person I may answer doubtfully when it is apparent that it is a doubtful answer and that I do it as professing that I will answer him no more particularly nor plainly but will conceal the rest Quest. 6. Whether all mental reservation be unlawful Quest. 6. Answ. This needeth no other answer than the former If the expressed words be a Lie the mental Answ. reservation will not make them justifiable as a truth But if the expressed words of themselves be true then the mental reservation may be lawful when it is no more than a concealment of part of the truth in a case where we are not bound to reveal it But of both these cases I must refer the Reader to what I have said about Vows Tom. 3. Chap. 5. Tit. 2. without which he will not know my meaning Quest. 7. May Children Servants or Subjects in danger use words which tend to hide their faults Quest. 7. Answ. 1. When they are bound not to hide the fault they may not Which is 1. When due obedience Answ. or 2. the greater good which will follow require them to open it 2. When they are not bound to open it they may hide it by just means but not by Lies or any evil In what cases they may hide a fault by just means I shall here say no more to Quest. 8. May I speak that which I think is true but am not sure Quest. 8. Answ. If you have a just call you may say you think it is true but not flatly that it is so Answ. Quest. 9. May I believe and speak that of another by way of news discourse or character which I hear Quest. 9. reported by godly credible persons or by many Answ. 1. The main doubt is when you have a call to speak it which is answered after Tom. 4. at Answ. large 2. You may not so easily believe and report evil of another as good 3. You must not believe ill of another any further than evidence doth constrain you Yet you may believe it according to the degree of evidence or credibility and make use of the report for just caution or for good But not to defame another upon uncertainty or without a call 4. The sin of Receiving and spreading false reports of others upon hearsay is now so common among those that do profess Sobriety and Religion that all men should take heed of it in all company as they would do of the Plague in an infectious time And now it is so notorious that false news and slanders of others are so common neither good mens words nor common fame will allow you or excuse you to believe or report any evil of another till you are able to prove that it is your duty But all Christians should joyn in Lamenting and reproving this common uncharitable sin Tit. 4. Special Directions against Idle talk and Babling § 1. Direct 1. UNderstand well what is idle talk For many take that to be vain which is not Direct 1. and many take not that to be vain which is I shall therefore open this before I go any further § 2. The judgement of infidels and impious men here are of little regard 1. Some of them What is not idle talk think prayer to be but vain words because God knoweth our wants and hearts Iob. 22. 2 3. and our service is not profitable to him As if he had bid us seek him in vain Isa. 45. 19. These I have elsewhere Jâ—b 21 15. Mal. 3. â—4 confuted 2. Others think frequent preaching vain and say as the Infidels of Paul Act. 17. 18. What will this Babler say and as Pharaoh Exod. 5. 9. Let them not regard vain words But God saith Deut. 32. 46 47. Set your hearts to all the words which I testifie among you for it is not a vain thing for you because it is your life 3. Some carnal wretches think all vain in Gods service which is spiritual and which they understand not or which is above the reach of a fleshly mind 4. And some think all vain in Preaching Conference Writing or Prayer which is long But Christ spake Job 34 9 Heb. 13. â—5 no vain words when he prayed all night Luk. 6. 12. Nor are we bid pray in vain when we are bid pray continually instantly and importunately 1 Thes. 5. 17. Act. 6. 4. Luk. 18. 1 2. Nor did Paul speak idly when he preacht till midnight Act. 20. Godliness is not vain which is profitable to all things 1 Tim. 4. 8. Indeed as to their own salvation the wicked may make our preaching vain but the word of God returneth not empty The oblations of the disobedient are vain Isa. 1. 13. and the prayer of the wicked abominable to the Lord but the prayer of the upright is his delight Prov. 15. 8. 4. Some think all preaching vain of that which they know already whereas they have most need to hear of that lest they condemn themselves by sinning against their knowledge 2 Pet. 1. 12 13. Rom. 14. 22. 6. Some think it vain if the same things be often preached on or repeated see Phil. 3. 1. though yet they never received and obeyed them Or if the same words be oft repeated in prayer though it be not from emptiness or affectation but fervencie Mark 14. 39. Psalm 136. 119. 7. Unbelievers Isa. 49. 4â— 5. think our boasting in God is vain 2 King 18. 20. 8. And some malitious adversaries charge it on Ministers as Preaching in vain whenever the hearers are not converted See Heb. 4. 2. Gal. 5. 2. 3. 4. 4. 11. Isa. 53. 1. § 3. On the other side many that are godly mistake in thinking 1. That all talk is vain which is not of absolute necessity to some great use and end 2. And that all mirth and pleasant discourse 1 King 18 27. Prov. 29. 9. is vain Whereas the Holy Ghost saith Prov. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth the bones Prov. 15. 13. A merry heart maketh a cheerful countenance but by sorrow of the heart the spirit is broken Gen. 26. 8. King Abimelech saw Isaack sporting with Rebekah his wife Laughing as the Hebrew is or playing as the Chaldee and Samaritan and Sept. or jeasting as the Syriack Arabick and Vulgar Latine § 4. Observe these
trifling way of devotion as Christ sheweth of the very Heathen that used this way Matth. 6. 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking be ye not therefore like unto them 2. There is an Affectation of length that causeth idle words in prayer When men think that it is for the honour of their parts to spend so much time and speak so long together or when their superstitious consciences in secret tye them to hold on so long and have not matter or affection answerable to fill up the time no marvel if it be filled up with words that are too much guilty of vanity § 11. 5. Another kind of Idle talk is that which is purposely contrived to humour idle fancies and recreate vitious minds and pass away mens pretious time such are abundance of Love-books Romances Plays and Play-books volumes of Vanity and hours full of studied vanity and worse And such is much of the talk of feigned fools and jesters Vices which I can hardly express so odious as I apprehend them § 12. 6. Another sort is a custom of inordinate jesting This vein or disposition is so strong in some that when they have list to vent a jest they cannot hold but out it must come whatever it cost and be it never so frivolous and vain Eph. 5. 4. § 13. 7. Another sort is foolish talk that hath not wit enough to make it edifying Eph. 5. 4. And among Idle talkers how much of it is foolish How weary would it make a man to hear the talk of many bablers How insipid is it How sotâ—ish Like the talk of a mad man or a drunken man or a man in his sleep It 's far pleasanter not only to hear a bird chirp but a swine grunt than to hear much of their discourse See Prov. 10. 14. 12. 11. 28. 19. 1 Pet. 2. 15. Prov. 15. 2 14. § 14. Direct 2. Understand also the aggravations of idle words which of them are the greatest sins Direct 2. that they may be most carefully avoided Though all idle words are sins yet all are not equally sinful The Aggravations of it The worst are such as these that follow § 15. 1. When Idle words are frequent multiplied and made their common talk and custom which is the case of some men but of abundance of loquacious women whose natural disposition inclineth them thereto One that hath but little wit and much self-conceitedness and passion will have a torrent of words for a drop of sense If they meet but with a person so patient and idle as to give them the hearing they will sit a whole hour together with you yea many hours to tell you first how the Megabâ—zus a great Person Lord was told by Apâ—lles that whiâ—e he was silent they reverenced him for his gold and rich attire but when he talkt of what he understood not the boys in the shop laughed at him Pluâ—ark dâ— Transuiâ— Aâ—i pag. 154. affairs go between them and their husbands or children or servants and then talk of their cattle house or land and then tell you of news and enter into a long discourse of other mens matters which they neither understand nor have any thing to do with and next they talk of the weather and then of the market what 's cheap and what 's dear and they then tell you what this body said to them and what the other body said and then they tell you a story of the old times and how the world is changed and how much better the former times were than these then they tell you what wrong such a one did them and what he said of them and how bad this or that man is and what they said or did amiss and what the report of the country is of such and such then they tell you what cloaths such a one wears and how fine and gallant such a one is and who keepeth a good house and who is nigardly and sparing then they tell you what meat was at such a See Ezeck 33. 30. Sollius A â—llinaâ— Sidoâ— in his description of K. Thâ—â—doricus saith that at his feasts Maximum tunc pondus in verbis est quippe quum illic aut nulla narrantur aut sâ—ria table or feast and if they be at meat they have something to say about every dish and every sort of meat or drink especially news takes up much of their discourse And it 's well if in all this the Sermon of the Preacher or his Prayer or his Life be not brought in to fill up the empty places of the discourse and it may be the KING and his Council and his Laws and his doings shall be defiled by these Parrots unreverent pratlings as well as meaner things and persons So that as Theophrastus saith He that would not fall into a feaver let him run from them with all the hast he can I should rather think it would cast one into the sâ—urvy if weariness be so great a symptom of it as they say He that hath nothing to do in this world nor nothing to do for the world to come and that hath no use for his time or wit or tongue or hands but waketh as he sleepeth and liveth as he must lie when he is dead he that hath neither master work nor wages but thinks he is made to see leaves wag or hear flies buzze let him choose such a companion and let him sit and hear such people chat For my part I can easilier endure to to have them call me morese or proud or uncivil or any thing nay I had rather be digging or plowing or ridding chanels than endure the tediousness of their discourses Difficile est cum iis durare qui neque otii neque negotii tempora distinguere norunt Theophrastus Dionysius sent one to be put to death for finding fault with his poetry but called him again to try him once more and the man rose up in the midst of his recitation saying Come let me go the Gibbet as choosing to die rather than to be so wearied I am not so impatient but I should be glad if I could sleep well while I am tyed to such company And if I had one to send to school that were sick of the talking evil the morbus loquendi I would give as Isocrates required a double pay to the Schoolmaster willingly one part for teaching him to hold his tongue and the other half for teaching him to speak I should think many such men and women half cured if they were half as weary of speaking as I am of hearing them He that lets such twatling Swallows build in his chimney may look to have his pottage savour of their dung Nay though they may have some learning and goodness to season their discourse their too much loquacity will make ones stomach turn against it and the surfet may make
13 â—0 15. 2 7 31. converse with the ignorant and ungodly turn your discourse into a compassionate way of instruction or exhortation If with men wiser and better than your selves enquire and learn of them and draw that from them which may edifie you § 44. Direct 15. Affect not an unnecessary curiosity of speech but take those for the fittest words Direct 15. which are suited to the Matter and to thy Heart and to the Hearers Otherwise your speech will be You will â—â—â—◠〈…〉 â—â— one 〈…〉 tâ—at wâ—â—â—â—e â— gâ—â—â—â—t â—oâ—k â—n a little matter studiedly and affectedly vain And you will glory in that as elegant which is your shame Hypocritical words that come not from the heart are dead and corrupt and are but the Image of true speech as wanting that verity and significancy of the mind which is their life Words are like Laws that are valued by the Authority and Matter and End more than by the curiosity and elegancy or like money that is valued by the Authority Metall and Weight and not by the curiosity of its Sculpture Imagery or matter All that is counterfeit though curious is vain § 45. Direct 16. Suppose you had written down the idle words of a day your own or any other Direct 16. pratlers and read them over all at night Would you not be ashamed of such a Volume of Vanity and Confusion O what a Book it would be that one should thus write from the mouth of idle talkers What a shame would it be to humane nature It would tempt some to question whether man be a reasonable creature or whether all be so at least Remember then that all is recorded by God and Conscience and all this hodgepodge of vanity must be reviewed and answered for § 46. The rest that is necessary for Direction against Idle words you may find Chap. 5. Part 2. in the Government of the Thoughts and in my Book of Self-denyal In a word for I must not commit the fault which I am reproving account not a course of idle talk for a small sin Never suffer so loose and slippery a member as your tongue to be unguarded and never speak that of which you dare not say as Psal. 19. 14. Let the words of my mouth and the meditations of my heart be now and alwayes acceptable in thy sight O Lord my strength and my Redeemer § 47. But especially above others these persons should watch against vain words 1. Preachers who Wâ—â— should be most watchful here 1 Tim. 4. 12. â—ob 12. 12. Eccles. 11. 10. are doubly sanctified persons and whose tongues being consecrated to God must not be sacrilegiously alienated to vanity which is worse than sacrilegious alienation of the places or utensils or revenews of the Church Hate it therefore more than these 2. Ancient people whose words should be grave and wise and full of instruction to suppress the levity of youth Childhood and Youth is Vanity but Age should not be so 3. Parents and Masters who should be examples of gravity and stayedness to their families and by their reproofs and chastisements should repress such faults in their inferiors 4. Those that are better qualified thâ—n others with knowledge and utterance to use their tongues to edification Vain speech is a double sin in them 5. Those that are noted for persons of holiness and Religion For it is supposed that they pray and speak much against idle talk and therefore must not themselves be guilty of it If any man among you seem to be religious and bridleth not â—is tongue but deceiveth his own heart this mans Religion iâ— vain Jam. 1. 26. See my Sermon on that Text. 6. Those that are ignorant and need much the edifying speech of others 7. Those that live among wise and holy persons by whom they may be much edified 8. Those that are among twatlers where they know they have more need to watch their tongues than their Purses among Cut-purses 9. Those women especially that are naturally addicted to overmuch talk who therefore should be the more watchful as knowing their disease and danger 10. Both empty and angry persons who carry a continual temptation about them All these should be specially watchful against idle talk And for the Time 1. Specially when they are among those that may receive most hurt by it 2. And when you are going to holy duty or newly come from it c. Tit. 5. Special Directions against filthy ribbald scurrilous Talk § 1. Direct 1. THe chief Direction against this filthy sin is General to get out of a Graceless Direct 1. state and get a heart that â—eareth God and then you dare not be guilty of such impudency God is not so despised by those that fear him § 2. Direct 2. Cease noâ— your holy communion with God in his Worship especially in secret and be not Direct 2. strange to him and seldom with him And then you dare not so pollute those lips that use to speak seriously to God What! talk of lust and filthiness with that tongue that spake but even now to the most Holy God Gods Name and presence will awe you and cleanse you and shew you that his Temple should not be so defiled and that he hath not called you to uncleanness but to Holiness and that a filthy tongue is unsuitable to the holy praise of God But while the rest of your life is nothing but a serving the Devil and the flesh no wonder if râ—baldry seem a fit language for you § 3. Direct 3. Cleanse your hearts of vanity and filthiness and then your tongues will be more clean Direct 3. It is a vain or unchaste heart that makes an unchaste tongue § 4. Direct 4. Remember what a shame it is to open and proclaim that filthiness of thy heart Direct 4. which thou mightst have concealed Christ telleth us how to expound thy words that out of the abundance Luke 6 45. of thy heart thy mouth speaketh And what needest thou tell people that it is the rutting-moon with thee and that lust and filthiness are the inhabitants of thy mind If thou be not so far past all shame as to commit fornication in the open Streets why wilt thou there talk of it § 5. Direct 5. Remember that filthy talk is but the approach to filthy acts It is but thy breaking Direct 5. the shell of modesty that thou maist eat the kernell of the Vomiting Nutt This is the tendency of it whether thou intend it or not Canst thou be offended with him that believeth thou dost that villany in secret which thou talkest of openly or that taketh thee to be preparing thy self for a Whore If the deed be bad thy making a jeast of it cannot be good § 6. Direct 6. Remember that thou bidst defiance to godliness and honesty Corrupt communication Direct 6. grieveth the Spirit of God Ephes. 4. 29 30. Canst thou expect that the Holy
he shall serve me He that worketh Deceit shall not dwell within my House He that telleth lyes shall not tarry in my sight Prov. 3. 33. The Curse of the Lord is in the House of the wicked but he blesseth the Habitation of the Iust. LONDON Printed by Robert White for Nevill Simmons at the Sign of the Princes-Arms in St. Pauls Church-yard 1673. To all that fear God in the Burrough and Parish of Kederminster in Worcestershire Dear Friends YOU are the Only People that ever I took a special Pastoral Charge of And Gods blessing and your Obedience to his Word do make the remembrance of my Labours and Converse with you to be sweet It was neither by Your Will or Mine that we have been this twelve years separated nor that we yet continue so I thank our most Gracious God who maugre all the Serpents Malice hath Inwardly and Outwardly so well provided for you above most others as that I hope you will be no losers by any thing which hath yet befallen you That I have hitherto survived so many of my departed Friends both with you and elsewhere after all that you have known is my own wonder as well as yours And what I have been doing in this time of our separation I have formerly told you in part by some other Writings and now tell you more by this which was written about five or six years ago though it found not passage into the world till now I live not yet Idle But whether this be the way of my chiefest service to the Church of God in my present case some distant Censurers have questioned If it be not my Ignorance of my duty and of what will be most useful to others is the cause and not my Love of Ease or my obeying Man rather than God I judge that my chief duty which I think is likest to do most good I am glad that once more before I dye I have opportunity to speak to you at this distance and to perswade you to and Direct you in that Family Holiness and Righteousness which hath been so much of your Comfort and Honour and will be so while you faithfully continue it O how happy a state is it to have God dwell in your Families by his Love and Blessing and Rule them by his Word and Spirit and Protect them by his Power and Delight in them and they in Him as his Churches preparing for the Coelestial Delights O how much of the Interest of true Religion must be kept up in the world by the Holiness and Diligence of Christian Families How happy a supply doth it afford where there are sad defects in the Teaching Holiness and Discipline of the Churches O that the Rulers of Families who are silenced by no others did not silence themselves from that Instructing and Prayer which is their work I should be sorry that this Directory is so Voluminous that few of you can buy it but that more Ends than One in such works must be intended If any of you which God forbid shall shew by an ungodly life that you have forgotten the Doctrine which was taught you or if more yet shall traduce the Doctrine of your once unworthy Teacher Posterity shall here see what it was in this Record which may remain and preach when I am yet more silenced in the dust The Lord whom we have served though with lamentable defects and in whom though alas too weakly we have trusted preserve us in the Life of Faith Hope and Love in Sincerity Zeal and patient Constancy to the Glorious Life where we hope to behold in Perfect Love without the fear of death or separation our most Blessed Head and God for ever Amen Totteridge near Barnet Feb. 10. 1671 2. Your Servant in Willingness Richard Baxter A Christian Directory TOM II. Christian Oeconomicks CHAP. I. Directions about Marriage for Choice and Contract AS the Persons of Christians in their privatest capacities are Holy as being Dedicated and separated unto God so also must their Families be HOLINESS TO THE LORD must be as it were written on their Doors and on their Relations their Possessions and Affairs To which it is requisite 1. That there be a Holy Constitution of their Families 2. And a holy Government of them and discharge of the several duties of the Members of the Family To the right constituting of a Family belongeth 1. The right contracting of Marriage and 2. The right choice and contract betwixt Masters and their Servants For the first § 2. Direct 1. Take heed that neither lust nor rashness do thrust you into a marryed condition before Direct 1. you see such Reasons to invite you to it as may assure you of the Call and approbation of God For 1. It is God that you must serve in your Marryed state and therefore it is meet that you take his counsel before you rush upon it For he knoweth best himself what belongeth to his service 2. And it is God that you must still depend upon for the blessing and comforts of your relation And therefore there is very great reason that you take his advice and consent as the chief things requisite to the match If the Consent of Parents be necessary much more is the Consent of God § 3. Quest. But how shall a man know whether God call him to Marriage or consent unto it Hath Quest. he not here left all men to their liberties as in a thing indifferent Answ. God hath not made any Universal Law commanding or forbidding Marriage but in this Answ. Whether Marriage be indifferent regard hath left it indifferent to mankind yet not allowing all to marry for undoubtedly to some it is unlawful But he hath by other General Laws or Rules directed men to know in what cases it is lawful and in what cases it is a sin As every man is bound to choose that condition in which he may serve God with the best advantages and which tendeth most to his spiritual welfare and increase in Holiness Now there is nothing in Marriage it self which maketh it commonly inconsistent with these benefits and the fulfilling of these Laws And therefore it is said that He that Marrieth doth well that is he doth that which of it self is not unlawful and which to some is the 1 Cor 7. 7 3◠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 advantagious state of life to these Ends of Christianity And therefore it is said that He that marrieth not doth better And yet to individual persons it is hard to imagine how it can choose but be either a duty or a sin at least except in some unusual cases For it is a thing of so great moment as to the ordering of our hearts and lives that it is hard to imagine that it should ever be indifferent as a means to our main end but
madness to think that a Christian totally devoted unto God when he is a Private Man if he were after made a Souldier a Minister a Magistrate a King were not bound by his Dedication now to serve God as a Souldier a Minister a Magistrate a King So he that is devoted to God in a single state is bound to serve him as a Husband a Father a Master when he comes into that state We do devote all that we have to God when we devote our selves to him Moreover the Scripture tells us that to the pure all things are pure Tit. 1. 15 16. And all things are sanctified to them by the word and prayer 1 Tim. 4 5. which is in that they are made the Goods and Enjoyments Actions and Relations of a sanctified people who are themselves devoted or sanctified to God So that all sanctification referreth ultimately and principally to God Quod sanctum Deo sanctum est though it may be said subordinately to be sanctified to us Seeing then it is past all doubt that every Christian is a man sanctified and devoted to God and that when ever any man is so devoted to God he is devoted to serve him to the utmost capacity in every state Relation or Condition that he is in and with all the faculties he possesseth it followeth that those Relations are sanctified to God and in them he ought to worship him and honour him Yet further we find in Scripture that the particular family relations are expresly sanctified The family compleat consisteth of three pairs of Relations Husband and Wife Parents and Children Masters and Servants Husbands must love their Wives with an Holy Love in the Lord even as the Lord loved the Church who gave himself for it to sanctifie and cleanse it by the washing of water by the word that he might present it to himself a glorious Church Ephes. 5. 25 26 27. Wives must submit themselves to their Husbands as unto the Lord and be subject to them as the Church is to Christ Ephes. 5. 22 23 24. Children must obey their Parents in the Lord Ephes. 6. 1. Parents must bring up their children in the Nurture and Admonition of the Lord Ephes. 6. 4. Servants must be obedient unto their Masters as unto Christ and as the servants of Christ doing the will of God from their hearts with good will doing service as to the Lord and not to man knowing that what good thing any man doth the same shall be receive of the Lord whether he be bond or free and Masters must do the same to them knowing that their Master is in Heaven Ephes. 6. 5 6 7 8 9. So that it is evident that every distinct family-Relation is dedicated or holy to God and to be used to the utmost for God I shall have occasion to make further use anon of these Texts for the particular sorts of Worship though I now make use of them as for Worship in general Argument 5. The several sorts of solâ—mn Worship in and by Christian Families are found appointed used and commanded 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 the second part of my undertaking viz. to prove the point as to some special kinds of Worship which I the more hasten to because in so doing I prove the General also II. Concerning Gods Worship in Special I shall speak but to two or three of the Chief parts of it which belong to families And 1. Of Teaching under which I comprise 1. Teaching the letter of the Scripture 1. By reading it 2. By teaching others to read it 3. Causing them to learn it by memory which is a kind of Catechising 2. Teaching the sense of it 3. Applying what is so taught by familiar Reproofs Admonitions and Exhortations Propos. 2. It is the Will of God that the Rulers of families should teach those that are under them the Propos. 2. Doctrine of salvation i. e. the Doctrine of God concerning salvation and the terms on which it is to be had and the means to be used for attaining it and all the Duties requisite on our parts in order thereunto Before I come to the proof take these Cautions 1. Where I say men must thus teach I imply they must be able to teach and not teach before they are able And if they be not able it is their own sin God having vouchsafed them Means for enablement 2. Men must measure their teaching according to their abilities and not pretend to more than they have nor attempt that which they cannot perâ—orm thereby incurring the guilt of proud self-conceitedness prophanation or other abuse of holy things For example men that are not able judiciously to do it must not presume to interpâ—et the Original or to give the sense of dark Prophesies and other obscure Texts of Scripture nor to determine Controversies beyond their reach 3. Yet may such conveniently study what more learned able men say to such cases and tell their families This is the judgement of Fathers or Councils or such and such Learned Divines 4. But ordinarily it is the safest humblest wisest and most orderly way for the master of the Family to let Controversies and obscure Scriptures alone and to teach the plain few necessary Doctrines commonly contained in Catechisms and to direct in matters of necessary practice 5. Family teaching must stand in a subordination to Ministerial teaching as Families are subordinate to Churches And therefore 1. Family teaching must give place to Ministerial teaching and never be set against it you must not be hearing the Master of a Family when you should be in a Church hearing the Pastor and if the Pastor send for Servants or Children to be Catechised in any fit place or at any fit 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 into a family the Master is to give place and the Family to hear him first 2. And therefore when any hard Text or Controversies fall in the Master should consult with the Pastor for their exposition unless it fall out that the Master of the Family be better learned in the Scripture than the Pastor is which is rare and rarer should be seeing unworthy Ministers should be removed and private men that are worthy should be made Ministers And the Pastors should be the ablest men in the Congregation Now to the proof remembring still that whatsoever proves it the Rulers Duty to teach must needs prove it the Families Duty to learn and to hearken to his teaching that they may learn Arg. 1. From Deut. 11. 18 19 20 21. Therefore shall you lay up these my words in your hearts and in your soul and bind them for a sign upon your hand that they may be as frontlets between your eyes and you shall teach them your
children speaking of them when thou â—ittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thy house and upon your Gates that your dayes may be multiplyed and the dayes of your children The like words are in Deut. 6. 6 7 8. where it is said And thou shalt teach them diligently unto thy children So Deut. 4. 9. Teach them thy sons and thy sons sons Here there is one part of Family Duty viz. Teaching children the Laws of God as plainly commanded as words can express it Arg. 2. From these texts which commend this Gen. 18. 18 19. All the Nations of the Earth shall be blessed in him for I know him that he will command his children and his houshold after him and they shall keep the way of the Lord and it was not only a command at his death what they should do when he was dead For 1. It cannot be imagined that so holy a man should neglect a Duty all his life time and perform it but at death and be commended for that 2. He might then have great cause to question the efficacy 3. As God commandeth a diligent inculcating precepts on Children so no doubt it 's a practice answerable to such precepts that is here commended And it is not bare teaching but commanding that is here mentioned to shew that it must be an improvement of Authority as well as of knowledge and elocution So 2 Tim. 3. 15. Of a child Timothy knew the Scripture by the teaching of his Parents as appeareth 2 Tim. 1. 5. Arg. 3. Eph. 6. 4. Bring them up in the nurture and admontion of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated nurture signifieth both Instruction and Correction shewing that Parents must use both Doctrine and Authority or force with their Children for the Matters of the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated admonition signifieth such Instruction as putteth Doctrine into the mind and chargeth it on them and fully storeth their minds therewith And it also signifieth chiding and sometimes correction And it 's to be noted that Children must be brought up in this The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying carefully to nourish importeth that as you feed them with milk and bodily food so you must as carefully and constantly feed and nourish them with the nurture and admonition of the Lord. It is called the nurture and admonition of the Lord because the Lord commandeth it and because it is the Doctrine concerning the Lord and the Doctrine of his teaching and the Doctrine that leadeth to him Arg. 4. Prov. 22. 6. Train up a child in the way where he should go and when he is old he will not depart from it Arg. 5. From all those places that charge Children to hearken to the instructions of their Parents Prov. 1. 8. My Son hear the Instruction of thy Father and forsake not the law of thy Mother Prov. 6. 20. is the like and 3. 22. with many the like Yea the Son that is stubborn and rebellious against the Instruction and Correction of a Father or Mother in Gluttony Drunkenness c. was to be brought forth to the Magistrate and stoned to death Deut. 21. 18 19 20. Now all the Scriptures that require Children to â—ear their Parents do imply that the Parents must teach their Children for there is no hearing and learning without teaching But lest you say that Parents and Children are not the whole family though they may be and in Abrahams case before mentioned the whole houshold is mentioned the next shall speak to other relations Arg. 6. 1 Pet. 3. 7. Likewise ye Husbands dwell with them your wives according to knowledge and Eph. 5. 25 26. Love your Wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it And this plainly implies that this knowledge must be used for the Instruction and sanctification of the Wife 1 Cor. 14. 34 35. Women must keep silence in the Church for it is not permitted unto them to speak but they are to be under obedience as also saith the Law If they will learn any thing let them ask their Husbands at home Which shews that at home their Husbands must teach them Arg. 7. Col. 3. 22 23 24 25. Eph. 6. 5 6 7 8. Servants must be obedient unto their Masters as unto Christ and serve them as serving the Lord Christ and therefore Ministers must command in Christ. Arg. 8. A fortiori fellow Christians must exhort one another daily while it is called to day lest any be hardened by the deceitfulness of sin much more must the Rulers of families do so to Wives Children and Servants 1 Pet. 4. 11. If any speak it must be as the Oracles of God much more to our own Families Col. 3. 16. Let the Word of God dwell in you richly in all wisdom teaching and admonishing one another and much more must a man do this to Wife Children and Servants than to those more remote Arg. 9. Those that are to be chosen Deacons or Bishops must be such as Rule their own Children and their own houshold well 1 Tim. 3. 4 12. Now mark 1. That this is one of those Christian virtues which they were to have before they were made Officers therefore other Christians must have and perform it as well as they 2. It is a Religious Holy Governing such as a Minister is to exercise over his flock that is here mentioned which is in the things of God and salvation or else the comparison or argument would not suit ver 5. For if a man know not how to rule his own house how shall he rule the Church of God But of this more before I would say more on this point but that I think it is so clear in Scripture as to make it needless I pass therefore to the next Prop. 3. Family Discipline is part of Gods solemn Worship or Service appointed in his Word This is Prop. 3. not called Worship in so near a sense as some of the rest but more remotely yet so it may well be called in that 1. It is an Authoritative Act done by commission from God 2 Upon such as disobey him and as such 3. And to his Glory yea and it should be done with as great solemnity and reverence as other parts of worship The Acts of this discipline are first denying the ungodly entrance into the family 2. Correcting 3. Or casting out those that are in I shall be but brief on these 1. The first you have 2 Ioh. 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds 2. The Duty of correcting either by corporal sensible punishment or by withdrawing some benefit is so commonly required in Scripture especially towards Children that
I will not stand on it lest I speak in vain what you all know already and how Eli suffered for neglecting it you know 3 The Discipline of casting the wicked out of the family servants I mean who are separable members you may find Psal. 101. 2 3 7 8. I will walk within my house with a perfect heart I will set no wicked thing before mine eyes He that worketh deceit shall not dwell within my house he that telleth lyes shall not tarry in my sight Prop. 4. Solemn Prayer and praises of God in and by Christian families iâ— of Divine appointment Prop. 4. 1. For proof of this I must desire you to look back to all the Arguments which proved the dueness of Worship in general for they will yet more especially prove this sort of Worship seeing Prayer and Praise are most immediately and eminently called Gods Worship of any Under praises I comprehend Psalms of Praises and under prayer Psalms of prayer Yet let us add some more Arg. 1. It is Gods will that Christians who have fit occasions and opportunities for Prayer and Praises should improve them but Christian Families have fit occasions and opportunities for Prayer and Praise therefore it is Gods will they should improve them The major is evident in many Scripture Precepts Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 1 Thes. 5. 17 18. Pray without ceasing in every thing give thanks for this is the will of God concerning you Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving Col. 3. 16 17. teaching and admonishing one another in Psalms and Hymns and spiritual songs singing with grace in your hearts unto the Lord and whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks unto God and the Father by him Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying always with all Prayer and Supplication in the spirit and watching thereunto with all perseverance and supplication for all Saints And for me that utterance may be given me Many the like Texts might be named every one of which afford an Argument for Family praises most effectual 1. If men must pray every where that is convenient then sure in their Families But c. Erg. 2. If men must pray without ceasing then sure in their families 3. If men must in every thing give thanks then sure in Family-mercies and then according to the nature of them together 4. If men must continue in prayer and watch in it for fit advantages and against Impediments and in thanksgiving then doubtless they must not omit the singular advantages which are administred in Families 5. If we must continue instant in prayer and supplication c. then doubtless in family prayer in our families unless that be no place and no prayer Obj. But this binds us no more to pray in our families than any where else Answ. Yes it binds us to take all fit opportunities and we have more fit opportunities in our own families then in other mens or than in occasional meetings or than in any ordinary societies except the Church And here let me tell you that it is ignorance to call for particular express Scripture to require Praying in Families as if we thought the General commands did not comprehend this particular and were not sufficient God doth in much wisdom leave out of his Written Law the express determination of some of those circumstantials or the application of general precepts to some of those subjects to which common reason and the light of Nature sufficeth to determine and apply them The Scripture giveth us the general Pray alway with all manner of Prayer in all places that is Omit no fit advantages and opportunities for prayer What if God had said no more than this about Prayer in Scripture It seems some men would have said God hath not required us to pray at all when he requireth us to pray always because he tells us not when and where and how oft and with whom and in what words c. And so they would have concluded God no where bids us pray in secret nor pray in Families nor pray in Assemblies nor Pray with the Godly nor with the wicked nor pray every day nor once a week nor with a Book nor without a Book and therefore not at all As if the general Pray on all fit occasions were nothing But these men must know that nature also and reason is Gods light and providence oft determineth of such Subjects and Adjuncts And the general Law and these together do put all out of doubt What if God telleth you He that provideth not for his own especially those of his houshold hath denied the faith and is worse than an Infidel and do not tell you either who are your families and who not nor what provision you shall make for them what food what cloaths or how oft they must feed c. Will you say God hath not bid you feed or cloath this Child or that Servant It is enough that God chargeth you to provide for your Families in the Scripture and that in nature he tell you which are your Families and what Provision to make for them and how oft and in what quantity c. And so if God bid you Pray in all places and at all times on all occasions that are fit for Prayer and experience and common reason tell you that Families afford most fit times place and occasions for Prayer is not this enough that there are such seasons and opportunities and occasions for Family-prayer I refer you to the particular discoveries of them in the beginning where I proved the Dueness of Worship in General to be there performed And I refer you also to common reason it self not fearing the contradiction of any man whose impiety hath not made him unreasonable and prevailed against the common light of Nature This first general Argument were enough if men were not so averse to their duty that they cannot know because they will not But let us therefore add some more Arg. 2. If there be many blessings which the Family needeth and which they do actually receive from God then it is the will of God that the family pray for these blessings when they need them and give thanks for them when they have received them But there are many blessings which the family as conjunct needeth and receiveth of God Therefore the family conjunct and not only particular members secretly should pray for them and give thanks for them The Antecedent is past question 1. The continuance of the Family as such in Being 2. In Well being 3. And so the preservation and Direction of the essential members 4. And the prospering of all Family affairs are evident Instances and to descend to more particulars would be needless tediousness The Consequence is proved from many Scriptures which require those that want
these houses yet Beza Grotius and many others acknowledge it to be meant of a family or dâ—mestick Church according to that of Tertullian ubi tres licet laici ibi Ecclesia yet I say not that such a family Church is of the same species with a particular organized Church of many families But it could not so much as Analogically be called a Church if they might not and must not pray together and praise God together for these therefore it fully concludeth Argument 10. If Rulers must teach their families the word of God then must they pray with them But they must teach them Therefore The Antecedent is fully proved by express Scripture already See also Psalms 78 4. 5. 6. Ministers must teach from house to house therefore Rulers themselves must do it Acts 5. 42. 20. 20. The Consequence is proved good 1. The Apostles prayed when they Preached or Instructed Christians in private Assemblies Acts 20. 36. and other places 2. We have special need of Gods Assistance in reading the Scriptures to know his mind in them and to make them profitable to us therefore we must seek it 3. The Reverence due to so holy a business requireth it 4. We are commanded in all things to make our requests known to God with Prayers Supplications and thanksgiving and that with all manner of prayer in all places without ceasing therefore specially on such occasions 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 instructing their families will question the duty of praying for Gods blessing on it when they set upon the work Yea a Christians own Conscience will provoke him reverently to begin all with God in the imploring of his acceptance and aid and blessing Argument 11. If Rulers of families are bound to teach their families to Pray then are they bound to Pray with them But they are bound to teach them to Pray Therefore In the foregoing Argument 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 Eph. 6. 44. Therefore to teach them to Pray and Praise God For the Nurture and Admonition of the Lord containeth that 2. They are bound to teach them the fear of the Lord and train them up in the way that they should go and that is doubtless in the way of Prayer and Praising God The Consequence Appeareth here to be sound in that men cannot be well and effectually taught to Pray without Praying with them or in their hearing herefore they that must teach them to Pray must Pray with them It is like Musick which you cannot well teach any man without playing or singing to him seeing teaching must be by practising And in most practical Doctrines it is so in some degree If any question this I appeal to Experience I never knew any man that was well taught by man to pray without practising it before them They that ever knew any such may have the more colour to object but I did not Or if they did yet so rare a thing is not to be made the ordinary way of our Endeavouâ—s no more than we should forbear teaching men the most curious Artifices by ocular demonstration because some Wits have learnt them by few words or of their own Invention They are cruel to Children and Servants that teach them not to pray by practice and example Argument 12. From 1 Tim. 4. 3 4 5. Meats which God hath created to be received with thanksgiving for it is sanctified by the Word of God and Prayer Here mark That all our Meat is to be received with thanksgiving not only with a disposition of thankfulness 2. That this is twice repeated here together expresly yea thrice in sense 3. That God created them so to be received 4. That it is made a Condition of the goodness that is the blessing of the Creature to our use 5. That the Creature is said to be sanctified by Gods Word and Prayer and so to be unsanctified to us before 6. That the same thing which is called thanksgiving in the two former verses is called Prayer in the last Else the consequence of the Apostle could not hold when he thus argues It s good if it â—â— received with thanksgiving because it is sanctified by Prayer Hence I will draw these two Arguments 1. If families must with thanksgiving receive their meat as from God then is the thanksgiving of families a duty of Gods appointment But the former is true therefore so is the latter The Antecedent is plain All must receive their meat with thanksgiving Therefore families must They eat together therefore they must give thanks together And that Prayer is included in thanksgiving in this Text I manifested before 2. It is the Duty of families to use means that all Gods Creatures may be sanctified to them Prayer is the means to be used that all Gods Creatures may be sanctified to them Therefore it is the duty of families to use prayer Argument 13. From 1 Pet. 3. 7. Likewise ye Husbands dwell with them according to knowledge giving honour to the Wife as to the weaker vessel and as being heirs together of the grace of life that your prayers be not hindered That Prayer which is especially hindered by ignorant and unkind converse is it that is especially meant here in this Text. But it is conjunct Prayer that is especially so hindered Therefore c. I know that secret personal prayer is also hindered by the same causes but not so directly and notably as conjunct prayer is With what hearts can Husband and Wife joyn together as one soul in prayer to God when they abuse and exasperate each other and come hot from chidings and dissentions This seemeth the true meaning of the Text And so the conjunct prayer of Husband and Wife being proved a duty who sometime constitute a family the same reasons will include the rest of the family also Arg. 14. From Col 3. 16 17. to Col. 4. 4. Let the word of God dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord and whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him Wives submit your selves c. 4. 2. Continue in prayer and watch in the same with thanksgiving Hence I may fetch many arguments for family-prayers 1. It appeareth to be family prayers principally that the Apostle here speaketh of For it is families that he speaks to For in verse 16 17. he speaketh of prayer and thanksgiving and in the next words he speaketh to each family-relation Wives Husbands Children Parents Servants Masters And in the next words continuing his speech to the same
persons he bids them Continue in prayer and watch in the same c. 2. If neighbours are bound to speak together in Psalms and Hymns and spiritual Songs with grace in their hearts to the Lord and to continue in prayer and thanksgiving then families much more who are nearlier related and have more necessities and opportunities as is said before 3. If whatever we do in word or deed we must do all in the name of the Lord Jesus giving thanks then families must needs joyn in giving thanks For they have much daily business in word and deed to be done together and asunder Argument 15. From Dan. 6. 10. When Daniel knew that the Writing was signed he went into his house and his window being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Then these men assembled and found Daniel praying and making supplication before his God Here note 1. The Nature of the duty 2. The necessity of it 1. If it had not been open family-prayer which Daniel here performed how could they have known what he said It is not probable that he would speak so lowd in secret nor is it like they would have found him at it So great a Prince would have had some servants in his ouâ—ward rooms to have stayed them before they had come so near 2. And the Necessity of this prayer is such that Daniel would not omit it for a few dayes to save his life Argument 16. From Josh. 24. 15. But as for me and my house we will serve the Lord. Here note 1. That it is a Houshold that is here engaged For if any would prove that it extendeth further to all Ioshuah's Tribe or inferiour kindred yet his houshold would be most eminently included 2. That it is the same thing which Ioshuah promiseth for his house which he would have all Israel do for theirs for he maketh himself an example to move them to it If Housholds must serve the Lord then housholds must pray to him and praise him But housholds must serve him Therefore c. The consequence is proved in that Prayer and Praise are so necessary parts of Gods service that no family or person can be said in general to be devoted to serve God that are not devoted to them Calling upon God is oft put in Scripture for all Gods Worship as being a most eminent part and Atheisis are described to be such as call not upon the Lord Psal. 14 c. Argument 17. The story of Cornâ—lius Acts 10. proveth that he performed family-worship For observe 1. That verse 2. he is said to be A devoâ—t man and one that feared God with all his house which gâ—ve much almes to the people and prayed to God alway And vers 30. he saith at the ninth hour I prayed in my house And ver 24. he called together his kindred and near friends So ver 11. 14. Thou and all thy house shall be savâ—d So that in ver 2. Fearing God comprehendeth Prayer and is usually put for all Gods Worship therefore when he is said to Fear God with all his house it is included that he worshipped God with all his house And that he used to do it conjunctly with them is iâ—plyed in his gathering together his Kindred and Friends when Peter came not mentioning the calling together his houshold as being usual and supposed And when it is said that he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his house it may signifie his houshold as in Scrâ—pture the word is often taken However the circumstances shew that he did it Argument 18. From 1. Tim 3. 4 5 12. One that ruleth well his own house having his children in subjection with all gravity For if a man know not how to rule his own house how shall he take care of the Church of God Let the Deacons be the Husbands 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 same nature as the Ruleing of the Church mutaâ—is mutandis and that is a training them up in the Worship of God and guiding them therein For the Apostle maketh the defect of the one to be a sure discovery of their unfitness for the other Now to Rule the Church is to teach and guide them as their mouth in prayer and praises unto God as well as to oversee their lives therefore it is such a Ruling of their houses as is pre-requisite to prove them fit They that must so Rule well their own houses as may partly prove them not unfit to Rule the Church must Rule them by holy instructions and guiding them as their mouth in the Worship of God But those mentioned 1 Tim. 3. must so Rule their houses Therefore c. The Pastors Ruling of the Church doth most consist in going before them and guiding them in Gods Worship Therefore so doth the Ruling of their own houses which is made a trying qualification of their fitness hereunto Though yet it reach not so high nor to so many things and the conclusion be not Affirmative He that ruleth his own house well is fit to rule the Church of God but Negative He that ruleth not his own house well is not fit to rule the Church of God But that is because 1. This is a lower degree of Ruling which will not prove him fit for a higher 2. And it is but one qualification of many that are requisite Yet it is apparent that some degree of aptitude is proved hence and that from a similitude of the things When Paul compareth Ruling the House to Ruling the Church he cannot be thought to take them to be wholly hetâ—rogeneous He would never have said He that cannot Rule an Army or Regiment or a City how shall he Rule the Church of God I conclude therefore that this Text doth shew that it is the duty of Masters of families to Rule well their own families in the right worshipping of God mutatis mutandis as Ministers must Rule the Church Argument 19. If families have special necessity of family-prayer conjunctly which cannot be supplyed otherwise then it is Gods will that family-prayer should be in use But families have such necessities Therefore c. The Consequent needs no proof The Antecedent is proved by instances Families have Family necessities which are larger than to be confined to a Closet and yet more private than to be brought still into the publick Assemblies of the Church 1. There are many worldly occasions about their Callings and Relations which its fit for them to mention among themselves but unfit to mentition before all the Congregation 2. There are many distempers in the hearts and lives of the members of the families and many miscarriages and differences and disagreements which must be taken up at home and which prayer must do much to cure and yet are not
especially after the coming down of the Holy Ghost As they understood not many Articles of that faith till then so no wonder if they understood not many duties till then For Christ would have them thus suddenly instructed and fullyer sanctified by a Miracle that their Ministry might be more credible their Mission being evidently Divine and they being past the suspicion of forgery and deceit 2. And though it is evident that Christ did use to Bless the Meat and sing Hymns to God with his Disciples Luke 22. 17 18. Mar. 14. 22 23 26. Matth. 26. 27 28 30. and therefore it is very probable prayed with them often as Iohn 17. Yet it could not be expected that he should ordinarily be their mouth in such prayers as they daily needed His case and ours are exceedingly different His Disciples must daily confess their sins and be humbled for them and ask forgiveness but Christ had none of this to do They must pray for mortifying grace and help against sin but he had no sin to mortifie or pray against They must pray for the Spirit and the increase of their imperfect graces but Christ had fulness and perfection They must pray for many means to these ends and for help in using them and a blessing on them which he had no use for They must give thanks for pardon and conversion c. which Christ had no occasion to give thanks for So that having a High-Priest so much separate from sinners they had one that prayed for them but not one fit to joyn with them as their mouth to God in ordinary family-prayers such as they needed as Masters must do with their Families Obj. 3. God doth not require either vain or abominable prayers But family-prayers are ordinarily vain Object 3. and abominable Therefore c. The minor is proved thus The prayers of the wicked are abominable most families are wicked or have wicked persons Therefore c. Answ. 1. This is confessedly nothing against the Prayers of Godly families 2. The Prayers of a Godly master are not abominable nor vain because of the presence of others that are ungodly Else Christs prayers and blessings before-mentioned should have been vain or abominable because Iudas was there who was a Thief and Hypocrite And the Apostles and all Ministers Prayers should be so in all such Churches as that of Corinth Galatia Ephesus are described to have been 3. I refer you to my Method for Peace of Conscience how far the prayers of the wicked are or are not abominable The prayers of the wicked as wicked are abominable but not as they express their return to God and repenting of their wickedness It is not the abominable prayer that God commandeth but the faithful penitent prayer You mistake it as if the wicked man were not the person commanded to pray whereas you should rather say It is not the abominable prayer that is commanded him He is commanded to pray such prayers as are not abominable Even as Simon Magus Act. 8. to Repent and Pray and to seek the Lord while he may be found and call upon him while he is near and to forsake his way c. Isa. 55. 6 7. Let the wicked pray thus and his prayer will not be abominable The command of praying implyeth the command of Repenting and departing from his wickedness For what is it to pray for Grace but to express to God their Desires of Grace It is not to tell God a lye by saying they desire that which they hate Therefore when we exhort them to pray we exhort them to such Desires Obj. 4. Many Masters of families cannot pray in their Families without a Book and that 's unlawful Object 4. Answ. 1. If their disability be Natural as in Ideots they are not fit to rule families If it be Moral and culpable they are bound to use the means to overcome it And in the mean time to use a Book or form rather than not to pray in their families at all Of the frequency and seasons of Family-Worship THE last part of my work is to speak of the fit Times of Family-Worship 1. Whether it should be every day 2. Whether twice a day 3. Whether Morning and Evening Answ. 1. Ordinarily it should be every day and twice a day and the Morning and Evening are ordinarily the fitest seasons 2. But extraordinarily some greater duty may intervene which may for that time disoblige us And the occasions of some Families may make that hour fit which is unfit to another For brevity I will joyn all together in the proof Arg. 1. We are bound to take all fit occasions and opportunities to worship God Families have daily Morning and Evening such occasions and opportunities therefore they are bound to take them Both Major and Minor are proved before Experience proveth that family-sins are daily committed and family mercies daily received and family-necessities daily do occur And Reason tells us 1. That it is seasonable every Morning to give God thanks for the Rest of the night past 2. And to beg direction protection and provisions and blessing for the following day 3. And that then our minds are freest from weariness and worldly care And so Reason telleth us that the Evening is a fit season to give God thanks for the mercies of the day and to confess the sins of the day and ask forgiveness and to pray for rest and protection in the night As nature and reason tell us how oft a man should eat and drink and how long he should sleep and what cloathing he should wear and Scripture need not tell you the particulars so if Scripture command you Prayer in General God may by providence tell you when and how oft you must pray Arg. 2. The Lords prayer directeth us daily to put up such prayers as belong to families Therefore c. Give us this day our daily bread It runs all in the plural number And the Reason of it will oblige families as well as individual persons Arg. 3. From 1 Thes. 5. 17. Pray without ceasing in all things give thanks â—l 4. 1 2. Masters give to your servants that which is just and equal knowing that ye also have a master in Heaven Continue in Prayer and watch in the same with thanksgiving Col. 3. 17. whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God It is easie for a man that is willing to see that less than twice a day doth not answer the command of praying without ceasing continually in every thing whatever ye do c. The phrases seeming to go much higher Arg. 4. Daniel prayed in his house thrice a day Therefore less than twice under the Gospel is to us unreasonable Arg. 5. 1 Tim. 4. 5. She that is a
Widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Night and day can be no less than Morning and Evening And if you say This is not Family-prayer I answer 1. It is all kind of Prayer belonging to her 2. And if it commend the less much more the greater Arg. 6. From Luk. 6. 14. 2. 37. 18. 17. Act. 26. 7. 1 Thes. 3. 10. 2 Tim. 1. 3. Rev. 7. 15. Nâ—h 1. 6. Psal. 88. 1. Josh. 1. 8. Psal. 1. 2. which shew that night and day Christ himself prayed and his servants prayed and meditated and read the Scripture Arg 7. Deut 6. 7. 11. 19. It is exprâ—sly commanded that Parents teach their Children the Word of God when they lye down and when they rise up And the parity of reason and conjunction of the word and prayer will prove that they should also pray with them lying down and rising up Arg. 8. For brâ—vity sake I offer you together Psal. 119. 164. David praised God seven times a day 145. 2. Every day will I bless thee Psal. 5. 3. my voiâ—e shalt thou hear in the morning O Lord in the morning will I direct my prayer to thee and will look up 59. 16. I will sing aloud of thy mercy in the morning 88. 13. In the morning shall my prayer prevent thee 92. 12. It is good to give thanks unto the Lord and to sing praises to thy name O mâ—st High to shew forth thy loving kindness in the morning and thy faithfulness every night 119. 147 148. I prevented the dâ—wning of the morning aâ—d cryed I hâ—ped in thy word mine eyes preveâ— the night watches that I might meditate on thy word 130. 6 My sâ—ul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning The Priests were to offer Sacrifices and thanks to God every morning 1 Chron. 23. 30. Exod 30. 7. 36. 3. Lev. 6. 12. 2 Chron. 13. 11. Ezek. 46. 13 14 15. Amos 4. 4. And Christians are a hâ—ly Priesthood to offer up sacrifices to God acceptable through Iesus Châ—ist 1 Pet. 2. 5 9. Expresly saith David Psal. 55. 17. Evening and morning and at noon will I pray and cry aloud and he shall hear my voice So Morning and Evening were Sacrifices and Burnt offerings offered to the Lord and there is at least equal reason that Gospel worship should be as frequent 1 Chron. 16. 40. 2 Chron. 2. 4. 13. 11. 31. 3. Ezr. 3. 3. 2 King 16. 15. 1 King 18. 29 36. Ezra 9. 5. And no doubt but they prayed with the Sacrifices Which David intimateth in comparing them Psal. 141. 2. Let my Prayer be set forth before thee as Incense and the lifting up of my hands aâ— the Evening sacrifice And God calleth for Prayer and praise as better than sacrifice Psal. 50. 14 15 23. All these I heap together for dispatch which fully shâ—w how frâ—quently Gods servants have been wont to Worship him and how often God expecteth it And you will all confess that it is reason that in Gospel times of greater light and holiness we should not come behind them in the times of the Law especially when Christ himself doth pray all night that had so little need in comparison of us And you may observe that these Scriptures speak of Prayer in general and limit it not to secresie and therefore they extend to all prayer according to opportunity No reason can limit all these examples to the most secret and least noble sort of prayer If but two or three are gathered together in his name Christ is especially among them If you say that by this rule we must as frequently pray in the Church-assemblies I answer The Church cannot ordinarily so oft assemble But when it can be without a greater inconvenience I doubt not but it would be a good work for many to meet the Minister daily for prayer as in some rich and populous Cities they may do I have been more tedious on this subject than a holy hungry Christian possibly may think necâ—ssary who needeth not so many arguments to perswade him to â—east his soul with God and to delight himself in the frequent exercises of faith and Love And if I have said less than the other sort of Readers shall think necessary let them know that if they will open their eyes and recover their appetites and feel their sins and observe their daily wants and dangers and get but a heart that Loveth God these Reasons then will seem sufficient to convince them of the need of so sweet and profitable and necessary a work And if they observe the difference between Praying and Prayerless families and care for their souls and for communion with God much fewer words than these may serve their turn It is a dead and graceless carnal heart that must be cured before these men will be well satisfied A better appetite would help their reason If God should say in general to all men You shall eat as oft as will do you good the sick stomach would say once a day and that but a little is enough and as much as God requireth when another would say Thrice a day is little enough A good and healthful Heart is a great help in the expounding of Gods word especially of his General Commandments That which men love not but are aweary of they will not easily believe to be their duty The new nature and holy Love and desires and experience of a sound believer do so far make all these Reasonings needless to him that I must confess I have written them principally to convince the carnal hypocrite and to stop the â—â—ouths of wrangling enemies CHAP. IV. General Directions for the Holy Government of Families § 1. THE Principal thing requisite to the right governing of Families is the Fitness of the Governours and the Governed thereto which is spoken of before in the Directions for the Constitution But if persons unfit for their Relations have joyned themselves together in a Family their first duty is to Repent of their former sin and rashness and presently to turn to God and seek after that fitness which is necessary to the right discharge of the duties of their several places And in the Governours of Families thâ—se three things are of greatest necessity hereunto I. Authority II. Skill III. Holiness and readiness of Will § 2. I Gen. Dir. Let Governours maintain their Authority in their Families For if once that be lost Direct 1. and you are despised by those that you should rule your word will be of no effect with them How to keep up Authorâ—ty you do but ride without a Bridle your power of Governing is gone when your Authority is lost And here you must first understand the Nature Use and Extent of your Authority For as your Relations are different to your Wife your Children and your Servants so
you as your superiours and not as your inferiours See that they fare as well as your selves yea though you got not your riches by their means yet even for your being you are their debtors for more than that § 12. Direct 12. Imitate your Parents in all that is good both when they are living and when they Direct 12. 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 such a wretch to Hell When Father or Mother were eminent for Godliness and daily instructed them in the matters of their salvation and prayed with them and warned them and prayed for them and after all this the children shall prove covetous or drunkards or whoremongers or prophane and enemies to the servants of God and deride or neglect the way of their religious Parents it would make one tremble to look such wretches in the face For though yet there is some hope of them alas it is so little that they are next to desperate when they are hardned under the most excellent means and the light hath blinded them and their acquaintance with the wayes of God hath but turned their hearts more against them what means is left to do good to such resisters of the grace of God as these The likeliest is some heavy dreadful judgement O what a woful day will it be to them when all the prayers and tears and teachings and good examples of their religious Parents shall witness against them How will they be confounded before the Lord And how sad a thought is it to the heart of holy diligent Parents to think that all their prayers and pains must witness against their graceless children and sink them deeper into Hell And yet alas how many such woful spectacles are there before our eyes and how deeply doth the Church of Gâ—d 〈…〉 by the malice and wickedness of the children of those Parents that taught them better and walked before them in a holy exâ—mplary life But if Parents be ignorant superstitious idolatrous Pâ—pish or prophane their children are forward enough to imitate them Then they can say Our fâ—r fâ—â—hers were of this mind and we hope they are saved and we will rather imitate them than such in 〈…〉 ting reformers aâ— you As they said to Ieremy Chap. 44. 16 17 18. As for the word that 〈…〉 hast spoken to us in the name of the Lord we will not hearken to thee But we will burn incense to the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then we had plenty of victuals and were well and saw no evil But since we left off to burn incense to the Queen of Heaven we have wanted all things and have been consumed by the sword and famine Thus they walk after the imagination of their hearts and after Baalim the false Worship which their Fathers taught them Jâ—r 9. 14. And they forget Gods name as their Fathers did forget it Jâ—r 23. 27. They and their Fathers have transgressed to this day Ezek. 2. 3. Yea they harden their necks and do worse than their Fathers Jer. 7. 26. Thus in error and sin they can imitate their fore-fathers when they should rather remember 1 Pet. 1. 18 19. that it cost Christ his blood to redeem men from their vain conversation received by tradition from their Fathers And they should penitently confess as Dan. 9. 8. O Lord to us belongeth confusion of face to our Kings to our Princes and to our Fathers because we have sinned against thee v. 16. And as Psal. 106. 6. We have sinned with our Fathers c. Saith God Jer. 16. 11 12 13. Behold your Fathers have forsaken me and have not kept my Law and ye have done worse than your Fathers therefâ—re I will cast you out c. Jer. 43. 9. Have ye forgotten the wickedness of your Fathers and the wickedness of the Kings of Judah and your own wickedness they are not humbled even unto this day v. 21. Zâ—ch 1. 4. Be not as your Fathers to whom the former Prophets have cryed saying Turn ye now from your evil wayes but they did not hear Mal. 3. 7. Even from the dayes of your Fathers ye are gone away from mine Ordinances and have not kept them Return unto me and I will return unto you Ezek. 20. 18. Walk ye not in the Statutes of your Fathers So v. 27. 30 36. Follow not your Fathers in their sin and error but follow them where they follow Christ 1 Cor. 11. 1. CHAP. XII The special Duties of Children and Youth towards God THough I put your duty to your Parents first because it is first learned yet your Duty to God immediately is your greatest and most necessary duty Learn these following Precepts well § 1. Direct 1. Learn to understand the Covenant and Vow which in your Baptism you made Direct 1. with God the Father the Son and the Holy Ghost your Creator Redeemer and Regenerater and when you well understand it renew that Covenant with God in your own persons and absolutely deliver up your selves to God as your Creator Redeemer and Sanctifier your Owner your Ruler and your Father and felicity Baptism is not an idle Ceremony but the solemn entring into Covenant with God in which you receive the greatest mercies and bind your selves to the greatest duties It is but the entring into that way which you must walk in all your lives and a vowing that to God which you must be still performing And though your Parents had authority to promise for you it is you that must perform it for it was you that they obliged If you ask by what authority they obliged you in Covenant to God I answer by the authority which God had given them in Nature and in Scripture as they oblige you to be Subjects of the King or as they enter your names into any Covenant by lease or other contract which is for your benefit And they do it for your good that you may have part in the blessings of the Covenant And if you grudge at it and refuse your own consent when you come to age you lose the benefits If you think they did you wrong you may be out of Covenant when you will if you will renounce the Kingdom of Heaven But it is much wiser to be thankful to God that your Parents were the means of so great a blessing to you and to do that again more expresly by your selves which they did for you and openly with thankfulness to own the Covenant in which you are engaged and live in the performance and in the comforts of it
necessitated-slavery by Contract or Consent through poverty are these 1. Such a ones soul must be cared for and preserved though he should consent to the contrary He must have time to learn the word of God and time to pray and he must reâ—t on the Lords day and employ it in Gods service He must be instructed and exhorted and kept from sin 2. He may not be forced to commit any sin against God 3. He may not though he forcedly consent be denyed 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 called by the name of our Daily bread No man may deny a Slave any of this that is not a criminal punished Slave 2. And the most criminal slave may not be forced to sin nor denyed necessary helps to his salvation But he may penally be beaten and denyed part of his daily bread so it be not done more rigorously than true Justice doth require Quest. But what if men buy Negro's or other slaves of such as we have just cause to believe did steal them by Piracy or buy them of those that have no power to sell them and not hire or buy them by their own consent or by the consent of those that had power to sell them nor take them Captives in a lawful War what must they do with them afterward Answ. 1. It is their heynous sin to buy them unless it be in charity to deliver them 2. Having done it undoubtedly they are presently bound to deliver them Because by right the man is his own and therefore no man else can have just title to him Quest. But may I not sell him again and make my money of him seeing I leave him but as I found him Answ. No because when you have taken possession of him and a pretended propriety then the injury that is done him is by you which before was only by another And though the wrong be no greater than the other did him yet being now done by you it is your sin Quest. But may I not return him to him that I bought him of Answ. No for that is but injuring him by delivering him to another to continue the injury To say as Pilate I am innocent of the blood of this just man will be no proof of your innocency yea Gods Law bindeth you to Love and works of Love and therefore you should do your best to free him He that is bound to help to save a man that is faln into the hand of thieves by the high way it he should buy that man as a slave of the thieves may not after give him up to the thieves again But to proceed in the Directions Direct 3. So serve your own necessities by your slaves as to prefer Gods interest and their spiritual Direct 3. and everlasting happiness Teach them the way to Heaven and do all for their souls which I have before directed you to do for all your other servants Though you may make some difference in their Labâ—ur and dyet and cloathing yet none as to the furthering of their salvation If they be Infidels use them so as tendeth to win them to Christ and the love of Religion by shewing them that Christians are less worldly less cruel and passionate and more wise and charitable and holy and meek than any other persons are Wo to them that by their cruelty and covetousness do scandalize even slaves and hinder their conversion and salvation Direct 4. By how much the hardness of their condition doth make their lives uncomfortable and Direct 4. God hath cast them lower than your selves by so much the more let your charity pity them and labour to abate their burden and sweeten their lives to them as much as your condition will allow And remember that even a slave may be one of those Neighbours that you are bound to love as your selves and to do to as you would be done by if your case were his Which if you do you will need no more direction for his relief Direct 5. Remember that you may require no more of an innocent slave than you would or might Direct 5. do of an ordinary servant if he were at your will and did not by contract except something as to Labour or usage which else you would think just and meet to have required of him Direct 6. If they are Infidels neither be too hasty in baptizing them when they desire it nor too Direct 6. slow Not so hasty as to put them on it before they understand what the Baptismal Covenant is or before you see any likelyhood that they should be serious in making such a Covenant Nor yet so slow as to let them alone to linger out their lives in the state of those without the Church But hasten them to Learn and stir up their desires and look after them as the ancient Churches did after their Catechumens And when you see them fit by knowledge belief desire and resolution to Vow themselves to God on the terms of the holy Covenant then put them on to be baptized But if you should feel an abatement of your desires of their Conversion because you shall lose their service much more if ever you had a wish that they might not be converted which is plain Devilism let it be the matter of your deep humiliation and repentance Direct 7. Make it your chief end in buying and using slaves to win them to Christ and save Direct 7. their souls Do not only endeavour it on the buy when you have first consulted your own commodity but make this more of your end than your commodity it self and let their salvation be far more valued by you than their service And carry your selves to them as those that are sensible that they are Redeemed with them by Christ from the slavery of Satan and may live with them in the liberty of the Saints in Glory CHAP. XV. The Duties of Children and Fellow-servants to one another IT is not easie to resolve whether good Governours or good fellow-servants in a family be the Direct 1. greater help and benefit to each of the inferiours For servants are so much together and so free and familiar with each other that they have the more opportunity to be useful to each other if they have but abilities and hearts It is needful therefore that you know your duty to one another both for doing and getting that good which otherwise will be lost § 1. Direct 1. Love one another unfeignedly as your selves Avoid all contention and falling out Direct 2. with one another or any thing that would weaken your love to one another especially differences about your personal interests in point of profit provision or reputation Take heed of the Spirit of envy which will make your hearts rise against those that are preferred before you or that are used better than you Remember the
the week IT somewhat tendeth to make a holy life more easie to us when we know the ordinary course and method of our duties and every thing falleth into its proper place As it helpeth the Husbandman or Tradesman to know the ordinary course of his work that he need not go out of it unless in extraordinary cases Therefore I shall here give you some brief Directions for the holy spending of every day § 1. Direct 1. Proportion the time of your sleep aright if it be in your power that you waste Direct 1. not your pretious morning hours sluggishly in your bed Let the time of your sleep be rationally fitted to your health and labour and not sensually to your slothful pleasure About six hours is meet for healthful people and seven hours for the less healthful and eight for the more weak and aged ordinarily The morning hours are to most the preitousest of all the day for all our duties especially servants that are scanted of time must take it then for prayer if possible leâ—t they have none at all § 2. Direct 2. Let God have your first awaking thoughts Lift up your hearts to him reverently Direct 2. and thankfully for the rest of the night past and briefly cast your selves upon him for the following day and use your selves so constantly to this that your consciences may check you when common thoughts shall first intrude And if you have a Bed-fellow to speak to let your first speech be agreeable to your thoughts It will be a great help against the temptations that may else surprize you and a holy engagement of your hearts to God for all the day § 3. Direct 3. Resolve that pride and the fashions of the times shall never tempt you into such a Direct 3. garb of attire as will make you long in dressing you in the morning but wear such cloathing as is soon put on It 's dear-bought bravery or decency as they will needs call it which must cost every day an hours or a quarter of an hours time extraordinary I had rather go as the wilde Indians than have those morning hours to answer for as too many Ladies and other gallants have § 4. Direct 4. If you are persons of quality you may employ a child or servant to read a Chapter Direct 4. in the Bible while you are dressing you and eating your breakfast if you eat any Else you may employ that time in some fruitful meditation or conference with those about you as far as your necessary occasions do give leave As to think or speak of the mercy of a nights rest and of your renewed time and how many spent that night in hell and how many in prison and how many in a colder harder lodging and how many in grievous pain and sickness aweary of their beds and of their lives and how many in distracting terrours of their minds and how many souls that night were called from their bodies to appear before the dreadful God And think how fast days and nights â—oul on and how speedily your last night and day will come And observe what is wanting in the readiness of your soul for such a time and seek it presently without delay § 5. Direct 5. If more necessary duties call you not away let secret prayer by your self alone or Direct 5. with your chamber-fellow or both go before the common prayers of the family and delay it not causlesly but if it may be let it be first before any other work of the day Yet be not formal and superstitious to your hours as if God had absolutely tyed you to such a time nor think it not your duty to pray once in secret and once with your chamber-fellow and once with the family every morning when more necessary duties call you off That hour is best for one which is worst for another To most private prayer is most seasonable as soon as they are up and cloathed To others some other hour may be more free and fit And those persons that have not more necessary duties may do well to pray at all the opportunities before-mentioned But reading and meditation must be allowed their time also And the labours of your callings must be painfully followed And servants and poor people that are not at liberty or that have a necessity of providing for their families may not lawfully take so much time for prayer as some others may especially the aged and weak that cannot follow a calling may take longer time And Ministers that have many souls to look after and publick work to do must take heed of neglecting any of this that they may be longer and oftener in private prayer Allwayes remember that when two duties are at once before you and one must be omitted that you prefer that which all things considered is the greatest And understand what maketh a duty greatest Usually that is greatest which tendeth to the greatest good yet sometime that is greatest at that time which cannot be done at another time when others may Praying in it self considered is better than Plowing or Marketting or Conference And yet these may be greater than it in their proper seasons because prayer may be done at another time when these cannot § 6. Direct 6. Let family-worship be performed constantly and seasonably twice a day at that hour Direct 6. which is freest in regard of interruptions not delaying it without just cause But whenever it is performed be sure it be reverently seriously and spiritually done If greater duty hinder not begin with a brief invocation of Gods name and craving of his help and blessing through Christ and then read some part of the holy Scripture in order and either help the hearers to understand it and apply it or if you are unable for that then read some profitable Book to them for such ends and sing a Psalm if there be enough to do it fitly and earnestly pour out your souls in Prayer But if unavoidable occasions will not give way to all this do what you can especially in prayer and do the rest another time but pretend not necessity against any duty when it is but unwillingness or negligence The lively performance of Family-duties is a principal means to keep up the power and interest of Godliness in the world which all decays when these grow dead and slight and formal § 7. Direct 7. Renew the actual intention and remembrance of your ultimate end when you set your Direct 7. selves to your days work or set upon any notable business in the world Let HOLINESS TO THE LORD be written upon your hearts in all that you do Do no work which you cannot entitle God to and truly say he set you about And do nothing in the world for any other ultimate end than to Please and Glorifie and Enjoy him And remember that whatever you do must be done as a means to these and as by one that is that way going
in the sense of your natural sin and misery to stir up the lively sense of the wonderful Love of God and our Redeemer and to spend all the day in the special exercises of Faith and Love And seeing it is the Christian weekly festival or day of Thanksgiving for the greatest mercy in the world spend it as a day of Thanksgiving should be spent especially in Ioyful Praises of our Lord and let the huâ—bling and instructing exercisâ—s of the day he all subordinate to these laudatory exercises I know that much time must be spent in teaching and warning the ignorant and ungodly because their poverty and labours hinder them from other such opportunities and we must speak to them then or not at all But if it were not for their meer necessity and if we could as well speak to them other dayes of the Week the Churches should spend all the Lords Day in such praises and thanksgivings as are suitable to the ends of the institution But seeing that cannot be expected methinks it is desirable that the antient custome of the Churches were more imitated and the morning Sermon being fuited to the state of the more ignorant and unconverted that the rest of the day were spent in the exercises of Thanksgiving to the Joy and encouragement of believers and in doctrine suited to their state And yet I must add that a skilfull Preacher will do both together and so declare the Love and Grace of our Redeemer as by a meet application may both draw in the ungodly and comfort those that are already sanctified and raise their hearts in Praise to God § 4. Direct 4. Remember that the Lords day is appointed specially for publick worship and personal Direct 4. Communion of the Churches therein see therefore that you spend as much of the day as you can in this publick worship and Church-communion especially in the celebration of that Sacrament which is appointed for the memorial of the death of Christ untill his coming 1 Cor. 11. 25 26. This Sacrament in the Primitive Church was celebrated every Lords day yea and ofter even ordinarily on every other day of the week when the Churches assembled for Communion And it might be so now without any hinderance to Preaching or Prayer if all things were ordered as they should be For those Prayers and instructions and exhortations which are most suited to this Eucharistical action would be the most suitable Prayers and Sermons for the Church on the Lords dayes In the mean time sâ—e that so much of the day as is spent in Church-communion and publick worship be accordingly improved by you and be not at that time about your secret or family services but take only those hours for such private duties in which the Church is not assembled And remember how much the Love of Saints is to be exercised in this Communion and therefore labour to keep alive that Love without which no man can celebrate the Lords day according to the end of the institution § 5. Direct 5. Understand how great a mercy it is that you have leave thus to wait upon God for the receiving and exercise of grace and to cast off the distracting thoughts and businesses of the world and Direct 5. what an opportunity is put into your hand to get more in one day than this world can affâ—rd you all your lives And therefore come with gladness as to the receiving of so great a mercy and with desire after it and with hope to speed and not with unwillingness as to an unpleasant task as carnal hearts that Love not God or his Grace or Service and are aweary of all they do and glâ—d when it is done as the Ox that is unyoaked Isa. 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a Delight the holy of the Lord honourable and shalt honour him not doing thine own waies nor finding thine own pleasuâ—e nor speaking thine own words then shalt thou delight thy self in the Lord The affection that you have to the Lords day much sheweth the temper of the heart A holy person is glad when it cometh as loving it for the holy exercises of the day A wicked carnal heart is glad of it only for his carnal ease but weary of the spiritual duties § 6. Direct 6. Avoid both the extreams of Prophaneness and Superstition in the point of your external rest And to that end Observe 1. That the work is not for the day but the day for the holy Direct 6. work As Christ saith Mark 2. 27. The Sabbath was made for man and not man for the Sabbath It is appointed for our good and not for our hurt 2. The outward rest is not appointed for it self but as a means to the freedom of the mind for inward and spiritual employments And therefore all those outward and common labours and discourses are unlawful which any way distract the mind and hinder either our outward or inward attendance upon God and our edification 3. And whatever it was to the Jews no common words or actions are unlawful which are no hinderance to this communion and worship and spiritual edification 4. Yea those things that are necessary to the support of nature and the saving of the Life or health or estate and goods of our selves or our neighbours are needful duties on that day Not all those works which are truly charitable for it may be a work of mercy to build Hospitals or make Garments for the poor or Till their ground but such works of mercy as cannot be put off to another day and such as hinder not the duties of the day 5. The same word or action on the Lords day which is unlawful to one man may be lawful to another as being no hinderance yea a duty to him As Christ saith The Priests in the Temple break or prophane the Sabbath that is the outward rest but not the command and are blameless Matth. 12. 15. And the Cook may lawfully be employed in dressing meat when it were a sin in another to do it voluntarily without need 6. The Lords day being to be kept as a day of Thanksgiving the dressing of such meat as is fit for a day of Thanksgiving is not to be scrupled The primitive Christians in the Apostles time had their Love-feasts constantly with the Lords Supper or after on the Evening of the day And they could not feast without dressing meat 7. Yet that which is lawful in it self must be so done as consisteth with care and compassion of the souls of servants that are employed about it that they may â—e deprived of no more of their spiritual benefit than needs 8. Also that which is lawful must sometimes be forborn when it may by scandal tempt others that are loose or weak to do that which is unlawful not that the meer displeasing of the erroneous should put us out of the right
that the Preacher would have marked and because the understanding of that will much help you to understand all the rest which dependeth on it and relateth to it § 6. Direct 6. Mark most those things which are of greatest weight and â—nâ—eâ—â—ent to your souls And Direct 6. do not â—ix upon some little sayings and by discourses or witty sentences like Children thâ—â— bring home some scraps and words which they do but play with § 7. Direct 7. Learn first your Catechisms at home and the great Essential points of Religion Direct 7. contained in the Creâ—d the Lords Prayer and the Ten Commandments And in your Hearing first labour to get a clearer understanding of these And then the lesser branches which grow out of these will be the better understood You can scarce bestow too much care and pains in learning these great essential points It is the fruitfullest of all your studies Two things further I here advise you to avoid 1. The hasly climbing up to smaller points which some call Higher before you have well received these and the receiving of those higher points independently without their due respect to these which they depend upon 2. The feeding upon dry and barren Controversies and delighting in the chaffe of â—ingling words and impertinent unedifying things or discourses about to â—â—aliâ—â—es and circumstances § 8. Direct 8. Meditate on what you hear when you come home till you better understand it Direct 8. Psal. 1. 2. § 9. Direct 9. Enquire where you doubt of those that can resolve and teach you It sheweth a Direct 9. careless mind and a contempt of the Word of God in most people and servants that never come to ask the resolution of one doubt from one weeks or years end to another though they have Passors or Masters that have ability and leisure and willingness to help them Matth. 13. Mark 4. 10. When Christ was alone they that were about him with the twelve asked him the meaning of his Parable § 10. Direct 10. Read much those holy Books which treat best of the doctrine which you would Direct 10. understand § 11. Direct 11. Pray earnestly for wisdom and the illumination of the spirit Ephes. 1. 18. Act. Direct 11. 26. 18. Jâ—m 1. 5. § 12. Direct 12. Conscionable Practising what you know is an excellent help to understanding Direct 12. Joh. 7. 17. Tit. 2. Directions for Remembering what you Hear THat want of Memory which cometh from Age and decay of Nature is not to be cured Nor should any servant of Christ be overmuch troubled at it Seeing Christ will no more cast off his servants for that than he will for age or any sickness But for that want of memory which is curable and is a fault I shall give you these Directions following § 1. Direct 1. It greatly helpeth Memory to have a full Understanding of the matter spoken which you would remember And ignorance is one of the greatest hinderances to Memory Common experience telleth you this how easily you can remember any discourse which you throughly understand For your very knowledge by invention will revive your memory And how hard it is to remember any words which are insignificant or which we understand not Therefore labour most for a clear understanding according to the last Directions § 2. Direct 2. A deep awakened affection iâ— a very powerful help to memory We easily remember any thing which our estates or lives lye on when trifles are neglected and soon forgotten Therefore labour to get all to your hearts according to the next following Directions § 3. Direct 3. Method is a very great help to memory Therefore be acquainted with the Preachers Method And then you are put into a path or tract which you cannot easily go out of And therefore it is that Ministers must not only be Methodical and avoid prolix confused and involved discourses and that malicious pride of hiding their Method but must be as oft in the use of the same method as the Subject will bear and choose that method which is most easie to the hearers to understand and remember and labour to make them perceive your tract § 4. Direct 4. Numbers are a great help to memory As if the Reasons the Uses the Motives the Signes the Directions be six or seven or eight when you know just the number it helpeth you much to remember which was the first second third c. § 5. Direct 5. Names also and signal words are a great 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 Therefore Preachers should contrive the force of every Reason Use Direction c. as much as may be into some one emphatical word And some do very profitably contrive each of those words to begin with the same Letter which is good for memory so it be not too much strained and put them not upon greater inconveniences As if I were to direct you to the chiefest Helps to your salvation and should name 1. Powerful Preaching 2. Prayer 3. Prudence 4. Piety 5. Painfulness 6. Patience 7. Perseverance though I opened every one of these at large the very names would help the hearers memory It is this that maketh Ministers that care more for their peoples souls than the pleasing of curious ears to go in the common road of Doctrine Reason Uses Motives Helps c. and to give their Uses the same titles of Information Reproof Exhortation c. And yet when the Subject shall direct us to some other method the hearers must not be offended with us For one Method will not serve exactly for every Subject and we must be loth to wrong the Text or Matter § 6. Direct 6. It is a great help to memory often in the time of hearing to call over and repeat to your selves the names or heads which have been spoken The mind of man can do two things at once You may both hear what is said and recall and repeat to your selves what is past Not to stand long upon it but oft and quickly to name over e. g. the Reasons Uses Motives c. To me this hath been next to understanding and Affection the greatest help of any that I have used For otherwise to hear a Head but once and think of it no more till the Sermon is done would never serve my turn to keep it § 7. Direct 7. Grasp not at more than you are able to hold lest thereby you lose all If there be more particulars than you can possibly remember lay hold on some which most concern you and let go the rest Perhaps another may rather take up those which you leave behind Yet say not that it is the Preachers fault to name more than you can carry away For 1. Then he must leave out his enlargement much more and the most of his Sermon for it 's like you leave
in this order 1. His Glory 2. His Kingdom 3. Obedience to his Laws II. To make the publick good of the world and the Church our Next End as being the Noblest Means III. To include our own Interest in and under this as the least of all Professing first our own Consent to that which we Desire first for others II. The second Part is according to the Order of Execution and is for Our selves beginning at the Lowest Ascending till the End first Intended be last Attained And it is I. For the support of our Nature by necessary means GIVE US THIS DAY OUR DAILY BREAD This being Gods first gift presupposed both to Grace and Gloâ—y GIVE signifieth ouâ— Deâ—endance on God for all US our Charity that we desire relief for our selves and others DAILY or assubstantial BREAD our moderation that we desire not unnecessaries or superfluities THIS DAY the constancy of our dependance and that we desire not or care not too much for the future and promise not our selves long life II. For cleaâ—ing us from the gâ—â—lt of all sin past Repentance and Faith being here presupposed where is 1. The Petition AND FORGIVE US OUR DEBTS trespasses or sins 2. The Motive from our Qualification for forgiveness AS WE FORGIVE OUR DEBTORS Without which God will noâ— forgive us III. For future preservation 1. From the Means LEAD US NOT INTO TEMPTATION that is Though thou maist justly try us yet pity our fraiâ—ty and neither caâ—se nor permit us so be tryed as may tempt us to sin and ruine 2. From the End BUT DELIVER US FROM THE EVIL that is 1. The Evil Oâ—e Satan and his instruments 2. The Evil Thing 1. Sin 2. Misery which are Satans End He that would be saved from Hell and Misery must be saved from sin and he that would be saved from both must be saved from Satan and from Temptation Quest. But where are the Requests for positive Holiness Grace and Heaven Answ. 1. Repentance and Faith aâ—e supposed in the Petitioner 2. What he wanteth is asked in the three Petitions of the first Part that we with others may sanctifie Gods Name and be the subjects of his Kingdom and do his Will c. CHRIST and a State of Grace are Finally in the first Petition Formally in the second and Expressively in the third III. The Conclusion the Reason Terminatioâ— of our Desires in their Ultimate End here Praised Beginning at the Lowest and ascending to the Highest Containing I. What we Praise or the Matter or Interest of God I. His Universal Reign FOR THINE IS THE KINGDOM administred variously agreeably to the subjects All owe this absolute obedience who commandest and executest what thou wilt II. His Own Perfections THE POWER both Right and All-sufficiency including his Omnisâ—â—ence and Goodness as well as Omnipoteâ—ce III. His incomprehensible Excellency and Blessedness as he is the Ultimate End of us and all things AND THE GLORY Rom. 11. 36. 1 Cor. 10. 31. II. Whom we Praise GOD in the word THINE In Him the first Efficient Cause of all things we begin His help as the Dirigent Cause we seek and in Him as the final Cause we terminate III. The Duration FOR EVER AND EVER To Eternity And AMEN is the expression of our Conject For of Him and through Him and to Him are all things To him be Glory for ever Ameâ— Rom. 9. 36. So that it is apparent that the Method of the Lords Prayer is Circular partly Analytical and partly Synthetical Beginning with GOD and ending in God Beginning with such Acknowledgements as are prerequisite to Petition and Ending in those Praises which Petition and Grace-bestowed tend to Beginning our Petitions for Gods Interest and the publick Good according to the order of Estimation and Intention till we come to the meer Means and then beginning at the lowest and ascending according to the order of Execution As the blood passing from the greater to the smaller numerous Vessels is there received by the like and repasseth to its fountain Such a circular Method hath Mercy and Duty and consequently our Desires Tit. 2. Some Questions about Prayer answered THe rest of the general Directions about Prayer I think will be best contrived into the resolving of these following Doubts § 1. Quest. 1. Is the Lords Prayer a Directory only or a Form of words to be used by us in Quest. 1. Prayer Answ. 1. It is principally the â—ule to guide our inward desires and outward expressions of them both for the Matter what we must desire and for the Order which we must Desire first and most 2. But this Rule is given in a Form of words most apt to express the said Matter and Order 3. And this form may fitly be used in due season by all and more necessarily by some 4. But it was never intended to be the only words which we must use no more than the Creed is the only words Selden in Eâ—tychii Alexanâ—r Orig. p. 42. 43. sheweth that before Ezra the Jews prayed without Forms and that Ezra and the Elders with him composed them a Form which had eighteen Benedictions and Petitions that is the three first and the three last for the Glorifying God and the rest intermediate for personal and publick benefits And pag. 48. that they might omit none of these but might add others that we must use to express the Doctrine of faith or the Decalogue the only words to express our Duty by § 2. Quest. 2. What need is there of any other words of Prayer if the Lords Prayer be Perfect Quest. 3. Answ. Because it is only a Perfect Summary containing but the general Heads And it is needful to be more particular in our desires For universals exist in particulars And he that only nameth the General and then another and another General doth remember but few of the Particulars He that shall say I have sinned and broken all thy Commandments doth generally confess every sin But it is not true Repentance if it be not Particular for This and That and the other sin at least as to the greater which may be remembred He that shall say I believe all the Word of God or I believe in God the Father Son and Holy Ghost may know little what is in the Word of God or what these Generals signifie and therefore our Faith must be more Particular So must Desires after Grace be particular also Otherwise it were enough to ask for mercy in the general If you say that God knoweth what those General words signifie though we do not I answer This is the Papists silly Argument for Latin Prayers God knoweth our Desires without any expressions or prayers at all and he knoweth our wants without our Desires But it followeth not that prayers or desires are unnecessary The exercise of our own Repentance and Desire doth make us persons fit to receive Forgiveness and the Grace desired when the Impenitent and those that desire it not are unfit
of God you will easily be assured that you love them When you strongly hate sin and live in universal constant obedience you will easily discern your Repentance and obedience But weak grace will have but weak assurance and little consolation § 12. Direct 3. Set your selves with all your skill and diligence to destroy every sin of heart Direct 3. and life and make it your principal eare and business to do your duty and please and honour God in your place and to do all the good you can in the world and trust God with your souls as long as you wait upon him in his way If you live in wilful sin and negligence be not unwilling to be reproved and delivered If you cherish your sensual fleshly lusts and set your hearts too eagerly on the world or defend your unpeaceableness and passion or neglect your known duty to God or man and make no Conscience of a true reformation it is not any enquiries after signes of grace that will help you to assurance You may complain long enough before you have case while such a thorn is in your foot Conscience must be better used before it will speak a word of sound well grounded peace to you But when you set your selves with all your care and skill to do your Duties and please your Lord he will not let your labour be in vain He will take care of your peace and comfort while you take care of your duty And in this way you may boldly trust him Only think not hardly and falsly of the Goodness of that God whom you study to serve and please § 13. Direct 4. Be sure whatever condition you are in that you understand and hold fast and Direct 4. improve the General grounds of Comfort which are common to mankind so far as they are made known to them and they are three which are the Foundation of all our comfort 1. The Goodness and Mercifulness of God in his very Nature 2. The sufficiency of the satisfaction or sacrifice of Christ. 3. The universality and freeness and sureness of the Covenant or promise of pardon and salvation to all that by final impenitence and unbelief do not continue obstinately to reject it or to all that unfeignedly Repent and Believe 1. Think not meanly and poorly of the infinite Goodness of God Psal. 103 8 11 17. 89. 2. 86. 5 15. 25. 10. 119. 64. 138. 8. 1â—6 5. Even to Moses he proclaimeth his name at the second delivery of the Law The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity and transgression and sin Exod. 34. 6 7. His mercy is over all his works It is great and reacheth to the Heavens It is firm and endureth for ever And he hath pleasure in those that hope in his mercy Psal. 147. 11. 100. 5. 33. 18. 57. 10. 108. 4. 2. Extenuate not the Merits and Sacrifice of Christ but know that never man was damned for want of a Christ to dye and be a sacrifice for his sin but only for want of Repentance and faith in him Ioh. 3. 16. 3. Deny not the universality of the conditional promise of pardon and salvation to all that it is offered to and will accept it on the offerers terms And if you do but feel these three foundations firm and stedfast under you it will encourage every willing soul. The Love of God was the cause of our Redemption by Christ Redemption was the foundation of the Promise or new Covenant And he that buildeth on this threefold foundation is safe § 14. Direct 5. When you come to try your particular Title to the blessings of the Covenant be Direct 5. sure that you well understand the condition of the Covenant and look for the performance of that condition in your selves as the infallible Evidence of your title And know that the condition is nothing but an unfeigned Consent unto the Covenant Or such a Belief of the Gospel as makeeth you truly willing of all the mercies offered in the Gospel and of the Duties required in order to those mercies And That nothing depriveth any man that heareth the Gospel of Christ and pardon and salvation but obstinate unwillingness or refusal of the mercy and the necessary annexed duties Understand this well and then peruse the Covenant of Grace which is but to take God for your God and Happiness your Father your Saviour and your Sanctifier and then ask your hearts whether here be any thing that you are unwilling of and unwilling of in a prevailing degree when it is greater than your willingness And if truly you are willing to be in Covenant with your God and Saviour and Sanctifier upon these terms know that your Consent or Willingness or Acceptance 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 person and priviledges And therefore if you find this your doubts are answered You have found as good an evidence as Scripture doth acquaint us with And if this will not quiet and satisfie you you understand not the business nor is it Reason or Evidence that can satisfie you till you are better prepared to understand them But if really you are unwilling and will not consent to the terms of the Covenant then instead of doubting be past doubt that you are yet unsanctified And your work is presently to consider better of the terms and benefits and of those unreasonable reasons that make you unwilling till you see that your happiness lyeth 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 Consent And when the light of these considerations hath prevailed for your Consent the match is made and your Evidence is sure § 15. Direct 6. Iudge not of your hearts and Evidences upon every sudden glance or feeling Direct 6. but upon a sober deliberate examination when your minds are in a clear composed frame And as then you find your selves record the judgement or discovery and believe not every sudden inconsiderate appearance or passionate fear against that Record Otherwise you will never be quiet or resolved but carryed up and down by present sense The case is weighty and not to be decided by a sudden aspect nor by a scattered or a discomposed mind If you call your unprovided or your distempered understandings suddenly to so great a work no wonder if you are deceived You must not judge of colours when your eye is blood-shotten or when you look through a coloured Glass or when the object is far off It is like casting up a long and difficult account which must be done deliberately as a work of time and when it is so done and the summs
conference or meditation or reading or hearing as formerly they had But though they are as much as ever Resolved for God against sin and Vanity yet they are colder and duller and have less zeal and fervency and delight in holy exercises 4. When age or weakness or melancholy hath decayed or confounded their Imaginations and ravelled their Thoughts so that they cannot order them and command them as formerly they could 5. And when age or melancholy hath weakened their parts and gifts so that they are of flower understandings and unabler in prayer or preaching or conference to express themselves than heretofore All these are but bodily changes and such hinderances of the soul as depend thereon and not to be taken for signs of a soul that declineth in holiness and is less accepted of God § 18. Direct 2. When you know the Marks of a Backslider come into the light and be willing to Direct 2. know your selves whether this be your condition or not and do not foolishly cover your disease Enquire whether it be with you as in former times when the light of God did shine upon you and you delighted in his wayes when you hated sin and loved holiness and were glad of the company of the heirs of life when the Word of God was pleasant to you and when you poured out your souls to him in prayer and thanksgivings When you were glad of the Lords day and were quickned and confirmed under the teaching and exhortation of his Ministers when you took worldly wealth and pleasures as childish toyes and fooleries in comparison of the contents of holy souls when you hungred and thirsted after Christ and righteousness and had rather have been in Heaven to enjoy your God and be free from sinning than to enjoy all the pleasures and prosperity of this World And when it was your daily business to prepare for death and to live in expectation of the everlasting Rest which Christ hath promised If this were once your case enquire whether it be so still or what alterations are made upon your hearts and lives § 19. Direct 3. If you find your selves in a Backsliding case by all means endeavour the awakening of your souls by the serious consideration of the danger and misery of such a state To which end I shall here set some such awakening thoughts before you For security is your greatest danger § 20. 1. Consider that to fall back from God was the sin of the Devils They are Angels that Direct 3. kept not their first estate but left their own habitations and are now reserved in chains under darkness to the judgement of the great day Jud. 6. And shall they entise you into their own condemnation § 21. 1. It was the sin of our first Parents Adam and Eve to revolt from God and lose their holiness And is there any sin that we should more carefully avoid than that which all the world hath so much suffered by Every one of the Creatures that you look on and every pain and misery you feel doth mind you of that sin and 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 § 22. 3. It is a part of Hell that you are choosing upon earth Depart from me ye cursed is the sentence on the damned Matth. 25. 41. 7. 23. And will you damn your selves by departing from God and that when he calleth you and obligeth you to him To be separated from God is one half the misery of the damned § 23. 4. You are drawing back toward the case that you were in in the dayes of your unconverted state And what a state of darkness and folly and delusion and sin and misery was that Iâ— it were good or tolerable why turned you from it and why did you so lament it and why did you so earnestly cry out for deliverance But if it were as bad as you then apprehended it to be why do you again turn towards it Would you be again in the case you were would you perish in it or would you have all those heart-breakings and terrours to pass through again May I not say to you as Paul to the Galatians O foolish sinners who hath bewitched you that you are so soon turned back who have seen that of sin and of God and of Christ and of Heaven and of Hell as you have done Gal. 3. 1 2 3 4. § 24. 5. Yea it is a far more doleful state that you are drawing towards than that which you were in before For the guilt of an Apostate is much greater than if he had never known the truth And his recovery is more difficult and of smaller hope Because he is twice dead and pluckt up by the root Jud. 12. 2 Pet. 2. 20 21 22. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again entangled therein and overcome the later end is worse with them than the beginning For it had been better for them not to have known the way of righteousness than after they have known it to turn from the holy Commandment delivered unto them But it is happened unto them according to the true proverb The Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire Heb. 10. 26 27. For if we sin wilfully by Apostacy after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries I know this speaketh only of total apostacy from Christ such being worthy of fâ—r sorer punishment than he that despised Moses Law v. 28 29. But it is a terrible thing to draw towards so desperate a state A habit is easier introduced upon a negation than a privation in him that never had it than in him that hath totally lost it § 25. 6. What abundance of Experience do you sin against in your Backsliding You have had experience of the evil of sin and of the smart of repentance and of the deceitfulness of all that can be said for sinning and of the goodness of God and of the safety and sweetness of Religion And will you sin against so great experience If your horse fall once into a quicksand he will scarce be forced into it again And will you be less wise § 26. 7. What abundance of promises and Covenants which you have made to God do you violate in your backsliding How often in your fears and dangers and sicknesses at Sacraments and dayes of humiliation have you bound your selves afresh to God! And will you forget all these and sin against them § 27. 8. By what multitudes of mercies hath God obliged you mercies before your repentance and mercies that drew you to repent and mercies since How mercifully hath he kept
when the next sickness cometh to remember that they were unthankful for their last recovery and how falsly they dealt with God in the breaking of their promises Foresee this that you may prevent it Tit. 3. Directions for a Comfortable or Peaceable Death COmfort is not desirable only as it Pleaseth us but also as it strengtheneth us and helpeth us in our greatest duties And when is it more needful than in sickness and the approach of death I shall therefore add such Directions as are necessary to make our departure comfortable or peaceful at the least as well as safe Direct 1. Because I would make this Treatise no longer than I needs must in order to overcome Direct 1. the fears of Death and get a chearful willingness to dye I desire the sick to read over those twenty Considerations and the following Directions which I have laid down in my Book of Self-denyal And when the fears of death are overcome the great impediment of their comfort is removed § 2. Direct 2. Misunderstand not sickness as if it were a greater evil than it is but observe how Direct 2. great a mercy it is that Death hath so suitable a harbinger or fore-runner That God should do so much before he taketh us hence to wean us from the world and make us willing to be gone that the unwilling flesh hath the help of pain and that the senses and appetite languish and decay which did draw the mind to earthly things and that we have so lowd a call and so great a help to true Mr. Vinâ—s Mr. Capell Mr. Holli gâ—orth Mr Aâ—hhâ—ost Mr A bâ—osâ— M 〈…〉 Bâ—raell c. repentance and serious preparation I know to those that have walked very close with God and are alwayes ready a sudden death may be a mercy as we have lately known divers holy Ministers and others that have dyed either after a Sacrament or in the Evening of the Lords Day or in the midst of some holy exercise with so little pain that none about them perecived when they dyed But ordinarily it is a mercy to have the flesh brought down and weakned by painful sickness to help to conquer our natural unwillingness to dye § 3. Direct 3. Remember whose Messenger sickness is and who it is that calleth you to dye It is Direct 3. he that is the Lord of all the world and gave us the Lives which he taketh from us And it is he that must dispose of Angels and Men of Princes and Kingdoms of Heaven and Earth and therefore there is no reason that such Worms as we should desire to be excepted You cannot deny him to be the Disposer of all things without denying him to be God It is he that Loveth us and never meant us harm in any thing that he hath done to us that gave the life of his Son to Redeem us and therefore thinketh not Life too good for us Our sickness and death are sent by the same Love that sent us a Saviour and sent us the powerful Preachers of his Word and sent us his Spirit and secretly and sweetly changed our hearts and knit them to himself in Love which gave us a life of pretious mercies for our souls and bodies and hath promised to give us life eternal And shall we think that he now intendeth us any harm Cannot he turn this also to our good as he hath done many an affliction which we have repined at § 4. Direct 4. Look by faith to your dying buryed risen ascended glorified Lord. Nothing will Direct 4. more powerfully overcome both the poyson and the fears of Death than the believing thoughts of him that hath triumphed over it Is it terrible as it separateth the soul from the body So it did by our Lord who yet overcame it Is it terrible as it layeth the body in the grave So it did by our Saviour though he saw not corruption but quickly rose by the power of his Godhead He dyed 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 at last by his power unto glory and being made partakers of the first resurrection the second death shall have no power over them He liveth as our Head that we might live by him and that he might assure all those that are here risen with him and seek first the things that are above that though in themselves they are dead yet their life is hid with Christ in God and when Christ who is our life shall appear then shall we also appear with him in glory Col. 3. 1 2 4 5. What a comfortable word is that John 14. 19. Because I live ye shall live also Death could not hold the Lord of life Nor can it hold us against his will who hath the keyes of death and Hell Rev. 1. 18. He loveth every one of his sanctified ones much better than you love an eye or a hand or any other member of your body which you will not lose if you are able to save it When he ascended he left us that message full of comfort for his followers John 20. 17. Go to my Brethren and say unto them I ascend unto my Father and your Father to my God and your God which with these two following I would have written before me on my sick-bed John 12. 26. If any man serve me let him follow me and where I am there also shall my servant be And Luke 23. 43. Verily I say unto thee to day shalt thou be with me in Paradise O what a joyful thought should it be to a Believer to think when he is dying that he is going to his Saviour and that our Lord is risen and gone before us to prepare a place for us and take us in season to himself Iohn 14. 2 3 4. As you believe in God believe thus in Christ and then your hearts will be less troubled Ver. 1. It is not a stranger that we talk of to you but your Head and Saviour that loveth you better than you love your selves whose office it is there to appear continually for you before God and at last to receive your departing souls and into his hand it is that you must then commend them as Stephen did Acts 7. 59. § 5. Direct 5. Choose out some Promises most suitable to your condition and roll them over and over Direct 5. in your mind and feed and live on them by faith A sick man is not usually fit to think of very many things and therefore two or three comfortable promises to be still before his eyes may be the most profitable matter of his thoughts such as those three which I named before If he be most troubled with the greatness of his sin let it be such as these Joh. 3. 16. God so loved the world
5. 9 10. Rev. 4. 11 8. Rev. 15. 3. Heb. 12. 9. Matth. 6. 13. thâ—u not said Behold I come quickly Even so Come Lord and let the great Marriage day of the Lamb make haste when thy Spouse shall be presented spotless unblamable and glorious and the glory of God in the New Jerusalem shall be Revealed to all his holy ones to delight and glorifie them for ever In the mean time Remember Lord thy promise Because I live therefore shall ye live also And let the dead that dye in thee be blessed And thou that art made a quickning Spirit and art the Lord and Prince of life and hast said that not a hair of our heads shall perish Gather our departing souls unto thy self into the Heavenly Jerusalem and Mount Zion the City of the living God and to the Myriads of holy Angels and to the general Assembly and Church of the first born and to the perfected Spirits of the just where thou wilt make us Kings and Priests to God whom we shall See and Love and Praise for ever For of Him and through Him and to Him are all things and for his pleasure they are and were created And O thou the blessed God of Love the Father of Spirits and King of Saints receive this unworthy Member of thy Son into the heavenly Chore which sing thy Praise who rest not saying night and day Holy Holy Holy Lord God Almighty who Is and Was and Is to Come For Thine is the Kingdom the Power and the Glory for ever and ever Amen The End of the Second TOME A Christian Directory The Third Part. Christian Ecclesiasticks OR DIRECTIONS TO PASTORS PEOPLE About Sacred Doctrine Worship and Discipline and their mutual Duties With the Solution of a multitude of Church-Controversies and Cases of Conscience By RICHARD BAXTER 1 Cor. 12. 25 27 28. That there should be no Schism in the body but the Members should have the same care one for another Now ye are the Body of Christ and Members in particular And God hath set some in the Church first Apostles c. Eph. 4. 3 4 12 c. Endeavouring to keep the Unity of the SPIRIT in the bond of Peace There is one Body one Spirit one Hope one Lord one Faith one Baptism Not One Ministerial Head one God * And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Till we all come into the unity of the faith and the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ That we henceforth be no more Children tossed to and fro and carryed about with every wind of doctrine by the cogging or sleight of men and cunning craftiness whereby they lye in wait to deceive But keeping the Truth in Love may grow up into him in all things which is the head even Christ From whom the whole body compacted and cemented together by every joynt of supply according to its power in proportion of each part worketh increase of the body to the edifying of it self in Love 1 Tim. 3. 15. That thou maist know how thou oughtest to behave thy self in the House of God which is the Church of the living God as A pillar and basis of the truth 1 Thess. 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake and be at peace among your selves LONDON Printed by Robert White for Nevill Simmons at the Sign of the Princes-Arms in St. Pauls Church-yard 1673. Reader THat this part and the next are Imperfect and so much only is written as I might and not as I would I need not excuse to thee if thou know me and where and when I live But some of that which is wanting if thou desire thou maist find 1. In my Universal Concord 2. In my Christian Concord 3. In our Agreement for Catechising and my Reformed Pastor 4. In the Reformed Lyturgie offered to the Commissioned Bishops at the Savoy Farewel A Christian Directory TOM III. Christian Ecclesiasticks CHAP. I. Of the Worship of God in general § 1. THAT God is to be Worshipped solemnly by man is confessed by Qui totos dies precabantur immolabant ut sui liberi sibi superstites essent Superstitiosi sunt appellati quod nomen paâ—uit postea latius Qui autem omnia quae ad cultum Deorum pertinerent diligenter pertractarent tanquam relegerent sunt dicti Religiosi ex relegendo ut elegantes ex eligendo à diligendo diligentes ex intelligendo intelligentes Superstitiosi Religiosi alterum vitii nomen alterum laudis Cicer. nat Deor. lib. 2. pag. 73 74. all that acknowledge that there is a God But about the Matter and Manner of his Worship there are no small dissensions and contentions in the world I am not now attempting a reconciliation of these contenders The sickness of mens minds and wills doth make that impossible to any but God which else were not only possible but easie the terms of reconciliation being in themselves so plain and obvious as they are But it is Directions to those that are willing to worship God aright which I am now to give § 2. Direct 1. Understand what it is to worship God aright lest you offer him Vanity and sin for Direct 1. Worship The worshipping of God is the direct acknowledging of his Being and Perfections to his honour Indirectly or consequentially he is acknowledged in every obediential act by those that truly obey and serve him And this is indirectly and participatively to worship him And therefore all things are Holy to the Holy because they are Holy in the use of all and Holiness to the Lord is as it were written upon all that they possess or do as they are Holy But this is not the worship which we are here to speak of but that which is Primarily and Directly done to glorifie him by the acknowledgement of his excellencies Thus God is worshipped either inwardly by the soul alone or also outwardly by the body expressing the worship of the soul. For that which is done by the Body alone without the concurrence of the Heart is not true worship but an Hypocritical Image or shew of it equivocally called Worship The inward worship of the Heart alone I have spoken If they that serve their God with meer word and ceremony and mimâ—ca actions were so served themselves they might be â—ilâ—â—ced with Aristâ—ppâ—â— his defence of his gallantry and sumptuâ—uâ— fare Si vituâ—â—randum ait hoc essâ—t in celebritatibus deorum profectò non fieret Laert. iâ— Aristip. So Plato allowed drunkenness only in the Feasts oâ— Baâ—châ—s of in the former Tome The outward or expressive worship
whole course of your lives As 1. Your first consent must Of Renewing the Covenant oft be habitually continued all your dayes for if that ceaseth your Grace and title to the benefits of Gods Covenant ceaseth 2. This Covenant is virtually renewed in every act of Worship to God For you speak to him as your God in Covenant and offer your selves to him as his Covenanted people 3. This Covenant should be actually renewed frequently in Prayer and Meditation and other such acts of communion with God 4. Especially when after a fall we beg the pardon of our sins and the mercies of the Covenant and on dayes of Humiliation and Thanksgiving and in great distresses or exhilerating mercies 5. And the Lords Supper is an ordinance instituted to this very end It is no small part of our Christian diligence and watchfulness to keep up and renew our Covenant-consent § 22. Direct 7. And as careful must you be to keep or perform your Covenant as to enter it and Direct 7. renew it which is done 1. By continuing our consent 2. By sincere obedience 3. And by perseverance We do not nor dare not promise to obey perfectly nor promise to be as obedient as the higher and better sort of Christians though we Desire both But to obey sincerely we must needs promise because we must needs perform it § 23. Obedience is sincere 1. When the radical consent or subjection of the Heart to God in Christ is Habitually and heartily continued 2. When Gods interest in us is most predominant and his authority and law can do more with us than any fleshly lust or worldly interest or than the authority word or perswasions of any man whosoever 3. When we unfeignedly Desire to be perfect and habitually and ordinarily have a predominant Love to all that is good and a hatred to that which is evil and had rather do our duty than be excused from it and rather be saved from our sin than keep it § 24. Direct 8. While you sincerely consent unto the Covenant live by faith upon the promised Benefits of it believing that God will make Good on his part all that he hath promised Take it for your Title to pardon sonship and eternal life O think what a mercy it is to have God in Covenant with you to be your God your Father Saviour Sanctifier and felicity And in this continually rejoice CHAP. IV. Directions about the Profession of our Religion to others § 1. Direct 1. UNderstand first how great a duty the Profession of true Religion is that you may Direct 1. not think as some foolish people that every man should conceal his Religion N 〈…〉 o jam 〈…〉 Qâ—in nec fa 〈…〉 e suâ religione mentiri Ex eo enim quod aliud à se coli dicit quam colit culturam honorem in alterum transferenâ—o j 〈…〉 iâ— quâ—d â—egavit Dicimus palam dicimus vobis torquentibus lacerati cruenti vociferamur Deum colimus per Christum Tâ—rtul Apolog. c. 11. or keep it to himself Observe therefore these Reasons following which require it § 2. 1. Our Tongues and bodies are made to exercise and shew forth that acknowledgement and adoration of God which is in our hearts And as he denyeth God with the Heart who doth not Believe in him and worship him in his heart so he denyeth God imputatively with his Tongue and life who doth not profess and honour him with his tongue and life and so he is a practical Atheist Isa. 45. 23 24 25. I have sworn by my self the word is gone out of my mouth in righteousness and shall not return that to me every knee shall bow every tongue shall swear surely shall one say In the Lord have I righteousness and strength In the Lord shall all the seed of Israel be justified and shall glory So Phil. 2. 9 10 11. Wherefore God also hath highly exalted him and given him a name above every name that at the name of Iesus every knee should bow and that every tongue should confess that Iesus Christ is the Lord to the Glory of God the father Isa. 44 5. One shall say I am the Lords and another shall call him by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel § 3. 2. The publick Assemblies and Worship of God are purposely appointed by him that in them we might make open profession of our Religion He that denyeth Profession denyeth the publick faith and worship of the Church and denyeth Baptism and the Lords Supper which are Sacraments appointed for the solemn profession of our faith § 4. 3. Our Profession is needful to our Glorifying God Men see not our Hearts nor know whether we believe in God or not nor what we believe of him till they hear or see it in our profession and actions Pauls life and death was a Profession of Christ that in his boldness Christ might be magnified in his body Phil. 1. 20. Matth. 5. 14 15 16. Ye are the Light of the world A City that is set on an hill cannot be hid Neither do men light a candle to put it under a bushel but on a candlestick and it giveth light to all that are in the house Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven § 5. 4. Our Profession is the means of saving others that which is secret is no means to profit them They must see our good works that they may Glorifie God Phil. 1. 12 13 14. § 6. 5. God hath required our open and bold Profession of him with the strictest commands and upon the greatest penalties 1 Pet. 5. 3. Sanctifie the Lord God in your hearts and be ready alway to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Rom. 10. 9 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God hath raised him from the dâ—ad thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Mark 8. 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed 2 Tim. 2. 12. Mat. 10. 32 33. Luk. 9. 26. Direct 2. 1 Cor. 8. 1. 2 Cor. 10. 8. Rom. 15. 2. 1 Tim. 1. 4 Tit. 3. 9. when he câ—meth in the glory of his father with the holy Angels § 7. Direct 2. Next Understand what it is in Religion that you must principally profess It is not every lesser truth much less every opinion of your own in which you are confident that you are wiser than your brethren This is the meaning of Rom. 14 22. Hast thou faith have it to thy self before God By faith
here is not meant the substance of the Christian belief or any one necessary Article of it But a Belief of the indifferency of such things as Paul spake of in meats and drinks If thou know these things to be Lawful when thy weak brother doth not and so thou be wiser than he thank God for thy knowledge and use it to thy own salvation but do not proudly or uncharitably contend for it and use it uncharitably to the danger of anothers soul much less to the wrong of the Church and Gospel and the hinderance of greater truths 2 Tim 2. 14. Of these things put them in remembrance that is of the Saints hope in Gods faithfulness charging them before the Lord that they strive not about words to no profit but the subverting of the hearers Yet for the faith we must earnestly contend Jude 2 3. So 2 Tim. 2. 2. 23 24. But foolish and unlearned questi 〈…〉 avoid knowing that they do gender strife And the servant of the Lord must not strive but be gentle to all men § 8. But that which is the chiefest matter of our Profession is The being and perfections of God himself His love to man and power over him and mans subjection and obligations unto God The person and office and works and benefits of our Redeemer with all the duty that we owe to him in perfect holiness and all the hopes that we have in him the happiness of the Saints the odiousness of sin and the misery of the wicked These and such as these are things that we are called to Profess yet so as not to deny or renounce the smallest truth § 9. Direct 3. Understand also the manner how we must make Profession of Religion 1. There is Direct 3. a Professing by words and a professing by Actions 2. There is a solemn profession by Gods publick ordinances and an occasional or privater profession by conference or by our conversations And all these wayes must Religion be professed § 10. Direct 4. Understand also the season of each sort of Profession that you omit not the season nor do it Direct 4. unseasonably 1. Profession by Baptism Lords Supper and Church-assemblies must be done in their season which the Church-guides are the conducters of 2. Profession by an innocent blameless obedient life is never out of season 3. Profession by private conference and by occasional acts of piety must be when opportunity inviteth us and they are likely to attain their ends 4. The whole frame of a Believers life should be so Holy and Heavenly and mortified and above the world as may amount to a serious profession that he liveth in confident hope of the life to come and may shew the world the difference between a Worldling and an heir of Heaven between corrupted nature and true grace The Professors of Godliness must be a peculiar people zealous of good works and adorned with them Tit. 2. 14. 1 Tim. 2. 10. § 11. Direct 5. Take special care that your Profession be sincere and that you be your selves as good Direct 5. as you profess to be Otherwise 1. Your profession will condemn your selves 2. And it will dishonour the truth which you deceitfully profess There can scarce a greater injury befall a good cause than to have a bad and shameful patron to defend it Rom. 2. 3. And thinkest thou this O man that judgest them which do such things and dost the same that thou shalt escape the judgement of God Vers. 13. to 25. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God For the name of God is blaspheamed among the Gentiles through you § 12. Direct 6. Let not your profession be so much of your own sincerity as of God and his excellencies Direct 6. Boast not of your selves but of God and Christ and the promise and the Hope of true believers and do it to Gods praise and not for your own Be sure that in all your profession of Religion you be seeking honour to God and not unto your selves And then in this manner he that doubteth of his own sincerity yet may and must make profession of Christ and true Religion when you cannot proclaim the uprightness of your own hearts you may boldly proclaim the excellencies of Religion and the happiness of Saints § 13. Direct 7. Live upon God alone and trust his Alsufficiency and abhor that pusillanimity and Direct 7. baseness of spirit which maketh men afraid or ashamed openly to own the truth Remember the example of your Lord who before Pontius Pilate witnessed a good confession 1 Tim. 6. 13. who came for this end into the world to bear witness to the truth Fear not the face of man whose breath is in his Joh. 18. 37. The Arrians under Valens and the Vandal◠still silenced the Orthodox Preachers and forbad their meetings and yet the people adhered to their Pastors and kept their meetings while they could Saepius prohibitum est ut sacerdotes vestri conventus minime celebrarent nec sua seditione animas subverterent Chistianas Praecept Hunner in Victor◠uticers p. 414. nostrils and is perishing even while he is threatning If thou believe not that Christ can secure thee from the rage of man thou believest not indeed in Christ If thou believe not that Heaven will satisfie for all that by scorns or cruelties thou sufferest from sinners thou hast not indeed the hope of a believer And no wonder if thou profess not that which thou believest not But if thou believe that God is God and Christ is Christ and Heaven is Heaven and the Gospel is true thou hast enough in thy Belief to secure thee against all the scorns and cruelties of man and to tell thee that Christ will bear thy charges in all that thou sufferest for his sake O what abundance are secretly convinced of the truth and their Consciences bear witness to the wisdom of the Saints and a holy life and yet they dare not openly own and stand to the truth which they are convinced of for fear of being mockt by the tongues of the profane or for fear of losing their places and preferments O wretch dost thou not tremble when thou art ashamed of Christ to think of the day when he will be ashamed of thee Then when he comes in Glory none will be ashamed of him Then where is the tongue that mockt him and his servants Who then will deride his holy wayes Then that will be the greatest Glory which thou art now ashamed of Canst thou believe that day and yet hide thy profession through cowardly fear or shame of man Is man so great and is Christ no greater in thine eyes than so If he be not more regardable than man believe not in him If he be regard him more and let not a worm be preferred before thy Saviour § 14. Direct 8. If any doubt arise whether thou shouldst now make particular Profession of
to belong in so special a manner to the Gods that they conclude that man and usually his posterity to be destinated to ruine that is perjured and perfidious In so much that it is †Aelian Vari Hist. l. 14. written of Agesilaus and many others that when their enemies were perjured and broke their Covenants they took it for a sign of victory and the best prognostick of their success against them Plutarch recordeth this story of Cleomenes that having made a truce for seven dayes with the Argives he set upon them and killed and took many of them in the night and when he was charged with perfidiousness answered I made not a truce with them for seven nights but for seven dayes But the women fetcht arms out of the Temples of the Gods and repulsed him with shame and he ran mad and with his Sword did mangle his own body and dyed in a most hideous manner When Conscience is awakened to see such a sin as Perjury no wonder if such run mad or hang themselves as perfidious Achitophell and Iudas did No doubt but everlasting horror and desperation will be the end of such if true Conversion do not prevent it 5. It is * Though as Moder Polic. saith Princ. 7. It is a huge advantage that man hath in a credulous world that can easily say and swear to any thing and yet so palliate his perjuries as to hide them from the cog 〈…〉 nce of tâ—â— most Gabaoâ—itarum irritum foedus calliditate licet extortum nonnullis intulisset exitâ—um c. Gildas iâ— Prolog Haud ameâ—â—um justitiae est fides i. e. dictorum conventorumque constantia veritas Cicero a sin that ruineth families and societies like fire that being kindled in the thatch never stoppeth till it have consumed all the house Though the curse of the Lord is in the house of the wicked but he blesseth the Habitation of the just Prov. 3. 33. Yet among all the wicked there are few so commonly marked out with their families to shame and ruine as the perjured What ever Nation is stigmatized with a fides punica vel Graeca with the brand of Perjury it is not only their greatest infamy but like Lord have mercy on us written on your doors a sign of a destroying plague within Saith †Silius Non illi domus aut conjux aut vita manebit Unquam expers luctus lachrymaeque aget aequore semper Ac tellure premens aget aegrum nocte dieque Despecta ac violata fides Saith Claud. In prolem dilatarunt perjuria patris Et poenam merito filius ore luit So Tibull Ab miser siquis primo perjuria celat Sera tamen tacitis poena venit pedibus Saith Pausanias The fraud that is committed by perjury falleth upon posterity 6. Perjury and perfidicusness are virtually Treason Rebellion and Murder against Kings and Magistrates and no more to be favoured in a Kingdom by a King that loveth his life and safety than the Plague in a City or poison to the body Tristissimum domesticum regibus omnibus pharmacum liberorum amicorum exercitus perfidia saith Appian What security have Princes of their Crowns or lives where Oaths and Covenants seem not obligatory There is then nothing left but fear of punishment to restrain the violence of any one that would do them mischief And craft or strength will easily break the bonds of fear He that would dissolve the bond of Oaths and teach men to make light of perjury is no more to be endured in a Kingdom than he that openly inviteth the Subjects to kill their King or rise up in rebellion against him If he that breaketh the least of Gods commands and teacheth men so to do shall be called Least in the Kingdom of God then surely he that breaketh the Great Matth. 5. 19. commands by the most odious sin of Perjury and teacheth men so to do should neither be Great nor any thing in the Kingdoms of men 7. Perjury is the poyson of all Societies and of friendship and of humane converse and turneth all into a state of enmity or hostility and teacheth all men to live together like foes He that is not to be believed when he sweareth is never to be believed And when Oaths and Covenants signifie nothing and no man can believe another what are they but as so many foes to one another How can there be any Relations of Governours and Subjects Of Husband and Wife Of Master and Servants Or how can there be any trading or commerce when there is no trust Perjury dissolveth all societies by loosening all the bonds of association Well might Dionys Halic l. 3. say The Perfidious are far worse than open enemies and worthy of far greater punishment For a man may more easily avoid the ambushments of foes and repell their assaults than escape the perfidiousness of seeming friends Saith Valerius Max. l. 9. c. 6. Perfidiousness is a â—idden and ensnaring mischief whose effectual force is in lying and deceiving its fruit consisteth â—â— some horrid villany which is ripe and sure when it hath compassed cruelty with wicked bonds bringing as great mischief to mankind as fidelity bringeth good and safety He that teacheth the doctrine of Perjury and perfidiousness doth bid every man shift for himself and trust no more his friend or neighbour but all take heed of one another as so many Serpents or Wild Beasts Lyons and Bears may better be suffered to live loose among men than those that teach men to make light of Oaths 8. Thus also it destroyeth personal Love and teacheth all men to be haters of each other For it can be no better when men become such hateful creatures to each other as not at all to be credited or sociably conversed with 9. Perjury and perfidiousness do proclaim men deplorate and stigmatize them with this character that they are persons that will stick at the committing of no kind of Villany in the world further than their fleshly interest hindereth them No charity hindeth a man to think that he will make conscience of murder rebellion deceit adultery or any imaginable wickedness who maketh no conscience of Perjury and perfidiousness Such a person alloweth you to judge that if the temptation serve he will do any thing that the Devil bids him and that he is virtually a compound of all iniquity and prepared for every evil work 10. Lastly As Perjury doth thus dissolve societies and turn mankind into enmity with each other so it would make the misery uncurable by making even penitents incredible Who will believe him even while he professeth to Repent that hath shewed that when he sweareth he is not to be believed He that dare forswear himself dare lye when he pretendeth Repentance for his Perjury It must be some deedâ— that are more credible than Words and Oaths that must recover the credit of such a mans professions If Perjury have violated any Relations it leaveth the
upon Justification c. which I have seen de nomine and neither of them seemed to take notice of it Be sure as soon as you peruse the terms of your question to sift this throughly and dispute verbal controversies but as verbal and not as real and material We have real differences enow we need not make them seem more by such a blind or heedless manner of Disputing § 22. Direct 11. Suffer not a rambling mind in study nor a rambling talker in Disputes to interrupt Direct 11. your orderly procedure and divert you from your argument before you bring it to the natural issue Both deceiving Sophisters and giddy headed praters will be violent to start another game and spoil the chase of the point before you But hold them to it or take them to be unworthy to be disputed with and let them go except it be where the weakness of the Auditors requireth you to follow them in their Wild-goose Chase. You do but lose time in such rambling studies or disputes § 23. Direct 12. Be caâ—telous of admitting false suppositions or at least of admitting any inference Direct 12. that dependeth upon them In some cases a supposition of that which is false may be made while it no way tends to infer the truth of it But nothing must be built upon that falshood as intimating it to be a truth False suppositions cunningly and secretly workt into arguments are very ordinary instruments of deceit § 24. Direct 13. Plead not uncertainties against certainties But make certain points the measure Direct 13. to try the uncertain by Reduce not things proved and sure to those that are doubtful and justly controverted But reduce points disputable to those that are past doubt § 25. Direct 14. Plead not the darker Texts of Scripture against those that are more plain Direct 14. and clear nor a few texts against many that are as plain For that which is interpreted against the most plain and frequent expressions of the same Scripture is certainly mis-interpreted § 26. Direct 15. Take not obscure Prophecies for Precepts The obscurity is enough to make Direct 15. you cautelous how you venture your self in the Practice of that which you understand not But if there were no obscurity yet Prophecies are no warrant to you to fulfill them no though they be for the Churches good Predictions tell you but de eventu what will come to pass but warrant not you to bring it to pass Gods Prophesies are oft-times fulfilled by the wickedest men and the wickedest means As by the Jews in killing Christ and Pharaoh in refusing to let Israel go and Iehu in punishing the house of Ahab Yet many self-conceited persons think that they can fetch that out of the Revelations or the Prophecies of Daniel that will justifie very horrid crimes while they use wicked means to fulfil Gods Prophecies § 27. Direct 16. Be very cautelous in what cases you take mens practice or example to be instead of Direct 16. precept in the sacred Scriptures In one case a Practice or example is obligatory to us as a Precept and that is when God doth give men a commission to establish the form or orders of his Church and Worship as he did to Moses and to the Apostles and promiseth them his Spirit to lead them into all truth in the matters which he employeth them in here God is engaged to keep them from miscarrying for if they should his work would be ill done his Church would be ill constituted and framed and his servants unavoidably deceived The Apostles were authorized to constitute Church officers and orders for continuance and the Scripture which is written for a great part historically acquaints us what they did as well as what they said and wrote in the building of the Church in obedience to their commission at least in declaring to the World what Christ had first appointed And thus if their practice were not obligatory to us their words also might be avoided by the same pretenses And on this ground at least the Lords day is easily proved to be of Divine appointment and obligation Only we must see that we carefully distinguish between both the Words and Practices of the Apostles which were upon a particular and temporary occasion and obligation from those that were upon an universal or permanent ground § 28. Direct 17. Be very cautelous what Conclusions you raise from any meer works of Providence Direct 17. For the bold and blind exposition of these hath lead abundance into most heynous sins No providence is instead of a Law to us But sometimes and oft-times providence changeth the Matter of our duty and so occasioneth the change of our obligations As when the husband dyeth the Wise is disobliged c. But men of worldly dispositions do so over-value worldly things that from them they venture to take the measure of Gods Love and hatred and of the causes which he approveth or disapproveth in the World And the wisdom of God doth seem on purpose to cause such wonderful unexpected mutations in the affairs of men as shall shame the principles or spirits of these men and manifest their giddiness and mutability to their confusion One year they say This is sure the cause of God or else be would never own as he doth Another year they say If this had been Gods cause he would never have so disowned it Just as the Barbarians judged of Paul when the Viper seized on his hand And thus God is judged by them to own or disown by his prospering or afflicting more than by his Word § 29. Direct 18. In controversies which much depend on the sincerity or experience of Godly men take Direct 18. heed that you affect not singularity and depart not from the common sense of the Godly For the workings of Gods spirit are better judged of by the ordinary tenour of them than by some real or supposed case that is extraordinary § 30. Direct 19. In Controversies which most depend on the testimony of Antiquity depart not from Direct 19. the judgement of the ancients They that stood within View of the dayes of the Apostles could better tell what they did and what a condition they left the Churches in than we can do To appeal to the Ancients in every cause even in those where the later Christians do excell them is but to be fools in reverence of our fore-fathers wisdom But in points of History or any thing in which they had the advantage of their posterity their testimony is to be preferred § 31. Direct 20. In Controversies which depend on the Experience of particular Christians or of the Direct 20. Church regard most the judgement of the most experienced and prefer the judgement of the later ages of the Church before the judgement of less experienced ages except the Apostolical age that had the greater help of the spirit An ancient experienced Christian or Divine is
members of the visible Church The Integral and accidental Union I pass by now 2. Besides this Union of the Universal Church with Christ the Universal Head there is in all Particular organized Churches a subordinate Union 1. Between 1 Thes. 5. 12 13. the Pastor and the flock and 2. Between the People one towards another which consisteth in these their special Relations to each other 3. And there is an Accidental Union of many particular Churches As when they are United under one Civil Government or Consociated by their Pastors in one Synod or Council These are the several sorts of Church-Union Direct 2. § 4. Direct 2. Understand also wherein the Communion of Christians and Churches doth consist that you may know what it is that you must hold to In the Universal Church your Internal Communion with Christ consisteth in his communication of his spirit and grace his word and mercies unto you and in your returnes of Love and Thanks and Obedience unto him and in your seeking to him depending on him and receivings from him Your Internal Communion with the Church or Saints consisteth in mutual Love and other consequent affections and in praying for and doing good to one another as your selves according to your abilities and opportunities Your external communion with Christ and with most of the Church in Heaven and Earth is not mutually visible and local For it is but a small number comparatively that we ever see But it consisteth in Christs visible communication of his word his officers and his ordinances and mercies unto you and in your visible learning and reception of them and obedience to him and expressions of your Love and Gratitude towards him Your external communion with the Universal Church consisteth in the Prayers of the Church for you and your prayers for the Church In your holding the same faith and professing to Love and Worship the same God and Saviour and Sanctifier in the same holy ordinances in order to the same eternal end § 5. Your external Communion in the same particular Congregations consisteth in your assembling together to hear the Preaching of Gods word and to receive the Sacrament of the Body and Blood of Christ and pray and praise God and to help each other in knowledge and holiness and walk together in the fear of the Lord. § 6. Your Communion with other neighbour Churches lyeth in praying for and counselling each other and keeping such correspondencies as shall be found necessary to maintain that Love and Peace and Holiness which all are bound to seek according to your abilities and opportunities § 7. Note here that Communion is one thing and subjection is another It is not your subjection to other Churches that is required to your communion with them The Churches that Paul wrote to at Rome Corinth Galatia Ephesus Philippi c. had Communion together according to their capacities in that distance but they were not subject one to another any otherwise than as all are commanded to be subject to each other in humility 1 Pet. 5. 5. The Church of Rome now accuseth all the Christians in the World of separating from their Communion unless they will take them for their Rulers and obey them as the Mistres Church But Paul speaketh not one syllable to any of the Churches of any such thing as their obedience to the Church of Rome To your own Pastors you owe subjection statedly as well as communion and to other Pastors of the Churches of Christ fixed or unfixed you owe a temporary subjection so far as you are called to make use of them as sick persons do to another Physicion when the Physicion of the Hospital is out of the way But one Church is not the Ruler of another or any one oâ— all the rest by any appointment of the King of the Church § 8. Direct 3. By the help of what is already said you are next distinctly to understand how far Direct 3. you are bound to Union or Communion with any other Church or person and what distance separation or division is a sin and what is not that so you may neither causlesly trouble your selves with scruples What Unity is among all Christians Gal. 3. 20. 4. 5 6. Ephes. 4. 5. 1 Cor. 12. 12 13. nor trouble the Church by sinful Schism § 9. I. There must be a Union among all Churches and Christians in these following particulars 1. They have all but One God 2. And One Head and Saviour Jesus Christ. 3. And One Sanctifier the Holy Ghost 4. And One Ultimate End and Hope even the fruiâ—â—on of God in Heaven 5. And one Gospel to teach them the Knowledge of Christ and contain the promise of their salvation 6. And one kind of faith that is wrought hereby 7. And one and the same Covenant 1 Pet. 1. 16 Eph. 4. 11 12 13. of which Baptism is the seal in which they are engaged to God 8. And the same Instrumental founders of our faith under Jesus Christ even the Prophets and Apostles 9. And all members of the Eph. 2. 20 21 19. same Universal Body 10. And all have the same new nature and Holy disposition and the same Holy Affections in Loving God and Holiness and Hating sin 11. They all own as to the essential 1 Joh. 3. 11 14 23 parts the same Law of God as the Rule of their faith and life even the sacred Canonical Scriptures Psal. 122. 2. 1 Pet. 2. 1 2. Joh 3. 6. Heb. 10. 25. 1 Cor. 10. 16 17. 12. Every member hath a Love to the whole and to each other especially to the more excellent and useful members and an inclination to holy Communion with each other 13. They have all a propensity to the same holy means and employment as Prayer learning the word of God and doing good to others All these things the True living members of the Church have in sincerity and the rest have in Profession Râ—m 12. 1. Eph 2. 10 11. What 〈…〉 sity â—â—l be in the Church 1 Joh. 2. 12 13 14 § 10. II. There will be still a diversity among the Churches and particular Christians in these following points without any dissolution of the fore-described Unity 1. They will not be of the same Age or standing in Christ but some babes some young men and some fathers 2. They will not have the same degrees of strength of Knowledge and of Holiness some will have need to be fed with milk and be unskilful in the word of Righteousness 3. They will differ in the kind and Heb. 5. 11 12 13. measure of their gifts some will excell in one kind and some in another and some in none at all Mat. 17. 2. 13. 3â— Rom. 14. 1 2 21. 4. They will differ in their natural temper which will make some to be more hot and some more mild some more quick and some more dull some of more regulated wits and some more scattered and
Tim. 1. 4. James 3. 1 Cor. 3. 3. For ye are yet carnal for whereas there is among you envying zeal and strife and divisions or parties or factions are ye not carnal and walk as men For while one saith I am of Paul and another I am of Apollos are ye not carnal Phil. 2. 1 2 3 4. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same Love of one accord of one mind Let nothing be done through strife or vain glory but in lowliness of mind let each esteem others better than themselves Rom. 16 17 18. Now I beseech you brethren mark them which cause divisions or parties and offences or scandals contrary to the doctrine which ye have learned and avoid them Abundance more such Texts may be recited § 49. II. The great Benefits of the Concord of Christians are these following 1. It is necessary The Benefits of Concord to the very Life of the Church and its several members that they be all One Body As their Union with Christ the Head and Principle of their life is principally necessary so Unity among themselves is secondarily necessary for the conveyance and reception of that Life which floweth to all from Christ. For though the Head be the Fountain of Life yet the nerves and other parts must convey that life unto the members And if any member be cut off or separated from the Body it is separated also from the Head and perisheth Mark well those words of the Apostle Ephes. 4. 3. to 16. Endeavouring to keep the Unity of the Spirit in the bond of peace There is one Body and one Spirit even as ye are called in one Hope of your calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all But unto every one of us is given Grace according to the measure of the gift of Christ. And be gave some Apostles and some Prophets and some Evangeliâ—ts and some Pastors and Teachers For the perfecting of the Saints for the work of the Ministry for the Edifying of the Body of Christ till we all come in the Unity of the faith and of the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ that speaking the truth in Love we may grow up into him in all things which is the Head even Christ From whom the whole Body fitly joyned together and compacted by every joynt of supply according to the effectual working in the measure of every part maketh increase of the Body to the edifying of it self in Love See here how the Churches Unity is necessary to its life and increase and to the due nutrition of all the parts § 50. 2. The Unity of the Church and the Concord of Believers is necessary to its strength and safety for Christ also strengtheneth as well as quickneth them by suitable means Wo to him that is alone But in the Army of the Lord of Hosts we may safely march on when straglers are catcht up or killed by the weakest enemy A threefold cord is not easily broken Enemies both spiritual and corporal are deterred from assaulting the Church or any of its members while they see us walk in our Military Unity and Order In this posture every man is a blessing and defence unto his neighbour As every Souldier hath the Benefit of all the conduct wisdom and valour of the whole Army while he keepeth in his place so every weak Christian hath the use and benefit of all the Learning the Wisdom and Gifts of the Church while he keepeth his station and walketh orderly in the Church The hand the eye the ear the foot and every member of the Body is as ready to help or serve the whole and every other particular member as it self But if it be cut off it is neither helpful nor to be helped O what a mercy is it for every Christian that is unable to help himself to have the help of all the Church of God their directions their exhortations their Love their prayers their liberality and compassion according to their several abilities and opportunities As infants and sick persons have the help of all the rest of the family that are in health § 51. 3. Unity and Concord as it proceedeth from Love so it greatly cherisheth and increaseth Peace containeth infinite blessings I strengtheneth faith It kindleth Charity The outward peace of the Church distilleth into peace of conscience and it turneth the writing and reading of Controversies into treatises of Mortification and Devotion Id. ibid. Against procuring Unity by sanguinaâ—y persecutions see Lord Bacon Essay 3. Surely there is no better way to stop the rising of new Sects and Schisms than to reform abuses to compound the smaller differences to proceed mildly and not with sanguinaâ—y persecutions and rather to take off the principal authors by winning and advancing them than to â—nrage them by violence and bitterness Lord Bacon in his Essay 58. Ita hominis non implet justitiam Dei And it was a notable observation of a wise Father that those which held and persuaded pressure of Consciences were commonly interessed there in themselves for their own ends Id. Ess. 3. p. 19. Love even as the laying of the Wood or Coals together is necessary to the making of the fire which the separating of them will put out Holy Concord cherisheth holy converse and communion And holy communion powerfully kindleth holy Love When the servants of Christ do see in each other the lustre of his Graces and hear from each other the heavenly language which floweth from a Divine and heavenly mind this potently kindleth their affections to each other and maketh them close with those as the sons of God in whom they find so much of God Yea it causeth them to Love God himself in others with a reverent admiring and transcendent Love when others at the best can Love them but as men Concord is the womb and soil of Love although it be first its progeny In quietness and peace the voice of peace is most regarded § 52. 4. Unity and Concord is the Churches Beauty It maketh us amiable even to the eye of nature and venerable and terrible even to the eye of malice A concord in sin is no more honour than it is for conquered men to go together in multitudes to prison or captivity or for beasts to go by droves unto the slaughter But to see the Churches of Christ with one heart and soul acknowledging their Maker and Redeemer and singing his Praise as with one voice and living together in Love and Concord as those that have one Principle one Rule one nature one work one Interest and Hope and End this is the truly beauteous symmetry and delectable harmony Psal. 133. Behold how good
the safety of a Kingdom Or doth that tend to the honour of the children of God which is the shame of common men Or is that the safety of his Kingdom which is the ruine of all others We are all fellow-citizens with the Saints and of the houshold of God Ephes. 2. 19. We are Gods building 1 Cor. 3. 9. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are 1 Cor. 3. 16 17. Will he destroy the defilers and will he Love the Dividers and destroyers If it be so great a sin to go to Law unnecessarily with Brethren or to wrong them 1 Cor. 6. 8. What is it to disown them and cast them off And if they that salute and love only their Brethren and not also their enemies are not the Children of God Matth. 5. 47. What are they that separate from and condemn even their brethren § 71. 5. Church-dividers either would Divide Christ himself between them or else would rob him of a great part of his inheritance And neither of these is a little sin If you make several bodies you would have several Heads And is Christ divided saith the Apostle 1 Cor. 1. 13. Will you make him a Sect Master He will be your common head as Christians but he will be no Head of your Sects and Parties I will not name them Or would you tear out of the hands of Christ any part of his possessions Will he cut them off because you cut them off Will he separate them from himself because you separate from them or separate them from you Will he give them a bill of divorce when ever you are pleased to lay any odious accusation against them Who shall condemn them when it is he that justifieth them Who shall separate them from the Love of God Can your Censure or separation do it when neither life nor death nor any creature can do it Rom. 8. 33 c. Hath he not told you that he will give them eternal life and they shall never perish neither shall any pluck them out of his hand John 10. 28. Will he lose his Iewels because you cast them away as dirt He suffered more for souls than you and better knoweth the worth of souls And do you think he will forget so dear a purchase or take it well that you rob him of that which he hath bought so dearly Will you give the members and inheritance of Christ to the Devil and say They are Satans and none of Christs Who art thou that judgest another mans servant § 72. 6. Church-dividers are guilty of self-ignorance and pride and great unthankfulness against that God that beareth with so much in them who so censoriously cast off their brethren Wast thou ever humbled for thy sin Dost thou know who thou art and what thou carryest about thee and how much thou offendest God thy self If thou do surely thou wilt judge tenderly of thy brethren as knowing what a tender hand thou needest and what mercy thou hast found from God Can he cruelly judge his brethren to Hell upon his petty differences who is sensible how the gracious hand of his Redeemer did so lately snatch him from the brink of Hell Can he be forward to condemn his brethren that hath been so lately and mercifully saved himself § 73. 7. Church-dividers are the most successful servants of the Devil being enemies to Christ in his family and livery They gratifie Satan and all the Enemies of the Church and do the very work that he would have them do more effectually than open enemies could do it As Mutineers in an Army may do more to destroy it than the power of the Enemy § 74. 8. It is a sin that contradicteth all Gods Ordinances and Means of Grace which are purposely to procure and maintain the Unity of his Church The Word and Baptism is to gather them into one body and the Lords Supper to signifie and maintain their Concord as being one bread and one body 1 Cor. 10. 17. And all the communion of the Church is to express and to maintain this concord The use of the Ministry is much to this end to be the bonds and joynts of the unity of believers Ephes. 4. 13 14 16. All these are contemned and frustrated by Dividers § 75. 9. Church-division is a sin especially to us against as great and lamentable experiences as almost any sin can be About sixteen hundred years the Church hath smarted by it In many Countreys where the Gospel prospered and Churches flourished division hath turned all into desolation and delivered them up to the curse of Mahometanism and Infidelity The contentions between Constantinople and Rome the Eastern and the Western Churches have shaken the Christian interest upon Earth and delivered up much of the Christian world to tyranny and blindness and given advantage to the Papacy to captivate and corrupt much of the rest by pretending it self to be the Center of Unity O what glorious Churches where the Learned Writers of those ages once lived are now extinct and the places turned to the Worship of the Devil and a Deceiver through the ambition and contentions of the Bishops that should have been the bonds of their Unity and peace But doth England need to look back into History or look abroad in forreign Lands for instances of the sad effects of discord Is there any one good or bad in this age that hath spent his dayes in such a sleep as not to know what Divisions have done when they have made such ruines in Church and State and kindled such consuming flames and raised so many Sects and Parties and filled so many hearts with uncharitable rancour and so many mouths with slanders and revilings and turned so many prayers into sin by poysoning them with pride and factious oppositions and hath let out streams of blood and fury over all the Land He that maketh light of the Divisions of Christians in these Kingdoms or loveth not those that speak against them doth shew himself to be so impenitent in them as to be one of those terrible effects of them that should be a pillar of Salt to warn after agis to take heed § 76. 10. Yea this is a heinous aggravation of this sin that commonly it is justified and not repented of by those that do commit it When a drunkard or a whoremonger will confess his sin a Church-divider will stand to it and defend it And wo to them that call evil good and good evil Impenitency is a terrible aggravation of sin § 77. 11. And it is yet the more heinous in that it is commonly fathered upon God If a drunkard or whoremonger should say God commandeth me to do it and I serve God by it would you not think this a horrid aggravation When did you ever know a Sect or party
by decisive Iudicial â—entence Nor any Universal Civil Monarch of the world 2. The publick Governing Decisive judgement obliging others belongeth to publick persons or Officers Eph. 4. 7 13 14 15 16. of God and not to any private man 1 Cor. 12. 28 29. 17. 3. The publick decision of Doubts or Controversies about Faith it self or the true sense of Gods Word and Laws as obliging the whole Church on Earth to believe that decision or not gainsay it Acts 15. See my Key for Catholicks because of the Infallibility or Governing authority of the Deciders belongeth to none but Jesus Christ Because as is said he hath made no Universal Governour nor Infallible Expositor It belongeth to the Law-giver only to make such an Universally obliging Exposition of his own Laws 4. True Bishops or Pastors in their own particular Churches are Authorized Teachers and Guides in Expounding the Laws and Word of Christ And the people are bound as Learners to reverence their Teaching and not contradict it without true cause yea and to believe them fide humanâ in things pertinent to their Office For oportet discentem credere 5. No such Pastors are to be Absolutely believed nor in any case of notorious Error or Heresie where the Word of God is discerned to be against them 6. For all the people as Reasonable creatures have a judgement of private discerning to judge what they must Receive as Truth and to discern their own duty by the help of the Word of God and of their Teachers 7. The same power of Governing-Iudgement Lawful Synods have over their several flocks as a Pastor over his own but with greater advantage 8. The power of Judging in many Consociate Churches who is to be taken into Communion as Orthodox and who to be refused by those Churches as Hereticks in specie that is what Doctrine they will judge sound or unsound as it is Iudicium discernendi belongeth to every one of the Council â—ingly As it is a Iudgement obliging themselves by Contract and not of Governing each other it is in the Contracters and Consenters And for peace and order usually in the Major Vote But with the Limitations before expressed 9. Every true Christian believeth all the Essentials of Christianity with a Divine faith and not by a meer humane belief of his Teachers though by their Help and Teaching his faith is generated and confirmed and preserved Therefore no essential Article of Christianity is left to any obliging decision of any Church but only to a subservient obliging Teaching As whether there be a God a Christ a Heaven a Hell an Immortality of souls whether God be to be believed loved feared obeyed before man Whether the Scripture be Gods Word and true Whether those that contradict it are to be believed therein Whether Pastors Assemblies publick Worship Baptism Sacrament of the Lords Supper be Divine institutions And the same I may say of any known Word of God No mortals may judge in partem utramliâ—et but the Pastors are only Authorized Teachers and helpers of the peoples faith And so they be partly to one another 10. If the Pope or his Council were the Infallible or the Governing Expositors of all Gods Laws and Scriptures 1. God would have enabled them to do it by an Universal Commentary which all men should be obliged to believe or at least not to contradict For there is no Authority and Obligation given to men yea to so many successively to do that for the needful decision of Controversies which they never have Ability given them to do For that were to oblige them to things impossible 2. And the Pope and his Council would be the most treacherous miscreants on earth that in so many hundred years would never write such an Infallible nor Governing Commentary to end the differences of the Christian world Indeed they have judged with others against Arrius that Christ is true God and one with the Father in substance c. But if they had said the contrary must we have taken it for Gods truth or have believed them 11. To judge who for Heresie or Seandal shall be punished by the Sword belongeth to none but the Magistrate in his own dominions As to judge who shall have Communion or be excommunicated from the Church belongeth as aforesaid to the Pastors And the said Magistrate hath first as a man his own Iudgement of discerning what is Heresie and who of his subjects are guilty of it in order to his publick Governing Judgement 12. The Civil Supream Ruler may Antecedently exercise this Judgement of Discerning by the Teaching of their proper Teachers in order to his consequent sentences on offenders And so in his Laws may tell the subjects what Doctrines and practices he will either Tolerate or punish And thus may the Church Pastors do in their Canons to their several flocks in relation to Communion or non-communion 13. He that will condemn particular persons as Hereticks or offenders must allow them to speak for themselves and hear the proofs and give them that which justice requireth c. And if the Pope can do so at the Antipodes and in all the world either per se or per alium without giveing that other his essential claimed power let him prove it by better experience than we have had 14. As the prime and sole-universal Legislation belongeth to Jesus Christ so the final Judgement universal and particular belongeth to him which only will end all Controversies and from which there is no appeal Quest. 29. Whether a Parents power over his Children or a Pastor or many Pastors or Bishops over the same Children as parts of their flock be greater or more obliging in matters of Religion and publick Worship THis being toucht on somewhere else I only now say 1. That if the case were my own I would 1. Labour to know their different Powers as to the matter commanded and obey each in that which is proper to his place 2. If I were young and ignorant Natural necessity and natural obligation together would give my Parents with whom I lived such an advantage above the Minister whom I seldome see or understand as would determine the case de eventu and much de jure 3. If my Parents commanded me to hear a Teacher who is against Ceremonies or certain Forms and to hear none that are for them natural necessity here also ordinarily would make it my duty first to hear and obey my Parents And in many other cases till I came to understand the greater power of the Pastors in their own place and work 4. But when I come to Church or know that the judgement of all Concordant Godly Pastors condemneth such a thing as damnable Heresie or Sin which any Father commandeth me to receive and profess I would more believe and follow the Judgement of the Pastors and Churches Quest. 30. May an Office Teacher or Pastor be at once in a stated Relation of a Pastor and a
Church it is done by a double consent to the double relation By baptism he professeth his consent to be a member of Christ and his universal Church and additionally he consenteth to be guided by that particular Pastor in that particular Church which is another Covenant or Consent Quest. 33. Whether Infants should be Baptized I have answered long agoe in a Treatise on that Subject Also What Infants should be Baptized And who have Right to Sacraments And whether Hypocrites are univocally or equivocally Christians and Church-members I have resolved in my Disput. of Right to Sacraments Quest. 34. Whether an unbaptized person who yet maketh a publick profession of Christianity be a member of the Visible Church And so of the Infants of Believers unbaptized Answ. 1. SUch persons have a certain Imperfect irregular kind of profession and so of Membership Their Visibility or Visible Christianity is not such as Christ hath appointed As those that are Marryed but not by Legal Celebration and as those that in cases of necessity are Ministers without Ordination so are such Christians as Constantine and many of old without Baptism 2. Such persons ordinarily are not to be admitted to the Rights and Communion of the Visible Church because we must know Christs sheep by his own mark But yet they are so far visible Christians as that we may be perswaded nevertheless of their salvation As to visible Communion they have but a remote and incompleat jus â—d rem and no jus in re or legal investiture and possession 3. The same is the case of unbaptized Infants of believers because they are not of the Church meerly as they are their natural seed but because it is supposed that a person himself devoted to God ☞ doth also devote his Children to God Therefore not nature only but this supposition arising from the true nature of his own dedication to God is the reason why believers Children have their right to Baptism Therefore till he hath Actually devoted them to God in Baptism they are not legally members of the Visible Church but only in fieri and imperfectly as is said Of which more anon Quest. 35. Is it certain by the Word of God that all Infants Baptized and dying before actual sin are undoubtedly saved Or what Infants may we say so of Answ. I. 1. WE must distinguish between certainty objective and subjective or plainlyer the Since the writing of this there is come forth an excellent Book for Infant Baptism by Mr. Ioseph Whistoâ— in which the Grounds of my present Solutions are notaâ—â—y cleared Reality or Truth of the Thing and the certain apprehension of it 2. And this certainty of apprehension sometime signifieth only the Truth of that apprehension when a man indeed is not deceived or more usually that clearness of apprehension joyned with Truth which fully quieteth the mind and excludeth doubting 3. We must distinguish of Infants as Baptised Lawfully upon just title or unlawfully without title 4. And also of Title before God which maketh a Lawful claim and Reception at his bar and Title before the Church which maketh only the Administration lawful before God and the Reception lawful only in foro ecclesiae or externo 5. The word Baptism signifieth either the external part only consisting in the words and outward action or the Internal Covenanting of the heart also 6. And that internal Covenant is either sincere which giveth right to the benefits of Gods Covenant or only partial reserved and unsound such as is common to hypocrites Conclus 1. God hath been pleased to speak so little in Scripture of the case of Infants that modest men will use the words Certainly and Undoubtedly about their case with very great Caution And many great Divines have maintained that their very Baptism it self cannot be Certainly and undoubtedly proved by the Word of God but by Tradition Though I have endeavoured to prove the contrary in a special Treatise on that point 2. No man can tell what is objectively certain or revealed in Gods Word who hath not subjective certainty or knowledge of it 3. A mans apprehension may be True when it is but a wavering opinion with the greatest doubtfulness Therefore we do not usually by a Certain apprehension mean only a True apprehension but a clear and quieting one 4. It is possible to baptize Infants unlawfully or without any Right so that their Reception and baptizing shall be a great sin as is the misapplying of other Ordinances For instance one in America where there is neither Church to receive them nor Christian Parents nor Sponsors may take up the Indians Children and Baptize them against the Parents wills Or if the Parents consent to have their Children outwardly Baptized and not themselves as not knowing what Baptizing meaneth or desire it only for outward advantages to their Children Or if they offer them to be Baptized only in open derision and scorn of Christ such Children have no Right to be received And many other instances neerer may be given 5. It 's possible the person may have no Authority at all from Christ who doth Baptize them And Christs part in Reception of the person and Collation and Investiture in his benefits must be done by his Commission or else how can we say that Christ doth it But open Infidels Women Children madmen scorners may do it that have none of his Commission 6. That all Infants baptized without title or right by mis-application and so dying are not undoubtedly saved nor any word of God doth certainly say so we have reason to believe on these following grounds 1. Because we can find no such Text nor could ever prevail with them that say so to shew us such an ascertaining Word of God 2. Because else gross sin would certainly be the way to salvation For such mis-application of Baptism by the demanders at least would certainly be gross sin as well as mis-applying the Lords Supper 3. Because it is clean contrary to the tenour of the new Covenant which promiseth salvation to none but penitent Believers and their seed What God may do for others unknown to us we have nothing to do with But his Covenant hath made no other promise that I can find 〈…〉 d we are â—ertain of no mans salvation by Baptism to whom God never made a promise of it If by the Children of the faithful be meant not only their Natural seed but the Adopted or bought also of which they are true Proprietors yet that is nothing to all others 4. To add to Gods words Especially to his very Promise or Covenant is so terrible a presumption as we dare not be guilty of 5. Because this tyeth Grace or salvation so to the outward washing of the body or opus operatum as is contrary to the nature of Gods Ordinances and to the tenour of Scripture and the judgement of the Protestant Divines 6. Because this would make a strange disparity between the two Sacraments of the same
Relation or a Right duly to receive the Sacrament that is To receive it understandingly and seriously at those seasons when by the Pastors it is administred 2. But if upon faults or accusations this Right be duly questioned in the Church it is become a controverted right and the possession or admission may by the Bishops or Pastors of the Church be suspended if they see cause while it is under tryall till a just decision 3. Though Infants are true members yet the want of natural capacity duly to receive maketh it unlawful to give them the Sacrament because it is to be Given only to Receivers and Receiving is more than eating and drinking It is Consenting to the Covenant which is the real Receiving in a moral sense or at least Consent professed So that they want not a state of right as to their Relation but a natural capacity to Receive 4. Persons at age who want not the Right of a stated Relation may have such actual Natural and Moral indispositions as may also make them for that time unmeet to Receive As Sickness Infection a Journey persecution scattering the Church a Prison And morally 1. Want of necessary knowledge of the nature of the Sacrament which by the negligence of Pastors or Parents may be the case of some that are but newly past their childhood 2. Some heinous sin of which the sinner hath not so far repented as to be yet ready to receive a sealed pardon or which is so scandalous in the Church as that in publick respects the person is yet unfit for its priviledges 3. Such sins or accusations of sin as make the persons Church-title justly Controverted and his Communion suspended till the case be decided 4. Such fears of unworthy Receiving as were like to hurt and distract the person if he should receive till he were better satisfied These make a man uncapable of present Reception and so are a barr to his plenary right They have still right to Receive in a due manner But being yet uncapable of that due Receiving they have not a plenary right to the thing 5. The same may be said of other parts of our duty and priviledges A man may have a Relative habitual or stated right to praise God and give him thanks for his justification and sanctification and adoption and to godly conference to exercises of humiliation c. who yet for want of present actual preparation may be uncapable and so want a plenary right 6. The understanding of the double preparation necessary doth most clearly help us to understand this case A man that is in an unregenerate state must be visibly cured of that state of utter ignorance unbelief ungodliness before he can be a member of the Church and lay a claim to its priviledges But when that is done besides this general preparation a particular preparation also to each duty is necessary to the right doing it A man must understand what he goeth about and must consider of it and come with some suitable affections A man may have right to go a journey that wants a Horse or may have a Horse that is not sadled He that hath clothes must put them on before he is fit to come into company He that hath right to write may want a pen or have a bad one Having of Gracious habits may need the addition of bringing them into such acts as are suitable to the work in hand Quest. 70. Is there any such thing in the Church as a rank or Classis or Species of Church members at age who are not to be admitted to the Lords Table but only to hearing the Word and Prayer between Infant members and adult confirmed ones Answ. SOme have excogitated such a classis or species or order for convenience as a prudent necessary thing Because to admit all to the Lords Table they think dangerous on one side And to cast all that are unfit for it out of the Church they think dangerous on the other side and that which the people would not bear Therefore to preserve the reverence of the Sacrament and to preserve their own and the Churches peace they have contrived this middle way or rank And indeed the controversie seemeth to be more about the title whether it may be called a middle order of meer Learners and Worshippers than about the Matter I have occasionally written more of it than I can here stay to recite And the accurate handling of it requireth more words than I will here use This breviate therefore shall be all 1. It is certain that such Catechumens as are in meer preparation to faith repentance and baptism are no Church-members or Christians at all and so in none of these ranks 2. Baptism is the only ordinary regular door of enterance into the visible Church and no man unless in extraordinary cases is to be taken for a Church-member or visible Christian till Baptized Two Objections are brought against this 1. The Infants of Christians are Church-members as such before baptism and so are believers They are baptized because members and not members by baptism Answ. This case hath no difficulty 1. A Believer as such is a member of Christ and the Church What makes a visible member invisible but not of the visible Church till he be an orderly Professor of that belief And this Profession is not left to every mans will how it shall be made but Christ hath prescribed and instituted a certain way and manner of profession which shall be the only ordinary symbol or badge by which the Church shall know visible members and that is baptism Indeed when baptism cannot be had an open profession without it may serve For Sacraments are made for Man and not Man for Sacraments But when it may be had it is Christs appointed Symbol Tessera and Church-door And till a person be baptized he is but Irregularly and initially a Professor As an Embrio in the Womb is a man or as a Covenant before the writing sealing and delivering is initially a Covenant or as persons privately contracted without solemn Matrimony are married or as a man is a Minister upon Election and Tryal before Ordination He hath only in all these cases the beginning of a title which is not compleat nor at all sufficient in foro Ecclesiâ— to make a man Visibly and Legally A married man a Minister and so here a Christian. For Christ hath chosen his own visible badge by which his Church-members must be known 2. And the same is to be said of the Infant-title of the children of believers They have but an initial right before baptism and not the badge of visible Christians For there are three distinct gradations to make up their visible Christianity 1. Because they are their own and as it were parts of themselves therefore Believers have power and obligation to dedicate their children in Covenant with God 2. Because every believer is himself dedicated to God with all that is his own according
and instruction 3. If they may do so in the Psalms in Metre there can no reason be given but they may lawfully do so in the Psalms in prose For saying them and singing them are but modes of utterance both are the speaking of Prayer and praise to God And the ancient singing was liker our saying than to our tunes as most judge 4. The primitive Christians were so full of the zeal and Love of Christ that they would have taken it for an injury and a quenching of the spirit to have been wholly restrained from bearing their part in the praises of the Church 5. The use of the tongue keepeth awake the mind and stirreth up Gods graces in his servants 6. It was the decay of zeal in the people that first shut out Responses while they kept up the ancient zeal they were inclined to take their part vocally in the Worship And this was seconded by the pride and usurpation of some Priests thereupon who thought the people of God too prophane to speak in the assemblies and meddle so much with holy things Yet the very remembrance of former zeal caused most Churches to retain many of the words of their predecessours even when they lost the Life and spirit which should animate them And so the same words came into the Liturgies and were used by too many customarily and in formality which their ancestors had used in the fervour of their souls 6. And if it were not that a dead hearted formal people by speaking the Responses carelesly and hypocritically do bring them into disgrace with many that see the necessity of seriousness I think few good people would be against them now If all the serious zealous Christians in the assembly speak the same words in a serious manner there will appear nothing in them that should give offence If in the fulness of their hearts the people should breakout into such words of prayer or confession or praise it would be taken for an extraordinary pang of zeal and were it unusual it would take exceedingly But the better any thing is the more loathsome it appeareth when it is mortified by hypocrisie and dead formality and turned into a mockery or an affected scenical act But it is here the duty of every Christian to labour to restore the Life and spirit to the words that they may again be used in a serious and holy manner as heretofore 7. Those that would have private men pray and prophesie in publick as warranted by 1 Cor. 14. Ye may all speak c. do much contradict themselves if they say also that Lay man may say nothing but Amen 8. The people were all to say Amen in Deut. 27. 15 16 18 19 20 c. And yet they oftentimes said more As Exod. 19. 8. in as solemn an Assembly as any of ours when God himself gave Moses a Sermon in a form of words to Preach to the people and Moses had repeated it as from the Lord it being the Narrative of his mercies the command of obedience and the promises of his great blessings upon that condition all the people answered together and said All that the Lord hath spoken we will do The like was done again Exod. 24. 3. And Deut. 5. 27. And lest you should think either that the Assembly was not as solemn as ours or that it was not well done of the people to say more than Amen God himself who was present declared his approbation even of the words when the speakers hearts were not so sincere in speaking them as they ought vers 28 29. And the Lord heard the voice of your words when you spake unto me and the Lord said unto me I have heard the voice of the words of this people They have well said all that they have spoken O that there were such a heart in them Obj. But this is but a speech to Moses and not to God Answ. I will reciâ—e to you a form of prayer which the people themselves were to make publickly to God Deut. 26 13 14 15. Then shalt thou say before the Lord thy God I have brought away the ☞ hallowed things out of my house and also have given them to the Levite and to the stranger to the fatherless and the Widow according to all thy Commandments which thou hast commanded me I have not transgressed thy Commandments neither have I forgotten them I have not eaten thereof in my mourning neither have I taken away ought thereof for any unclean use nor given ought thereof for the dead but I have â—earkened to the voice of the Lord my God and have done according to all that thou hast commanded me Look down from thy holy habitation from Heaven and bless thy people Israel and the Land which thou hast given us as thou swarest unto our Fathers a Land that floweth with milk and honey Is not here a full form of Prayer to be used by all the people And remember that Ioseph and Mary and Christ himself were under this Law and that you never read that Christ found fault with the peoples speech nor spake a word to restrain it in his Churches In Lev. 9. 24. When all the people saw the Glory of the Lord and the fire that came out from it and consumed the burnt Offering they shouted and fell on their faces which was an acclamation more than bare Amen 2 King 23. 2 3. King Iosiah went up into the house of the Lord and all the men of Judah c. And the Priests and the Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant And the King stood by a pillar and made a Covenant before the Lord to walk after the Lord and to keep his Commandments c with all their heart and all their soul c. and all the people stood to the Covenant Where as a King is the speaker it 's like that the people used some words to express their consent 1 Chron. 16. 35 36. When David delivered a Psalm for a form of praise in which it is said to the people v. 35. And say ye save us O God of our salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise blessed be the Lord God of Israel for ever and ever All the people said Amen and praised the Lord. Where it is like that their praising the Lord was more than their Amen And it is a command Psal. 67. 3 5. Let all the people praise thee O God let all the people praise thee And he that will limit this to single persons or say that it must not be Vocally in the Church or it must be only in metre and never in prose or only in tunes and not without must prove it lest he be proved an adder to Gods word But it would be tedious to recite all the repeated sentences in the Psalms
as we are appointed Answ. 1. HAd I been a prescriber to others my self I should not have required the Church to stand up at the reading of one part of a Chapter by the name of the Gospel and not at the same words when the whole Chapter is read 2. But if I live where Rulers peremptorily command it I suppose not forbiding us to stand up at the Gospel read in Chapters but selecting this as an instance of their signified Consent to the Gospel who will do no more I would obey them rather than give offence by standing up at the Reading of the Chapters and all which I suppose will be no violation of their Laws Quest. 88. Is it lawful to kneel when the Decalogue is read Answ. 1. IF I lived in a Church that mistook the Commandments for Prayers as many ignorant people do I would not so harden them in that errour 2. And if I knew that many of the people present are of that mind I had rather do nothing that might scandalize or harden them in it But 1. That the thing in it self is Lawful is past doubt As we may kneel to the King when we hear him or speak to him so it is lawful to kneel to God when we read a Chapter or hear it read and specially the Decalogue so terribly delivered and written by his own finger iâ—â—stone 2. And if it be peremptorily commanded and the omission would be offensive I would use it though mistaking persons are present 1. Because I cannot disobey and also differ from the whole Assembly without a greater hurt and scandal than seeming to harden that mistaking person 2. And because I could and would by other means remove that persons danger as from me by making him know that it is no prayer 3. And the rather in our times because we can get the Minister in the Pulpit publickly to tell the people the Contrary 4. And in Catechizing it is his appointed duty so to do 5. And we find that the same old silly people who took the Commandments for a prayer took the Creed to be so too When yet none kneeled at the Creed By which it appeareth that it is not kneeling which deceived them Quest. 89. What Gestures are fittest in all the publick Worship Answ. 1. THE Customâ—s of several Countreys putting several significations on gestures much varieth the Case 2. We must not lightly differ from the customes of the Churches where we live in such a thing 3. According to the present state of our Churches and the signification of gestures and the necessities of mens bodies all considered I like best 1. To kneel in Prayer and Confession of sin unless it be in crowded Congregations where there is not room 2. To stand up in actions of meer Praise to God that is at the singing and reading of the Psalms of praise and at the other Hymnes 3. To sit at the hearing of the Word read and preached Because the body hath a necessity of some rest 4. Had I my choice I would receive the Lords Supper sitting But where I have not I will use the gesture which the Church useth And it is to be noted that the Church of England requireth the Communicant only to Râ—â—â—â—ive it kneeling but not to Eat or drink it kneeling when they have received it The ancient Churches took it for for an universal custome established by many general Councils and continued many hundred years that no Churches should kneel in any act of Adoration upon any Lords day in the year or any week day between Easter and Whitsonâ—ide but only stand all the time But because the weaâ—iness of the body is apt to draw the mind into Consent and make Gods service burdensome to us it seemeth a sufficient complyance with their custome and the 1 Chr. 17. 16. 2 Sam. 7. 18. reasons of it if we stand up only in acts of Praise and at the profession of our Assent to the Christian faith and Covenant 5. And because there is so great a difference between the auditors in most Assemblies some being weak and not able to stand long c. therefore it is utterly unmeet to be too rigorous in urging a Uniformity of Gesture or for any to be too censorious of other men for a Gesture Quest. 90. What if the Pastor and Church cannot agree about singing Psalms or what Version or Translation to use or time or place of meeting c Answ. 1. IT is the office of the Pastor to be the Guide and Ruler in such things when the Magistrate interposeth not And the people should obey him 2. But if the Pastor injure the Church by his mis-guidance and male-administration he ought to amend and give them satisfaction I meddle not here with the Magistrates part And if he do not they have their remedy before-mentioned 3. And if the people be obstinate in disobedience upon causeless quarrels the Pastor must first labour to convince them by reason and Love and his authority And if no means will bring them to submission he must consider whether it be better as to the pblick good of the Church of Christ that he comply with them and suffer them or that he depart and go to a more tractable people And accordingly he is to do For they cannot continue together in Communion if one yield not to the other Usually or ofttimes it will be better to leave such an obdurate self-willed people lest they be hardened by yielding to them in their sin and others encouraged in the like by their example And their own experience may at last convince them and make them yield to better things as Geneva did when they revoked Calvin But sometimes the publick good requireth that the Pastor give place to the peoples folly and stay among them and rather yield to that which is not best so it be otherwise lawful as a worse translation a worse version Liturgie order time place c. than quite forsake them And he that is in the right may in that case yield to him that is in the wrong in point of practice Quest. 91. What if the Pastor excommunicate a man and the people will not forbear his Communion as thinking him unjustly Excommunicated Answ. 1. EIther the Pastor or the people are in the Errour 2. Either the person is a dangerous Heretick or grosly wicked or not 3. Either the people do own the Errour or sin for which he is excommunicated or only judge the person not guilty 4. The Pastors and the peoples part in the execution must be distinguished And so I conclude 1. That if the Pastor err and wrong the people he must repent and give them satisfaction But if it be their errour and obstinacy then 2. If the Pastor foreknow that the people will dissent in some small dispensible cases he may forbear to excommunicate one that deserveth it or if he know it after that they will not forbear Communion with the person he may go on
Father Mother c. for his service and swearing to prefer it and his safety before them all See Martinius reciting the Oath out of divers Authors This is our sense of the word Let no man now that taketh it in other sense pretend therefore that we differ in doctrine 2. Seeing it is no Scripture word it is not of necessity to the faith or peace of the Church but when disputers agree not of the sense of the word they are best lay it by and use such terms whose sense they can agree on 3. The name Sacrament is either taken from the Covenant sworn to or from the Sign or Ceremony of Consent by which we oblige our selves or from both together 4. The Covenant of Christianity is different from a particular Covenant of some Office And accordingly the Sacrament is to be distinguished 5. As Civil Oeconomical and Ecclesiastical Offices are distinct so are their several Sacraments 6. The solemn renewing of the sacred Vow or Covenant without any instituted obliging sign is to be distinguished from the renewing it by such a sign of Gods institution And now I conclude 1. As the word Sacrament is taken improperly secundum quid from the nobler part only that is the Covenant as a mans â—oul is called the Man so there are as many Sacraments as Covenants and there is in specie but one Covenant of Christianity and so but one Sacrament of Christianity variously expressed 2. As the word Sacrament is taken properly and fully according to the foresaid description so there are properly two Sacraments of Christianity or of the Covenant of Grace that is Baptism the Sacrament of initiation most â—ully so called and the Lords Supper or the Sacrament of Confirmation Exercise and Progress 3. As the word Sacrament is taken less properly defectively secundum quid for the same Covenant of Grace or Christianity renewed by any arbitrary sign of our own without a solemn Ceremony of Divine institution so there are divers Sacraments of Christianity or the Covenant of Grace that is Divers solemn renewals of our Covenant with God As 1. At our solemn transition from the state of Infant-membership unto that of the Adult when we solemnly own our baptismal Covenant which Calvin and many Protestants and the English Rubrick call Confirmation 2. The solemn owning the Christian Faith and Covenant in our constant Church-assemblies when we stand up at the Creed or profession of our saith and all renew our Covenant with God and dedication to him 3. At solemn dayes of Fasting or humiliation and of Thanksgiving when this should be solemnly done Specially upon some publick defection 4. Upon the publick Repentance of a particular sinner before his absolution 5. When a man is going out of the world and recommending his soul to God by Christ All these are solemn renewings of our Covenant with God in which we may use any Lawful Natural or Arbitrary signs or expressions to signifie our own minds by as speaking subscribing standing up lifting up the hand laying it upon a book kissing the book c. These Sacraments are improperly so called And are Divine as to the Covenant renewed but Humane as to the expressing signs 4. Ordination is not improperly or unfitly called a Sacrament because it is the solemnizing of a mutual Covenant between God and man for our dedication to his special service and his reception of us and blessing on us though Imposition of hands be not so solemn a Ceremony by meer Institution as Baptism and the Lords Supper But then it must be noted that this is not Sacramentum Christianitaâ—is a Sacrament of the Christian Covenant but Sacramentum Ordinis vel officii particularis a Sacrament of Orders or a particular Office but yet of Divine institution 5. The solemn Celebration of Marriage is an Oeconomical Sacrament that is a solemn obligation of man and woman by Vow to one another and of both to God in that relation which may be arbitrarily expressed by lawful signs or ceremonies 6. The solemn Covenant of a Master with his servant is on the same account an Oeconomical Sacrament 7. The inauguration of a King in which he is sworn to his subjects and dedicated to God in that Office and his subjects sworn or consent to him is a Civil Sacrament whether Unction be added or not And so is a Judges entrance on his Office when it is done so solemnly by an obliging Vâ—w or Covenant 8. Confirmation in the Papists sense as conferred by Chrysm on Infants for giving them the Holy Ghost is but an unwarrantable imitation of the old miraculous operation by the Apostles and neither a Christian Sacrament nor a warrantable practice but a presumption 9. The same may be said of their Sacrament of Extream Unction 10. Their Sacrament of Marriage is no otherwise a Sacrament than the Inauguration of a King is which is approved by God as well as Marriage and signifieth also an honourable Collation of Power from the Universal King 11. Their Sacrament of Penance is no otherwise a Sacrament than many other fore-mentioned renewings of our Covenant are 12. Therefore the Papists seven Sacraments or septenary distribution is confused partly redundant partly defective and unworthy to be made a part of their faith or Religion or the matter of their pievish and ignorant contendings And they that peremptorily say without distinguishing that there are but two Sacraments in all do but harden them by the unwarrantable narrowing of the word Quest. 100. How far is it lawful needful or unlawful for a man to afflict himself by external Penances for sin Answ. Neg. 1. NOt to the destroying of his body life or health or the disabling or unfitting Isa. 58. â— 5 6 7 8 c. Matth. 9. 13. 12. 7. Matth. 6 1 3 5 6 17. Zâ—ch 8. 19. 2 Cor. 2. 7. Col. 2 22 23 24. Joel 1. 14. 2. 15. Dan. 9. 3. Aâ—â—â—â— 10. 13. 1 Cor 7. 5. â—uke 2 37. Maâ—â—h 4. 2. â— Sâ—m 12. 22. â—uke 18. 12. body or mind for the service of God 2. Not to be the expression of any sinful inordinate dejection despondency sorrow or despair 3. Not so as may be an outward appearance of such inordinate passions or as may be a scandal to others and deter them from Religion as a melancholy hurtful thing 4. Not as if God would accept the meer external self-afflicting for it self or as if he loved our hurt or as if we merited of him by our unprofitable voluntary troubles But 1. It is a duty to express true godly sorrow by its proper exercise and signs so far as either the acting of it or the increase or continuance by the means of those expressions is profitable to our selves 2. And also so far as is needful to the profiting of others by shewing them the evil of sin and drawing them to repentance 3. And so far as is necessary to the satisfying of the Church of the truth of our Repentance in
Sacrifice and Altars therefore we may use the same in Greek And our Translation or English names are not intolerable If Priest come from Presbyter I need not prove that If it do not yet all Ministers are subordinate to Christ in his Priestly Office as essentially as in the rest And Rev. 1. 6. 5. 10. 20. 6. it is said that we are or shall be made Priests of God and unto God And 1 Pet. 2. 5. we are an holy Priesthood and ver 9. a royal Priesthood If this be said of all then especially of Ministers And the word Sacrifice is used of us and our offered Worship 1 Pet. 2. 5. Heb. 13. 15 16. Phil. 4. 18. Ephes. 5. 2. Rom. 12. 1. And Heb. 13. 10. saith We have an Altar whereof they partake not c. And the word is frequently used in the Revelations Chap. 6. 9. 8. 3 5. 16. 7 c. in relation to Gospel times We must not therefore be quarrelsome against the bare names unless they be abused to some ill use 4. The antient Fathers and Churches did ever use all these words so familiarly without any question or scruple raised about them either by the Orthodox or any Hereticks that at present I can remember to have ever read of that we should be the more wary how we condemn the bare words lest thence we give advantage to the Papists to make them tell their followers that all Antiquity was on their side Which were very easie for them to prove if the Controversie were about the Names alone Extreams and passionate imprudence do give the adversaries great advantages 5. The names of Sacrifice and Altar were used by the Antient Churches not properly but meerly in allusion to the Jewish and Heathen Sacrifices and Altars together with a tropical use from the Christian reasons of the Names As the Lords Supper is truly the Commemoration of Christs Sacrifice And therefore called by Protestants A Commemorative Sacrifice so that our Controversie with the Papists is not Whether it may be called a Sacrifice But whether it be only the Sacrament of a Sacrifice or a Sacramental Commemorative Sacrifice or also a Real proper Sacrifice of the very body and blood it self of Christ. For we acknowledge That This is a Sacrifice is no more tropical a speech than This is my body and blood 6. Yet it must be noted that the Scripture useth the word Sacrifice about our selves and our Thanksgivings and prayses and works of Charity rather than of the Lords Supper and the word Priests of all men Lay or Clergy that offer these foresaid Sacrifices to God Though the antient Doctors used them familiarly by way of allusion of the Sacrament and its administrators 7. In a word as no Christian must use these or any words to false ends or senses or deceiving purposes nor yet to scandal so out of these cases the words are lawful And as the Fathers are not to be any further condemned for using them than as the words which they foresaw not have given advantage to the Papists to bring in an ill sense and doctrine so those that now live in Churches and Countreys where the publick professed doctrine doth free them from the suspicion of a Popish ill sense should not be judged nor quarrelled with for the terms But all sober Christians should allow each other the liberty of such phrases without censoriousness or breach of charity or peace Quest. 123. May the Communion-Tables be turned Altar-wise and Railed in And is it lawful to come up to the Rails to Communicate Answ. THe answer to this is mostly the same with that to the foregoing question 1. God hath given us no particular Command or prohibition about these circumstances but the General Rules for Unity Edification Order and Decency Whether the Table shall stand this way or that way here or there c. he hath not particularly determined 2. They that turn the Table Altar-wise and Rail it in out of a design to draw men to Popery or in a scandalous way which will encourage men to or in Popery do sin 3. So do they that Rail in the Table to signifie that the Vulgar or Lay-Christians must not come to it but be kept at a distance when Christ in his personal presence admitted his disciples to communicate at the Table with himself 4. But where there are no such ends but only to imitate the Antients that did thus and to shew reverence to the Table on the account of the Sacrament by keeping away Dogs keeping Boyes from sâ—ting on it And the professed doctrine of the Church condemneth Transubstantiation the Real Corporal presence c. as ours doth In this case Christians should take these for such as they are Indifferent things and not censure or condemn each other for them nor should any force them upon those that think them unlawful 5. And to communicate is not only lawful in this case where we cannot prove that the Minister sinneth but even when we suspect an ill design in him which we cannot prove yea or when we can prove that his personal interpretation of the place name scituation and rails is unfound For we assemble there to communicate in and according to the professed doctrine of Christianity and the Churches and our own open profession and not after every private opinion and error of the Minister As I may receive from an Anabaptist or Separatist notwithstanding his personal errors so may I from another man whose error destroyeth not his Ministry nor the Ordinance as long as I consent not to it yea and with the Church profess my dissent 6. Yet caeteris paribus every free man that hath his choice should choose to communicate rather where there is most purity and least error than with those that swarve more from regular exactness Quest. 124. Is it lawful to use Davids Psalms in our Assemblies Answ. YEs 1. Christ used them at his last Supper as is most probable And he ordinarily joyned Matth. 26. 30. Mark 14. 26. Luke 4. 16. 6. 6. John 6. 59. 18. 20. Mark 1. 21. 23 29. 3. 1. 6. 2. 1 Chron 16. 7. Psalm 105. 2. 95. 2. James 5. 13. 1 Chron. 16. 9. with the Jews that used them And so did the Apostles 2. It is confessed Lawful to read or say them Therefore also to sing them For saying and singing difference not the main end 3. They are suitable to our use and were the Liturgy of the Jewish Church not on a Ceremonial account but for that fitness which is common to us with them 4 We are commanded in the New Testament to sing Psalms And we are not commanded to compose new ones Nor can every one make Psalms who is commanded to sing Psalms And if it be lawful to sing Psalms of our own or our neighbours making much more of Gods making by his Spirit in his Propheâ—s Object They are not suitable to all our cases nor to all
than to have no publick helps and Worship Quest. 150. Is it lawful to read the Apocrypha or any good Books besides the Scriptures to the Church as Homilies c. Answ. 1. IT is not lawful to Read them as Gods Word or to pretend them to be the Holy Scriptures for that is a falshood and an addition to Gods Word 2. It is not lawful to read them scandalously in a title and manner tending to draw the people to believe that they are Gods Word or without a sufficient distinguishing of them from the holy Scriptures 3. If any one of the Apocryphal books as Iudith Tobit Bell and the Dragon c. be as fabulous false and bad as our Protestant Writers Reignoldus Amesius Whitakers Chamier and abundance more affirm them to be it is not lawful ordinarily to Read them in that honourable way as Chapters called Lessons are usually read in the assemblies Nor is it lawful so to Read heretical fabulous or erroneous books But it is lawful to Read publickly Apocryphal and humane Writings Homilies or edifying Sermons on these conditions following 1. So be it they be indeed sound doctrine holy and fitted to the peoples edification 2. So be it they be not read scandalously without sufficient differencing them from Gods Book 3. So they be not Read to exclude or hinder the Reading of the Scriptures or any other necessary Church-duty 4. So they be not Read to keep up an ignorant lazy Ministry that can or will do no better nor to exercise the Ministers sloth and hinder him from preaching 5. And specially if Authority command it and the Churches Agreement require it as a signification what doctrine it is which they profess 6. Or if the Churches Necessities require it As if they have no Minister or no one that can do so much to their Edification any other way 7. Therefore the use of Catechisms is confessed lawful in the Church by almost all Quest. 151. May Church Assemblies be held where there is no Minister Or what publick Worship may be so performed by Lay-men As among Infidels or Papists where Persecution hath killed imprisoned or expelled the Ministers Answ. 1. SUch an Assembly as hath no Pastor or Minister of Christ is not a Church in a political sense as the word signifieth a Society consisting of Pastor and flock But it may be a Church in a larger sense as the word signifieth only a Community or Association of private Christians for mutual help in holy things 2. Such an Assembly ought on the Lords dayes and at other fit times to meet together for mutual help and the publick worshipping of God as they may rather than not to meet at all 3. In those meetings they may do all that followeth 1. They may pray together a Lay-man being ☞ the Speaker 2. They may sing Psalms 3. They may Read the Scriptures 4. They may read some holy edifying Writings of Divines or repeat some Ministers Sermons 4. Some that are ablest may speak to the instruction and exhortation of the rest as a Master may do in his family or neighbours to stir up Gods graces in each other as was opened before 5. And some such may Catechize the younger and more ignorant 6. They may by mutual Conference open their cases to each other and communicate what knowledge or experience they have to the praise of God and each others edification 7. They may make a solemn profession of their Faith Covenant and Subjection to God the Father Son and Holy Ghost And all this is better than nothing at all But 1. None of them may do any of this as a Pastor Ruler Priest or Office-Teacher of the Church 2. Nor may they Baptize 3. Nor administer the Lords Supper 4. Nor excommunicate by sentence but only executively agree to avoid the notoriously impenitent 5. Nor Absolve Ministerially or as by authority nor exercise any of the power of the Keyes that is of Government 6. And they must do their best to get a Pastor as soon as they are able Quest. 152. Is it lawful to subscribe or profess full Assent and Consent to any Religious Books besides the Scripture seeing all are fallible Answ. 1. IT is not lawful to profess or subscribe that any Book is truer or better than it is or that there is no fault in any that is faulty or to profess that we believe any mortal man to be totally Infallible in all that he shall write or say or impeccable in all that he shall do 2. Because all men are fallible and so are we in judging it is not lawful to say of any large and dubious Books in which we know no fault that there is no fault or error in them we being uncertain and it being usual for the best men even in their best writings prayers or works to be faulty as the consequent or effect of our common culpable imperfection But we may say That we know no fault or error in it if indeed we do not know of any 3. It is lawful to profess or subscribe our Assent and Consent to any humane Writing which we judge to be True and Good according to the measure of its Truth and Goodness As if Church-Confessions that are found be offered us for our Consent we may say or subscribe I hold all the Doctrine in this Book to be true and good And by so doing I do not assert the Infallibility of the Authors but only the Verity of the Writing I do not say that He cannot err or that he never erreth but that he erreth not in this as far as I am able to discern Quest. 153. May we lawfully swear Obedience in all things Lawful and honest either to Usurpers or to our lawful Pastors Answ. 1. IF the question were of Imposing such Oaths I would say that it was many a hundred years before the Churches of Christ either under persecution or in their prosperity and glory did ever know of any such practice as the people or the Presbyters swearing obedience to the Bishops And when it came up the Magistracy Princes and Emperours fell under the feet of the Pope and the Clergy grew to what we see it in the Roman Kingdom called a Church And far should I be from desiring such Oaths to be imposed 2. But the question being only of the Taking such Oaths and not the Imposing of them I say that 1. It is not lawful to swear obedience to an Usurper Civil or Ecclesiastical in licitis honestis Because it is a subjecting our selves to him and an acknowledging that authority which he hath not For we can swear no further to obey the King himself but in things lawful and honest And to do so by an Usurper is an injury to the King and unto Christ. 2. But if the King himself shall command us to swear obedience to a subordinate Civil Usurper he thereby ceaseth to be an Usurper and receiveth authority and it becometh our duty And if he that
Acosta de Convers. Bâ—eganius de Theol. Gentil Vossius de Idolol Vâ—ssius de Theol. natur Collius de Animabus paganorum Eugubinus Fotherby Mersennus in Genesin XVI Cates of Conscience more Filliucius Tolet de sacerdot Reginald Cajetane Navarrus See Montaltus against the Jesuits Casuists and the Iesuits Morals Downames and Whateleys Tables on the Commandments Sanderson de Iuramento Fragoso aforenamed XVII Of Councils more and Canonists and Liturgies Ius Orientale Graecorum per Leunclavium Bochelli Decreta Gallic Sirmondi Concil Gall. Longus Actus Conventus Thorunensis Formula Concordiae Germ The Westminster Assemblies Acts. English Canons Fasti Siculi Morini exercit Eccles. Zepper Polit. Eccles. Hammond Le strange of Liturgies Antiqâ—itates Liturgicae Cassanders Works Claud. Sainctes Gavantus de Ritibus Vicecomes XVIII More of the Fathers I need not name If you can get and read them you may find their names e. g. in Bellarmin de Script Eccles. Get the Bibliothec. Patrum of de la Bigne and Macarius Hom. Ephrem Syâ—us plain honest things Theodoret Cyril Hieros Cyril Alexand. Isidore Pelusiota Theophilact Occumenius Sâ—dulius Primasius Remigius Beda c. But many of them are very weak and dry The chief use of the Fathers is to know Historically what Doctrine was then taught XIX Schoolmen more Bonaventure Alensis Cajetane Bannez Biel Cameracensis Franc. Mayro Capreolus Ri. Armachanus Bradwardine Faber Faventinus Hervaeus Ioh. Fr. Pici Mirandul Fr. Victoria Suarâ—z Vasquez Albertinus in Thom. Aquila Scottellus Ripalda nameth more if you would have more XX. Antipapists Pappus of their Contradictions Gentiletus Mortons Apology and Grand Imposture He that would have more Books may see Voctiâ—s Bibliother and many other Catalogues Buckeridge Râ—ffeusis for Kings Crakenthorpe Paraeus cont Bellarm. Iunius on Bellar. Birkbeck's Protestants Evidence Hunnii Eccles. Rom. non est Christ. Hottoman Brutum fulmen c. Eusebius Captivus Ioh. Crocius de schismate Iewel all Whitaker Andrews Tortura Torti Wotton Dr. Ier. Tailors Disswasive But they are almost numberless Note 1. THat these may seem too many though they are few to a full and rich Library 2. That it is not my advice that you read over all these or half For that would but make them a snare for sinning and waste of time But a Minister of the Gospel should have more Books by him than he can read over for particular uses and to see the Authors judgement occasionally and to try other mens Citations 3. That a Minister must neither study the matter without the help of other mens studies by Reading much nor yet Read much without studying the Thing it self 4. That though a man must not speak or write before he knoweth what and how yet thus Exercising the Knowledge that we have doth greatly increase it And no Minister must be studying when he should be Preaching Praying Catechizing or visiting or instructing his flock 5. It is but few men that are born with an acumen fit for Writings and Controversies Those few must read the more to be fit for it The rest may take up with such Preparations as they have use for and exercise them viz. in the Pastoral oversight of the flocks and propagating plain and necessary truths And therefore though I am one that have been thought to burden mens understandings with Methods distinctions directions and controversies it is but few that I perswade to use them and am as much as any for most mens adhering to plain fundamentals and truths of daily use and Love and honour those that go no further and are faithful in this work so be it they have not the Pride to think that they know more than they do and to wrangle against that which they understand not and set not the Church on fire as ancient Ignorance did by accusing those of Heresie that knew more than themselves when they got but the Throne or the Major Vote 6. That though I chiefly commend Systemes of Theologie I know not one whose method satisfieth me as well agreeing with Scripture and the matter else I had not troubled my self so much to seek a right method and propose what I found And I think no common Method more genuine than theirs that expound the Creed Lords Prayer and Decalogue and the Sacraments as the sum of all 7. I mention none of my own Writings for it will seem vanity But as many as they are I wrote none which I thought needless at the time of writing them 8. Though none should have so great fitness for the holy education of Children and Government of Families as Ministers yet so great is the work of Overseeing the flock requiring more time and parts than all that we have and so great are the matters of our studies and labours requiring our total and most serious thoughts that I earnestly advise all that can possibly to live single and without a Family lest they marr their work by a divided mind For nunquam bene fit quod fit prae-occupato animo saith Hierome truly The whole man and whole time is all too little in so great a work The End of the third TOME A Christian Directory Or A SUMM of PRACTICAL DIVINITY By Way of DIRECTION The Fourth Part. Christian Politicks CONTAINING All the Duties of the Six last Commandments in our Political Relations and towards our Neighbours With the principal CASES of CONSCIENCE about them By RICHARD BAXTER Rom. 13. 1 2 3 4 5 6. Let every soul be subject to the Higher Powers For Rulers are not a terror to good works but to the evil For he is the Minister of God to thee for good Matth. 17. 27. Lest we should offend them give unto them for me and thee Matth. 19. 19. Thou shalt Love thy Neighbour as thy self Matth. 7. 12. Whatsoever ye would that men should do to you do ye even so to them For this is the Law and the Prophets LONDON Printed by Robert White for Nevill Simmons at the Sign of the Princes Arms in St. Pauls Church-yard 1673. READER THink not by the title of this Part that I am doing the same work which I lately revoked in my Political Aphorisms Though I concluded that Book to be quasi non scriptum I told you I recanted not the Doctrine of it which is for the Empire of God and the Interest of Government Order and honesty in the World This is no place to give you the Reasons of my revocation besides that it offended my Superiours and exercised the tongues of some in places where other matters would be more profitable Pass by all that concerneth our particular State and Times and you may know by that what principles of Policy I judge Divine And experience teacheth me that it is best for men of my Profession to meddle with no more but leave it to the Contzeus the Arnisaeus's and other Jesuits to promote their cause by Voluminous politicks The Popes false-named Church is a Kingdom and his Ministers may write of Politicks
Pastors to the oppression of the Memor 14. rest when the difference is in tolerable things But rather drive them on to unity upon condescending Lamprid. Numbers it with Alexand. Mam. Sever'es good works Judaeis privilegia reservavit Christianos esse passus est Nam illo tempore crudelius Arrianorum Episcopi Presbyteri Clerici quam Rex Vandali saeviebant Id. p. 468 and forbearing terms For there will else be no end but the faction which you side with will break into more factions and the Church will receive damage by the loss of the oppressed party and by the Division much more What lamentable work the contentions of the Bishops have made in the Churches in all Ages since the primitive times all History doth too openly declare And how much a holy prudent peaceable Magistrate can do to keep peace among them more than will be done if their own impetuosity be left unrestrained it is easie to observe Especially if he keep the Sword in his own hand and trust it not in the hands of Church-men especially of one faction to the oppression of the rest § 15. Memorand 15. Believe not the accusations that are brought against the Faithful Ministers Memor 15. of Christ till they are proved and judge not them or any of his servants upon the reports of Adversaries till they have spoken for themselves For the common corruption of depraved nature doth engage all the ungodly in such an enmity against holiness that there is little Truth or Righteousness to be expected from wicked and malitious lips for any holy cause or person And if such persons find but entertainment and encouragement their malice will abound and their calumnies will Justitiae munus primum est ut ne cui quis noceat nisi lacessitus injuria Cicero Prov. 17. 7. Prov. 28. 16. Psal. 119. 23. Prov. 25. 2. Leg. Epist. M. Ciceronis ad fratrem be impudent which is the sense of Prov. 29. 12. If a Ruler hearken to lyes all his servants are wicked The example of Saul and Doeg is but such as would be ordinary if Rulers would but hearken to such calumniators § 16. Memorand 16. When the case is doubtful about using punishments and severities against the Memor 16. scrupulous in the matters of Religion remember your General Directions and see what influence they must have into such particulars as that the very work and end of your office is that under your Government the people may live quietly and peaceably in all Godliness and Honesty 1 Tim. 2. 2. Quis mihi imponat necessitatem vel credendi quod nolim vel quod velim non credendi Lactant. li. 5. cap. 13. and that Rulers are not a terrour to good works but to evil and for the praise of them that do good and ministers of God to us for good and revengers to execute wrath upon them that do evil Rom. 13. 3 4. and remember the danger of persecution as described Matth. 18. 6 10 14. and 1 Thes. 2. 15 16. and 2 Chron. 36. 14 15 16 17. and that he that doubteth of things indifferent is damned if he do them because he doth them not of faith Rom. 14. 23. And remember whom and what it is that God himself forgiveth and forbeareth And alwayes difference the Infirmities of serious conscionable Christians from the wickedness of unconscionable and ungodly men Yet not extenuating the wickedness of any because of his hypocritical profession of Religion § 17. Memorand 17. Remember that you must be examples of Holiness to the People and shun Memor 17. all those sins which you would have them shun and be eminent in all those virtues which you would commend unto them This is not only necessary to the happiness of those under you but also for Laert. in Solon reciteth one of his sayinâ—s Populi rector prius se quam populum recte instituere debet si principes majores secundum leges viâ—erint unaquaeque civitas optimè rege poterit pag. 31. the saving of your selves As Paul saith to Timothy Take heed unto thy self and unto the doctrine * Or spend thy time in them Dr. Ham. continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 4. 16. so may I say to Rulers Take heed to your selves and unto Government and continue herein for in doing Luk. 18 22 24. Deut. 17. 20. Prov. 29. 14. Prov. 22. 29. Prov. 16. 13. Prov. 31. 3 4. 2 Chron. 32. 25. 26. 16. Ezek. 28. 2 5 17. Luk. 12. 19 20. Luk. 16. 19 20 25. It is a sad observation of Acosta l 5. c. 9. p. 474. Ac râ—â—psa câ—rtoque usu observatum est eas Indorum nationes plures ac graviores superstitionis diabolicae species tenuisse in quibus Regum ac Reip. maximè potentia peritia excelluit Conâ—ra qui tenuiorem â—ortunam minusque Reip. accommodatam fortiti sunt in his muâ—â—o Idololatria parâ—ior est usque adeo ut nonnullas Indorum gentes omni Idolorum religione vacare quidam pro certo confirment Ex bonae fidei scriptoribus super aliaâ— innumeras haec praecipua capitur utilitas quod non alia res aequè vel bonorum Regum animos ad res cum laude geâ—endas accendit vel Tâ—rannorum cupidâ—tates cohibet ac refraenat dum utrique cernunt horum literis suam vitam omnem mox in totius orbis imo saeculâ—â—um omniam theaâ—rum producendaâ— Et quic u d in abdito nunc vel parrant vel adâ—cito fuco prae exunt vel metu dissimulari cogunt verius quam ignorari pauâ—o post clarissimam in lucem sub oculis omnium traducendum quum jam metu pariter ac spe libera posteritas nec ullo corrupta studio magno consensu rectè factâ—s applaudet parique libertate his diversa explodet exibilabitque Erasm. Prâ—fat in Suetoâ— this you will save your selves and those you govern They that are good are likest to do good but the wicked will do wickedly Dan. 12. 10. The chief means for Rulers to become thus Holy and exemplary is 1. To hearken to the doctrine and counsel of the Word of the Lord and to meditate in it day and night Iosh. 1. 3 4. Deut. 17. 18 19 20. And to have faithful holy and self-denying Teachers 2 Chron. 20. 20. 2. To beware of the company and counsels of the wicked Prov. 25. 4 5. Take away the wicked from before the King and his Throne shall be established in Righteousness 3. To watch most carefully against the special temptations of their great places especially against sensuality and Pride and preferring their own Honour and Interest and Will before the Honour and Interest and Will of Jesus Christ. Eccles. 10. 16 17. Woe to thee O Land when thy King is a Child and thy Princes eat in the morning Blessed art thou O Land when thy King is the Son of
Do you believe that both the Hearts and Lives of Kings and all their affairs are in the hand of God If not you are Atheists If you do then do you not think that God is fitter than you to dispose of them He that believeth will not make haste Deliverance from persecutions must be prayed and waited for and not snatcht by violence as a hungry dog will snatch the meat out of his masters hands and bite his fingers Do you believe that all shall work together for good to them that Love God Rom. 8. 28. And do you believe that the godly are more than Conquerours when they are killed all day and counted as sheep unto the slaughter v. 32 33 34 35. And do you believe that it is cause of exceeding joy when for the sake of righteousness you are hated and persecuted and all manner of evil is falsly spoken of you Matth. 5. 10 11 12. If you do not you believe not Christ If you do will you strive by sinful means against your own good and happiness and joy Will you desire to conquer when you may be more than Conquerours Certainly the use of sinful means doth come from secret unbelief and diffidence Learn to Trust God and you will easily be subject to your Governours § 34. Direct 11. Look not for too great matters in the world Take it but for that Wilderness Direct 11. which is the way to the promised land of rest And then you will not count it strange to meet with hard usage and sufferings from almost all 1 Pet. 4. 12 13. Beloved think it not strange concerning the fiery tryal which is to try you as if some strange thing happened to you but rejoyce in that ye are Phil. 3. 7 8 11 12. partakers of the sufferings of Christ. Are you content with God and Heaven for your portion If not how are you Christians If you are you have small temptation to rebell or use unlawful means for earthly priviledges Paul saith he took pleasure in persecutions 2 Cor. 12. 10. Learn you to do so and you will easily bear them § 35. Direct 12. Abhor the popular spirit of envy which maketh the poor for the most part think odiously Direct 12. of the Rich and their superiours because they have that which they had rather have themselves I Univers Histor. p. 140. Dicas Imperatorem Orbâ—s Eâ—â—ctetum Neronem Mâ—ncipium irrisum esse summo fastigâ—o cum serviret dignus imperaret indignus nullumque esse malum quin aliqua boni gutta condiatur have long observed it that the poor labouring people are very apt to speak of the Rich as sober men speak of drunkards As if their very estates and dignity and greatness were a vice And it is very much to flatter their own Conscience and delude themselves with ungrounded hopes of Heaven When they have not the spirit of Regeneration and holiness to witness their title to eternal life they think their Poverty will serve the turn And they will ordinarily say that they hope God will not punish them in another world because they have had their part in this But they will easily believe that almost all Rich and Great men go to Hell And when they read Luke 16. of the Rich man and Lazarus they think they are the Lazarus'es and read it as if God would save men meerly for being poor and damn men for being Great and Rich when yet they would themselves be as Rich and Great if they knew how to attain it They think that they are the maintainers of the Common-wealth and the Rich are the Caterpillars of it that live upon their labours like drones in the hive or mice and vermine that eat the honey which the poor labouring Bees have long been gathering For they are unacquainted with the Labours and cares of their Governours and sensible only of their own This envyous spirit exceedingly disposeth the poor to discontents and tumults and rebellions but it is not of God Iam. 3. 15 16 17. § 36. Direct 13. Keep not company with envious murmurers at Government for their words fret Direct 13. like a canker and their sin is of an infecting kind What a multitude were drawn into the Rebellion Numb 16. of Corah who no doubt were provoked by the leaders discontented words It seemeth they were for Popularity Numb 16. 3 13 14. Ye take too much upon you seeing all the Congregation are holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey to kill us in the Wilderness except thou make thy self altogether a Prince over us Wilt thou put out the eyes of these men What confidence and what fair pretenses are here so probable and plausible to the people that it is no wonder that multitudes were carryed to rebellion by it Though God disowned them by a dreadful judgement and shewed whom he had chosen to be the Governours of his people § 37. Direct 14. Keep humble and take heed of Pride The humble is ready to obey and yield Direct 14. and not only to be subject to Magistrates but to all men even voluntarily to be subject to them that cannot constrain them 1 Pet. 5. 5. Be all of you subject one to another It is no hard matter for a twig to bow and for a humble soul to yield and obey another in any thing that is lawful But the Proud take subjection for vassalage and obedience for slavery and say Who is Lord over us Psal. 12. 6 7. Prov. 16. 18. 29. 23. Our tongues are our own what Lord shall controll us will we be made slaves to such and such Only from Pride cometh contention Prov. 13. 10. By causing impatience it causeth disobedience and sedition § 38. Direct 15. Meddle not uncalled with the matters of superiours and take not upon you to censure Direct 15. their actions whom you have neither ability fitness or authority to censure How commonly will every tradesman and labourer at his work be censuring the Counsels and Government of the King and speaking of things which they never had means sufficiently to understand Unless you had been upon the place and heard all the debates and consultations and understood all the circumstances and reasons of the business how can you imagine that at so great a distance you are competent judges Fear God and judge not that you be not judged If busie-bodies and medlers with other mens Maâ— 7. 1 2 3 matters among equals are condemned 2 Thes. 3. 11. 1 Tim. 5. 13. 1 Pet. 4. 15. much more when they meddle and that censoriously with the matters of their Governours If you would please God know and keep your places as Souldiers in an Army which is their comly order and their strength § 39. Direct 16.
Consider the great temptations of the Rich and great and pity them that stand Direct 16. in so dangerous a station instead of murmuring at them or envying their greatness You little know what you should be your selves if you were in their places and the world and the flesh had so great a stroke at you as they have at them He that can swim in a calmer water may be carryed down a violent stream It is harder for that bird to fly that hath many pound weights tyed to keep her down than that which hath but a straw to carry to her nest It is harder mounting Heaven-wards with Lordships and Kingdoms than with your less impediments Why do you not pity them that stand on the top of barren mountains in the stroke of every storm and wind when you dwell in the quiet fruitful vales Do you envy them that must go to Heaven as a Camel through a needles eye if ever they come there And are you discontented that you are not in their conâ—â—tion will you rebel and fight to make your salvation as difficult as theirs Are you so unthankful to God for your safer station that you murmur at it and long to be in the more dangerous place § 40. Direct 17. Pray constantly and heartily for the spiritual and corporal welfare of your Governours Direct 17. And you have reason to believe that God who hath commanded you to put up such prayers will not suffer them to be wholly lost but will answer them some way to the benefit of them that perform the duty 1 Tim. 2. 1 2 3. And the very performance of it will do us much good of it self For it will keep the heart well disposed to our Governours and keep out all sinful desires of their hurt or controll them and cast them out if they come in Prayer is the exercise of Love and good desires And exercise increaseth and confirmeth habits If any ill wishes against your Governours should stâ—al into your minds the next time you pray for them conscience will accuse you of hypocrisie and either the sinful desires will corrupt or end your Prayers or else your prayers will cast out those ill desires Certainly the faithful fervent prayers of the Righteous do prevail much with God And things would go better than they do in the world if we prayed for Rulers as heartily as we ought § 41. Obj. For all the prayers of the Church five parts of six of the World are yet Idolaters Heathens Object Infidels and Mahometans And for all the prayers of the Reformed Churches most of the Christian part of the world are drowned in Popery or gross ignorance and superstition and the poor Greek Churches have Mahometane or tyrannical Governours and carnal proud usurping Prelates domineer over the Roman Church and there are but three Protestant Kings on the whole earth And among the Israelites themselves who had Priests and Prophets to pray for their Princes a good King was so rare that when you have named five or six over Judah and never a one after the division over Israel you scarce know where to find the rest What good then do your Prayers for Kings and Magistrates Answ. 1. As I said before they keep the hearts of subjects in an obedient holy frame 2. Were Answ. it not for prayers those few good ones would be fewer or worse than they are and the bad ones might be worse or at least do more hurt to the Church than they now do 3. It is not to be expected that all should be granted in kind that believers pray for For then not only Kings but all the world should be converted and saved For we should pray for every one But God who knoweth best how to distribute his mercies and to honour himself and refine his Church by the malice and persecution of his enemies will make his peoples prayers a means of that measure of good which he will do for Rulers and by them in the world And that 's enough to encourage us to pray 4. And indeed if when Proud ungodly worldlings have sold their souls by wicked means to climb up into places of power and command and domineer over others the Prayers of the faithful should Obj. Si id jâ—ris obâ—ineat status religionis eâ—â—t instabilis Mutato regis animo religio muta bitur presently convert and save them all because they are Governours this would seem to charge God with respect of persons and defect of Justice and would drown the world in wickedness treasons bloodshed and confusion by encouraging men by flatteries or treacheries or murders to usurp such places in which they may both gratifie their lusts and after save their souls while the godly are obliged to pray them into Heaven It is no such hearing of prayers for Governours which God hath promised 5. And yet I must observe that most Christians are so cold and formal in their Prayers for the Rulers of the world and of the Church that we have great reason to impute the unhappiness Resp. Unicum hic solatium in Divina est providentia Omnium animos Deus in potestate sua habet sed speciali quodam modo Cor Regis in manu Domini Deus per bonos per malos Reges opus suum operatur Interdum tranquillitas interdum tempestas ecclesiae utilior Nempe si pius est qui imperat si diligens lector sacrae scripturae si assiduus in precibus si Ecclesiae Catholicae reverens si peritos attente audiens multum per illum proficit veritas Sin distorto est corrupto judicio pejus id ipsi cedit quam ecclesiae Nam ipsum grave manet judicium Regis ecclesiae qui ecclesiam inultam non sinet Grotius de Impeâ— p. 210. Joh. 18. 36. of Governours very much to their neglect Almost all men are taken up so much with their own concernments that they put off the publick concernments of the world and of the Church and State with a few customary heartless words and understand not the meaning of the three first Petitions of the Lords Prayer and the Reason of their precedency or put them not up with that feeling as they do the other three If we could once observe that the generality of Christians were more earnest and importunate with God for the Hallowing of his name through all the world and the coming of his Kingdom and the obeying of his will in Earth as it is in Heaven and the Conversion of the Kings and Kingdoms of the world than for any of their personal concernments I should take it for a better prognostick of the happiness of Kings and Kingdoms than any that hath yet appeared in our dayes And those that are taken up with the expectations of Christs visible reign on earth would find it a more lawful and comfortable way to promote his Government thus by his own appointed officers than to rebell against Kings and seek
Sword in their own hands and not have put it into the Clergies hands to fulfill their wills by For 1. By this means the Clergy had escaped the odium of usurpation and domineering by which atheistical Politicians would make Religion odious to Magistrates for their sakes 2. And by this means greater unity had been preserved in the Church while one faction is not armed with the Sword to tread down the rest For if Divines contend only by dint of Argument when they have talkt themselves and others aweary they will have done But when they go to it with dint of Sword it so ill becometh them that it seldom doth good but the party often that trusteth least to their Reason must destroy the other and make their cause good by Iron arguments 3. And then the Romish Clergy had not been armed against Princes to the terrible concussions of the Christian world which Histories at large relate if Princes had not first lent them the Sword which they turned against them 4. And then Church Discipline would have been better understood and have been more effectual which is corrupted and turned to another thing and so cast out when the Sword is used instead of the Keys under pretence of making it effectual None but Consenters are capable of Church-communion No man can be a Christian nor Godly nor saved against his will And therefore Consenters and Volunteers only are capable of Church-discipline As a Sword will not make a Sermon effectual no more will it make Discipline effectual which is but the management of Gods Word to work upon the conscience So far as men are to be driven by the Sword to the use of means or restrained from offering injury to Religion the Magistrate himself is fittest to do it It is noted by Historians as the dishonour of Cyrill of Alexandria though a famous Bishop that he was the first Bishop that like a Magistrate used the Sword there and used violence against Hereticks and dissenters 5. Above all abuse not the name of Religion for the resistance of your lawful Governours Religion must be defended and propagated by no irreligious means It is easie before you are aware to catch the feavor of such a passionate zeal as Iames and Iohn had when they would have had fire from Heaven to consume the refusers and resisters of the Gospel And then you will think that any thing almost is lawful which doth but seem necessary to the prosperity of Religion But no means but those of Gods allowance do use to prosper or bring home that which men expect They may seem to do wonders for a while but they come to nothing in the latter end and spoil the work and leave all worse than it was before § 101. Direct 40. Take heed of mistaking the nature of that Liberty of the people which is truly Direct 40. valuable and desirable and of contending for an undesirable Liberty in its stead It is desirable to have 1 Pet. 2. 16. Gal. 5. 13. 2 Pet. 2. 19. Gal. 4. 26. 2 Cor. 3. 17. Liberty to do good and to possess our own and enjoy Gods mercies and live in peace But it is not desirable to have Liberty to sin and abuse one another and hinder the Gospel and contemn our Governours Some mistake Liberty for Government it self and think it is the peoples Liberty to be Governours And some mistake Liberty for an exemption from Government and think they are most free when they are most ungoverned and may do what their list But this is a misery and not a mercy and therefore was never purchased for us by Christ. Many desire servitude and calamity under the name of liberty Optima est Reipublicae forma saith Seneca ubi nulla Libertas deest nisi licentia pereundi As Mr. R. Hooker saith Lib. 8. p. 195. I am not of opinion that simply in Kings the Most but the Best limited power is best both for them and the people The Most limited is that which may deal in fewest things the best that which in dealing is tyed to the soundest perfectest and most indifferent Rule which Rule is the Law I mean not only the Law of Nature and of God but the National Law consonant thereunto Happier that people whose Law is their King in the greatest things than that whose King is himself their Law Yet no doubt but the Law-givers are as such above the Law as an Authoritative instrument of Government but under it as a man is under the obligation of his own Consent and Word It ruleth subjects in the former sense It bindeth the summam Potestatem in the later § 102. Direct 41. When you have done all that you can in just obedience look for your reward Direct 41. from God alone Let it satisfie you that he knoweth and approveth your sincerity You make it a holy work if you do it to please God and you will be fixed and constant if you take Heaven for your Reward which is enough and will not fail you But you make it but a selfish carnal work if you do it only to please your Governours or get preferment or escape some hurt which they may do you and are subject only in flattery or for fear of wrath and not for conscience sake And such obedience is uncertain and unconstant For when you fail of your hopes or think Rulers deal unjustly or unthankfully with you your subjection will be turned into passionate desires of revenge Remember still the example of your Saviour who suffered death as an enemy to Caesar when he had never failed of his duty so much as in one thought or word And are you better than your Lord and Master If God be All to you and you have laid up all your hopes in Heaven it is then but little of your concernment further than God is concerned in it whether Rulers do use you well or ill and whether they interpret your actions rightly or what they take you for or how they call you But it is your concernment that God account you Loyal and will judge you so and justifie you from mens accusations of disloyalty and reward you with more than man can give you Nothing is well done especially of so high a nature as this which is not done for God and Heaven and which the Crown of Glory is not the motive to I have purposely been the larger on this subject because the times in which we live require it both for the setling of some and for the confuting the false accusations of others who would perswade the world that our doctrine is not what it is when through the sinful practices of some the way of truth is evil spoken of 2 Pet. 2. 2. Tit. 2. A fuller resolution of the Cases 1. Whether the Laws of men do bind the Conscience 2. Especially smaller and Penal Laws THe word Conscience signifieth either 1. In general according to the notation of the word The knowledge of our own
the Preacher hath publickly delivered the Word of God to the Assembly if you would so far second him as in your daily converse to set it home on the hearts of those that you have opportunity to discourse with how great an assistance would it be to his success Though he must teach them publickly and from house to house yet is it not possible for him to be so frequent and familiar in daily conference Act. 20. with all the ignorant of the place as those that are still with them may be You are many and he is but one and can be but in one place at once Your business bringeth you into their company when he cannot be there Oh Happy is that Minister who hath such a people who will daily preach over the matter of his publick Sermons in their private conference with one another Many hands make quick work This would most effectually prevail against the powers of darkness and cast out Satan from multitudes of miserable souls § 11. Mot. 11. Yea when Ministers are wanting through scarcity persecution or unâ—aithfulness and negligence the peoples holy profitable conference would do much towards the supplying of that want There have few places and ages of the World been so happy but that learned able faithful Pastors have been so few that we had need to pray to the Lord of the Harvest to send forth more And it is nothing unusual to have those few silenced or hindered from the Preaching of the Gospel by the factions or the malignity of the World And it is yet more common to have ignorant or ungodly persons in that office who betray the peoples souls by their usurpation impiety or slothfulness But if in all such wants the people that fear God would do their part in private conference it would be an excellent supply Ministers may be silenced from publick preaching when you cannot be silenced from profitable discourse § 12. Mot. 12. It is a duty that hath many great advantages for success 1. You may choose your season If one time be not fit you may take another 2. You may choose the person whom you find to have the greatest necessity or capacity and where your labour is likelyest to take 3. You may choose your subject and speak of that which you find most suitable There is no restraint nor imposition upon you to hinder your liberty in this 4. You may choose your arguments by which you would enforce it 5. Interlocutory conference keepeth your auditors attentive and carryeth them on along with you as you go And it maketh the application much more easie by their neerness and the familiarity of the discourse when Sermons are usually heard but as an insignificant sound or words of course 6. You may at your pleasure go back and repeat those things which the hearer doth not understand or doth forget which a Preacher in the Pulpit cannot do without the censure of the more curious auditors 7. You may perceive by the answers of them whom you speak to what particulars you need most to insist on and what objections you should most carefully resolve and when you have satisfied them and may proceed all which it is hard for a Minister to do in publick Preaching And is it not a great sin to neglect such an advantageous duty § 13. Mot. 13. And it should somewhat encourage you to it that it is an unquestionable duty when many other are brought into Controversie Ministers Preach under the regulation of humane Laws and Canons and it is a great Controversie with many whether they should Preach when they are silenced or forbidden by their superiours But whether you may speak for God and for mens salvation in your familiar conference no man questioneth nor doth any Law forbid it § 14. Mot. 14. Hath not the fruitful conference of others in the dayes of your ignorance done good to you Have you not been instructed convinced perswaded and comforted by it What had become of you if all men had let you alone and past you by and left you to your selves And doth not Justice require that you do good to others as others have done to you in the use of such a tryed means § 15. Mot. 15. Consider how forward the Devils servants are to plead his cause How readily and fiercely will an ignorant drunken sot pour out his reproaches and scorns against Religion and speak evil of the things which he never understood How zealously will a Papist or Heretick or Schismatick promote the interest of his sect and labour to proselyte others to his party And shall we be less zealous and serviceable for Christ than the Devils servants are for him and do less to save souls than they will do to damn them § 16. Mot. 16. Nay in the time of your sin and ignorance if you have not spoken against Religion nor taught others to curse or swear or speak in ribbald filthy language yet at least you have spent many an hour in idle fruitless talk And doth not this now oblige you to shew your Repentance by more fruitful conference Will you since your Conversion speak as unprofitably as you did before § 17. Mot. 17. Holy conference will prevent the guilt of foolish idle talk Men will not be long silent but will talk of somewhat And if they have not profitable things to talk of they will prate of vanity All the foolish chat and frothy jeasts and scurrilous ribbaldry and envious backbiting which taketh up mens time and poisoneth the hearers is caused by their want of edifying discourse which should keep it out The rankest wits and tongues will have most weeds if they be not cultivated and taught to bear a better crop § 18. Mot. 18. Your tongues will be instrumental to publick good or publick hurt When filthy vain and impious language is grown common it will bring down common plagues and judgements And if you cross not the custome you seem to be consenters and harden men in their sin But holy conference may at least shew that some partake not of the evil and may free them from the Plague if they prevail not with others so far as to prevent it Mal. 3. 16 17 18. Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a book of remembrance was written before him for them that feared the Lord and thought upon his name And they shall be mine saith the Lord of Hosts in that day when I make up my jewels and I will spare them as a man spareth his own Son that serveth him § 19. Mot. 19. Consider what great necessity there is every where of fruitful edifying speech 1. In the multitude of the ignorant and the greatness of their ignorance 2. The numbers of the sensual and obstinate 3. The power of blindness and of every sin What root it hath taken in the most of men 4. The multitude of baits which are every where before them
knowledge The wise and the foolish must not be spoken to alike 2. According to the variety of their moral qualities One may be very pious and another weak in grace and another only teachable and tractable and another wicked and impenitent and another obstinate and scornful These must not be talkt to with the same manner of discourse 3. According to the variety of particular sins which they are inclined to which in some is pride in some sensuality lust or idleness in some covetousness and in some an erroneous zeal against the Church and cause of Christ Every wise Physicion will vary his remedies not only according to the kind of the disease but according to its various accidents and the complexion also of the patient § 8. Direct 8. Be sure to do most where you have most authority and obligation He that will Direct 8. neglect and slight his Family Relations Children and Servants who are under him and alwayes with him and yet be zealous for the Conversion of strangers doth discover much hypocrisie and sheweth that it is something else than the love of souls or sense of duty which carryeth him on § 9. Direct 9. Never speak of holy things but with the greatest reverence and seriousness you can Direct 9. The manner as well as the matter is needful to the effect To talk of sin and conversion of God and eternity in a common running careless manner as you speak of the men and the matters of the world is much worse than silence and tendeth but to debauch the hearers and bring them to a contempt of God and holiness I remember my self that when I was young I had sometime the company of one antient godly Minister who was of weaker parts than many others but yet did profit me more than most because he would never in prayer or conference speak of God or the life to come but with such marvellous seriousness and reverence as if he had seen the Majesty and Glory which he talkt of § 10. Direct 10. Take heed of inconsiderate imprudent passages which may marr all the rest and Direct 10. give malignant auditors advantage of contempt and scorn Many honest Christians through their ignorance thus greatly wrong the cause they manage I would I might not say Many Ministers Too few words is not so bad as one such imprudent foolish word too much § 11. Direct 11. Condescend to the weak and bear with their infirmity If they give you foolish Direct 11. answers be not angry and impatient with them yea or if they perversly cavil and contradict For the servant of the Lord must not strive but be gentle to all men apt to teach patient in meekness instructing opposers if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25. He is a foolish Physicion that cannot bear the words of a phrenetick or delirant Patient § 12. Direct 12. When you are among those that can teach you be not so forward to teach as to Direct 12. learn Be not eager to vent what you have to say but desirous to hear what your betters have to say Questions in such a case should be most of your part It requireth great skill and diligence to draw that out of others which may profit you And be not impatient if they cross your opinions or open your ignorance Yea those that you can teach in other things yet in some things may be able to add much to your knowledge Tit. 3. Special Directions for Reproof and Exhortation for the Good of Others THis duty is so great that Satan hindereth it with all his power and so hard that most men quite omit it unless an angry reproach may go for Christian Exhortation And some spoil it in the management And some proud censorious persons mistake the exercise of their pride and passion for the exercise of a charitable Christian duty and seem to be more sensible of their neighbours sin and misery than of their own Therefore that you miscarry not in so needful a work I shall add these following Directions § 1. Direct 1. Be sure first that your reproof have a right end and then let the manner be suited to Direct 1. that end If it be to convince and convert a soul it must be done in a manner likely to prevail If it be only to bear down the arguments of a deceiver to preserve the standers by to vindicate the honour of God and godliness and to dishonour sin and to disgrace an obstinate factor for the Devil then another course is fit Therefore resolve first by the quality of the cause and person what must be your end § 2. Direct 2. Be sure that you reprove not that as a sin which is no sin either by mistaking the Direct 2. Law or the fact To make duties and sins of our own opinions and inventions and then to lay out our zeal on these and censure or reprove all that think as hardly of such things as we this is to make our selves the objects of the hearers pity and not to exercise just pity towards others Such reproofs deserve reproof For they discover great ignorance and pride and self-conceitedness and very much harden sinners in their way and make them think that all reproof is but the vanity of fantastical hypocrites In some cases with a child or servant or private friend or for prevention we may speak of faults upon hearsay or suspicion But it must be as of things uncertain and as a warning rather than a reproof In ordinary Reproof you must understand the case before you speak It is a shame to say after I thought it had been otherwise Such an erroneous reproof is worse than none § 3. Direct 3. Choose not the smallest sins to reprove nor the smallest duties to exhort them to For Direct 3. that will make them think that all your zeal is taken up with little matters and that there is no great necessity of regarding you and conscience will be but little moved by your speech when greater things will greatly and more easily affect men § 4. Direct 4. Stop not with unregenerate men in the mention of particular sins or duties but Direct 4. make use of particulars to convince them of a state of sin and misery It is easie to convince a man that he is a sinner and when that is done he is never the more humbled or converted For he will tell you that All are sinners and therefore he hopeth to speed as well as you But you must make him discern his sinful state and shew him the difference between a penitent sinner and an impenitent a converted sinner and an unconverted a justified pardoned sinner and an unjustified unpardoned one or else you 'l do him but little good § 5. Direct 5. Suit the manner of your reproof to the quality of the person It is seldome that a Direct 5. Parent Master or
the truth yet it is seldome the way of doing good to those whom you dispute with It engageth men in partiality and passionate provoking words before they are aware And while they think they are only pleading for the truth they are militating for the honour of their own understandings They that will not stoop to hear you as learners while you orderly open the truth in its coherent parts will hardly ever profit by your contendings when you engage a proud person to bend all his wit and words against you The servant of the Lord must not strive but be gentle to all men apt to teach c. 1 Tim 6. 4 5 6. 2 Tim. 2. 24. § 9. Direct 8. Have as little to do with men in matters which their commodity is concerned in Direct 8. as you can As in chaffering or any other thing where Mine and Thine is much concerned For few men are so just as not to expect that which others account unjust And the nearest friends have been alienated hereby § 10. Direct 9. Buy peace at the price of any thing which is not better than it Not with the Direct 9. loss of the favour of God or of our innocency or true peace of conscience or with the loss of the Gospel or the ruine of mens souls But you must often part with your Right for peace and put up wrongs in word or deed Money must not be thought too dear to buy it when the loss of it will be worse than the loss of money to your selves or those that you contend with If a soul be endangered by it or societies ruined by it it will be dear bought money which is got or saved by such means He is no true friend of Peace that will not have it except when it is cheap § 11. Direct 10. Avoid Censoriousness which is the judging of men or matters that you have no Direct 10. call to meddle with and the making of matters worse than sufficient proof will warrant you Be neither busie-bodies meddling with other mens matters nor pievish aggravaters of all mens faults Iudge not that ye be not judged for with what measure you mete it shall be measured to you again Matth. 7. 1 2. You shall be censured if you will censure And if Christ be a true discerner of minds it is they that have beams in their own eyes who are the quickest perceivers of the motes in others Censorious persons are the great dividers of the Church and every where adversaries to peace while they open their mouths wide against their neighbour to make the worst of all that they say and do and thus sow the seeds of discord amongst all § 12. Direct 11. Neither talk against men behind their backs nor patiently hearken to them that Direct 11. use it Though the detecting of a dangerous enemy or the prevention of anothers hurt may sometimes make it a duty to blame them that are absent yet this case which is rare is no excuse to the backbiters sin If you have any thing to say against your neighbour tell it him in a friendly manner to his face that he may be the better for it If you tell it only to another to make him odious or hearken to backbiters that defame men secretly you shew that your business is not to do good but to diminish love and peace § 13. Direct 12. Speak more of the good than of the evil which is in others There is none so Direct 12. bad as to have no good in them Why mention you not that which is more useful to the hearer than to hear of mens faults But of this more afterward § 14. Direct 13. Be not strange but lovingly familiar with your neighbours Backbiters and slanders Direct 13. and unjust suspicions do make men seem that to one another which when they are acquainted they find is nothing so Among any honest well meaning persons familiarity greatly reconcileth Though indeed there are some few so proud and fiery and bitter enemies to honest peace that the way to peace with them is to be far from them where we may not be remembred by them But it is not so with ordinary neighbours nor friends that are fallen out nor differing Christians Its nearness that must make them friends § 15. Direct 14. Affect not a distance and sowre singularity in lawful things Come as near them Direct 14. as you can as they are men and neighbours and take it not for your duty to run as far from them lest you run into the contrary extream § 16. Direct 15. Be not over-stiff in your own opinions as those that can yield in nothing to another Direct 15. Nor yet â—o facile and yielding as to betray or lose the truth It greatly pleaseth a proud mans mind when you seem to be convinced by him and to change your mind upon his arguments or to be much informed and edified by him But when you deny this honour to his understanding and contradict him and stifly maintain your opinion against him you displease and lose him And indeed a wise man should gladly learn of any that can teach him more and should most easily of any man let go an error and be most thankful to any that will increase his knowledge And not only in errors to change our minds but in small and indifferent things to submit by silence beseemeth a modest peaceable man § 17. Direct 16. Yet build not Peace on the foundation of impiety injustice cruelty or faction Direct 16. for that will prove but the way to destroy it in the end Traytors and Rebells and Tyrants and Persecutors and ambitious covetous Clergy men do all pretend peace for their iniquity But what peace will Iezebels Whoredoms bring Satans Kingdom is supported by a Peace in sin which Christ came to break that he might destroy it while this strong man armed keepeth his house his goods are in peace till a stronger doth bind him overcome him and cast him out Deceitful sinful means of Peace have been the grand Engine of Satan and the Papal Clergy by which they have banished and kept out Peace so many ages from most of the Christian world Impiis mediis Ecclesiae paci consulere was one of the three means which Luther foretold would cast out the Gospel Where perjury or false doctrine or any sin or any unjust or inconsistent terms are made the condition of Peace men build upon stubble and bryars which God will set fire to and soon consume and all that peace will come to nought Directions for Church-peace I have laid down before to which I must refer you CHAP. XVIII Directions against all Theft and Fraud or injurious getting and keeping that which is anothers or desiring it § 1. HE that will know what Theft is must know what Propriety is And it is that plenary title to a thing by which it is called Our Own It is that right to any
true pleasure as his life and labours are successful in doing good I know that the Conscience of honest endeavours may afford solid comfort to a willing though unsuccessful man and well-doing may be pleasant though it prove not a doing good to others But it is a double yea a multiplyed comfort to be successful It is much if an honest unsuccessful man a Preacher a Physicion c. can keep up so much peace as to support him under the grief of his unsuccessfulness But to see our honest labours prosper and many to be the better for them is the pleasantest life that man can here hope for 7. Good works are a comfortable evidence that faith is sincere and that the heart dissembleth not with God When as a faith that will not prevail for works of Charity is dead and uneffectual and the image o◠carkass of faith indeed and such as God will not accept Iam. 2. 8. We have received so much our selves from God as doubleth our obligation to do good to others Obedience and Gratitude do both require it 9. We are not sufficient for our selves but need others as well as they need us And therefore as we expect to receive from others we must accordingly do to them If the eye will not see for the body nor the hand work for the body nor the feet go for it the body will not afford them nutriment and they shall receive as they do 10. Good works are much to the honour of Religion and consequently of God and much tend to mens conviction conversion and salvation Most men will judge of the doctrine by the fruits Mat. 5. 16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven 11. Consider how abundantly they are commanded and commended in the word of God Christ himself hath given us the pattern of his own life which from his first moral actions to his last was nothing but doing good and bearing evil He made Love the fulfilling of his Law and the works of Love the genuine fruits of Christianity and an acceptable sacrifice to God Gal. 6. 10. As we have opportunity let us do good to all men especially to them of the houshold of faith Heb. 13. 16. To do good and communicate forget not for with such sacrifices God is well pleased Tit. 3. 8. This is a faithful saying and these things I will that thou constantly affirm that they which have believed in God might be careful to maintain good works These things are good and profitable to men Ephes. 2. 10. For we are his workmanship created in Christ Iesus to good works which God hath before ordained that we should walk in them Tit. 2. 14. To purifie to himself a peculiar people zealous of good works Act. 20. 35. So labouring ye ought to support the weak and to remember the words of the Lord Iesus how he said It is more blessed to give than to receive Ephes. 4. 28. Let him that stole steal no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth You see poor labourers are not excepted from the command of helping others In so much that the first Church sold all their possessions and had all things common not to teach levelling and condemn propriety but to shew all after them that Christian Love should use all to relieve their brethren as themselves 12. Consider that God will in a special manner judge us at the last day according to our works and especially our works of Charity As in Matth. 25. Christ hath purposely and plainly shewed and so doth many another text of Scripture These are the Motives to works of Love Quest. 2. What is a good work even such as God hath promised to reward Quest. 2. Answ. 1. The matter must be lawful and not a sin 2. It must tend to a good effect for the benefit of man and the honour of God 3. It must have a good end even the pleasing and Glory of God and the good of our selves and others 4. It must come from a right principle even from the Love of God and of man for his sake 5. It must be pure and unmixed If any sin be mixt with it it is sinful so as to need a pardon And if sin be predominant in it it is so far sinful as to be unacceptable to God in respect to the person and is turned into sin it self 6. It must be in season or else it may sometimes be mixt with sin and sometimes be evil it self and no good work 7. It must be comparatively good as well as simply It must not be a lesser good instead of a greater or to put off a greater As to be praying when we should be quenching a fire or saving a mans life 8. It must be good in a convenient degree Some degrees are necessary to the Moral being of a good work and some to the well being God must be loved and worshipped as God and Heaven sought as Heaven and mens souls and lives must be highly prized and seriously preserved some sluggish doing of good is but undoing it 9. It must be done in confidence of the merits of Christ and presented to God as by his hands who is our Mediator and Intercessour with the Father Quest. 3. What works of Charity should one choose in these times who would improve his masters talents Quest. 3. to his most comfortable account Answ. The diversity of mens abilities and opportunities make that to be best for one man which is 〈◊〉 the Pre 〈…〉 e to my 〈…〉 ok called 〈◊〉 Crucifying 〈…〉 he world impossible to another But I shall name some that are in themselves most beneficial to mankind that every man may choose the best which he can reach to 1. The most eminent work of Charity is the promoting of the Conversion of the Heathen and Infidel parts of the world To this Princes and men of power and wealth might contribute much if they were willing especially in those Countreys in which they have commerce and send Embassadours They might procure the choicest Scholars to go over with their Embassadours and learn the languages and set themselves to this service according to opportunity Or they might erect a Colledge for the training up of Students purposely for that work in which they might maintain some Natives procured from the several Infidel Countreys as two or three Persians as many Indians of Indostan as many Tartarians Chinenses Siamites c. which might possibly be obtained and these should teach students their Countrey languages But till the Christian world be so happy as to have such Princes something may be done by Volunteers of lower place and power As Mr. Wheelock did in translating the New Testament and Mr. Pococke by the Honourable Mr. Robert Boile's procurement and charge in translating Grotius de Verit. Christ. Relig. into
to God who needeth fewest things for himself and doth most good to others And Christ telleth us that universal charity extending even to them that hate and persecute us doth make us as his Children like our heavenly Father Matth. 5. 44 45 46 48. As Hating and Hurting their neighbours is the mark of the Children of the Devil Iohn 8. 44. so Loving and Doing Good is the mark of the Children of God And it is observable that no one treateth so copiously and pathetically of Love both of Christs love to us and ours to him as the blessed Disciple whom Jesus is said to have eminently Loved as Iohn 13. 14 15 16. 17. 1 Iohn shew It hath often pleased me to hear how dearly you were beloved by that exceeding great and populous Parish where lately you were Preacher for your eminent Charity to their souls and bodies And to see that still you take it for your work and calling to be a provoker of others to Love and to Good Works Heb. 10. 24. whilest many that are taken for good Christians do deal in such works as Rarities or Recreations only a little now and then upon the by and whilest Satans Ministers are provoking others to Hatred and to Hurtfulness Your Labour is so amiable to me that it would contribute to my comforts if I were able to contribute any thing to your assistance You desire me to give you my judgement of the quota pars What proportion it is meet for most men to devote to Charitable uses Whether the Tenth Part of their increase be not ordinarily a fit proportion The reason why I use not to answer such Questions without much distinguishing when lazy impatient Readers would have them answered in a word is because the real difference of particular cases is so great as maketh it necessary unless we will deceive men or leave the matter as dark and unresolved as we found it I. Before I answer your Question I shall premise that I much approve of the way which you insist upon of setting so much constantly apart as is fit for us to give that it may be taken by us to be as a devoted or consecrated thing And methinks that there is much of a Divine Direction for the time in 1 Cor. 16. 1 2. together with the practice of the antient Church That upon the first day of the week every one lay by him in store as God hath prospered him And it will do much to cure Pharisaical Sabbatizing when the Lords Day is statedly used in this with holy works and will teach Hypocrites to know what this meaneth I will have mercy and not sacrifice Matth. 9. 13. and 12. 7. And that works of Charity are an odour a sweet smell a sacrifice acceptable and well pleasing to God who of the riches of his Glory in Christ will supply all the need of such as bring forth such fruit to abound unto their account Phil. 4. 17 18 19. So it be done without any ensnaring vows or rash engagements to unnecessary things this constant setting apart a certain proportion for pious and charitable uses will have these advantages 1. Our distribution will be made deliberately and prudently when before-hand we study a due proportion and determine accordingly whereas they that give only occasionally as some object suddenly inviteth them will do it at randome without due respect to their own accounts whether the proportion given be answerable to their own estate and duty 2. This stated way will make mens charity much more extensive When objects of charity are not in their sight they will inquire after them and they will seek for the needy if the needy seek not unto them because they have so much by them to dispose of which is devoted to God But those who give but as occasional objects draw it from them will give to none but those that crave or will pass by many as needy whom they see not while they relieve only those few that they hap to see 3. And it will make mens charity also to be more constant and done obediently as a Christians daily work and duty when occasional charity will be more rarely and unconstantly exercised In a word as the observation of the Lords Day which is a stated proportion of time secureth the holy improvement of our time much better than if God be served but occasionally without a stated time and as a constant stated course of Preaching excelleth meer occasional exhortations even so a constant course of Giving wisely stated will find out objects and overcome temptations and discharge our Duty with much more integrity and success And if we can easily perceive that occasional Praying will not so well discharge the duty of prayer as a constant stated course will do why should we not think the same of occasional Giving if men did but perceive that Giving according to our ability is as sure and great a duty as Praying Now to your Question of the Proportion of our gifts II. We must distinguish 1. Between them that have no more than will supply their own and their families true necessities and those that have more 2. Between them that have a stock of money which yieldeth them no increase and those that have more increase by their labour but little stock 3. Between them whose increase is like to be constant and theirs that is uncertain sometime more and sometime less 4. Between them that have many children or near kindred that nature casteth upon them for relief and those that have few or no children or have a competent provision for them and have few needy kindred that they are especially obliged to relieve 5. Between those that live in times and places where the necessities of the poor are very great or some great works of Piety are in hand and those that live where the poor are in no great necessity and no considerable opportunity for any great work of Piety or Charity doth appear These distinctions premised I answer as followeth 1. It is certain that every true Sanctified Christian hath Devoted himself and all that he hath to God to be used in obedience to his will and for his glory 1 Cor. 6. 19 20. 1 Cor. 10. 31. Luke 18. 33. The Question therefore is not Whether the Tenth part of our estate should be devoted to and employed in the service of God one way or other as he directeth us For it is out of Question that all is his and we are but his stewards and must give account of our stewardship and of all our receivings Matth. 25. But the Question is only what proportion is best pleasing to God in our giving to others 2. A Christian being unseignedly thus resolved in the General to lay out that he hath or shall have as God would have him and to his glory as near as he can his next enquiry must be for finding out the will of God to know in the ordinary course of his distribution where